Madon – Maiannas

Madon

ma'-don (madhon; Septuagint: Codex Vaticanus Marrhon; Codex Alexandrinus Madon (Joshua 11:1); Codex Vaticanus Marmoth; Codex Alexandrinus Maron (Joshua 12:19)): A royal city of the Canaanites named along with Hazor of Galilee. El-Medineh, "the city," on the heights West of the Sea of Galilee, with which it might possibly be identified, probably dates only from Moslem times. It seems likely that the common confusion of the Hebrew letter daleth ("d") for the Hebrew letter resh ("r") has occurred, and that we should read "Maron." The place may be then identified with Meiron, a village with ancient ruins and rock tombs at the foot of Jebel Jermuk, a little to the Northwest of Safed.

W. Ewing

Maelus

ma-e'-lus (LXX: Codex Alexandrinus Maelos; Codex Vaticanus Milelos): One of those who at Esdras' request put away his foreign wife (1 Esdras 9:26 equals "Mijamin" in the parallel Ezra 10:25).

Magadan

mag'-a-dan, ma-ga'-dan (Magadan; the reading of the Textus Receptus of the New Testament, Magdala (the King James Version), but Magdala is unsupported): This name appears only in Matthew 15:39. In the parallel passage, Mark 8:10, its place is taken by Dalmanutha. From these two passages it is reasonable to infer that "the borders of Magadan" and "the parts of Dalmanutha" were contiguous. We may perhaps gather from the narrative that they lay on the western shore of the Sea of Galilee. After the feeding of the 4,000, Jesus and His disciples came to these parts. Thence they departed to "the other side" (Mark 8:13), arriving at Bethsaida. This is generally believed to have been Bethsaida Julias, Northeast of the sea, whence He set out on His visit to Caesarea Philippi. In this case we might look for Dalmanutha and Magadan somewhere South of the Plain of Gennesaret, at the foot of the western hills. Stanley (SP, 383) quotes Schwarz to the effect that a cave in the face of these precipitous slopes bears the name of Teliman or Talmanutha. If this is true, it points to a site for Dalmanutha near `Ain el-Fuliyeh. Magadan might then be represented by el-Mejdel, a village at the Southwest corner of the Plain of Gennesaret. It is commonly identified with Magdala, the home of Mary Magdalene, but without any evidence. The name suggests that this was the site of an old Hebrew mighdal, "tower" or "fortress." The village with its ruins is now the property of the German Roman Catholics. The land in the plain has been purchased by a colony of Jews, and is once more being brought under cultivation.

The identification with Magdala is made more probable by the frequent interchange of "l" for "n", e.g. Nathan (Hebrew), Nethel (Aramaic).

W. Ewing

Magbish

mag'-bish (maghbish; Septuagint: Codex Vaticanus Magebos; Codex Alexandrinus Maabeis): An unidentified town in Benjamin, 156 of the inhabitants of which are said to have returned from exile with Zerubbabel (Ezra 2:30). It does not appear in Nehemiah's list (Nehemiah 7:33). Septuagint (Codex Vaticanus), however, has Magebos. The name is probably identical with Magpiash, "one who sealed the covenant" (Nehemiah 10:20).

Magdala

mag'-da-la.

See MAGADAN.

Magdalene

mag'-da-len, mag-da-le'-ne.

See MARY, III.

Magdiel

mag'-di-el (maghdi'el; Genesis 36:43, Septuagint: Codex Alexandrinus Metoduel; 1 Chronicles 1:54; Codex Alexandrinus Mageduel; Codex Vaticanus Meduel): One of the "dukes" of Edom.

Maged

ma'-ged.

See MAKED.

Magi, Star Of

See STAR OF THE MAGI.

Magi, The

ma'-ji, (Magoi (Matthew 2:1,Matthew 2:7,Matthew 2:16, "Wise-men," the Revised Version (British and American) and the King James Version, "Magi" the Revised Version margin)):

1. Originally a Median Tribe:

Were originally a Median tribe (Herodotus i.101); and in Darius' Inscriptions Magush means only a member of that tribe. It was one of them, Bardiya, who pretended to be Smerdis and raised the rebellion against Cambyses. Rabh Magh in Jeremiah 39:3 does not mean "Chief Magus," but is in Assyrian Rab mugi (apparently "commander"; compare tab mugi sa narkabti, "commander of chariots"), having no connection with "Magus" (unless perhaps Magians were employed as charioteers, Media being famous for its Nisean steeds). The investment of the Magi with priestly functions, possibly under Cyrus (Xen. Cyrop. viii), but probably much later, was perhaps due to the fact that Zoroaster (Zarathustra) belonged, it is said, to that tribe. They guarded the sacred fire, recited hymns at dawn and offered sacrifices of haoma-juice, etc. Herodotus i.132) says they also buried the dead (perhaps temporary burial is meant as in Vendidad, Farg. viii). They were granted extensive estates in Media for their maintenance, and the athravans and other priests mentioned in the Avesta may have been of their number, though only once does the word "Magus" occur in the book (in the compound Moghu-thbish, "Magus-hater," Yasna, lxv.7, Geldner's edition). The Magi even in Herodotus' time had gained a reputation for "magic" articles (compare Acts 13:6,Acts 13:8). They also studied astrology and astronomy (rationes mundani motus et siderum (Amm. Marc., xxiii.6, 32)), partly learned from Babylon.

