Maachah – Maranatha

Maachah

Oppression, a small Syrian kingdom near Geshur, east of the Hauran, the district of Batanea (Josh. 13:13; 2 Sam. 10:6, 8; 1 Chr. 19:7).

(2.) A daughter of Talmai, king of the old native population of Geshur. She became one of David's wives, and was the mother of Absalom (2 Sam. 3:3).

(3.) The father of Hanan, who was one of David's body-guard (1 Chr. 11:43).

(4.) The daughter of Abishalom (called Absalom, 2 Chr. 11:20-22), the third wife of Rehoboam, and mother of Abijam (1 Kings 15:2). She is called "Michaiah the daughter of Uriel," who was the husband of Absalom's daughter Tamar (2 Chr. 13:2). Her son Abijah or Abijam was heir to the throne.

(5.) The father of Achish, the king of Gath (1 Kings 2:39), called also Maoch (1 Sam. 27:2).

Maaleh-acrabbim

Ascent of the scorpions; i.e., "scorpion-hill", a pass on the south-eastern border of Palestine (Num. 34:4; Josh. 15:3). It is identified with the pass of Sufah, entering Palestine from the great Wady el-Fikreh, south of the Dead Sea. (See [370]AKRABBIM.)

Maarath

Desolation, a place in the mountains of Judah (Josh. 15:59), probably the modern village Beit Ummar, 6 miles north of Hebron.

Maaseiah

The work of Jehovah. (1.) One of the Levites whom David appointed as porter for the ark (1 Chr. 15:18, 20).

(2.) One of the "captains of hundreds" associated with Jehoiada in restoring king Jehoash to the throne (2 Chr. 23:1).

(3.) The "king's son," probably one of the sons of king Ahaz, killed by Zichri in the invasion of Judah by Pekah, king of Israel (2 Chr. 28:7).

(4.) One who was sent by king Josiah to repair the temple (2 Chr. 34:8). He was governor (Heb. sar, rendered elsewhere in the Authorized Version "prince," "chief captain," chief ruler") of Jerusalem.

(5.) The father of the priest Zephaniah (Jer. 21:1; 37:3).

(6.) The father of the false prophet Zedekiah (Jer. 29:21).

Maase'iah, refuge is Jehovah, a priest, the father of Neriah (Jer. 32:12; 51:59).

Maasiai

Work of Jehovah, one of the priests resident at Jerusalem at the Captivity (1 Chr. 9:12).

Maath

Small, a person named in our Lord's ancestry (Luke 3:26).

Maaziah

Strength or consolation of Jehovah. (1.) The head of the twenty-fourth priestly course (1 Chr. 24:18) in David's reign.

(2.) A priest (Neh. 10:8).

Maccabees

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

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

Maccabees, Books of the

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

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

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

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

Macedonia

In New Testament times, was a Roman province lying north of Greece. It was governed by a propraetor with the title of proconsul. Paul was summoned by the vision of the "man of Macedonia" to preach the gospel there (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.

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.

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).

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).

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 [371]PHARAOH), though those of the others there buried may have long ago mouldered into dust. The interior of the mosque was visited by the Prince of Wales in 1862 by a special favour of the Mohammedan authorities. An interesting account of this visit is given in Dean Stanley's Lectures on the Jewish Church. It was also visited in 1866 by the Marquis of Bute, and in 1869 by the late Emperor (Frederick) of Germany, then the Crown Prince of Prussia. In 1881 it was visited by the two sons of the Prince of Wales, accompanied by Sir C. Wilson and others. (See Palestine Quarterly Statement, October 1882).

Madai

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

Madmannah

Dunghill, the modern el-Minyay, 15 miles south-south-west of Gaza (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.

Madmen

Ibid., a Moabite town threatened with the sword of the Babylonians (Jer. 48:2).

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."

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."

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.

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.

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 [372]MARY.)

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).

Magicians

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

Magistrate

A public civil officer invested with authority. The Hebrew shophetim, or judges, were magistrates having authority in the land (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").

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.).

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.

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.

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).

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."

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.

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.

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.

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).

Mahazioth

Visions, a Kohathite Levite, chief of the twenty-third course of musicians (1 Chr. 25:4, 30).

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.

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.

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.

Mahol

Dance, the father of four sons (1 Kings 4:31) who were inferior in wisdom only to Solomon.

Mail, Coat of

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

Main-sail

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

Makheloth

Assemblies, a station of the Israelites in the desert (Num. 33:25, 26).

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 [373]ADONI-ZEDEC.)

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.

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.

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).

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.

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.

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).

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.

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).

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.

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

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).

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.

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 [374]FALL.)

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.

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 [375]ED.)

On the west of Jordan the other half of the tribe of Manasseh was associated with Ephraim, and they had their portion in the very centre of Palestine, an area of about 1,300 square miles, the most valuable part of the whole country, abounding in springs of water. Manasseh's portion was immediately to the north of that of Ephraim (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.

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.

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).

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 [376]INN.)

Manna

Heb. man-hu, "What is that?" the name given by the Israelites to the food miraculously supplied to them during their wanderings in the wilderness (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).

Manoah

Rest, a Danite, the father of Samson (Judg. 13:1-22, and 14:2-4).

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."

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 [377]REFUGE.)

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 [378]DRESS.)

Maoch

Compressed, the father of Achish, king of Gath (1 Sam. 27:2). Called also Maachah (1 Kings 2:39).

Maon

Habitation, a town in the tribe of Judah, about 7 miles south of Hebron, which gave its name to the wilderness, the district round the conical hill on which the town stood. Here David hid from Saul, and here Nabal had his possessions and his home (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.

Mara

Bitter; sad, a symbolical name which Naomi gave to herself because of her misfortunes (Ruth 1:20).

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.

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.

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.)