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$$T0002400
\Manasseh\
who makes to forget. "God hath made me forget" (Heb. nashshani),
Gen. 41:51. (1.) The elder of the two sons of Joseph. He and his
brother Ephraim were afterwards adopted by Jacob as his own sons
(48:1). There is an account of his marriage to a Syrian (1 Chr.
7:14); and the only thing afterwards recorded of him is, that
his grandchildren were "brought up upon Joseph's knees" (Gen.
50:23; R.V., "born upon Joseph's knees") i.e., were from their
birth adopted by Joseph as his own children.

  The tribe of Manasseh was associated with that of Ephraim and
Benjamin during the wanderings in the wilderness. They encamped
on the west side of the tabernacle. According to the census
taken at Sinai, this tribe then numbered 32,200 (Num. 1:10, 35;
2:20, 21). Forty years afterwards its numbers had increased to
52,700 (26:34, 37), and it was at this time the most
distinguished of all the tribes.

  The half of this tribe, along with Reuben and Gad, had their
territory assigned them by Moses on the east of the Jordan
(Josh. 13:7-14); but it was left for Joshua to define the limits
of each tribe. This territory on the east of Jordan was more
valuable and of larger extent than all that was allotted to the
nine and a half tribes in the land of Palestine. It is sometimes
called "the land of Gilead," and is also spoken of as "on the
other side of Jordan." The portion given to the half tribe of
Manasseh was the largest on the east of Jordan. It embraced the
whole of Bashan. It was bounded on the south by Mahanaim, and
extended north to the foot of Lebanon. Argob, with its sixty
cities, that "ocean of basaltic rocks and boulders tossed about
in the wildest confusion," lay in the midst of this territory.

  The whole "land of Gilead" having been conquered, the two and
a half tribes left their wives and families in the fortified
cities there, and accompanied the other tribes across the
Jordan, and took part with them in the wars of conquest. The
allotment of the land having been completed, Joshua dismissed
the two and a half tribes, commending them for their heroic
service (Josh. 22:1-34). Thus dismissed, they returned over
Jordan to their own inheritance. (See ED »T0001125.)

  On the west of Jordan the other half of the tribe of Manasseh
was associated with Ephraim, and they had their portion in the
very centre of Palestine, an area of about 1,300 square miles,
the most valuable part of the whole country, abounding in
springs of water. Manasseh's portion was immediately to the
north of that of Ephraim (Josh. 16). Thus the western Manasseh
defended the passes of Esdraelon as the eastern kept the passes
of the Hauran.

  (2.) The only son and successor of Hezekiah on the throne of
Judah. He was twelve years old when he began to reign (2 Kings
21:1), and he reigned fifty-five years (B.C. 698-643). Though he
reigned so long, yet comparatively little is known of this king.
His reign was a continuation of that of Ahaz, both in religion
and national polity. He early fell under the influence of the
heathen court circle, and his reign was characterized by a sad
relapse into idolatry with all its vices, showing that the
reformation under his father had been to a large extent only
superficial (Isa. 7:10; 2 Kings 21:10-15). A systematic and
persistent attempt was made, and all too successfully, to banish
the worship of Jehovah out of the land. Amid this wide-spread
idolatry there were not wanting, however, faithful prophets
(Isaiah, Micah) who lifted up their voice in reproof and in
warning. But their fidelity only aroused bitter hatred, and a
period of cruel persecution against all the friends of the old
religion began. "The days of Alva in Holland, of Charles IX. in
France, or of the Covenanters under Charles II. in Scotland,
were anticipated in the Jewish capital. The streets were red
with blood." There is an old Jewish tradition that Isaiah was
put to death at this time (2 Kings 21:16; 24:3, 4; Jer. 2:30),
having been sawn asunder in the trunk of a tree. Psalms 49, 73,
77, 140, and 141 seem to express the feelings of the pious amid
the fiery trials of this great persecution. Manasseh has been
called the "Nero of Palestine."

  Esarhaddon, Sennacherib's successor on the Assyrian throne,
who had his residence in Babylon for thirteen years (the only
Assyrian monarch who ever reigned in Babylon), took Manasseh
prisoner (B.C. 681) to Babylon. Such captive kings were usually
treated with great cruelty. They were brought before the
conqueror with a hook or ring passed through their lips or their
jaws, having a cord attached to it, by which they were led. This
is referred to in 2 Chr. 33:11, where the Authorized Version
reads that Esarhaddon "took Manasseh among the thorns;" while
the Revised Version renders the words, "took Manasseh in
chains;" or literally, as in the margin, "with hooks." (Comp. 2
Kings 19:28.)

  The severity of Manasseh's imprisonment brought him to
repentance. God heard his cry, and he was restored to his
kingdom (2 Chr. 33:11-13). He abandoned his idolatrous ways, and
enjoined the people to worship Jehovah; but there was no
thorough reformation. After a lengthened reign extending through
fifty-five years, the longest in the history of Judah, he died,
and was buried in the garden of Uzza, the "garden of his own
house" (2 Kings 21:17, 18; 2 Chr. 33:20), and not in the city of
David, among his ancestors. He was succeeded by his son Amon.