2. The Magi at Bethlehem:

These latter studies explain why a star was used to lead them to Christ at Bethlehem, when our Lord was less than two years old (Matthew 2:16). No reliable tradition deals with the country whence these particular magi came. Justin Martyr, Tertullian and Epiphanius fancied that they came from Arabia, founding their opinion on the fact that "gold, frankincense and myrrh" abounded in Yemen. But the text says they came not from the South but from the East. Origen held that they came from Chaldea, which is possible. But Clement of Alexandria, Diodorus of Tarsus, Chrysostom, Cyril of Alexandria, Juvencus, Prudentius and others are probably right in bringing them from Persia. Sargon's settlement of Israelites in Media (circa 730-728 BC (2 Kings 17:6)) accounts for the large Hebrew element of thought which Darmesteter recognizes in the Avesta (SBE, IV, Intro, chapter vi). Median astronomers would thus know Balaam's prophecy of the star out of Jacob (Numbers 24:17). That the Jews expected a star as a sign of the birth of the Messiah is clear from the tractate Zohar of the Gemara and also from the title "Son of the Star" (Bar Kokhebha) given to a pseudo-Messiah

(130-35 AD). Tacitus (Hist. v.13) and Suetonius (Vesp. iv) tell us how widespread in the East at the time of Christ's coming was the expectation that "at that time men starting from Judea would make themselves masters of things" (compare Virgil, Ecl. iv). All this would naturally prepare the Magi to follow the star when it appeared.

See also ASTROLOGY; ASTRONOMY; DIVINATION; MAGIC; WISE MEN; ZOROASTRIANISM.

LITERATURE.

Herodotus; Xenophon; Amm. Marcellinus; Strabo; Spiegel, Altpersische Keilinschriften; Geldner, Avesta; Muss-Arnolt, Assyrian Dict.; BDB; RE.

W. St. Clair Tisdall

Magic; Magician

maj'-ik, ma-jish'-an:

I. DEFINITION

II. DIVISION OF THE SUBJECT

1. Magic as Impersonal

2. Margic as Personal

III. MAGIC AND RELIGION

IV. MAGIC IN THE BIBLE

1. Hostility to Magic

2. Potency of Magical Words

3. Influence of Charms

V. MAGICAL TERMS USED IN THE BIBLE

1. Divination

2. Sorcery

3. Enchantment

4. Amulets

5. Incantation

6. Repeated Utterances

7. Impostors

8. Witchcraft

LITERATURE

The word comes from a Greek adjective (magike) with which the noun techne, "art," is understood. The full phrase is "magical art" (The Wisdom of Solomon 17:10). But the Greek word is derived from the magi or Zarathustran (Zoroastrian) priests. Magic is therefore historically the art practiced in Persia by the recognized priests of the country. It is impossible in the present article, owing to exigencies of space, to give a full account of this important subject and of the leading views of it which have been put forth. The main purpose of the following treatment will be to consider the subject from the Biblical standpoint.

I. Definition.

In its modern accepted sense magic may be described as the art of bringing about results beyond man's own power by superhuman agencies. In the wide sense of this definition divination is only a species of magic, i.e. magic used as a means of securing secret knowledge, especially a knowledge of the future. Divination and magic bear a similar relation to prophecy and miracle respectively, the first and third implying special knowledge, the second and fourth special power. But divination has to do generally with omens, and it is better for this and other reasons to notice the two subjects--magic and divination--apart as is done in the present work.

II. Division of the Subject.

1. Magic as Impersonal:

There are two kinds of magic:

(1) impersonal;

(2) personal.

In the first, magic is a species of crude science, for the underlying hypothesis is that there are forces in the world which can be utilized on certain conditions, incantations, magical acts, drugs, etc. The magician in this case connects what on a very slender induction he considers to be causes and effects, mainly on the principle of post hoc ergo propter hoc. He may not know much of the causal agency; it is enough for him to know that by performing some act or reciting some formula (see CHARM) or carrying some object (see AMULET) he can secure some desired end. Frazer (Golden Bough(2), I, 61) says: "Magic is a kind of savage logic, an elementary species of reasoning based on similarity, contiguity and contrast." But why does the savage draw conclusions from association of ideas? There must be an implied belief in the uniformly of Nature or in the controlling power of intelligent beings.

