Shareware Overload Trio 2/Shareware Overload Trio Volume 2 (Chestnut CD-ROM).ISO/dir32/easton-5.zip/T0002350

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$$T0002350
\Maccabees\
This word does not occur in Scripture. It was the name given to
the leaders of the national party among the Jews who suffered in
the persecution under Antiochus Epiphanes, who succeeded to the
Syrian throne B.C. 175. It is supposed to have been derived from
the Hebrew word (makkabah) meaning "hammer," as suggestive of
the heroism and power of this Jewish family, who are, however,
more properly called Asmoneans or Hasmonaeans, the origin of
which is much disputed.

  After the expulsion of Antiochus Epiphanes from Egypt by the
Romans, he gave vent to his indignation on the Jews, great
numbers of whom he mercilessly put to death in Jerusalem. He
oppressed them in every way, and tried to abolish altogether the
Jewish worship. Mattathias, an aged priest, then residing at
Modin, a city to the west of Jerusalem, became now the
courageous leader of the national party; and having fled to the
mountains, rallied round him a large band of men prepared to
fight and die for their country and for their religion, which
was now violently suppressed. In 1 Macc. 2:60 is recorded his
dying counsels to his sons with reference to the war they were
now to carry on. His son Judas, "the Maccabee," succeeded him
(B.C. 166) as the leader in directing the war of independence,
which was carried on with great heroism on the part of the Jews,
and was terminated in the defeat of the Syrians.

$$T0002351
\Maccabees, Books of the\
There were originally five books of the Maccabees. The first
contains a history of the war of independence, commencing (B.C.
175) in a series of patriotic struggles against the tyranny of
Antiochus Epiphanes, and terminating B.C. 135. It became part of
the Vulgate Version of the Bible, and was thus retained among
the Apocrypha.

  The second gives a history of the Maccabees' struggle from
B.C. 176 to B.C. 161. Its object is to encourage and admonish
the Jews to be faithful to the religion of their fathers.

  The third does not hold a place in the Apocrypha, but is read
in the Greek Church. Its design is to comfort the Alexandrian
Jews in their persecution. Its writer was evidently an
Alexandrian Jew.

  The fourth was found in the Library of Lyons, but was
afterwards burned. The fifth contains a history of the Jews from
B.C. 184 to B.C. 86. It is a compilation made by a Jew after the
destruction of Jerusalem, from ancient memoirs, to which he had
access. It need scarcely be added that none of these books has
any divine authority.

$$T0002352
\Macedonia\
in New Testament times, was a Roman province lying north of
Greece. It was governed by a propraetor with the title of
proconsul. Paul was summoned by the vision of the "man of
Macedonia" to preach the gospel there (Acts 16:9). Frequent
allusion is made to this event (18:5; 19:21; Rom. 15:26; 2 Cor.
1:16; 11:9; Phil. 4:15). The history of Paul's first journey
through Macedonia is given in detail in Acts 16:10-17:15. At the
close of this journey he returned from Corinth to Syria. He
again passed through this country (20:1-6), although the details
of the route are not given. After many years he probably visited
it for a third time (Phil. 2:24; 1 Tim. 1:3). The first convert
made by Paul in Europe was (Acts 16:13-15) Lydia (q.v.), a
"seller of purple," residing in Philippi, the chief city of the
eastern division of Macedonia.

$$T0002353
\Machaerus\
the Black Fortress, was built by Herod the Great in the gorge of
Callirhoe, one of the wadies 9 miles east of the Dead Sea, as a
frontier rampart against Arab marauders. John the Baptist was
probably cast into the prison connected with this castle by
Herod Antipas, whom he had reproved for his adulterous marriage
with Herodias. Here Herod "made a supper" on his birthday. He
was at this time marching against Aretas, king of Perea, to
whose daughter he had been married. During the revelry of the
banquet held in the border fortress, to please Salome, who
danced before him, he sent an executioner, who beheaded John,
and "brought his head in a charger, and gave it to the damsel"
(Mark 6:14-29). This castle stood "starkly bold and clear" 3,860
feet above the Dead Sea, and 2,546 above the Mediterranean. Its
ruins, now called M'khaur, are still visible on the northern end
of Jebel Attarus.

