Maid; Maiden – Mamdai

Maid; Maiden

mad, mad'-'n: Used in the King James Version in the sense of a girl or young female; of an unmarried woman or virgin, and of a female servant or handmaid. Thus, it translates several Hebrew words:

(1) The more generic word is na`arah, "girl," feminine form of the common na`ar, "boy" (1 Samuel 9:11; 2 Kings 5:2,2 Kings 5:4; Esther 2:4,Esther 2:7; Job 41:5; Amos 2:7) In several places masculine form na`ar, with feminine form of verb rendered "damsel" (Genesis 24:14,Genesis 24:16,Genesis 24:28,Genesis 24:55; Genesis 34:3,Genesis 34:12; Deuteronomy 22:15); compare he pais (Luke 8:51,Luke 8:54); see also paidiske, diminutive (Sirach 41:22; Mark 14:66,Mark 14:69; Luke 12:45; korasion, Septuagint for na`arah, "maid," in Matthew 9:24 f with Job 6:12 f; Susanna verses 15,19).

(2) The Hebrew `almah, also rendered "maid," refers to a woman of marriageable age (Exodus 2:8; Proverbs 30:19), whether married or not, whether a virgin or not. The same word is translated "virgin" in several places (Genesis 24:43 the King James Version; So 13; 6:8; Isaiah 7:14).

(3) The word bethulah, a common Hebrew word for "virgin," a chaste woman Septuagint parthenos), is frequently rendered "maid" and "maiden" (Exodus 22:16; Judges 19:24; 2 Chronicles 36:17; Psalms 78:63; Psalms 148:12; Jeremiah 51:22; Lamentations 5:11; Ezekiel 9:6; Ezekiel 44:22; Zechariah 9:17; compare Deuteronomy 22:14,Deuteronomy 22:17, having "the marks (tokens) of virginity"); bethulim, rendered "maid." See VIRGIN.

(4) Two Hebrew words covering the idea of service, handmaid, handmaiden, and in numerous passages so rendered:

(a) 'amah, translated "maid" (Genesis 30:3; Exodus 2:5; Exodus 21:20,Exodus 21:26; Leviticus 25:6; Ezra 2:65; Job 19:15; Nahum 2:7);

(b) shiphchah, "a family servant," "a handmaid," so rendered in numerous passages ("maid," "maiden," Genesis 16:2 ff; 29:24,29; 30:7,9,10,12,18; Isaiah 24:2; Psalms 123:2; Ecclesiastes 2:7). In the King James Version they are variously translated "maid," "handmaid," etc.

(5) The rather rare word habra, "favorite slave," is rendered "maid" in Judith 10:2,5; 13:9; 16:23; Additions to Esther 15:2,7.

(6) doule, "female slave," in the King James Version Judith 12:49 (the Revised Version (British and American) "servant").

Maidservant means simply a female slave in the different positions which such a woman naturally occupies. They were the property of their masters; sometimes held the position of concubines (Genesis 31:33); daughters might be sold by their fathers into this condition (Exodus 21:7). It is regrettable that no uniform translation was adopted in the King James Version. And in the Revised Version (British and American) compare Tobit 3:7; Judith 10:10; Sirach 41:22.

"Maidservants" replaces "maidens" of the King James Version in Luke 12:45. Compare Job 31:13.

Edward Bagby Pollard

Mail

mal.

See ARMOR.

Maimed

mam'-d (charuts; kullos, anaperos): The condition of being mutilated or rendered imperfect as the result of accident, in contrast to congenital malformation. An animal thus affected was declared to be unfit to be offered in sacrifice as a peace offering (Leviticus 22:22); although under certain conditions a congenitally deformed animal might be accepted as a free-will offering, apparently the offering of a maimed animal was always prohibited (Leviticus 22:23,Leviticus 22:24). The use of such animals in sacrifice was one of the charges brought against the Jews of his time by Malachi (1:8-14). The word is also used to denote those who were so mutilated. Among those made whole by our Lord in Galilee were the maimed as well as the halt (Matthew 15:30).