  In Judg. 18:30 the correct reading is "Moses," and not
"Manasseh." The name "Manasseh" is supposed to have been
introduced by some transcriber to avoid the scandal of naming
the grandson of Moses the great lawgiver as the founder of an
idolatrous religion.

$$T0002401
\Mandrakes\
Hebrew dudaim; i.e., "love-plants", occurs only in Gen. 30:14-16
and Cant. 7:13. Many interpretations have been given of this
word _dudaim_. It has been rendered "violets," "Lilies,"
"jasmines," "truffles or mushrooms," "flowers," the "citron,"
etc. The weight of authority is in favour of its being regarded
as the Mandragora officinalis of botanists, "a near relative of
the night-shades, the 'apple of Sodom' and the potato plant." It
possesses stimulating and narcotic properties (Gen. 30:14-16).
The fruit of this plant resembles the potato-apple in size, and
is of a pale orange colour. It has been called the "love-apple."
The Arabs call it "Satan's apple." It still grows near
Jerusalem, and in other parts of Palestine.

$$T0002402
\Maneh\
portion (Ezek. 45:12), rendered "pound" (1 Kings 10:17; Ezra
2:69; Neh. 7:71, 72), a weight variously estimated, probably
about 2 1/2 or 3 lbs. A maneh of gold consisted of a hundred
common shekels (q.v.). (Comp. 1 Kings 10:17, and 2 Chr. 9:16).

$$T0002403
\Manger\
(Luke 2:7, 12, 16), the name (Gr. phatne, rendered "stall" in
Luke 13:15) given to the place where the infant Redeemer was
laid. It seems to have been a stall or crib for feeding cattle.
Stables and mangers in our modern sense were in ancient times
unknown in the East. The word here properly denotes "the ledge
or projection in the end of the room used as a stall on which
the hay or other food of the animals of travellers was placed."
(See INN »T0001883.)

$$T0002404
\Manna\
Heb. man-hu, "What is that?" the name given by the Israelites to
the food miraculously supplied to them during their wanderings
in the wilderness (Ex. 16:15-35). The name is commonly taken as
derived from _man_, an expression of surprise, "What is it?" but
more probably it is derived from _manan_, meaning "to allot,"
and hence denoting an "allotment" or a "gift." This "gift" from
God is described as "a small round thing," like the "hoar-frost
on the ground," and "like coriander seed," "of the colour of
bdellium," and in taste "like wafers made with honey." It was
capable of being baked and boiled, ground in mills, or beaten in
a mortar (Ex. 16:23; Num. 11:7). If any was kept over till the
following morning, it became corrupt with worms; but as on the
Sabbath none fell, on the preceding day a double portion was
given, and that could be kept over to supply the wants of the
Sabbath without becoming corrupt. Directions concerning the
gathering of it are fully given (Ex. 16:16-18, 33; Deut. 8:3,
16). It fell for the first time after the eighth encampment in
the desert of Sin, and was daily furnished, except on the
Sabbath, for all the years of the wanderings, till they encamped
at Gilgal, after crossing the Jordan, when it suddenly ceased,
and where they "did eat of the old corn of the land; neither had
the children of Israel manna any more" (Josh. 5:12). They now no
longer needed the "bread of the wilderness."

  This manna was evidently altogether a miraculous gift, wholly
different from any natural product with which we are acquainted,
and which bears this name. The manna of European commerce comes
chiefly from Calabria and Sicily. It drops from the twigs of a
species of ash during the months of June and July. At night it
is fluid and resembles dew, but in the morning it begins to
harden. The manna of the Sinaitic peninsula is an exudation from
the "manna-tamarisk" tree (Tamarix mannifera), the el-tarfah of
the Arabs. This tree is found at the present day in certain
well-watered valleys in the peninsula of Sinai. The manna with
which the people of Israel were fed for forty years differs in
many particulars from all these natural products.

  Our Lord refers to the manna when he calls himself the "true
bread from heaven" (John 6:31-35; 48-51). He is also the "hidden
manna" (Rev. 2:17; comp. John 6:49,51).

$$T0002405
\Manoah\
rest, a Danite, the father of Samson (Judg. 13:1-22, and
14:2-4).

$$T0002406
\Man of sin\
a designation of Antichrist given in 2 Thess. 2:3-10, usually
regarded as descriptive of the Papal power; but "in whomsoever
these distinctive features are found, whoever wields temporal
and spiritual power in any degree similar to that in which the
man of sin is here described as wielding it, he, be he pope or
potentate, is beyond all doubt a distinct type of Antichrist."

$$T0002407
\Manslayer\
one who was guilty of accidental homicide, and was entitled to
flee to a city of refuge (Num. 35:6, 12, 22, 23), his compulsory
residence in which terminated with the death of the high priest.
(See CITY OF REFUGE »T0003089.)

$$T0002408
\Mantle\
(1.) Heb. 'addereth, a large over-garment. This word is used of
Elijah's mantle (1 Kings 19:13, 19; 2 Kings 2:8, 13, etc.),
which was probably a sheepskin. It appears to have been his only
garment, a strip of skin or leather binding it to his loins.
_'Addereth_ twice occurs with the epithet "hairy" (Gen. 25:25;
Zech. 13:4, R.V.). It is the word denoting the "goodly
Babylonish garment" which Achan coveted (Josh. 7:21).

