Manasseh – Mark

Manasseh

The firstborn son of Joseph, and full brother of Ephraim (Genesis 41:51 f. [E]), by Asenath, the daughter of Poti-phera, priest of On (v. 45 [J]).

The popular etymology makes the name a Pi’ el ptop. of the verb nashSh, to forget.’ Josephus (.Ant. 11. vi. 1) adopts this without criticism, as do our Hebrew Lexicons. In the Assyrian inscriptions the name appeal? as Minse, Menace. In Isaiah 65:11 the god Meni (RV ‘Destiny’) is associated with Gad, the god of Fortune. Some scholars, consequently, equate Manasseh with Jlf en-TJosa = ‘the god Men seized.’ ‘Apparently Manasseh succeeded in establishing friendly relations with the Canaanites at an early date. His name points to such influences’ (Niebuhr, Gesch. d. Ebr. Zeit. p. 252; cf. Siegfried, ‘Gad-Meni u. Gad-Manasse’ in Ztschr. f. prof. Theol., 1875, p. 366 f.). Hogg, who in EBi, s.v., discusses the name at length, appears to favour the participial form, but (following Land) connects it with the Arabic nasa, ‘to inflict an injury.’ He thus brings it into relation with the story of Jacob’s wrestling with the angel (Genesis 32). ‘It would appear,’ so runs the conclusion, ‘that in the original story the epithet Manasseh was a fitting title of Jacob himself, which might be borne by his worshippers as in the case of Gad.’ But it is extremely unlikely that Jacob was originally regarded as a deity, as Luther (ZA TW xxi. p. 68 ff.) also holds. The Babylonian form Ya’gvb’ilu found in the contract tablets of the period of Hammurabi (23rd cent. B.C.) and Jacob-el (or -her) found on the scarab 2:1 an Egyptian king of the Hyksos period, is not to be translated ‘Ya’kub is god.’ As forms like Yakbar-ilu, Yamlik-dlu, etc., render probable, Uu is subject. Nevertheless, there may have been some original connexion between Manasseh and Jacob. Jacob’s name, we are told, was afterwards changed to Israel, and Manasseh is said to have been the elder brother of Ephraim, the name which later became almost synonymous with Israel, and, finally, in Judges 1:2. 28 Manasseh and Israel appear to be used as equivalents. But where no better data are obtainable, we must confess ignorance as frankly as we reject the etymologizing tales of our sources.

In our oldest source bearing upon the early tribal settlement ( Judges 5) the name of Manasseh does not appear, though that of Ephraim does. Machir there (v. 14) seems to take the place of Manasseh. In Genesis 60 (E) he is the only son of Manasseh; so also Numbers 26:29, 34 (P), but in Joshua 17:15 (perh. J) he is the firstborn of Manasseh. In Numbers 32:39, 41, 42 (v. 40 is not original) we have an excerpt from JE added to P’s story of Reuben’s and Gad’s settlement on the East Jordan, which tells us that the children of Machir, the son of Manasseh, went to Gilead and took it. Jair, it is said, and Nobah, two other descendants of Manasseh, also took towns in Gilead, to which they gave their own names. But, according to Deuteronomy 3:13. Moses, after completely exterminating the inhabitants, gave North Gilead, all Bashan, and Argob ‘to the halt tribe of Manasseh’; cf. Joshua 13:29 ff. etc. In P’s account of the settlement of Reuben and Gad (Numbers 32) there was nothing said originally of this half-tribe being associated with them. The whole story is told before the Manassites are brought in in v. 33 (cf. Joshua 13:21 ff. and ch. 17). The story of their early settlement on the East side is discredited by many scholars, who hold that the East was later conquered from the West. As we have seen in Judges 5:14, where Machir takes the place of Manasseh, he appears to be in possession on the West; and Machir, the son of Manasseh, is said to have gone to Gilead and taken it (Numbers 32:39), and if so, he must have operated from his original seat. In Joshua 17:14–18 we read of the complaint of the ‘children of Joseph’ to Joshua that he had given them (‘him’) only one lot, despite the fact that he was a great people. Nothing is said about any previous allotment by Moses on the East. Further, in Numbers 32:41 Bashan is conquered by Jair, who, according to Judges 10:3, was a judge of Israel. The argument is strong but not cogent.