2. Magic as Personal:

In personal magic, living, intelligent, spiritual beings are made the real agents which men by incantations, etc., influence and even control. The magical acts may in an advanced stage include sacrifice, the incantations become prayer.

Impersonal magic is regarded by most anthropologists, including E.B. Tylor and J. Frazer, as more primitive than the second and as a lower form of it. This conclusion rests on an assumption that human culture is always progressive, that the movement is uniformly onward and upward. But this law does not always hold. The religion of Israel as taught in the 8th century BC stands on a higher level ethically and intellectually than that taught in the writings of Haggai, Zechariah and Eccelesiastes centuries later. Among the ancient Indians, the Rig Veda occupies much loftier ground than the much later Atharva Veda.

III. Magic and Religion.

Personal magic in its higher forms shades off into religion, and very commonly the two exist together. It is the practice to speak of sacrifice and prayer as constituting elements of the ancient and modern religions of India. But it is doubtful whether either of these has the same connotation that it bears in the Jewish and Christian Scriptures. J. Frazer (Golden Bough(2), I, 67 ff) says that where the operation of spirits is assumed (and "these cases are exceptional"), magic is "tinged and alloyed with religion." Such an assumption is, he admits, often made and the present writer thinks it is generally made, for even the operation of the laws of association implies it. But Frazer concludes from various considerations that "though magic is .... found to fuse and amalgamate with religion in many ages and in many lands, there are some grounds for thinking that this fusion is not primitive." It is of course personal magic to which religion stands in closest relations. As soon as man comes to see in the beings by whose power marvels are wrought, personalities capable of emotions like himself and susceptible to persuasion, his magical art becomes an intelligent effort to propitiate these superior beings and his incantations become hymns and prayers. In all religions, Jewish, Moslem, Christian or pagan, when the act or prayer as such is held to produce certain results or to secure certain desired boons, we have to do with a species of magic. The word "religion" is inapplicable, unless it includes the idea of personal faith in a God or gods whose favor depends on moral acts and on ritual acts only in so far as they have a voluntary and ethical character. If it be granted that magic, the lower, precedes religion, the higher, this does not necessarily negative the validity of the religious concept. Mature knowledge is preceded by elementary impressions and beliefs which are subjective without objective correspondences. But this higher knowledge is none the less valid for its antecedents. If it can be proved that the Christian or any other religion has become what it is by gradual ascent from animism, magic, etc., its validity is not by this destroyed or even impaired. Religion must be judged according to its own proper evidence. But see II, end.

IV. Magic in the Bible.

1. Hostility to Magic:

The general remarks made on the Bible and divination in DIVINATION, V, have an equal application to the attitude of the Bible toward magic. This attitude is distinctly hostile, as it could not but be in documents professing to inculcate the teaching of the ethical and spiritual religion of Israel (see Deuteronomy 18:10 f; 2 Kings 21:6; 2 Chronicles 33:6, etc.). Yet it is equally clear that the actual power of magic is acknowledged as clearly as its illegitimacy is pointed out. In P's account of the plagues (Exodus 7:1–11:10) it is assumed that the magicians of Egypt had real power to perform superhuman feats. They throw their rods and they become serpents; they turn the waters of the Nile into blood. It is only when they try to produce gnats that they fail, though Aaron had succeeded by Yahweh's power in doing this and thus showed that Yahweh's power was greatest. But that the magicians had power that was real and great is not so much as called in question.

2. Potency of Magical Words:

Among the ancient Semites (Arabs, Assyrians, Hebrews, etc.) there was a strong belief in the potency of the magical words of blessing and of curse. The mere utterance of such words was regarded as enough to secure their realization. That the narrator of Numbers 22:1–24:25 (Jahwist) ascribed to Balaam magical power is clear from the narrative, else why should Yahweh be represented as transferring Balaam's service to the cause of Israel? We have other Biblical references to the power of the spoken word of blessing in Genesis 12:3; Exodus 12:32; Judges 17:2; 2 Samuel 21:3, and of curse in Genesis 27:29; Judges 5:23; Job 3:8 (compare the so-called Imprecatory Psalms, and see Century Bible, "Psalms," volume II, 216). On the prevalence of the belief among the Arabs, see the important work of Goldziher, Abhandlungen zur arabischen Philologie, Theil I, 23 ff.