$$T0002354
\Machbanai\
clad with a mantle, or bond of the Lord, one of the Gadite
heroes who joined David in the wilderness (1 Chr. 12:13).

$$T0002355
\Machir\
sold. (1.) Manasseh's oldest son (Josh. 17:1), or probably his
only son (see 1 Chr. 7:14, 15; comp. Num. 26:29-33; Josh.
13:31). His descendants are referred to under the name of
Machirites, being the offspring of Gilead (Num. 26:29). They
settled in land taken from the Amorites (Num. 32:39, 40; Deut.
3:15) by a special enactment (Num. 36:1-3; Josh. 17:3, 4). He is
once mentioned as the representative of the tribe of Manasseh
east of Jordan (Judg. 5:14).

  (2.) A descendant of the preceding, residing at Lo-debar,
where he maintained Jonathan's son Mephibosheth till he was
taken under the care of David (2 Sam. 9:4), and where he
afterwards gave shelter to David himself when he was a fugitive
(17:27).

$$T0002356
\Machpelah\
portion; double cave, the cave which Abraham bought, together
with the field in which it stood, from Ephron the Hittite, for a
family burying-place (Gen. 23). It is one of those Bible
localities about the identification of which there can be no
doubt. It was on the slope of a hill on the east of Hebron,
"before Mamre." Here were laid the bodies of Abraham and Sarah,
Isaac and Rebekah, Jacob and Leah (Gen. 23:19; 25:9; 49:31;
50:13). Over the cave an ancient Christian church was erected,
probably in the time of Justinian, the Roman emperor. This
church has been converted into a Mohammedan mosque. The whole is
surrounded by the el-Haram i.e., "the sacred enclosure," about
200 feet long, 115 broad, and of an average height of about 50.
This building, from the immense size of some of its stones, and
the manner in which they are fitted together, is supposed by
some to have been erected in the days of David or of Solomon,
while others ascribe it to the time of Herod. It is looked upon
as the most ancient and finest relic of Jewish architecture.

  On the floor of the mosque are erected six large cenotaphs as
monuments to the dead who are buried in the cave beneath.
Between the cenotaphs of Isaac and Rebekah there is a circular
opening in the floor into the cavern below, the cave of
Machpelah. Here it may be that the body of Jacob, which was
embalmed in Egypt, is still preserved (much older embalmed
bodies have recently been found in the cave of Deir el-Bahari in
Egypt, see PHARAOH »T0002923), though those of the others there
buried may have long ago mouldered into dust. The interior of
the mosque was visited by the Prince of Wales in 1862 by a
special favour of the Mohammedan authorities. An interesting
account of this visit is given in Dean Stanley's Lectures on the
Jewish Church. It was also visited in 1866 by the Marquis of
Bute, and in 1869 by the late Emperor (Frederick) of Germany,
then the Crown Prince of Prussia. In 1881 it was visited by the
two sons of the Prince of Wales, accompanied by Sir C. Wilson
and others. (See Palestine Quarterly Statement, October 1882).

$$T0002357
\Madai\
middle land, the third "son" of Japheth (Gen. 10:2), the name by
which the Medes are known on the Assyrian monuments.

$$T0002358
\Madmannah\
dunghill, the modern el-Minyay, 15 miles south-south-west of
Gaza (Josh. 15:31; 1 Chr. 2:49), in the south of Judah. The Pal.
Mem., however, suggest Umm Deimneh, 12 miles north-east of
Beersheba, as the site.

$$T0002359
\Madmen\
ibid., a Moabite town threatened with the sword of the
Babylonians (Jer. 48:2).