As we have already seen, the tribe on the West was represented by Machir (Judges 5). J, the next oldest document, includes Ephraim and Manasseh in the phrase ‘sons of Joseph’ (Joshua 16:1–4), ‘house of Joseph’ (17:17 t’ Ephr. and Man.’ is a gloss] 18:5, Judges 1). One lot only is consequently assigned to them, the limits of which are roughly sketched in Joshua 16:1–3. Joshua 17 gives Gilead and Bashan to Machir (making no mention of Jalr and Nobah), and v. 2 begins to tell of the assignments to the remainder of the Manassite clans, but fails to do so. But the ‘clan’ names, Abiezer, Shechem, and the names of the cities appended show that they were on the West. It is clear from what is said of the cities which were in Issachar and Asher (v. 11 ff.) that they were oilly ideally in Manasseh’s territory, and that the latter was confined on the north to the hill-country. Like the rest of the tribes, they ‘were not able to drive out the Canaanites.’ When they made their complaint to Joshua (vv. 14–18) that they were too cramped in their abode to better themselves, he sententiously replied that being a great people as they boasted, they could clear out the mountain forests and develop in that way, and so ultimately get the upper hand of the Canaanites in the plains. It should be said that the names of the rest of the sons of Manasseh, Abiezer, Helek, Asriel, Shechem, Hepher, Shemida, as well as the five daughters of Zelophehad, the great-grandson of Machir, are probably all place-names, as some of them certainly are, and not personal names.

Whether Joseph was a tribe has been doubted, because there is no mention of it in Judges 5, and the fact that the name Machir appears to be from the root mOcliar, ‘to sell,’ has raised the question whether the story of Joseph’s sale into Egypt did not arise in connexion with it.

For the clans see Joshua 17 (J), Numbers 26:28–34 (P), 1 Ch 7:14–19 2:21–23.

The tribe, owing to its situation, had much to endure during the Syrian wars (Amos 1:3. 2 Kings 10:33). and, according to 1 Chronicles 5:26. the eastern halt was deported (b.o. 743) by Tiglath-pileser in. (see Gad). See also Thibes of ISBABL. James A. Craio.

MANASSEH, son of Hezekiah, reigned longer than any king of his line — flfty-flve years, according to our sources (2 Kings 21:1). His reign was remarkable for the religious reaction against the reforms which had been made by Hezekiah. The record (vv. 2–9) is that he built again the altars which Hezekiah had destroyed, and erected altars for Baal, and made an asherah, as Ahab Icing of Israel had done, and that he worshipped the host of heaven and served them. In restoring the old altars he doubtless thought he was returning to the early religion of the nation, and the Baal whom he worshipped was probably identified in the minds of the people with the national God Jahweh. The ashSrah was a well-known accompaniment of the altars of Jahweh down to the time of Hezekiah. In all this Manasseh’s measures may be called conservative, while his worship of the ‘host of heaven’ was no doubt a State necessity owing to the Assyrian rule. The sacrifice of his son and the practice of witchcraft and magic, of which he is accused, were also sanctioned by ancient Israelitish custom. ‘The reaction was accompanied by active persecution of the prophetic party, which can hardly surprise us, toleration being an unknown virtue. On account of these sins, Manasseh is represented by later writers as the man who filled the cup of Judah’s iniquity to overflowing, and who thus made the final catastrophe of the nation inevitable.