3. Influence of Charms:

In Genesis 30:14 (Jahwist) we have an example of the belief in the power of plants (here mandrakes) to stir up and strengthen sexual love, and we read in Arabic literature of the very same superstition in connection with what is called Yabruch, almost certainly the same plant. Indeed one of the commonest forms in which magic appears is as a love-charm, and as this kind of magic was often exercised by women, magic and adultery are frequently named together in the Old Testament (see 2 Kings 9:22; Nahum 3:4; Malachi 3:5; and compare Exodus 22:18 (17), where the sorceress (the King James Version "witch") is to be condemned to death). We have an instance of what is called sympathetic magic (for a description of which see Jevons, Introduction to History of Religion, 28 ff, and Frazer, Golden Bough(2), I, 49 ff) in Genesis 30:37 ff. Jacob placed before the sheep and goats that came to drink water peeled rods, so that the pregnant ones might bring forth young that were spotted and striped. The teraphim mentioned in Genesis 31:19 ff and put away with wizards during the drastic reforms of Josiah (2 Kings 23:24; compare Zechariah 10:2) were household objects supposed capable of warding off evil of every kind. The Babylonians and Assyrians had a similar custom. We read of an Assyrian magician that he had statues of the gods Lugalgira and Alamu put on each side of the main entrance to his house, and in consequence he felt perfectly impregnable against evil spirits (see Tallquist, Assyrian. Beach, 22).

In Isaiah 3:2 the qocem ("magician" or "diviner") is named along with the knight warrior, the judge, prophet and elder, among the stays and supports of the nation; no disapproval is expressed or implied with regard to any of them. Yet it is not to be denied that in its essential features pure Yahwism, which enforced personal faith in a pure spiritual being, was radically opposed to all magical beliefs and practices. The fact that the Hebrews stood apart as believers in an ethical and spiritual religion from the Semitic and other peoples by which they were surrounded suggests that they were Divinely guided, for in other respects--art, philosophy, etc.--this same Hebrew nation held a lower place than many contemporary nations.

V. Magical Terms Used in the Bible.

Many terms employed in the Old Testament in reference to divination have also a magical import. See DIVINATION, VII. For a fuller discussion of Biblical terms connected with both subjects, reference may be made to T. Witton Davies, Magic, Divination and Demonology among the Hebrews and Their Neighbours, 44 iff, 78 ff; see also articles "Divination" and "Magic" in EB, by the present writer.

1. Divination:

Here a few brief statements are all that can be attempted. Qecem, usually rendered "divination" (see Numbers 23:23), has primarily a magical reference (Fleischer), though both Wellhausen (Reste des arabischen Heidenthums 2, 133, note 5) and W. Robertson Smith (Jour. Phil., XIII, 278) hold that its first use was in connection with divination. The Arabic verb ("to exorcise") and noun ("an oath") have magical meanings. But it must be admitted that the secondary meaning ("divination") has almost driven out the other. See under I, where it is held that at bottom magic and divination are one.

2. Sorcery:

The verb kashaph, the Revised Version (British and American) "to practice sorcery," comes, as Fleischer held, from a root denoting "to have a dark appearance," to look gloomy, to be distressed, then as a suppliant to seek relief by magical means. The corresponding nouns kashshaph and mekashsheph are rendered "sorcerer" in English Versions of the Bible.

3. Enchantment:

Lachash, English Versions of the Bible "enchantment," etc. (see Isaiah 3:3, nebhon lachash, the Revised Version (British and American) "the skillful enchanter"), is connected etymologically with nachash, "a serpent,"' the "n" and "l" often interchanging in Semitic Lachash is, therefore, as might have been expected from this etymology, used specifically of serpent charming (see Jeremiah 8:17; Ecclesiastes 10:11; compare melachesh in Psalms 58:5 (6), English Versions of the Bible "charmer").

4. Amulets:

Chebher occurs in the plural only (Isaiah 47:9,Isaiah 47:12, English Versions of the Bible, "enchantments"). It comes from a root meaning "to bind," and it denotes probably amulets of some kind carried on the person to ward off evil. It seems therefore to be the Biblical equivalent of the Talmudic qemia`, literally, equals "something bound" from qama`, "to bind."

5. Incantation:

Shichar (Isaiah 47:11) seems to have an etymological connection with the principal Arabic word for "magic" (sichrun), and is explained by the great majority of recent commentators following J.H. Michaelis (Hitzig, Ewald, Dillmann, Whitehouse in Century Bible, etc.) as meaning "to charm away" (by incantations). So also Targum, Rashi, J H and Jastrow, Dictionary of the Targumim, Talmudim, and Midrashic Literature, Michaelis, Eichhorn, etc.

6. Repeated Utterances:

The verb battologeo in Matthew 6:7 (equals "say not the same thing over and over again") refers to the superstition that the repeated utterance of a word will secure one's wish. In India today it is thought that if an ascetic says in one month the name of Radha, Krishna, or Ro 100,000 times, he cannot fail to obtain what he wants (see 1 Kings 18:26).

See REPETITIONS.

7. Impostors:

The term goetes, the Revised Version (British and American) "impostors," the King James Version "seducers," is used of a class of magicians who uttered certain magical formulas in a deep, low voice (compare the verb goao, which = "to sigh," "to utter low moaning tones"). Herodotus (ii.33) says that there were persons of the kind in Egypt, and they are mentioned also by Euripides and Plato.