$$T0002360
\Madmenah\
ibid., a town in Benjamin, not far from Jerusalem, towards the
north (Isa. 10:31). The same Hebrew word occurs in Isa. 25:10,
where it is rendered "dunghill." This verse has, however, been
interpreted as meaning "that Moab will be trodden down by
Jehovah as teben [broken straw] is trodden to fragments on the
threshing-floors of Madmenah."

$$T0002361
\Madness\
This word is used in its proper sense in Deut. 28:34, John
10:20, 1 Cor. 14:23. It also denotes a reckless state of mind
arising from various causes, as over-study (Eccl. 1:17; 2:12),
blind rage (Luke 6:11), or a depraved temper (Eccl. 7:25; 9:3; 2
Pet. 2:16). David feigned madness (1 Sam. 21:13) at Gath because
he "was sore afraid of Achish."

$$T0002362
\Madon\
strife, a Canaanitish city in the north of Palestine (Josh.
11:1; 12:19), whose king was slain by Joshua; perhaps the ruin
Madin, near Hattin, some 5 miles west of Tiberias.

$$T0002363
\Magdala\
a tower, a town in Galilee, mentioned only in Matt. 15:39. In
the parallel passage in Mark 8:10 this place is called
Dalmanutha. It was the birthplace of Mary called the Magdalen,
or Mary Magdalene. It was on the west shore of the Lake of
Tiberias, and is now probably the small obscure village called
el-Mejdel, about 3 miles north-west of Tiberias. In the Talmud
this city is called "the city of colour," and a particular
district of it was called "the tower of dyers." The indigo plant
was much cultivated here.

$$T0002364
\Magdalene\
a surname derived from Magdala, the place of her nativity, given
to one of the Marys of the Gospels to distinguish her from the
other Marys (Matt. 27:56, 61; 28:1, etc.). A mistaken notion has
prevailed that this Mary was a woman of bad character, that she
was the woman who is emphatically called "a sinner" (Luke
7:36-50). (See MARY »T0002428.)

$$T0002365
\Magic\
The Jews seem early to have consulted the teraphim (q.v.) for
oracular answers (Judg. 18:5, 6; Zech. 10:2). There is a
remarkable illustration of this divining by teraphim in Ezek.
21:19-22. We read also of the divining cup of Joseph (Gen.
44:5). The magicians of Egypt are frequently referred to in the
history of the Exodus. Magic was an inherent part of the ancient
Egyptian religion, and entered largely into their daily life.

  All magical arts were distinctly prohibited under penalty of
death in the Mosaic law. The Jews were commanded not to learn
the "abomination" of the people of the Promised Land (Lev.
19:31; Deut. 18:9-14). The history of Saul's consulting the
witch of Endor (1 Sam. 28:3-20) gives no warrant for attributing
supernatural power to magicians. From the first the witch is
here only a bystander. The practice of magic lingered among the
people till after the Captivity, when they gradually abandoned
it.

  It is not much referred to in the New Testament. The Magi
mentioned in Matt. 2:1-12 were not magicians in the ordinary
sense of the word. They belonged to a religious caste, the
followers of Zoroaster, the astrologers of the East. Simon, a
magician, was found by Philip at Samaria (Acts 8:9-24); and Paul
and Barnabas encountered Elymas, a Jewish sorcerer, at Paphos
(13:6-12). At Ephesus there was a great destruction of magical
books (Acts 19:18, 19).

$$T0002366
\Magicians\
Heb. hartumim, (dan. 1:20) were sacred scribes who acted as
interpreters of omens, or "revealers of secret things."