H. P. Smith. MANASSES.-l. 1 Esdras 9:33 =Manasseh, No. 3 (Ezra 10:33). 2. Judith’s husband (Judith 8:2). 3. An unknown person mentioned in the dying words of Tobit (Tobit 14:10). 4. For ‘Prayer of Manasses’ see Apocrypha, § 11.

Mandrake

Mandrake (.duda’lm, Genesis 30:14 f.; Song of Songs 7:13) RVm "love apples,’ cf. root dsdlm, ‘love’). — Although other plants have been suggested, the mandrake {Mandragora otficinarum), of the Solanacece or Potato order, is most probable. It is a common plant in all parts of S. Palestine. Its long and branched root is very deeply imbedded in the earth, and an old superstition survives to-day that he who digs it up will be childless — but at the same time the effort of pulling it up will cure a bad lumbago. When the last fibres give way and the root comes up,’a semi-human scream is supposed to be emitted (cf. also Jos. BJ vii. vi. 3). Occasionally the root resembles a human figure, but most of those exhibited have been ‘doctored’ to heighten the resemblance. The leaves are dark green, arranged in a rosette, and the flowers dark purple. The fruit, which ripens about May, about the time of the wheat harvest, is somewhat like a small tomato, and orange or reddish in colour: it is called by the natives baid el-jinn, ‘the eggs of the jinn.’ It has a heavy narcotic smell and sweetish taste. It is still used medicinally, but is known to be poisonous, especially the seeds. The mandrake was known to the ancients as an aphrodisiac (see p. 569’>). E. W. G. Mastekman. MANEH. — See Weiohts and Measdhes, III.

Manes

One of those who agreed to put away their ‘strange’ wives (1 Esdras 9:21 [Ezra 10:21 Maaseiah]).

Manger

(Luke 2:7, 12, 1 13:15 RVm). EV tr. of phatnS, the LXX equivalent of Heb. ‘ebus,’ a place where cattle are fattened’ (Job 39:9 etc.). It also represents ‘urwah (2 Chronicles 32:28). and repheth (Habakkuk 3:17), EV stall. In Job 39:9, Proverbs 14:4 ‘ibm may mean the stall or shelter; in Isaiah 1 it is probably the crib in which the food was placed. A like ambiguity attaches to ‘urwah. or ‘urySh, (2 Chronicles 32:28), Ut.’ collecting place’ or ‘collected herd.’ It probably came to mean a certain number of animals, as ‘a pair’ or ‘team’ (1 Kings 4:26, 2 Chronicles 9:25) [Gesenius]. The Heb. repheth (Habakkuk 3:17) clearly means ‘stall’; mor65g is the place where the cattle are ‘tied up’ (1 Samuel 28:24 ‘fatted calf =‘calf of the stall,’ Jeremiah 46:21. Amos 6:4, Mai 4:2) phaMl may therefore denote either the ‘manger’ or the ‘stall.’

If kataluma (Luke 2:7) means ‘guest chamber’ (see art. Hospitality, ad ;?n.), Joseph and Mary may have moved into the side of the house occupied by the cattle, from which the living-room is distinguished by a higher floor, with a little hollow in the edge, out of which the cattle eat. The present writer has seen a child laid in such a ‘manger.’ Or, in the crowded khSn, only the animals’ quarters may have afforded shelter. We do not now know. Ancient tradition places Jesus’ birth in a cave near Bethlehem. Caves under the houses are extensively used in Palestine as stables. The midhwad, ‘manger,’ cut in the side, is an excellent ‘crib’ for a baby. w. Ewing.

Mani

Mani (1 Esdras 9:30) =Bani of Ezra 10:29 and 1 Esdras 5:12.

Manius

According to 2 Maccabees 11:34, Titus Manius was one of two Roman legates who, being on their way to Antioch after the campaign of Lysias against Judsea in the year b.c. 163, sent a letter to the Jews confirming the concessions of Lysias, and offering to undertake the charge of their interests at Antioch in concert with their own envoy. This action would be in accord with the policy the Romans were following towards the Syrian kingdom, and is probable enough. But we have no knowledge from any other source of the presence In the East of any legate called Titus Manius.