Figuratively the casting off of any evil habit or distracting condition which interferes with the spiritual life is called "maiming" (Matthew 18:8; Mark 9:43); with this may be taken the lesson in Matthew 19:12. In these passages "maimed" (kullos) is used of injuries of the upper limb, and cholos of those affecting the feet, rendering one halt. Hippocrates, however, uses kullos for a deformation of the legs in which the knees are bent so far outward as to render the patient lame; while he applies the term cholos as a generic name for any distortion, and in one place uses it to describe a mutilation of the head (Prorrhetica, 83). The maimed and the halt are among the outcasts who are to be brought into the gospel feast according to the parable (Luke 14:13–21).

Alexander Macalister

Mainsall

man'-sal.

See SHIPS AND BOATS.

Makaz

ma'-kaz (maqats): One of the cities of the 2nd of the 12 districts or prefectures which supplied victuals for Solomon (1 Kings 4:9). It is associated with Shaalbim, Beth-shemesh and Elon-beth-hanan, all three probably identical with cities mentioned (Joshua 19:41,Joshua 19:42) as on the border of Dan. Cheyne (EB, II, col. 2906) suggests that Makaz may bc identical with MEJARGON (which see) in the latter list.

Make, Maker

mak, mak'-er (`asah, nathan, sum; poieo, tithemi, kathistemi):

1. As Used in the Old Testament:

"Make" is a frequently used word, meaning "to create," "construct," "cause," "constitute," etc., and represents different Hebrew words. It is very often in the King James Version

(1) the translation of `asah, "to do," "make," etc., usually' in the sense of constructing, effecting. In Genesis 1:7,Genesis 1:16,Genesis 1:25,Genesis 1:31, etc., it is used of the creation; of the creation of man in the likeness of God (5:1); of the ark (6:14); of a feast (21:8); of the tabernacle and all the things belonging to it (Exodus 25:8, etc.); of idols (Isaiah 2:8; Jeremiah 2:28, etc.);

(2) of nathan (literally, "to give"), chiefly in the sense of constituting, appointing, causing; of a covenant (Genesis 9:12; Genesis 17:2); of Abraham as the father of many nations, etc. (Genesis 17:5,Genesis 17:6); of Ishmael as a great nation (Genesis 17:20); of Moses as a god to Pharaoh (Exodus 7:1); of judges and officers (Deuteronomy 16:18); of laws (Leviticus 26:46, etc.); it has the meaning of "to cause" (Exodus 18:16; Exodus 23:27; Numbers 5:21; 1 Samuel 9:22; Psalms 106:46);

(3) sum, "to set," "put," "lay," has a similar significance: of Abraham's seed (Genesis 13:16; Genesis 32:12); Joseph lord of all Egypt (Genesis 45:9; compare Exodus 2:14; Deuteronomy 1:13; Deuteronomy 10:22);

(4) shith, with same meaning, occurs (2 Samuel 22:12, "He made darkness pavilions round about him"; 1Ki 11:34; Ps 18:11; 21:6).