$$T0002367
\Magistrate\
a public civil officer invested with authority. The Hebrew
shophetim, or judges, were magistrates having authority in the
land (Deut. 1:16, 17). In Judg. 18:7 the word "magistrate"
(A.V.) is rendered in the Revised Version "possessing
authority", i.e., having power to do them harm by invasion. In
the time of Ezra (9:2) and Nehemiah (2:16; 4:14; 13:11) the
Jewish magistrates were called _seganim_, properly meaning
"nobles." In the New Testament the Greek word _archon_, rendered
"magistrate" (Luke 12:58; Titus 3:1), means one first in power,
and hence a prince, as in Matt. 20:25, 1 Cor. 2:6, 8. This term
is used of the Messiah, "Prince of the kings of the earth" (Rev.
1:5). In Acts 16:20, 22, 35, 36, 38, the Greek term _strategos_,
rendered "magistrate," properly signifies the leader of an army,
a general, one having military authority. The _strategoi_ were
the duumviri, the two praetors appointed to preside over the
administration of justice in the colonies of the Romans. They
were attended by the sergeants (properly lictors or "rod
bearers").

$$T0002368
\Magog\
region of Gog, the second of the "sons" of Japheth (Gen. 10:2; 1
Chr. 1:5). In Ezekiel (38:2; 39:6) it is the name of a nation,
probably some Scythian or Tartar tribe descended from Japheth.
They are described as skilled horsemen, and expert in the use of
the bow. The Latin father Jerome says that this word denotes
"Scythian nations, fierce and innumerable, who live beyond the
Caucasus and the Lake Maeotis, and near the Caspian Sea, and
spread out even onward to India." Perhaps the name "represents
the Assyrian Mat Gugi, or 'country of Gugu,' the Gyges of the
Greeks" (Sayce's Races, etc.).

$$T0002369
\Magor-missabib\
fear on every side, (Jer. 20:3), a symbolical name given to the
priest Pashur, expressive of the fate announced by the prophet
as about to come upon him. Pashur was to be carried to Babylon,
and there die.

$$T0002370
\Mahalaleel\
praise of God. (1.) The son of Cainan, of the line of Seth (Gen.
5:12-17); called Maleleel (Luke 3:37).

  (2.) Neh. 11:4, a descendant of Perez.

$$T0002371
\Mahalath\
a lute; lyre. (1.) The daughter of Ishmael, and third wife of
Esau (Gen. 28:9); called also Bashemath (Gen. 36:3).

  (2.) The daughter of Jerimoth, who was one of David's sons.
She was one of Rehoboam's wives (2 Chr. 11:18).

$$T0002372
\Mahalath Leannoth Maschil\
This word leannoth seems to point to some kind of instrument
unknown (Ps. 88, title). The whole phrase has by others been
rendered, "On the sickness of affliction: a lesson;" or,
"Concerning afflictive sickness: a didactic psalm."

$$T0002373
\Mahalath Maschil\
in the title of Ps. 53, denoting that this was a didactic psalm,
to be sung to the accompaniment of the lute or guitar. Others
regard this word "mahalath" as the name simply of an old air to
which the psalm was to be sung. Others, again, take the word as
meaning "sickness," and regard it as alluding to the contents of
the psalm.

$$T0002374
\Mahanaim\
two camps, a place near the Jabbok, beyond Jordan, where Jacob
was met by the "angels of God," and where he divided his retinue
into "two hosts" on his return from Padan-aram (Gen. 32:2). This
name was afterwards given to the town which was built at that
place. It was the southern boundary of Bashan (Josh. 13:26, 30),
and became a city of the Levites (21:38). Here Saul's son
Ishbosheth reigned (2 Sam. 2:8, 12), while David reigned at
Hebron. Here also, after a troubled reign, Ishbosheth was
murdered by two of his own bodyguard (2 Sam. 4:5-7), who brought
his head to David at Hebron, but were, instead of being
rewarded, put to death by him for their cold-blooded murder.
Many years after this, when he fled from Jerusalem on the
rebellion of his son Absalom, David made Mahanaim, where
Barzillai entertained him, his headquarters, and here he
mustered his forces which were led against the army that had
gathered around Absalom. It was while sitting at the gate of
this town that tidings of the great and decisive battle between
the two hosts and of the death of his son Absalom reached him,
when he gave way to the most violent grief (2 Sam. 17:24-27).