A. E. HiLLABD.

Manna

The food of the Israelites during the wanderings (Exodus 16:1, 35, Joshua 5:12), but not the only food available. Documents of various dates speak of (a) cattle (Exodus 17:3 19 34:3, Numbers 7:3, 6 f.), especially in connexion with sacrifice (Exodus 24:5 32:6, Leviticus 8 9:4 10:14, Numbers 7:15 ff.)) (b) flour (Numbers 7 etc., Leviticus 10:12 24:5) (c) food in general (Deuteronomy 2:6, Joshua 1:11).

1. The origin of the word is uncertain. In Exodus 16:15 the exclamation might be rendered, ‘It Is mdnV (note RVm). If so, the Israelites were reminded (but only vaguely, see v. 15) of some known substance. The similar Arabic word means’ gift.’ More probably the words are a question — ‘What is it?’ Unaware of the proper term, they thus spoke of manna as ‘the-whatis-it.’

2. The manna was flaky, small, and white (Exodus 16:14, 31). It resembled the ‘seed’ (better ‘fruit’) of the coriander plant (Exodus 16:31. Numbers 11:7), and suggested bdellium (Numbers 11:7 [see § 3]). It could be ground, and was stewed or baked (Exodus 16. Numbers 11:8). The taste is compared to that of honey-wafers (Exodus 16:31). or oil (Numbers 11:8). It was gathered fresh every morning early (but see § 4), for, if exposed to the sun, it melted (Exodus 16:21; cf. Wisdom 19:2) if kept overnight(see § 4), it went bad (Exodus 16:19 f.). Each person was entitled to a measured ‘omer of manna (Exodus 16:19).

3. Many would identify manna with the juice of certain trees. The flowering ash (S. Europe) exudes a ‘manna’ (used in medicine) ; and a species of tamarisk found in the Sinai peninsula yields a substance containing sugar. The description of manna would not in every point support such an identification, but it is worth noting that manna is likened (see § 2) to bdellium, which is a resinous exudation. A more recent theory is that manna was an edible lichen like that found in Arabia, etc.

4. Manna would thus come under the category of ‘special providences,’ not ‘miracles.’ There can, however, be no doubt that the Biblical writers regarded it as miraculous, (a) There is enough for a host of ‘600,000 footmen.’ (6) The quantity gathered proves exactly suited to the consumer’s appetite (Exodus 16:18). (c) The Sabbath supply (gathered the previous day) retains its freshness (Exodus 16:23 f.). (d) An ‘omer of it is kept as a sacred object near (Exodus 16:33 f.) but not vnthin (1 Kings 8:9; ct. Hebrews 9:4. Revelation 2:17) the ark. (e) Allusions to it suggest the supernatural (Nehemiah 9:20. Psalms 789 105:40. 2 Esdras 1:19. Wisdom 16:20 19:21).

5. All this must lend significance to NT mention. Christ as the living bread is typified by manna (Jn &"‘-, 1 Corinthians 10:3; cf. ‘); and secret spiritual sustenance is the reward for’ him that overcometh’ (Revelation 2:17).

H. F. B. COMPSTON.

Manoah

The father of Samson, of the town of Zorah, and of the family of the Danites (Judges 13:1–23 14:2, 3, 5. 6. 9. 16). We learn but little of his character and occupation from the Bible narrative. He was a worshipper of Jehovah, and a man of reverent piety; he was hospitable, like his ancestor Abraham; he shared the dislike of his people for the alien surrounding tribes, and strongly deprecated an alliance between his son and the Philistines. The second narrative gives us the following information about him. His wife was barren, but she was warned by a Divine messenger that she was destined to bear a son who was to be a Nazirite and dedicated to Jehovah. The messenger appeared again when Manoah also was present, and repeated his prophecy (Judges 13:2–23). We hear of Manoah on four more occasions: we find him remonstrating with his son about the proposed Philistine marriage (14:2, 3) he accompanied his son on the preliminary visit to Timnah (w.’- and again to the marriage itself (w.»- in). He did not survive his son, who was buried by his side (16:31). Cf. art. Samson.