Other words are `abhadh (Aramaic); "to make," "do," (Jeremiah 10:11; Daniel 3:1); `amadh, "to set up" (2 Chronicles 11:22; 2 Chronicles 25:5; Nehemiah 10:32); `atsabh, "to labor," etc. (Job 10:8, the King James Version margin "took pains about me"); banah, "to build up" (Genesis 2:22; 1 Kings 22:39); bara', "to prepare," "create" (Numbers 16:30; Psalms 89:47); yatsagh, "to set up" (Job 17:6; Jeremiah 51:34); yatsar, "to form," "constitute" (Psalms 74:17; Psalms 104:26); pa`al, "to work," "make" (Exodus 15:17; Psalms 7:15); words with special meanings are: paqadh, "to give a charge" (1 Kings 11:28; 2 Kings 25:23); karath, "to cut," or "prepare", "to make a convent or league" (Genesis 15:18; Exodus 24:8; Joshua 9:16); qashar, "to bind together," "to make a conspiracy" (2 Kings 12:20; 2 Kings 14:19); parats, "to break forth," "to make a breach" (2 Samuel 6:8; 1 Chronicles 13:11; 1 Chronicles 15:13); labhen, "to make brick" (Genesis 11:3); labhabh (denominative of lebhibhah), "to make cakes" (2 Samuel 13:6,2 Samuel 13:8); malakh, "to make a king" (1 Samuel 8:22; 1 Samuel 12:1); among obsolete and archaic words and phrases may be mentioned, "What makest thou in this place?" (Judges 18:3), the Revised Version (British and American) "doest"; "made" for "pretend" (2 Samuel 13:5,2 Samuel 13:6), the Revised Version (British and American) "feign," "feigned"; "made as if" (Joshua 8:15; Joshua 9:4), so the Revised Version (British and American); "make for him" (Ezekiel 17:17), the Revised Version (British and American) "help him"; "make mention" (Jeremiah 4:16); "make mention of" (Genesis 40:14; Psalms 87:4); "make account" (Psalms 144:3); "make an end" (Judges 3:18; Revelation 14:17); "make an end" is also "to bring to nought," "to destroy" (Isaiah 38:12); "make riddance" (Leviticus 23:22), the Revised Version (British and American) "wholly reap." In 1 Macc 16:22, we have "to make him away" as translation of apolesai auton, the Revised Version (British and American) "destroy."

Maker is the translation of `asah (Job 4:17; Psalms 95:6), of yatsar (Isaiah 45:9,Isaiah 45:11; Habakkuk 2:18 twice), of charash, "graver" (Isaiah 45:16), of pa`al (Job 36:3; Isaiah 1:31, or po`al).

2. As Used in the New Testament:

In the New Testament the chief word for "make" is poieo, "to do," "make," etc. (Matthew 3:3; John 2:16; John 5:15); of kathistemi, "to set down," "to appoint" (Matthew 24:45,Matthew 24:47; Romans 5:19); of tithemi, "to set," "lay" (Matthew 22:44; Mark 12:36); of diatithemi, "to set or lay throughout" (Acts 3:25; Hebrews 8:10; Hebrews 10:16); of didomi, "to give" (2 Thessalonians 3:9; Revelation 3:9); of eimi, "to be" (Mark 12:42); of epiteleo "to complete" (Hebrews 8:5; Galatians 3:3, "make perfect," the Revised Version margin "make an end"); of Kataskeuazo, "to prepare thoroughly" (Hebrews 9:2, the Revised Version (British and American) "prepared"); of ktizo, "to make" "found" (Ephesians 2:15); of plerophoreo, "to bear "on fully" (2 Timothy 4:5, "make full proof of thy ministry," the Revised Version (British and American) "fulfil"); doxazo "to make honorable or glorious" (2 Corinthians 3:10); of peritrepo (eis manian), "to turn round to raving" (Acts 26:24, "doth make thee mad," the Revised Version (British and American) "is turning thee mad," margin "Greek: turneth thee to madness"); of emporeuomai, "to traffic," "cheat" (2 Peter 2:3 "make merchandise of you"); of eirenopoieo, "to make peace" (Colossians 1:20); of sumballo, "to throw together" (Luke 14:31; "to make war," the Revised Version (British and American) "goeth to encounter"); "made" is frequently the translation of ginomai, "to become," "begin to be" (Matthew 4:3; Matthew 9:16; Mark 2:21,Mark 2:27; John 1:3 (thrice),10, "The world was made through him," 1:14, "The word was made flesh," the Revised Version (British and American) "became flesh"; 2:9, water "made wine," the Revised Version (British and American) "now become wine," margin "that it had become"; 8:33, "made free"' Romans 1:3, Revised Vesion "born" Galatians 3:13, the Revised Version (British and American) "having become a curse for us"; 4:4, the Revised Version (British and American) "born of a woman," etc.; Philippians 2:7, "was made in the likeness of men," the Revised Version margin "Greek: becoming in"; 1 Peter 2:7, etc.).