  (2.) Heb. me'il, frequently applied to the "robe of the ephod"
(Ex. 28:4, 31; Lev. 8:7), which was a splendid under tunic
wholly of blue, reaching to below the knees. It was woven
without seam, and was put on by being drawn over the head. It
was worn not only by priests but by kings (1 Sam. 24:4),
prophets (15:27), and rich men (Job 1:20; 2:12). This was the
"little coat" which Samuel's mother brought to him from year to
year to Shiloh (1 Sam. 2:19), a miniature of the official
priestly robe.

  (3.) Semikah, "a rug," the garment which Jael threw as a
covering over Sisera (Judg. 4:18). The Hebrew word occurs
nowhere else in Scripture.

  (4.) Maataphoth, plural, only in Isa. 3:22, denoting a large
exterior tunic worn by females. (See DRESS »T0001076.)

$$T0002409
\Maoch\
compressed, the father of Achish, king of Gath (1 Sam. 27:2).
Called also Maachah (1 Kings 2:39).

$$T0002410
\Maon\
habitation, a town in the tribe of Judah, about 7 miles south of
Hebron, which gave its name to the wilderness, the district
round the conical hill on which the town stood. Here David hid
from Saul, and here Nabal had his possessions and his home (1
Sam. 23:24, 25; 25:2). "Only some small foundations of hewn
stone, a square enclosure, and several cisterns are now to be
seen at Maon. Are they the remains of Nabal's great
establishment?" The hill is now called Tell M'ain.

$$T0002411
\Mara\
bitter; sad, a symbolical name which Naomi gave to herself
because of her misfortunes (Ruth 1:20).

$$T0002412
\Marah\
bitterness, a fountain at the sixth station of the Israelites
(Ex. 15:23, 24; Num. 33:8) whose waters were so bitter that they
could not drink them. On this account they murmured against
Moses, who, under divine direction, cast into the fountain "a
certain tree" which took away its bitterness, so that the people
drank of it. This was probably the 'Ain Hawarah, where there are
still several springs of water that are very "bitter," distant
some 47 miles from 'Ayun Mousa.

$$T0002413
\Maralah\
trembling, a place on the southern boundary of Zebulun (Josh.
19:11). It has been identified with the modern M'alul, about 4
miles south-west of Nazareth.

$$T0002414
\Maranatha\
(1 Cor. 16:22) consists of two Aramean words, Maran'athah,
meaning, "our Lord comes," or is "coming." If the latter
interpretation is adopted, the meaning of the phrase is, "Our
Lord is coming, and he will judge those who have set him at
nought." (Comp. Phil. 4:5; James 5:8, 9.)

$$T0002415
\Marble\
as a mineral, consists of carbonate of lime, its texture varying
from the highly crystalline to the compact. In Esther 1:6 there
are four Hebrew words which are rendered marble:, (1.) Shesh,
"pillars of marble." But this word probably designates dark-blue
limestone rather than marble. (2.) Dar, some regard as Parian
marble. It is here rendered "white marble." But nothing is
certainly known of it. (3.) Bahat, "red marble," probably the
verd-antique or half-porphyry of Egypt. (4.) Sohareth, "black
marble," probably some spotted variety of marble. "The marble
pillars and tesserae of various colours of the palace at Susa
came doubtless from Persia itself, where marble of various
colours is found, especially in the province of Hamadan
Susiana." The marble of Solomon's architectural works may have
been limestone from near Jerusalem, or from Lebanon, or possibly
white marble from Arabia. Herod employed Parian marble in the
temple, and marble columns still exist in great abundance at
Jerusalem.

$$T0002416
\Marcheshvan\
the post-biblical name of the month which was the eighth of the
sacred and the second of the civil year of the Jews. It began
with the new moon of our November. It is once called Bul (1
Kings 6:38). Assyrian, Arah Samna, "eighth month,"

$$T0002417
\Marcus\
Col. 4:10; Philemon 1:24; 1 Pet. 5:13; R.V., "Mark" (q.v.).

$$T0002418
\Mareshah\
possession, a city in the plain of Judah (John. 15:44). Here Asa
defeated Zerah the Ethiopian (2 Chr. 14:9, 10). It is identified
with the ruin el-Mer'ash, about 1 1/2 mile south of Beit Jibrin.

$$T0002419
\Mark\
the evangelist; "John whose surname was Mark" (Acts 12:12, 25).
Mark (Marcus, Col. 4:10, etc.) was his Roman name, which
gradually came to supersede his Jewish name John. He is called
John in Acts 13:5, 13, and Mark in 15:39, 2 Tim. 4:11, etc.