8. Witchcraft:

Paul in Galatians 5:20 classes with uncleanness, idolatry, etc., what he calls pharmakeia, the King James Version "witchcraft" the Revised Version (British and American) "sorcery." The word has reference first of all to drugs used in exercising the magical article Note the name Simon Magus, which = Simon the magician (Acts 8:9 f), and Bar-Jesus, whom Luke calls a magician (magos, English Versions of the Bible, "sorcerer") and to whom he gives also the proper name Elymas, which is really the Arabic `alim = "learned," and so one skillful in the magical article.

See also under AMULET; CHARM; DEMONOLOGY; WITCHCRAFT.

LITERATURE.

A Very full bibliography of the subject will be found in T. Witton Davies, Magic, Divination and Demonology among the Hebrews and Their Neighbours, xi through xvi. See also the literature under DIVINATION and in addition to the literature cited in the course of the foregoing article, note the following: A. Lehmann, Aberglaube und Zauberei2, 1908; A.C. Haddon, Magic and Fetishism, 1906; Blau, Das altjudische Zauberwesen, 1898; Smith, "Witchcraft in the Old Testament," Biblical Soc., 1902, 23-35; W.R. Halliday, Greek Divination; A Study of Its Methods and Principles, London, Macmillan (important) and the valuable article on "Magic" by Northwest Thomas in the Encyclopedia Brittanica, and also the relevant articles in the Bible dictionaries.

T. Witton Davies

Magistrate

maj'-is-trat (shephaT, corresponding to shaphaT, "to judge," "to pronounce sentence" (Judges 18:7)): Among the ancients, the terms corresponding to our "magistrate" had a much wider signification. "Magistrates and judges" (shopheTim we-dhayyanim) should be translated "judges and rulers" (Ezra 7:25). ceghanim "rulers" or "nobles," were Babylonian magistrates or prefects of provinces (Jeremiah 51:23,Jeremiah 51:28,Jeremiah 51:57; Ezekiel 23:6). In the time of Ezra and Nehemiah, the Jewish magistrates bore the same title (Ezra 9:2; Nehemiah 2:16; Nehemiah 4:14; Nehemiah 13:11). The Greek archon, "magistrate" (Luke 12:58; Titus 3:1 the King James Version), signifies the chief in power (1 Corinthians 2:6,1 Corinthians 2:8) and "ruler" (Acts 4:26; Romans 13:3).

The Messiah is designated as the "prince (archon) of the kings of the earth" (Revelation 1:5 the King James Version), and by the same term Moses is designated the judge and leader of the Hebrews (Acts 7:27,Acts 7:35). The wide application of this term is manifest from the fact that it is used of magistrates of any kind, e.g. the high priest (Acts 23:5); civil judges (Luke 12:58; Acts 16:19); ruler of the synagogue (Luke 8:41; Matthew 9:18,Matthew 9:23; Mark 5:22); persons of standing and authority among the Pharisees and other sects that appear in the Sanhedrin (Luke 14:1; John 3:1; Acts 3:17). The term also designates Satan, the prince or chief of the fallen angels (Matthew 9:34; Ephesians 2:2).

In the New Testament we also find strategos, employed to designate the Roman praetors or magistrates of Philippi, a Roman colony (Acts 16:20,Acts 16:22,Acts 16:35,Acts 16:36,Acts 16:38). A collective term for those clothed with power (Eng. "the powers"), exousiai, is found in Luke 12:11 the King James Version; Romans 13:2,Romans 13:3; Titus 3:1. The "higher powers" (Romans 13:1) are all those who are placed in positions of civil authority from the emperor down.

In early Hebrew history, the magisterial office was limited to the hereditary chiefs, but Moses made the judicial office elective. In his time the "heads of families" were 59 in number, and these, together with the 12 princes of the tribes, composed the Sanhedrin or Council of 71. Some of the scribes were entrusted with the business of keeping the genealogies and in this capacity were also regarded as magistrates.

Frank E. Hirsch

Magnifical

mag-nif'-i-kal (gadhal, in Hiphil "to make great"): Old form retained from Genevan version in 1 Chronicles 22:5; in the American Standard Revised Version "magnificent."

Magnificat

mag-nif'-i-kat: The name given to the hymn of Mary in Luke 1:46–55, commencing "My soul doth magnify the Lord." Three old Latin manuscripts substitute the name "Elisabeth" for "Mary" in 1:46, but against this is the authority of all Greek manuscripts and other Latin versions. The hymn, modeled in part on that of Hannah in 1 Samuel 2:1 ff, is peculiarly suitable to the circumstances of Mary, and plainly could not have been composed after the actual appearance and resurrection of Christ. Its early date is thus manifest.