In addition to the changes in the Revised Version (British and American) already noted may be mentioned, for "maketh collops" (Job 15:27) "gathered fat"; for "set us in the way of his steps" (Psalms 85:13), "make his footsteps a way to walk in"; for "did more grievously afflict her" (Isaiah 9:1), "hath made it glorious"; for "shall make him of quick understanding" (Isaiah 11:3), 'his delight shall be in"; for "make sluices and ponds for fish" (Isaiah 19:10), "they that work for hire," margin "or make dams "; for "ye that make mention of the Lord" (Isaiah 62:6), "ye that are Yahweh's remembrancers"; for "he shall confirm the covenant" (Daniel 9:27), "he shall make a firm covenant"; for "maketh my way perfect" (2 Samuel 22:33), "guideth the perfect in his way" (see margin); for "the desire of a man is his kindness" (Proverbs 19:22), "that which maketh a man to be desired"; for, "maketh intercession" (Romans 11:2), "pleadeth"; for hath made us accepted" (Ephesians 1:6), "freely bestowed on us," margin "wherewith he endued us";. for "made himself of no reputation" (Philippians 2:7), "emptied himself"; for "spoil you" (Colossians 2:8), "maketh spoil of you"; for "is the enemy of God" (James 4:4), "maketh himself"; for "worketh abomination or (maketh) a lie" (Revelation 21:27), "maketh (m" doeth") an abomination and a lie"; we have "become" for "made" (Matthew 4:3; Luke 3:5; Luke 4:3), "became" (Romans 10:20; 1 Corinthians 15:45, bis); "becoming in" for "being made" (Philippians 2:7 margin).

W. L. Walker

Makebates

mik'-bats: This is the plural of the word makebate, which means "one who stirs up strife." It occurs only in the King James Version margin of 2 Timothy 3:3 and Titus 2:3 as an alternative translation of diaboloi, which the King James Version renders "false accusers," and the Revised Version (British and American) "slanderers."

Maked

ma'-ked (Maked, Makeb) : A strong city East of the Jordan, not yet identified. It is named along with Bosor, Alema and Casphor (1 Macc 5:26). In 1 Macc 5:36, the King James Version reads "Maged."

Maker

ma'-ker.

See MAKE.

Makheloth

mak-he'-loth, mak-he'-loth (maqheloth, "assemblies"): A desert camp of the Israelites between Haradah and Tahath (Numbers 33:25,Numbers 33:26).

See WANDERINGS OF ISRAEL.

Makkedah

ma-ke'-da (maqqedhah; Makeda): A Canaanite royal city which Joshua captured, utterly destroying the inhabitants, and doing to the king as he had done unto the king of Jericho (Joshua 10:28; Joshua 12:16). It lay in the Shephelah of Judah (Joshua 15:41). It was brought into prominence by the flight thither of the 5 kings of the Amorites who, having united their forces for the destruction of Gibeon, were themselves defeated and pursued by Joshua (chapter 10). Seeing their danger, the men of Gibeon sent to the camp at Gilgal beseeching Joshua to save and help them. That energetic commander marched all night with his full strength, fell upon the allies at Gibeon, slew them with a great slaughter, chased the fugitives down the valley by way of Beth-horon, and smote them unto Azekah and unto Makkedah. It was during this memorable pursuit that in response to Joshua's appeal:

"Sun, stand thou still upon Gibeon;

And thou, Moon, in the valley of Aijalon," the sun stayed in the midst of heaven, and hasted not to go down a whole day, until the nation had avenged themselves of their enemies.