These scanty details are somewhat amplified by Josephus (Anf. v. vlii. 2, 3), who was apparently following some ancient Jewish tradition. T. A. Moxon.

Mansion

The English word occurs in Scripture only in John 14:2. ‘In my Father’s house are many mansions’(RVm’ Or, abiding places’). Its retention is an archaism, for the modern connotation of a house of some dignity is quite lacking from the word as used byTindale (1525), apparently from the Vulg. mansiones, ‘abiding places.’ The Gr. word (mom), like the Latin, means (1) the act of abiding, (2) a place of abode. In the NT it occurs also in John 14:23, where ‘make our abode’ is Greek idiom for ‘abide.’ Hence the thought in John 14:2 is simply that there is ample room for the disciples in the Father’s house. In the LXX the Gr. word occurs only once, viz. 1 Maccabees 7:38. ‘give them no abiding place’ (RV ‘suffer them not to live any longer’).

S. W. Green. MANSLAYER.— See Kin [Next of] and Reeuge (Cities of].

MAN -STEALING.— See ‘Kidnapping’ in art. Crimes, § 7.

Mantelet

See Fortification, § 7.

Mantle

See Dress, § 4 (c).

Manuscripts

See Text and Writing.

Maoch

The father of Achish king of Gath (1 Samuel 27). He is probably to be identified with Maacah No. 3

Maon, Maonites

1. In Judges 10:12 the Maonites are mentioned together with the Zidonians and Amalekites as having oppressed Israel. They dwelt in Mt. Seir, south of the Dead Sea. According to 1 Chronicles 4:41 f.: the Maonites (called Meunim in this passage) were, in the reign of Hezekiah, driven out of their pasture land by the Simeonites. ‘The passage is interesting as showing how long the original Canaanites held their own in the land after the Israelite invasion. In 2 Chronicles 26:7 they are mentioned as having been overcome by Uzziah (cf. 2 Chronicles 20:1. where’ Ammonites’ should probably be ‘Meunim’).

2. A different place of the name of Maon is mentioned in Joshua 15:55 ; this was a small town in the hill-country of Judaea. It was in the ‘wilderness’ of Maon that Nabal dwelt (I S 25). and in this district David sojourned on two occasions during the period of his outlaw life (23 25). W. O. E. Oesterley.

Mara

The name which Naomi claimed for herself: ‘Call me not Naomi (‘pleasant’), call me Mara (i.e. ‘bitter’): for the Almighty hath dealt very bitterly with me’ (Ruth 1:20).

MARAH, — The first ‘station’ of the Israelites after crossing the sea (Exodus 15:23. Numbers 33:8, 9). If the passage was in the neighbourhood of Suez, Wady Hawarah, about 15 to 16 hours’ camel-ride from ‘the Wells of Moses’ (nearly opposite Suez on the E. side of the Gulf of Suez) on the route to the convent of St. Katherine (the traditional Sinai), is a suitable identification.

Maralah

A place on the west border of Zebulun (Joshua 19:11). The site is quite uncertain.

Maranatha

An Aram, expression which occurs in 1 Corinthians 16:22 in juxtaposition with ‘anathema’ (‘If any man loveth not the Lord, let him be anathema. Maran atha’ [so RV]).