  He was the son of Mary, a woman apparently of some means and
influence, and was probably born in Jerusalem, where his mother
resided (Acts 12:12). Of his father we know nothing. He was
cousin of Barnabas (Col. 4:10). It was in his mother's house
that Peter found "many gathered together praying" when he was
released from prison; and it is probable that it was here that
he was converted by Peter, who calls him his "son" (1 Pet.
5:13). It is probable that the "young man" spoken of in Mark
14:51, 52 was Mark himself. He is first mentioned in Acts 12:25.
He went with Paul and Barnabas on their first journey (about
A.D. 47) as their "minister," but from some cause turned back
when they reached Perga in Pamphylia (Acts 12:25; 13:13). Three
years afterwards a "sharp contention" arose between Paul and
Barnabas (15:36-40), because Paul would not take Mark with him.
He, however, was evidently at length reconciled to the apostle,
for he was with him in his first imprisonment at Rome (Col.
4:10; Philemon 1:24). At a later period he was with Peter in
Babylon (1 Pet. 5:13), then, and for some centuries afterwards,
one of the chief seats of Jewish learning; and he was with
Timothy in Ephesus when Paul wrote him during his second
imprisonment (2 Tim. 4:11). He then disappears from view.

$$T0002420
\Market-place\
any place of public resort, and hence a public place or broad
street (Matt. 11:16; 20:3), as well as a forum or market-place
proper, where goods were exposed for sale, and where public
assemblies and trials were held (Acts 16:19; 17:17). This word
occurs in the Old Testament only in Ezek. 27:13.

  In early times markets were held at the gates of cities, where
commodities were exposed for sale (2 Kings 7:18). In large towns
the sale of particular articles seems to have been confined to
certain streets, as we may infer from such expressions as "the
bakers' street" (Jer. 37:21), and from the circumstance that in
the time of Josephus the valley between Mounts Zion and Moriah
was called the Tyropoeon or the "valley of the cheesemakers."

$$T0002421
\Mark, Gospel according to\
It is the current and apparently well-founded tradition that
Mark derived his information mainly from the discourses of
Peter. In his mother's house he would have abundant
opportunities of obtaining information from the other apostles
and their coadjutors, yet he was "the disciple and interpreter
of Peter" specially.

  As to the time when it was written, the Gospel furnishes us
with no definite information. Mark makes no mention of the
destruction of Jerusalem, hence it must have been written before
that event, and probably about A.D. 63.

  The place where it was written was probably Rome. Some have
supposed Antioch (comp. Mark 15:21 with Acts 11:20).

  It was intended primarily for Romans. This appears probable
when it is considered that it makes no reference to the Jewish
law, and that the writer takes care to interpret words which a
Gentile would be likely to misunderstand, such as, "Boanerges"
(3:17); "Talitha cumi" (5:41); "Corban" (7:11); "Bartimaeus"
(10:46); "Abba" (14:36); "Eloi," etc. (15:34). Jewish usages are
also explained (7:3; 14:3; 14:12; 15:42). Mark also uses certain
Latin words not found in any of the other Gospels, as
"speculator" (6:27, rendered, A.V., "executioner;" R.V.,
"soldier of his guard"), "xestes" (a corruption of sextarius,
rendered "pots," 7:4, 8), "quadrans" (12:42, rendered "a
farthing"), "centurion" (15:39, 44, 45). He only twice quotes
from the Old Testament (1:2; 15:28).

  The characteristics of this Gospel are, (1) the absence of the
genealogy of our Lord, (2) whom he represents as clothed with
power, the "lion of the tribe of Judah." (3.) Mark also records
with wonderful minuteness the very words (3:17; 5:41; 7:11, 34;
14:36) as well as the position (9:35) and gestures (3:5, 34;
5:32; 9:36; 10:16) of our Lord. (4.) He is also careful to
record particulars of person (1:29, 36; 3:6, 22, etc.), number
(5:13; 6:7, etc.), place (2:13; 4:1; 7:31, etc.), and time
(1:35; 2:1; 4:35, etc.), which the other evangelists omit. (5.)
The phrase "and straightway" occurs nearly forty times in this
Gospel; while in Luke's Gospel, which is much longer, it is used
only seven times, and in John only four times.

  "The Gospel of Mark," says Westcott, "is essentially a
transcript from life. The course and issue of facts are imaged
in it with the clearest outline." "In Mark we have no attempt to
draw up a continuous narrative. His Gospel is a rapid succession
of vivid pictures loosely strung together without much attempt
to bind them into a whole or give the events in their natural
sequence. This pictorial power is that which specially
characterizes this evangelist, so that 'if any one desires to
know an evangelical fact, not only in its main features and
grand results, but also in its most minute and so to speak more
graphic delineation, he must betake himself to Mark.'" The
leading principle running through this Gospel may be expressed
in the motto: "Jesus came...preaching the gospel of the kingdom"
(Mark 1:14).

  "Out of a total of 662 verses, Mark has 406 in common with
Matthew and Luke, 145 with Matthew, 60 with Luke, and at most 51
peculiar to itself." (See MATTHEW »T0002442.)

$$T0002422
\Maroth\
bitterness; i.e., "perfect grief", a place not far from
Jerusalem; mentioned in connection with the invasion of the
Assyrian army (Micah 1:12).

$$T0002423
\Marriage\
was instituted in Paradise when man was in innocence (Gen.
2:18-24). Here we have its original charter, which was confirmed
by our Lord, as the basis on which all regulations are to be
framed (Matt. 19:4, 5). It is evident that monogamy was the
original law of marriage (Matt. 19:5; 1 Cor. 6:16). This law was
violated in after times, when corrupt usages began to be
introduced (Gen. 4:19; 6:2). We meet with the prevalence of
polygamy and concubinage in the patriarchal age (Gen. 16:1-4;
22:21-24; 28:8, 9; 29:23-30, etc.). Polygamy was acknowledged in
the Mosaic law and made the basis of legislation, and continued
to be practised all down through the period of Jewish histroy to
the Captivity, after which there is no instance of it on record.