The 5 kings sought refuge in the cave at Makkedah, where, by Joshua's orders, they were blocked in with great stones, until the slaughter of the fugitives should be completed. Then the royal prisoners were brought out, and, after the chiefs of Israel had set their feet upon their necks, Joshua slew them and hanged them on five trees until sunset. This is an illustration of the old practice of impaling enemies after death. The bodies were then cast into the cave where they had sought to hide, and great stones were rolled against the entrance.

The flight of the allies was past Beth-boron and Azekah to Makkedah. Azekah is not identified, but it is named with Gederoth, Beth-dagon, and Naamah (Joshua 15:41). These are probably represented by Qatrah, Dajan and Na`aneh, so that in this district Makkedah may be sought. The officers of the Palestine Exploration Fund agree in suggesting el-Mughdr, "the cave," on the northern bank of Wady es-Surar, about 4 miles from the sand dunes on the shore. There are traces of old quarrying and many rock-cut tombs with loculi. "The village stands on a sort of promontory stretching into the valley .... divided into three plateaus; on the lower of these to the South is the modern village, el-Mughar, built in front of the caves which are cut out of the sandstone" (Warren). In no other place in the neighborhood are caves found. The narrative, however, speaks not of caves, but of "the cave," as of one which was notable. On the other hand the events narrated may have lent distinction to some particular cave among the many. "The cave" would therefore be that associated with the fate of the 5 kings. No certainty is possible.

W. Ewing

Maktesh, The

mak'-tesh, (ha-makhtesh, "the mortar"; compare Judges 15:19, "the mortar," English Versions of the Bible "hollow place that is in Lehi"): A quarter of Jerusalem so named, it is supposed, on account of the configuration of the ground and associated (Ze 1:10,11) with the "fish gate" and MISHNEH (which see) or "second quarter." Most authorities think it was in the northern part of the city, and many consider that the name was derived from the hollowed-out form of that part of the Tyropeon just N. of the walls, where foreign merchants congregated; others have suggested a hollow farther West, now occupied by the muristan and the three long bazaars.

E. W. G. Masterman

Malachi

mal'-a-ki:

1. Name of the Prophet

2. The Prophet's Times

3. Contents

4. Style

5. Message

LITERATURE

1. Name of the Prophet:

The last book of the Old Testament. Nothing is known of the person of Malachi. Because his name does not occur elsewhere, some scholars indeed doubt whether "Malachi" is intended to be the personal name of the prophet. But none of the other prophetic books of the Old Testament is anonymous. The form mal'akhi, signifies "my messenger"; it occurs again in 3:1; compare 2:7. But this form of itself would hardly be appropriate as a proper name without some additional syllable such as Yah, whence mal'akhiah, i.e. "messenger of Yahweh." Haggai, in fact, is expressly designated "messenger of Yahweh" (Haggai 1:13). Besides, the superscriptions prefixed to the book, in both the Septuagint and the Vulgate, warrant the supposition that Malachi's full name ended with the syllable -yah. At the same time the Septuagint translates the last clause of Malachi 1:1, "by the hand of his messenger," and the Targum reads, "by the hand of my angel, whose name is called Ezra the scribe." Jerome likewise testifies that the Jews of his day ascribed this last book of prophecy to Ezra (V. Praef. in duodecim Prophetas). But if Ezra's name was originally associated with the book, it would hardly have been dropped by the collectors of the prophetic Canon who, lived only a century or two subsequent to Ezra's time. Certain traditions ascribe the book to Zerubbabel and Nehemiah; others, still, to Malachi, whom they designate as a Levite and a member of the "Great Synagogue." Certain modern scholars, however, on the basis of the similarity of the title (1:1) to Zechariah 9:1; Zechariah 12:1, declare it to be anonymous; but this is a rash conclusion without any substantial proof other than supposition. The best explanation is that of Professor G.G. Cameron, who suggests that the termination of the word "Malachi" is adjectival, and equivalent to the Latin angelicus, signifying "one charged with a message or mission" (a missionary). The term would thus be an official title; and the thought would not be unsuitable to one whose message closed the prophetical Canon of the Old Testament, and whose mission in behalf of the church was so sacred in character (1-vol HDB).