Magnify

mag'-ni-fi (Hiphil of gadhal; megaluno, "to make great," "extol," "celebrate in praise"): Used especially of exaltation of the name, mercy, and other attributes of God (Genesis 19:19; 2 Samuel 7:26; Psalms 35:27; Psalms 40:16; Psalms 70:4; Luke 1:46; Acts 10:46); of God's "word" (Psalms 138:2); or of Christ (Acts 19:17; Philippians 1:20). Men also can be "magnified" (Joshua 4:14; 1 Chronicles 29:25, etc.). In Romans 11:13, "magnify mine office," the word (Greek, doxazo) is changed in the Revised Version (British and American) to "glorify."

Magog

ma'-gog (maghogh; Magog): Named among the sons of Japheth (Genesis 10:2; 1 Chronicles 1:5). Ezekiel uses the word as equivalent to "land of Gog" (Ezekiel 38:2; Ezekiel 39:6). Josephus identifies the Magogites with the Scythians (Ant., I, vi, 1). From a resemblance between the names Gog and Gyges (Gugu), king of Lydia, some have suggested that Magog is Lydia; others, however, urge that Magog is probably only a variant of Gog (Sayce in HDB). In the Apocalypse of John, Gog and Magog represent all the heathen opponents of Messiah (Revelation 20:8), and in this sense these names frequently recur in Jewish apocalyptic literature.

John A. Lees

Magor-Missabib

ma'-gor-mis'-a-bib (maghor miccabhibh, "terror on every side"): A name given by Jeremiah to Pashhur ben Immer, the governor of the temple, who had caused the prophet to be beaten and set in the stocks (Jeremiah 20:3). The same expression is used (not as a proper name) in several other passages (Psalms 31:13; Jeremiah 6:25; Jeremiah 20:10; Jeremiah 46:5; Jeremiah 49:29; Lamentations 2:22).

Magpiash

mag'-pi-ash.

See MAGBISH.

Magus, Simon

ma'-gus.

See SIMON MAGUS; MAGI; MAGIC.

Mahalah

ma-ha'-la, ma'-ha-la (machlah; the Revised Version (British and American) has the correct form MAHLAH): A descendant of Manasseh (1 Chronicles 7:18).

Mahalalel

ma-ha'-la-lel (mahalal'el; the King James Version Mahalaleel, ma-ha'la-le-el, ma-hal'a-lel):

(1) Son of Cainan, the grandson of Seth (Genesis 5:12 1 Chronicles 1:2).

(2) The ancestor of Athaiah, one of the children of Judah who dwelt in Jerusalem after the return from exile (Nehemiah 11:4).

Mahalath

ma'-ha-lath (machalath):

(1) In Genesis 28:9 the name of a wife of Esau, daughter of Ishmael, and sister of Nebaioth, called in 36:3, BASEMATH (which see). The Samaritan Pentateuch, however, throughout Genesis 36 retains "Mahalath." On the other hand, in 26:34 Basemath is said to be "the daughter of Elon the Hittite," probably a confusion with Adah, as given in 36:2, or corruption may exist in the lists otherwise.

(2) One of the 18 wives of Rehoboam, a grand-daughter of David (2 Chronicles 11:18).

(3) The word is found in the titles of Psalms 53:1–6 (the Revised Version (British and American) "set to Mahalath") and Psalms 88:1–18 (the Revised Version (British and American) "set to Mahalath Leannoth," margin "for singing"). Probably some song or tune is meant, though the word is taken by many to denote a musical instrument. Hengstenberg and others interpret it as indicating the subject of the Psalms.

See PSALMS.

James Orr

Mahali

ma'-ha-li.

See MAHLI.

Mahanaim

ma-ha-na'-im (machanayim; the Greek is different in every case where the name occurs, Codex Vaticanus and Codex Alexandrinus also giving variant forms; the dual form may be taken as having arisen from an old locative ending, as, e.g. yerushala(y)im from an original yerushalem. In Genesis 32:21 machaneh is evidently a parallel form and should be rendered as a proper name, Mahaneh, i.e. Mahanaim): The city must have been one of great strength. It lay East of the Jordan, and is first mentioned in the history of Jacob. Here he halted after parting from Laban, before the passage of the Jabbok (Genesis 31:2), "and the angels of God met him." Possibly it was the site of an ancient sanctuary. It is next noticed in defining the boundaries of tribal territory East of the Jordan. It lay on the border of Gad and Manasseh (Joshua 13:26,Joshua 13:30). It belonged to the lot of Gad, and was assigned along with Ramoth in Gilead to the Merarite Levites (Joshua 21:38; 1 Chronicles 6:80--the former of these passages affords no justification to Cheyne in saying (EB, under the word) that it is mentioned as a "city of refuge"). The strength of the place doubtless attracted Abner, who fixed here the capital of Ishbosheth's kingdom. Saul's chivalrous rescue of Jabesh-gilead was remembered to the credit of his house in these dark days, and the loyalty of Mahanaim could be reckoned on (2 Samuel 2:8, etc.). To this same fortress David fled when endangered by the rebellion of Absalom; and in the "forest" hard by, that prince met his fate (2 Samuel 17:24, etc.). It was made the center of one of Solomon's administrative districts, and here Abinadab the son of Iddo was stationed (1 Kings 4:14). There seems to be a reference to Mahanaim in Song of Songs 6:13 the Revised Version (British and American). If this is so, here alone it appears with the article. By emending the text Cheyne would read: "What do you see in the Shulammite? A narcissus of the valleys."