  The only other reference to Mahanaim is as a station of one of
Solomon's purveyors (1 Kings 4:14). It has been identified with
the modern Mukhumah, a ruin found in a depressed plain called
el-Bukie'a, "the little vale," near Penuel, south of the Jabbok,
and north-east of es-Salt.

$$T0002375
\Mahaneh-dan\
Judg. 18:12 = "camp of Dan" 13:25 (R.V., "Mahaneh-dan"), a place
behind (i.e., west of) Kirjath-jearim, where the six hundred
Danites from Zorah and Eshtaol encamped on their way to capture
the city of Laish, which they rebuilt and called "Dan, after the
name of their father" (18:11-31). The Palestine Explorers point
to a ruin called 'Erma, situated about 3 miles from the great
corn valley on the east of Samson's home.

$$T0002376
\Mahath\
grasping. (1.) A Kohathite Levite, father of Elkanah (1 Chr.
6:35).

  (2.) Another Kohathite Levite, of the time of Hezekiah (2 Chr.
29:12).

$$T0002377
\Mahazioth\
visions, a Kohathite Levite, chief of the twenty-third course of
musicians (1 Chr. 25:4, 30).

$$T0002378
\Maher-shalal-hash-baz\
plunder speedeth; spoil hasteth, (Isa. 8:1-3; comp. Zeph. 1:14),
a name Isaiah was commanded first to write in large characters
on a tablet, and afterwards to give as a symbolical name to a
son that was to be born to him (Isa. 8:1, 3), as denoting the
sudden attack on Damascus and Syria by the Assyrian army.

$$T0002379
\Mahlah\
disease, one of the five daughters of Zelophehad (Num. 27:1-11)
who had their father's inheritance, the law of inheritance
having been altered in their favour.

$$T0002380
\Mahlon\
sickly, the elder of Elimelech the Bethlehemite's two sons by
Naomi. He married Ruth and died childless (Ruth 1:2, 5; 4:9,
10), in the land of Moab.

$$T0002381
\Mahol\
dance, the father of four sons (1 Kings 4:31) who were inferior
in wisdom only to Solomon.

$$T0002382
\Mail, Coat of\
"a corselet of scales," a cuirass formed of pieces of metal
overlapping each other, like fish-scales (1 Sam. 17:5); also
(38) a corselet or garment thus encased.

$$T0002383
\Main-sail\
(Gr. artemon), answering to the modern "mizzen-sail," as some
suppose. Others understand the "jib," near the prow, or the
"fore-sail," as likely to be most useful in bringing a ship's
head to the wind in the circumstances described (Acts 27:40).

$$T0002384
\Makheloth\
assemblies, a station of the Israelites in the desert (Num.
33:25, 26).

$$T0002385
\Makkedah\
herdsman's place, one of the royal cities of the Canaanites
(Josh. 12:16), near which was a cave where the five kings who
had confederated against Israel sought refuge (10:10-29). They
were put to death by Joshua, who afterwards suspended their
bodies upon five trees. It has been identified with the modern
village called Sumeil, standing on a low hill about 7 miles to
the north-west of Eleutheropolis (Beit Jibrin), where are
ancient remains and a great cave. The Palestine Exploration
surveyors have, however, identified it with el-Mughar, or "the
caves," 3 miles from Jabneh and 2 1/2 southwest of Ekron,
because, they say, "at this site only of all possible sites for
Makkedah in the Palestine plain do caves still exist." (See
ADONI-ZEDEC »T0000099.)

$$T0002386
\Maktesh\
mortar, a place in or near Jerusalem inhabited by silver
merchants (Zeph. 1:11). It has been conjectured that it was the
"Phoenician quarter" of the city, where the traders of that
nation resided, after the Oriental custom.

$$T0002387
\Malachi\
messenger or angel, the last of the minor prophets, and the
writer of the last book of the Old Testament canon (Mal. 4:4, 5,
6). Nothing is known of him beyond what is contained in his book
of prophecies. Some have supposed that the name is simply a
title descriptive of his character as a messenger of Jehovah,
and not a proper name. There is reason, however, to conclude
that Malachi was the ordinary name of the prophet.