  It seems to have been the practice from the beginning for
fathers to select wives for their sons (Gen. 24:3; 38:6).
Sometimes also proposals were initiated by the father of the
maiden (Ex. 2:21). The brothers of the maiden were also
sometimes consulted (Gen. 24:51; 34:11), but her own consent was
not required. The young man was bound to give a price to the
father of the maiden (31:15; 34:12; Ex. 22:16, 17; 1 Sam. 18:23,
25; Ruth 4:10; Hos. 3:2) On these patriarchal customs the Mosaic
law made no change.

  In the pre-Mosaic times, when the proposals were accepted and
the marriage price given, the bridegroom could come at once and
take away his bride to his own house (Gen. 24:63-67). But in
general the marriage was celebrated by a feast in the house of
the bride's parents, to which all friends were invited (29:22,
27); and on the day of the marriage the bride, concealed under a
thick veil, was conducted to her future husband's home.

  Our Lord corrected many false notions then existing on the
subject of marriage (Matt. 22:23-30), and placed it as a divine
institution on the highest grounds. The apostles state clearly
and enforce the nuptial duties of husband and wife (Eph.
5:22-33; Col. 3:18, 19; 1 Pet. 3:1-7). Marriage is said to be
"honourable" (Heb. 13:4), and the prohibition of it is noted as
one of the marks of degenerate times (1 Tim. 4:3).

  The marriage relation is used to represent the union between
God and his people (Isa. 54:5; Jer. 3:1-14; Hos. 2:9, 20). In
the New Testament the same figure is employed in representing
the love of Christ to his saints (Eph. 5:25-27). The Church of
the redeemed is the "Bride, the Lamb's wife" (Rev. 19:7-9).

$$T0002424
\Marriage-feasts\
(John 2:1-11) "lasted usually for a whole week; but the cost of
such prolonged rejoicing is very small in the East. The guests
sit round the great bowl or bowls on the floor, the meal usually
consisting of a lamb or kid stewed in rice or barley. The most
honoured guests sit nearest, others behind; and all in eating
dip their hand into the one smoking mound, pieces of the thin
bread, bent together, serving for spoons when necessary. After
the first circle have satisfied themselves, those lower in
honour sit down to the rest, the whole company being men, for
women are never seen at a feast. Water is poured on the hands
before eating; and this is repeated when the meal closes, the
fingers having first been wiped on pieces of bread, which, after
serving the same purpose as table-napkins with us, are thrown on
the ground to be eaten by any dog that may have stolen in from
the streets through the ever-open door, or picked up by those
outside when gathered and tossed out to them (Matt. 15:27; Mark
7:28). Rising from the ground and retiring to the seats round
the walls, the guests then sit down cross-legged and gossip, or
listen to recitals, or puzzle over riddles, light being scantily
supplied by a small lamp or two, or if the night be chilly, by a
smouldering fire of weeds kindled in the middle of the room,
perhaps in a brazier, often in a hole in the floor. As to the
smoke, it escapes as it best may; but indeed there is little of
it, though enough to blacken the water or wine or milk skins
hung up on pegs on the wall. (Comp. Ps. 119:83.) To some such
marriage-feast Jesus and his five disciples were invited at Cana
of Galilee." Geikie's Life of Christ. (See CANA »T0000702.)

$$T0002425
\Mars Hill\
the Areopagus or rocky hill in Athens, north-west of the
Acropolis, where the Athenian supreme tribunal and court of
morals was held. From some part of this hill Paul delivered the
address recorded in Acts 17:22-31. (See AREOPAGUS »T0000300.)

$$T0002426
\Martha\
bitterness, the sister of Lazarus and Mary, and probably the
eldest of the family, who all resided at Bethany (Luke 10:38,
40, 41; John 11:1-39). From the residence being called "her
house," some have supposed that she was a widow, and that her
brother and sister lodged with her. She seems to have been of an
anxious, bustling spirit, anxious to be helpful in providing the
best things for the Master's use, in contrast to the quiet
earnestness of Mary, who was more concerned to avail herself of
the opportunity of sitting at his feet and learning of him.
Afterwards at a supper given to Christ and his disciples in her
house "Martha served." Nothing further is known of her.

  "Mary and Martha are representatives of two orders of human
character. One was absorbed, preoccupied, abstracted; the other
was concentrated and single-hearted. Her own world was the all
of Martha; Christ was the first thought with Mary. To Martha
life was 'a succession of particular businesses;' to Mary life
'was rather the flow of one spirit.' Martha was Petrine, Mary
was Johannine. The one was a well-meaning, bustling busybody;
the other was a reverent disciple, a wistful listener." Paul had
such a picture as that of Martha in his mind when he spoke of
serving the Lord "without distraction" (1 Cor. 7:35).

$$T0002427
\Martyr\
one who bears witness of the truth, and suffers death in the
cause of Christ (Acts 22:20; Rev. 2:13; 17:6). In this sense
Stephen was the first martyr. The Greek word so rendered in all
other cases is translated "witness." (1.) In a court of justice
(Matt. 18:16; 26:65; Acts 6:13; 7:58; Heb. 10:28; 1 Tim. 5:19).
(2.) As of one bearing testimony to the truth of what he has
seen or known (Luke 24:48; Acts 1:8, 22; Rom. 1:9; 1 Thess. 2:5,
10; 1 John 1:2).

$$T0002428
\Mary\
Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus,
called the "Virgin Mary," though never so designated in
Scripture (Matt. 2:11; Acts 1:14). Little is known of her
personal history. Her genealogy is given in Luke 3. She was of
the tribe of Judah and the lineage of David (Ps. 132:11; Luke
1:32). She was connected by marriage with Elisabeth, who was of
the lineage of Aaron (Luke 1:36).