It is quite clear from the narrative that Jacob, going to meet his brother, who was advancing from the South, crossed the Jabbok after leaving Mahanaim. It is therefore vain to search for the site of this city South of the Jabbok, and Conder's suggested identification with some place near el-Buqei`a, East of es-Salt], must be given up.

On the North of the Jabbok several positions have been thought of. Merrill (East of the Jordan, 433 ff) argues in favor of Khirbet Saleikhat, a ruined site in the mouth of Wady Saleikhat, on the northern bank, 3 miles East of Jordan, and 4 miles North of Wady `Ajlun. From its height, 300 ft. above the plain, it commands a wide view to the West and South. One running "by the way of the Plain" could be seen a great way off (2 Samuel 18:23). This would place the battle in the hills to the South near the Jordan valley. Ahimaaz then preferred to make a detour, thus securing a level road, while the Cushite took the rough track across the heights. Others, among them Buhl (GAP, 257), would place Mahanaim at Michneh, a partly overgrown ruin 9 miles East of Jordan, and 4 miles North of `Ajlun on the north bank of Wady Machneh. This is the only trace of the ancient name yet found in the district. It may be assumed that Mahanaim is to be sought in this neighborhood. Cheyne would locate it at `Ajlun, near which rises the great fortress Kal`ater-Rabad. He supposes that the "wood of Mahanaim" extended as far as Michneh, and that "the name of Mihneh is really an abbreviation of the ancient phrase." Others would identify Mahanaim with Jerash, where, however, there are no remains older than Greek-Roman times.

Objections to either `Ajlun or Michneh are:

(1) The reference to this Jordan" in Genesis 32:10, which seems to show that the city was near the river. It may indeed be said that the great hollow of the Jordan valley seems close at hand for many miles on either side, but this, perhaps, hardly meets the objection.

(2) The word kikkar, used for "Plain" in 2 Samuel 18:23, seems always elsewhere to apply to the "circle" of the Jordan. Buhl, who identifies Mahanaim with Michneh, yet cites this verse (G A the Priestly Code (P), 112) as a case in which kikkar applies to the plain of the Jordan. He thus prescribes for Ahimaaz a very long race. Cheyne sees the difficulty. The battle was obviously in the vicinity of Mahanaim, and the nearest way from the "wood" was by the kikkar, "or, since no satisfactory explanation of this reading has been offered by the nachal, that is to say, the eager Ahimaaz ran along in the wady in which, at some little distance, Mahanaim lay" (EB, under the word). The site for the present remains in doubt.ter-Rabad. He supposes that the "wood of Mahanaim" extended as far as Michneh, and that "the name of Mihneh is really an abbreviation of the ancient phrase." Others would identify Mahanaim with Jerash, where, however, there are no remains older than Greek-Roman times.

W. Ewing

Mahaneh-Dan

ma'-ha-ne-dan (machaneh-dhan; parembole Dan): This place is mentioned twice: in Judges 13:25 (the King James Version "the camp of Dan"), and Judges 18:12. In Mahaneh-dan, between Zorah and Eshtaol, the spirit of the Lord began to move Samson. Here the 600 marauders of Dan, coming from Zorah and Eshtaol, encamped behind Kiriath-jearim. It has been thought that these two statements contradict each other; or at least that they cannot both apply to the same place. But if we accept the identification of Zorah with Surah, and of Eshtaol with Eshu`, which there seems no reason to question; and if, further, we identify Kiriath-jearim with Khirbet Erma, which is at least possible, the two passages may be quite reconciled. Behind Kiriath-jearim, that is West of Khirbet Erma, runs the Vale of Sorek, on the north bank of which, about 2 miles apart, stand Zorah and Eshtaol; the former 3 1/2 miles, the latter 2 1/2 miles fron khirbet Erma. No name resembling Mahanehdan has yet been recovered; but the place may have lain within the area thus indicated, so meeting the conditions of both passages, whether it was a permanent settlement, or derived its name only from the incident mentioned in Judges 18:12.