  He was contemporary with Nehemiah (comp. Mal. 2:8 with Neh.
13:15; Mal. 2:10-16 with Neh. 13:23). No allusion is made to him
by Ezra, and he does not mention the restoration of the temple,
and hence it is inferred that he prophesied after Haggai and
Zechariah, and when the temple services were still in existence
(Mal. 1:10; 3:1, 10). It is probable that he delivered his
prophecies about B.C. 420, after the second return of Nehemiah
from Persia (Neh. 13:6), or possibly before his return.

$$T0002388
\Malachi, Prophecies of\
The contents of the book are comprised in four chapters. In the
Hebrew text the third and fourth chapters (of the A.V.) form but
one. The whole consists of three sections, preceded by an
introduction (Mal. 1:1-5), in which the prophet reminds Israel
of Jehovah's love to them. The first section (1:6-2:9) contains
a stern rebuke addressed to the priests who had despised the
name of Jehovah, and been leaders in a departure from his
worship and from the covenant, and for their partiality in
administering the law. In the second (2:9-16) the people are
rebuked for their intermarriages with idolatrous heathen. In the
third (2:17-4:6) he addresses the people as a whole, and warns
them of the coming of the God of judgment, preceded by the
advent of the Messiah.

  This book is frequently referred to in the New Testament
(Matt. 11:10; 17:12; Mark 1:2; 9:11, 12; Luke 1:17; Rom. 9:13).

$$T0002389
\Malcam\
(2 Sam. 12:30, Heb., R.V., "their king;" Jer. 49:1, 3, R.V.;
Zeph. 1:5), the national idol of the Ammonites. When Rabbah was
taken by David, the crown of this idol was among the spoils. The
weight is said to have been "a talent of gold" (above 100 lbs.).
The expression probably denotes its value rather than its
weight. It was adorned with precious stones.

$$T0002390
\Malchiah\
Jehovah's king. (1.) The head of the fifth division of the
priests in the time of David (1 Chr. 24:9).

  (2.) A priest, the father of Pashur (1 Chr. 9:12; Jer. 38:1).

  (3.) One of the priests appointed as musicians to celebrate
the completion of the walls of Jerusalem (Neh. 12:42).

  (4.) A priest who stood by Ezra when he "read in the book of
the law of God" (Neh. 8:4).

  (5.) Neh. 3:11.

  (6.) Neh. 3:31.

  (7.) Neh. 3:14.

$$T0002391
\Malchi-shua\
king of help, one of the four sons of Saul (1 Chr. 8:33). He
perished along with his father in the battle of Gilboa (1 Sam.
31:2).

$$T0002392
\Malchus\
reigning, the personal servant or slave of the high priest
Caiaphas. He is mentioned only by John. Peter cut off his right
ear in the garden of Gethsemane (John 18:10). But our Lord cured
it with a touch (Matt. 26:51; Mark 14:47; Luke 22:51). This was
the last miracle of bodily cure wrought by our Lord. It is not
mentioned by John.

$$T0002393
\Mallothi\
my fulness, a Kohathite Levite, one of the sons of Heman the
Levite (1 Chr. 25:4), and chief of the nineteenth division of
the temple musicians (26).

$$T0002394
\Mallows\
occurs only in Job 30:4 (R.V., "saltwort"). The word so rendered
(malluah, from melah, "salt") most probably denotes the Atriplex
halimus of Linnaeus, a species of sea purslane found on the
shores of the Dead Sea, as also of the Mediterranean, and in
salt marshes. It is a tall shrubby orach, growing to the height
sometimes of 10 feet. Its buds and leaves, with those of other
saline plants, are eaten by the poor in Palestine.

$$T0002395
\Malluch\
reigned over, or reigning. (1.) A Levite of the family of Merari
(1 Chr. 6:44).