  While she resided at Nazareth with her parents, before she
became the wife of Joseph, the angel Gabriel announced to her
that she was to be the mother of the promised Messiah (Luke
1:35). After this she went to visit her cousin Elisabeth, who
was living with her husband Zacharias (probably at Juttah, Josh.
15:55; 21:16, in the neighbourhood of Maon), at a considerable
distance, about 100 miles, from Nazareth. Immediately on
entering the house she was saluted by Elisabeth as the mother of
her Lord, and then forthwith gave utterance to her hymn of
thanksgiving (Luke 1:46-56; comp. 1 Sam. 2:1-10). After three
months Mary returned to Nazareth to her own home. Joseph was
supernaturally made aware (Matt. 1:18-25) of her condition, and
took her to his own home. Soon after this the decree of Augustus
(Luke 2:1) required that they should proceed to Bethlehem (Micah
5:2), some 80 or 90 miles from Nazareth; and while they were
there they found shelter in the inn or khan provided for
strangers (Luke 2:6, 7). But as the inn was crowded, Mary had to
retire to a place among the cattle, and there she brought forth
her son, who was called Jesus (Matt. 1:21), because he was to
save his people from their sins. This was followed by the
presentation in the temple, the flight into Egypt, and their
return in the following year and residence at Nazareth (Matt.
2). There for thirty years Mary, the wife of Joseph the
carpenter, resides, filling her own humble sphere, and pondering
over the strange things that had happened to her. During these
years only one event in the history of Jesus is recorded, viz.,
his going up to Jerusalem when twelve years of age, and his
being found among the doctors in the temple (Luke 2:41-52).
Probably also during this period Joseph died, for he is not
again mentioned.

  After the commencement of our Lord's public ministry little
notice is taken of Mary. She was present at the marriage in
Cana. A year and a half after this we find her at Capernaum
(Matt. 12:46, 48, 49), where Christ uttered the memorable words,
"Who is my mother? and who are my brethren? And he stretched
forth his hand toward his disciples, and said, Behold my mother
and my brethren!" The next time we find her is at the cross
along with her sister Mary, and Mary Magdalene, and Salome, and
other women (John 19:26). From that hour John took her to his
own abode. She was with the little company in the upper room
after the Ascension (Acts 1:14). From this time she wholly
disappears from public notice. The time and manner of her death
are unknown.

  (2.) Mary Magdalene, i.e., Mary of Magdala, a town on the
western shore of the Lake of Tiberias. She is for the first time
noticed in Luke 8:3 as one of the women who "ministered to
Christ of their substance." Their motive was that of gratitude
for deliverances he had wrought for them. Out of Mary were cast
seven demons. Gratitude to her great Deliverer prompted her to
become his follower. These women accompanied him also on his
last journey to Jerusalem (Matt. 27:55; Mark 15:41; Luke 23:55).
They stood near the cross. There Mary remained till all was
over, and the body was taken down and laid in Joseph's tomb.
Again, in the earliest dawn of the first day of the week she,
with Salome and Mary the mother of James (Matt. 28:1; Mark
16:2), came to the sepulchre, bringing with them sweet spices,
that they might anoint the body of Jesus. They found the
sepulchre empty, but saw the "vision of angels" (Matt. 28:5).
She hastens to tell Peter and John, who were probably living
together at this time (John 20:1, 2), and again immediately
returns to the sepulchre. There she lingers thoughtfully,
weeping at the door of the tomb. The risen Lord appears to her,
but at first she knows him not. His utterance of her name "Mary"
recalls her to consciousness, and she utters the joyful,
reverent cry, "Rabboni." She would fain cling to him, but he
forbids her, saying, "Touch me not; for I am not yet ascended to
my Father." This is the last record regarding Mary of Magdala,
who now returned to Jerusalem. The idea that this Mary was "the
woman who was a sinner," or that she was unchaste, is altogether
groundless.

  (3.) Mary the sister of Lazarus is brought to our notice in
connection with the visits of our Lord to Bethany. She is
contrasted with her sister Martha, who was "cumbered about many
things" while Jesus was their guest, while Mary had chosen "the
good part." Her character also appears in connection with the
death of her brother (John 11:20,31,33). On the occasion of our
Lord's last visit to Bethany, Mary brought "a pound of ointment
of spikenard, very costly, and anointed the feet of Jesus" as he
reclined at table in the house of one Simon, who had been a
leper (Matt. 26:6; Mark 14:3; John 12:2,3). This was an evidence
of her overflowing love to the Lord. Nothing is known of her
subsequent history. It would appear from this act of Mary's, and
from the circumstance that they possessed a family vault
(11:38), and that a large number of Jews from Jerusalem came to
condole with them on the death of Lazarus (11:19), that this
family at Bethany belonged to the wealthier class of the people.
(See MARTHA »T0002426.)