W. Ewing

Maharai

ma-har'-a-i, ma'-ha-ri (maharay, "impetuous"): One of David's "braves" (2 Samuel 23:28; 1 Chronicles 11:30; 1 Chronicles 27:13). He was one of the 12 monthly captains of David's administration, and took the 10th month in rotation. He was of the family of Zerah, and dwelt in Netophah in Judah.

Mahath

ma'-hath (machath, "snatching"; Meth):

(1) One of the Kohathites having charge of the "service of song" in David's time, son of Amasai (1 Chronicles 6:35). Possibly the same as Ahimoth (1 Chronicles 6:25). He seems also to be the same as the person named in 2 Chronicles 29:12 during Hezekiah's time, though it is probable there is some confusion in the narrative. He is there represented as taking part in the new covenant of Hezekiah and the cleansing of the Lord's house.

(2) One of the overseers of the temple under Conaniah and Shimei (2 Chronicles 31:13); three passages of Scripture give the name, but it is difficult to individuate these because the genealogy identifies the two first named (1 Chronicles 6:35; 2 Chronicles 29:12), while the chronology seems to divide them--one in David's day, the other in Hezekiah's. It is not, however, impossible to identify the man of 2 Chronicles 29:12 with him of 2 Chronicles 31:13. Possibly the genealogy has been mistakenly repeated in 2 Chronicles 29:12.

Henry Wallace

Mahavite

ma'-ha-vit (machawim, "villagers"): The description given to Eliel, one of David's warrior guard (1 Chronicles 11:46), perhaps to distinguish him from the Eliel in the next verse. Massoretic Text is very obscure here.

Mahazioth

ma-ha'-iz-oth, ma-ha'-zi-oth (machazi'oth "visions"): One of the 14 sons of Heman the Kohathite in the temple choir. "He was leader of the 23rd course of musicians whose function was to blow the horns" (1 Chronicles 25:4,1 Chronicles 25:30).

Maher-Shalal-Hash-Baz

ma'-her-shal'-al-hash'-baz (maher shalal chash baz, "the spoil speedeth; the prey hasteth"): Asymbolic name given to Isaiah's son to signify the sharp destruction of Rezin and Pekah by the Assyrian power (Isaiah 8:1,Isaiah 8:3). Compare the Greek idea of Nemesis.

Mahlah

ma'-la (machlah "sickness" or "song," etymology doubtful):

(1) Eldest of Zelophehad's 5 daughters (Numbers 26:33; Numbers 27:1). As Zelophehad, grandson of Manasseh, had no sons, the daughters successfully claimed their father's inheritance. The law was altered in their favor on condition that they married into their father's tribe. They agreed and married their cousins (Numbers 36:11). The whole chapter should be read and compared with Joshua 17:3 ff, because the decision became a precedent.

(2) Another (the King James Version "Mahalah"), same Hebrew name as above, daughter of Hammoleketh, grand-daughter of Manasseh (1 Chronicles 7:18).

Henry Wallace

Mahli

ma'-li (machli, "a sick or weak one"'):

(1) A son of Merari (Exodus 6:19, the King James Version Mahali; Numbers 3:20), grandson of Levi and founder of the Levitical family of MAHLITES (which see).

(2) A son of Mushi, Mahli's brother, bears the same name (1 Chronicles 6:47; 1 Chronicles 23:23; 1 Chronicles 24:30). Compare Ezra 8:18 and 1 Esdras 8:47.

Mahlites

ma'-lits (machli): Descendants of Mahli, son of Merari (Numbers 3:33; Numbers 26:58). These Mahlites appear to have followed the example of the daughters of Zelophehad, mutatis mutandis. (See MAHLAH; had the name become the description of a practice?) They married the daughters of their uncle Eleazar (1 Chronicles 23:21,1 Chronicles 23:22).

Mahlon

ma'-lon (machlon, "invalid"): Ruth's first husband (Ru 12,5; 4:9,10). In the latter passage is further evidence of the unwillingness to allow a family connection or inheritance to drop (see MAHLAH; MAHLI). Note that David's descent and that of his "Greater Son" come through Ru and Boaz (Ruth 4:22).

Mahol

ma'-hol (machol, "dance"; compare bene-machol, "sons of dance"): The father of the 4 sages reputed next in wisdom to Solomon (1 Kings 4:31). Their names were Ethan, Heman, Chalcol, Darda.

Mahseiah

ma-se'-ya, ma-si'-a (machceyah, "Yah a refuge"): Grandfather of Baruch (Jeremiah 32:12) and of Seraiah (Jeremiah 51:59). The name (not to be confused with MAASEIAH (which see) as the King James Version has done even in the above passages) is spelt "Maaseas" (which see) in Baruch 1:1.

Maiannas

mi-an'-as (Maiannas; the King James Version Maianeas): One of the Levites who taught the law for Esdras (1 Esdras 9:48) = MAASEIAH (which see) in Nehemiah 8:7.