2. The Prophet's Times:

Opinions vary as to the prophet's exact date, but nearly all scholars are agreed that Malachi prophesied during the Persian period, and after the reconstruction and dedication of the second temple in 516 BC (compare Malachi 1:10; Malachi 3:1,Malachi 3:10). The prophet speaks of the people's governor" (Hebrew pechah, Malachi 1:8), as do Haggai and Nehemiah (Haggai 1:1; Nehemiah 5:14; Nehemiah 12:26). The social conditions portrayed are unquestionably those also of the period of the Restoration. More specifically, Malachi probably lived and labored during the times of Ezra and Nehemiah. Serious abuses had crept into Jewish life; the priests had become lax and degenerate, defective and inferior sacrifices were allowed to be offered upon the temple altar, the people were neglecting their tithes, divorce was common and God's covenant was forgotten and ignored; just such abuses as we know from the Book of Ne were common in his day (compare Nehemiah 3:5; Nehemiah 5:1–13). Yet, it is doubtful whether Malachi preached during Nehemiah's active governorship; for in Malachi 1:8 it is implied that gifts might be offered to the "governor," whereas Nehemiah tells us that he declined all such (Nehemiah 5:15,Nehemiah 5:18). On the other hand, the abuses which Malachi attacked correspond so exactly with those which Nehemiah found on his 2nd visit to Jerusalem in 432 BC (Nehemiah 13:7) that it seems reasonably certain that he prophesied shortly before that date, i.e. between 445 and 432 BC. As Dr. J.M.P. Smith says, The Book of Mal fits the situation amid which Nehemiah worked as snugly as a bone fits its socket" (ICC, 7). That the prophet should exhort the people to remember the law of Moses, which was publicly read by Ezra in the year 444 BC, is in perfect agreement with this conclusion, despite the fact that Stade, Cornill and Kautzsch argue for a date prior to the time of Ezra. On the other hand, Nagelsbach, Kohler, Orelli, Reuss and Volck rightly place the book in the period between the two visits of Nehemiah (445-432 BC).

3. Contents:

The book, in the main, is composed of two extended polemics against the priests (Malachi 1:6–2:9) and the people (Malachi 2:10–4:3), opening with a clear, sharp statement of the prophet's chief thesis that Yahweh still loves Israel (Malachi 1:2–5), and closing with an exhortation to remember the Law of Moses (Malachi 4:4–6). After the title or superscription (Malachi 1:1) the prophecy falls naturally into seven divisions:

(1) Malachi 1:2-5, in which Malachi shows that Yahweh still loves Israel because their lot stands in such marked contrast to Edom's. They were temporarily disciplined; Edom was forever punished.

(2) Malachi 1:6-2:9, a denunciation of the priests, the Levites, who have become neglectful of their sacerdotal office, indifferent to the Law, and unmindful of their covenant relationship to Yahweh.

(3) Malachi 2:10-16, against idolatry and divorce. Some interpret this section metaphorically of Judah as having abandoned the religion of his youth (2:11). But idolatry and divorce were closely related. The people are obviously rebuked for literally putting away their own Jewish wives in order to contract marriage with foreigners (2:15). Such marriages, the prophet declares, are not only a form of idolatry (2:11), but a violation of Yahweh's intention to preserve to Himself a "godly seed" (2:15).

(4) Malachi 2:17-3:6, an announcement of coming judgment. Men are beginning to doubt whether there is longer a God of justice (2:17). Malachi replies that the Lord whom the people seek will suddenly come, both to purify the sons of Levi and to purge the land of sinners in general. The nation, however, will not be utterly consumed (3:6).