1. Meaning of the term.— The original meaning of the terra has been disputed, but it is now generally agreed that it is a component of two distinct words (cf. RV above). Most moderns follow Bickell in holding that the two parts of which the expression is composed mean ‘Our Lord, cornel’ ( = Aram. maranS, tha). Ttiis seems preferable to the older view, according to which the meaning would be ‘Our Lord has come l’ ( = Aram. maran ‘atM). The imperative sense is made probable by Revelation 22:20 (‘Amen. Come, Lord Jesus 1’), from which it may perhaps be inferred that some such formula as ‘O our Lord, or O Lord, cornel’ was in use in early Christian circles. A very early instance of the use of the term occurs in the Didache at the end of the Eucharistic prayer (ch. 10).

The passage runs as follows: — ‘Let grace come, and this world pass away. Hosanna to the God of David. If any is holy, let him come: if any is not, let him repent. Maranatha. Amen.’

Here the combination maranatha. Amen ( = ‘0 our Lord, cornel Amen’) is strildngly parallel with the remarkable phrase in Revelation 22:20 (‘Amen. Come, Lord’)- It is noticeable also that in both passages the expression is used as a concluding formula. Whether any similar formula was in use among the Jews is disputed. An old Jewish acrostic hymn, still extant in all types of the Jewish liturgy, the initiaj letters of the lines of which may be read ‘Amen. Come’ (Heb. amen 65) at least suggests the possibility of such a usage.

2. Original significance of the expression. — It is clear from the passage in the Didache cited above that ‘maranatha’ cannot be regarded as a formula of excommunication synonymous with ‘anathema’ (so Calvin, comparing ‘Abba, Father’). It was rather a watchword of the earliest Christian community, erabodying the thought in the form of a prayer that the ‘Parousia,’ or Second Advent of the Lord, might soon be consummated, in accordance with the ardent expectations current in the first generation.

3. Later usage. — In later usage, under the influence of false exegesis, the term acquired an imprecatory sense. It thus occurs in an early sepulchral inscription (4th or Sth cent.) from the island of Salamis. Its supposed correspondence with the Jewish shammatha (the 3rd or highest degree of excommunication) has, of course, notiiing to substantiate it. Further details of this development will be found in Hastings’ DB, s.v, ‘M ranatha.’ G. H. Box.

Marble

See Mining and Metals.

Marcheshvan

See Time.

Marcus

AV of Colossians 4:10. Philem m, i p 5"=Mark (wh. see).

Mardocheus

1. The name of Mordecai, the uncle of Esther, appears in this form in Ad. Esther 10 ll’^- " 12 16. 2. 1 Es S8=Mordecai, Ezra 2:2. Nehemiah 7:7.

Mareshah

1. The ‘father’ of Hebron (1 Chronicles 2:42). 2. A Judahite (1 Chronicles 47). These genealogical data are really concerned with— 3. An important city in the Shephelah of Judah (Joshua 15:44). fortified by Rehoboam (2 Chronicles 11:8; see also 2 Chronicles 14:9, 10 20:37. Micah 1:15). Later on, under the name Marissa, Josephus describes (Ant. xji. viii. 6 etc.) its extremely chequered history. The site of Mareshah has now with certainty been identified as Tell Sandahanna. This tell was partially excavated by Bliss and Macalister, but the identity of the site was finally demonstrated by the finding, in 1902, of a tomb by Messrs. Peters and Tiersch, adorned with a number of interesting pictured animals, etc., and about 200 inscriptions recording the names of many Phoenician inhabitants of Marissa, about b.o. 200. The hill on which the ruins of Mareshah stand is riddled with the most extraordinary caves, once human dwellings. The old name Mareshah still lingers in Khurbet Merash, the name of some ruins about halt a mile off. See also Marisa. E. W. G. Masterman.

Marimoth

Marimoth (2 Es 12)=Meraioth (Ezra 7:3) also called Memeroth, 1 Esdras 8:2.

Marisa

The Gr. form of the name Mareshah. It occurs only in 2 Maccabees 12:35. but should be read also in 1 Maccabees 6. where all Greek MSS wrongly have Samaria.’

Mark

(JOHN). There are three groups of NT passages where the name Mark occurs.