  (4.) Mary the wife of Cleopas is mentioned (John 19:25) as
standing at the cross in company with Mary of Magdala and Mary
the mother of Jesus. By comparing Matt. 27:56 and Mark 15:40, we
find that this Mary and "Mary the mother of James the little"
are on and the same person, and that she was the sister of our
Lord's mother. She was that "other Mary" who was present with
Mary of Magdala at the burial of our Lord (Matt. 27:61; Mark
15:47); and she was one of those who went early in the morning
of the first day of the week to anoint the body, and thus became
one of the first witnesses of the resurrection (Matt. 28:1; Mark
16:1; Luke 24:1).

  (5.) Mary the mother of John Mark was one of the earliest of
our Lord's disciples. She was the sister of Barnabas (Col.
4:10), and joined with him in disposing of their land and giving
the proceeds of the sale into the treasury of the Church (Acts
4:37; 12:12). Her house in Jerusalem was the common
meeting-place for the disciples there.

  (6.) A Christian at Rome who treated Paul with special
kindness (Rom. 16:6).

$$T0002429
\Maschil\
instructing, occurs in the title of thirteen Psalms (32, 42, 44,
etc.). It denotes a song enforcing some lesson of wisdom or
piety, a didactic song. In Ps. 47:7 it is rendered, Authorized
Version, "with understanding;" Revised Version, marg., "in a
skilful psalm."

$$T0002430
\Mash\
(= Meshech 1 Chr. 1:17), one of the four sons of Aram, and the
name of a tribe descended from him (Gen. 10:23) inhabiting some
part probably of Mesopotamia. Some have supposed that they were
the inhabitants of Mount Masius, the present Karja Baghlar,
which forms part of the chain of Taurus.

$$T0002431
\Mashal\
entreaty, a levitical town in the tribe of Asher (1 Chr. 6:74);
called Mishal (Josh. 21:30).

$$T0002432
\Mason\
an artificer in stone. The Tyrians seem to have been specially
skilled in architecture (1 Kings 5:17, 18; 2 Sam. 5:11). This
art the Hebrews no doubt learned in Egypt (Ex. 1:11, 14), where
ruins of temples and palaces fill the traveller with wonder at
the present day.

$$T0002433
\Masrekah\
vineyard of noble vines, a place in Idumea, the native place of
Samlah, one of the Edomitish kings (Gen. 36:36; 1 Chr. 1:47).

$$T0002434
\Massa\
a lifting up, gift, one of the sons of Ishmael, the founder of
an Arabian tribe (Gen. 25:14); a nomad tribe inhabiting the
Arabian desert toward Babylonia.

$$T0002435
\Massah\
trial, temptation, a name given to the place where the
Israelites, by their murmuring for want of water, provoked
Jehovah to anger against them. It is also called Meribah (Ex.
17:7; Deut. 6:16; Ps. 95:8, 9; Heb. 3:8).

$$T0002436
\Mattan\
gift. (1.) A priest of Baal, slain before his altar during the
reformation under Jehoiada (2 Kings 11:18).

  (2.) The son of Eleazar, and father of Jacob, who was the
father of Joseph, the husband of the Virgin Mary (Matt. 1:15).

  (3.) The father of Shephatiah (Jer. 38:1).

$$T0002437
\Mattanah\
a gift, a station of the Israelites (Num. 21:18, 19) between the
desert and the borders of Moab, in the Wady Waleh.

$$T0002438
\Mattaniah\
gift of Jehovah. (1.) A Levite, son of Heman, the chief of the
ninth class of temple singers (1 Chr. 25:4, 16).

  (2.) A Levite who assisted in purifying the temple at the
reformation under Hezekiah (2 Chr. 29:13).

  (3.) The original name of Zedekiah (q.v.), the last of the
kings of Judah (2 Kings 24:17). He was the third son of Josiah,
who fell at Megiddo. He succeeded his nephew Jehoiakin.

$$T0002439
\Mattathias\
ibid. (1.) The son of Amos, in the genealogy of our Lord (Luke
3:25).

  (2.) The son of Semei, in the same genealogy (Luke 3:26).

$$T0002440
\Matthan\
gift, one of our Lord's ancestry (Matt. 1:15).

$$T0002441
\Matthat\
gift of God. (1.) The son of Levi, and father of Heli (Luke
3:24).

  (2.) Son of another Levi (Luke 3:29).

$$T0002442
\Matthew\
gift of God, a common Jewish name after the Exile. He was the
son of Alphaeus, and was a publican or tax-gatherer at
Capernaum. On one occasion Jesus, coming up from the side of the
lake, passed the custom-house where Matthew was seated, and said
to him, "Follow me." Matthew arose and followed him, and became
his disciple (Matt. 9:9). Formerly the name by which he was
known was Levi (Mark 2:14; Luke 5:27); he now changed it,
possibly in grateful memory of his call, to Matthew. The same
day on which Jesus called him he made a "great feast" (Luke
5:29), a farewell feast, to which he invited Jesus and his
disciples, and probably also many of old associates. He was
afterwards selected as one of the twelve (6:15). His name does
not occur again in the Gospel history except in the lists of the
apostles. The last notice of him is in Acts 1:13. The time and
manner of his death are unknown.

$$T0002443
\Matthew, Gospel according to\
The author of this book was beyond a doubt the Matthew, an
apostle of our Lord, whose name it bears. He wrote the Gospel of
Christ according to his own plans and aims, and from his own
point of view, as did also the other "evangelists."