  (2.) A priest who returned from Babylon (Neh. 12:2).

  (3.) Ezra 10:29. (4.) Ezra 10:32

$$T0002396
\Mammon\
a Chaldee or Syriac word meaning "wealth" or "riches" (Luke
16:9-11); also, by personification, the god of riches (Matt.
6:24; Luke 16:9-11).

$$T0002397
\Mamre\
manliness. (1.) An Amoritish chief in alliance with Abraham
(Gen. 14:13, 24).

  (2.) The name of the place in the neighbourhood of Hebron
(q.v.) where Abraham dwelt (Gen. 23:17, 19; 35:27); called also
in Authorized Version (13:18) the "plain of Mamre," but in
Revised Version more correctly "the oaks [marg., 'terebinths']
of Mamre." The name probably denotes the "oak grove" or the
"wood of Mamre," thus designated after Abraham's ally.

  This "grove" must have been within sight of or "facing"
Machpelah (q.v.). The site of Mamre has been identified with
Ballatet Selta, i.e., "the oak of rest", where there is a tree
called "Abraham's oak," about a mile and a half west of Hebron.
Others identify it with er-Rameh, 2 miles north of Hebron.

$$T0002398
\Man\
(1.) Heb. 'Adam, used as the proper name of the first man. The
name is derived from a word meaning "to be red," and thus the
first man was called Adam because he was formed from the red
earth. It is also the generic name of the human race (Gen. 1:26,
27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo
and the Greek anthropos (Matt. 5:13, 16). It denotes also man in
opposition to woman (Gen. 3:12; Matt. 19:10).

  (2.) Heb. 'ish, like the Latin vir and Greek aner, denotes
properly a man in opposition to a woman (1 Sam. 17:33; Matt.
14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to
excellent mental qualities.

  (3.) Heb. 'enosh, man as mortal, transient, perishable (2 Chr.
14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is
applied to women (Josh. 8:25).

  (4.) Heb. geber, man with reference to his strength, as
distinguished from women (Deut. 22:5) and from children (Ex.
12:37); a husband (Prov. 6:34).

  (5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed
to women and children (Deut. 3:6; Job 11:3; Isa. 3:25).

  Man was created by the immediate hand of God, and is
generically different from all other creatures (Gen. 1:26, 27;
2:7). His complex nature is composed of two elements, two
distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7;
2 Cor. 5:1-8).

  The words translated "spirit" and "soul," in 1 Thess. 5:23,
Heb. 4:12, are habitually used interchangeably (Matt. 10:28;
16:26; 1 Pet. 1:22). The "spirit" (Gr. pneuma) is the soul as
rational; the "soul" (Gr. psuche) is the same, considered as the
animating and vital principle of the body.

  Man was created in the likeness of God as to the perfection of
his nature, in knowledge (Col. 3:10), righteousness, and
holiness (Eph. 4:24), and as having dominion over all the
inferior creatures (Gen. 1:28). He had in his original state
God's law written on his heart, and had power to obey it, and
yet was capable of disobeying, being left to the freedom of his
own will. He was created with holy dispositions, prompting him
to holy actions; but he was fallible, and did fall from his
integrity (3:1-6). (See FALL »T0001304.)

$$T0002399
\Manaen\
consoler, a Christian teacher at Antioch. Nothing else is known
of him beyond what is stated in Acts 13:1, where he is spoken of
as having been brought up with (Gr. syntrophos; rendered in R.V.
"foster brother" of) Herod, i.e., Herod Antipas, the tetrach,
who, with his brother Archelaus, was educated at Rome.