(1) John Mark was a Jew and son of Mary, who was a leading Christian woman at Jerusalem. At her house the faithful assembled for prayer, and thither Peter went on his release from imprisonment, having perhaps previously lodged there (Acts 12:12 ff.). An improbable conjecture makes Mark the son of the ‘goodman of the house’ in Mark 14:14. and another, not so unlikely, identifies Mark himself with the ‘young man’ of Mark 14:51; but the Muratorian Fragment (see next art. § 1) apparently denied that Mark had ever seen our Lord. Probably Mary was a widow. ‘Mark’ would be an added name such as the Jews often took. in Roman fashion; it was a Roman priBnomen, much used among Greek-speaking people, but not common among the Jews. John Mark was chosen as companion of Barnabas and Saul when they left Jerusalem for Antioch (Acts 12:25 the reading of RVm is hardly possible), and taken by them on their first missionary journey (13:5). not as chosen expressly by the Holy Ghost (ct. V.2), and not as an equal; ‘they had also John as their attendant (AV minister).’ It has been suggested that Mark was a Levite (see below), and that the designation here used means ‘a synagogue minister,’ as in Luke 4:20 (Chase). But this would make the words ‘they had’ intolerably harsh. Probably Mark’s work was to arrange the Apostles’ journeys, perhaps also to baptize — a work not usually performed by St. Paul himself (1 Corinthians 1:14). Mark remained with the Apostles on their journey through Cyprus, but left them at Perga in Pamphylia (Acts 13:13) either from cowardice, or, more probably, because the journey to Ksidian Antioch and beyond, involving work among distant Gentiles, was a change of plan which he did not approve (Ramsay). He had not yet grasped the idea of a world-wide Christianity, as St. Paul had. His departure to Jerusalem led later to the estrangement of Paul and Barnabas; the latter wished to take Mark with them on the Second Journey (15:37 ff.). but Paul refused, and separated from Barnabas, who then took Mark to Cyprus.

(2) The Mark of the Pauline Epistles was cousin of Barnabas (Colossians 4:10 RV), probably of the Jewish colony of Cyprus, and a Levite (Acts 4:36). It is therefore generally agreed that he was the same as John Mark. If so, he became reconciled to St. Paul, and was his ‘fellow-worker’ and a ‘comfort’ to him (COl 4:11. Philem m), and useful to him ‘for ministering’ (2 Timothy 4:11) — this was Mark’s special office, not to be an original organizer but a useful assistant (Swete). We learn that Mark was contemplating a visit to Colossse, and perhaps that the Colossians had hesitated to receive him (Colossians 4:10).

(3) The Pelrine Mark. — St. Peter speaks of a Mark as his ‘son’ (1 Peter 5:13). and as being with him at ‘Babylon’ when he wrote the First Epistle. It is usually held that ‘Babylon’ means Rome, as there seems not to have been a Jewish colony in the real Babylon at the time, and as all ecclesiastical tradition connects St. Peter’s work with Rome. If this be so, we may safely identify all the three Marks as one person. [If not, the Petrine Mark is probably not the same as the Pauline.) The identification is made more likely by the fact that John Mark is connected with both Peter and Paul in Acts; and if 1 Peter 5:13 refers to Rome, there is no reason why this double connexion should not have continued as long as both Apostles lived. And if, as is not impossible, St. Peter survived St. Paul for some time, we can well understand that Mark devoted himself exclusively to the former after the death of the latter, and that in this way the ecclesiastical tradition (see next art.), which almost unanimously attaches him to Peter, grew up. By that tradition Mark’s activity is associated both with Rome and with Alexandria; and the Egyptian Church assigns its principal liturgy to his name. But the early Alexandrian Fathers, Clement and Origen, are silent as to Mark’s residence in Egypt. The Acts of Mark (5th cent.?) makes him a martyr. A. J. Maclean.