  As to the time of its composition, there is little in the
Gospel itself to indicate. It was evidently written before the
destruction of Jerusalem (Matt. 24), and some time after the
events it records. The probability is that it was written
between the years A.D. 60 and 65.

  The cast of thought and the forms of expression employed by
the writer show that this Gospel was written for Jewish
Christians of Palestine. His great object is to prove that Jesus
of Nazareth was the promised Messiah, and that in him the
ancient prophecies had their fulfilment. The Gospel is full of
allusions to those passages of the Old Testament in which Christ
is predicted and foreshadowed. The one aim prevading the whole
book is to show that Jesus is he "of whom Moses in the law and
the prophets did write." This Gospel contains no fewer than
sixty-five references to the Old Testament, forty-three of these
being direct verbal citations, thus greatly outnumbering those
found in the other Gospels. The main feature of this Gospel may
be expressed in the motto, "I am not come to destroy, but to
fulfil."

  As to the language in which this Gospel was written there is
much controversy. Many hold, in accordance with old tradition,
that it was originally written in Hebrew (i.e., the Aramaic or
Syro-Chaldee dialect, then the vernacular of the inhabitants of
Palestine), and afterwards translated into Greek, either by
Matthew himself or by some person unknown. This theory, though
earnestly maintained by able critics, we cannot see any ground
for adopting. From the first this Gospel in Greek was received
as of authority in the Church. There is nothing in it to show
that it is a translation. Though Matthew wrote mainly for the
Jews, yet they were everywhere familiar with the Greek language.
The same reasons which would have suggested the necessity of a
translation into Greek would have led the evangelist to write in
Greek at first. It is confessed that this Gospel has never been
found in any other form than that in which we now possess it.

  The leading characteristic of this Gospel is that it sets
forth the kingly glory of Christ, and shows him to be the true
heir to David's throne. It is the Gospel of the kingdom. Matthew
uses the expression "kingdom of heaven" (thirty-two times),
while Luke uses the expression "kingdom of God" (thirty-three
times). Some Latinized forms occur in this Gospel, as kodrantes
(Matt. 5:26), for the Latin quadrans, and phragello (27:26), for
the Latin flagello. It must be remembered that Matthew was a
tax-gatherer for the Roman government, and hence in contact with
those using the Latin language.

  As to the relation of the Gospels to each other, we must
maintain that each writer of the synoptics (the first three)
wrote independently of the other two, Matthew being probably
first in point of time.

  "Out of a total of 1071 verses, Matthew has 387 in common with
Mark and Luke, 130 with Mark, 184 with Luke; only 387 being
peculiar to itself." (See MARK »T0002419; LUKE »T0002331;
GOSPELS »T0001532.)

  The book is fitly divided into these four parts: (1.)
Containing the genealogy, the birth, and the infancy of Jesus
(1; 2).

  (2.) The discourses and actions of John the Baptist
preparatory to Christ's public ministry (3; 4:11).

  (3.) The discourses and actions of Christ in Galilee
(4:12-20:16).

  (4.) The sufferings, death and resurrection of our Lord
(20:17-28).

$$T0002444
\Matthias\
gift of God. Acts 1:23.

$$T0002445
\Mattithiah\
gift of Jehovah. (1.) One of the sons of Jeduthun (1 Chr. 25:3,
21).

  (2.) The eldest son of Shallum, of the family of Korah (1 Chr.
9:31).

  (3.) One who stood by Ezra while reading the law (Neh. 8:4).

  (4.) The son of Amos, and father of Joseph, in the genealogy
of our Lord (Luke 3:25).

$$T0002446
\Mattock\
(1.) Heb. ma'eder, an instrument for dressing or pruning a
vineyard (Isa. 7:25); a weeding-hoe.

  (2.) Heb. mahareshah (1 Sam. 13:1), perhaps the ploughshare or
coulter.

  (3.) Heb. herebh, marg. of text (2 Chr. 34:6). Authorized
Version, "with their mattocks," marg. "mauls." The Revised
Version renders "in their ruins," marg. "with their axes." The
Hebrew text is probably corrupt.

$$T0002447
\Maul\
an old name for a mallet, the rendering of the Hebrew mephits
(Prov. 25:18), properly a war-club.

$$T0002448
\Mazzaroth\
prognostications, found only Job 38:32, probably meaning "the
twelve signs" (of the zodiac), as in the margin (comp. 2 Kings
23:5).

$$T0002449
\Meadow\
(1.) Heb. ha'ahu (Gen. 41:2, 18), probably an Egyptain word
transferred to the Hebrew; some kind of reed or water-plant. In
the Revised Version it is rendered "reed-grass", i.e., the sedge
or rank grass by the river side.

  (2.) Heb. ma'areh (Judg. 20:33), pl., "meadows of Gibeah"
(R.V., after the LXX., "Maareh-geba"). Some have adopted the
rendering "after Gibeah had been left open." The Vulgate
translates the word "from the west."