(5) Malachi 3:7-12, in which the prophet pauses to give another concrete example of the people's sins: they have failed to pay their tithes and other dues. Accordingly, drought, locusts, and famine have ensued. Let these be paid and the nation will again prosper, and their land will become "a delightsome land."

(6) Malachi 3:13-4:3, a second section addressed to the doubters of the prophet's age. In 2:17, they had said, "Where is the God of justice?" They now murmur: "It is vain to serve God; and what profit is it that we have kept his charge?" The wicked and the good alike prosper (3:14,15). But, the prophet replies, Yahweh knows them that are His, and a book of remembrance is being kept; for a day of judgment is coming when the good and the evil will be distinguished; those who work iniquity will be exterminated, while those who do righteously will triumph.

(7) Malachi 4:4-6, a concluding exhortation to obey the Mosaic Law; with a promise that Elijah the prophet will first come to avert, if possible, the threatened judgment by reconciling the hearts of the nation to one another, i.e. to reconcile the ideals of the old to those of the young, and vice versa.

4. Style:

Malachi was content to write prose. His Hebrew is clear and forceful and direct; sometimes almost rhythmical. His figures are as numerous as should be expected in the brief remnants of his sermons which have come down to us, and in every case they are chaste and beautiful (1:6; 3:2,3,17; 4:1-3). His statements are bold and correspondingly effective. The most original feature in his style is the lecture-like method which characterizes his book throughout; more particularly that of question and answer. His style is that of the scribes. It is known as the didactic-dialectic method, consisting first of an assertion or charge, then a fancied objection raised by his hearers, and finally the prophet's refutation of their objection. Eight distinct examples of this peculiarity are to be found in his book, each one containing the same clause in Hebrew, "Yet ye say" (1:2,6,7; 2:14,17; 3:7,8,13). This debating style is especially characteristic of Malachi. Ewald called it "the dialogistic" method. Malachi shows the influence of the schools (compare his use of "also" and "again" in 1:13; 2:13, which is equivalent to our "firstly," "secondly," etc.).

5. Message:

Malachi's message has a permanent value for us as well as an immediate value for his own time. He was an intense patriot, and accordingly his message was clean-cut and severe. His primary aim was to encourage a disheartened people who were still looking for Haggai's and Zechariah's optimistic predictions to be fulfilled. Among the lessons of abiding value are the following:

(1) That ritual is an important element in religion, but not as an end in itself. Tithes and offerings are necessary, but only as the expression of sincere moral and deeply spiritual life (Malachi 1:11).

(2) That a cheap religion avails nothing, and that sacrifices given grudgingly are displeasing to God. Better a temple closed than filled with such worshippers (Malachi 1:8–10).

(3) That divorce and intermarriage with heathen idolaters thwarts the purpose of God in securing to Himself a peculiar people, whose family life is sacred because it is the nursery of a "godly seed" (Malachi 2:15).

(4) That there is eternal discipline in the Law. Malachi places the greatest emphasis upon the necessity of keeping the Mosaic Law. The priests, he says, are the custodians and expounders of the Law. At their mouth the people should seek knowledge. "To undervalue the Law is easy; to appraise it is a much harder task" (Welch). With Malachi, no less than with Christ Himself, not one jot or tittle should ever pass away or become obsolete.

LITERATURE.

Driver, "Minor Prophets," II, NewCentury Bible (1906); G. A. Smith, "The Book of the Twelve Prophets," Expositor's Bible (1898); Dods, Post-Exilian Prophets: "Hag," "Zec," "Mal"; "Handbooks for Bible Classes"; J. M. P. Smith, ICC (1912). Among the numerous other commentaries on Mal may be mentioned: Eiselen (1907), Marti (1903), Nowack (1903), Orelli (1908), Wellhausen (1898), Van Hoonacker (1908) and Isopeocul (1908). The various Introductions to the Old Testament should also be consulted, notably those by Driver (1910), Strack (1906), Wildeboer (1903), Gautier (1906), Cornill (1907), Konig (1893); and the articles entitled "Malachi" in the various Dicts. and Bible Encs: e.g. in Encyclopedia Biblica (1902), by C. 0. Torrey; in HDB (1901), by A. O. Welch; in 1-vol HDB (1909), by G. G. Cameron; and RE (1905), by Volck.

George L. Robinson

Malachy

mal'-a-ki: Another form of the name of the prophet "Malachi" (which see), found in the Revised Version (British and American) and the King James Version of 2 Esdras 1:40.

Malcam

mal'-kam (malkam, "their king"; the King James Version Maleham):

(1) A chief of the Benjamites, son of Shaharaim (1 Chronicles 8:9).

(2) The name of an idol as well as the possessive pronominal form of melekh, "king" (2 Samuel 12:30 the Revised Version margin; Jeremiah 49:1,Jeremiah 49:3 Septuagint Melchol); Ze 1:5). In Amos 1:15 it appears to be best translated "their king," as in both the King James Version and the Revised Version (British and American). Only a careful examination of the context can determine whether the word is the proper name of the idol (Moloch) or the 3rd personal possessive pronoun for king. The idol is also spelt "Milcom" and "Molech."

Malchi-Shua

mal-ki-shoo'-a (malkishua`, "my king saves"): One of the sons of Saul (1 Samuel 14:49; 1 Samuel 31:2, the King James Version "Melchishua"; 1 Chronicles 8:33; 1 Chronicles 9:39). He was slain by the Philistines with his brothers at the battle of Gilboa (1 Chronicles 10:2; 1 Samuel 31:2).

Malchiah

mal-ki'-a.

See MALCHIJAH.

Malchiel

mal'-ki-el (malki'el, "God is king"): Grandson of Asher (Genesis 46:17; Numbers 26:45; 1 Chronicles 7:31).

Malchielites

mal'-ki-el-its (malki'eli): Descendants of Malchiel (Numbers 26:45).

Malchijah

mal-ki'-ja (malkiyah, "Yah is king"; Melcheias, with variants):

(1) A Levite, descendant of Gershom, of those whom David set over the "service of sting" in the worship (1 Chronicles 6:40).

(2) The head of the 5th course of priests (1 Chronicles 24:9).

(3) One of the laymen who had taken "strange wives" during the exile (Ezra 10:25); the "Melchias" of 1 Esdras 9:26.

(4) Another of the same name (Ezra 10:25; two in same verse). Called "Asibias" in 1 Esdras 9:26.

(5) Another under the same offense, son of Harim (Ezra 10:31). "Melchias" in 1 Esdras 9:32.

(6) One of the "repairers" who helped with the "tower of the furnaces" (Nehemiah 3:11).

(7) Son of Rechab ruler of Beth-haccerem, repairer of the dung gate (Nehemiah 3:14).

(8) A goldsmith who helped in building the walls of Jerusalem (Nehemiah 3:31).

(9) One of those at Ezra's left hand when he read the law (though possibly one of the above (Nehemiah 8:4)). In 1 Esdras 9:44 "Melchias."

(10) One of the covenant signatories (Nehemiah 10:3).

(11) The father of Pashhur (Nehemiah 11:12; Jeremiah 21:1; Jeremiah 38:1).

(12) A priest, a singer at the dedication of the walls of Jerusalem under Ezra and Nehemiah (Nehemiah 12:42).

(13) (malkiyahu as above with u ending): Son of Ham-melech (or, as 1 Kings 22:26; 2 Chronicles 28:7 translate it, "king's son"). Jeremiah was cast into his dungeon or pit (Jeremiah 38:6).

The King James Version spells "Malchiah" or "Malchijah" indifferently with "Melchiah" in Jeremiah 21:1; the English Revised Version has "Malchiah" in Jeremiah 21:1; Jeremiah 38:1,Jeremiah 38:6, elsewhere "Malchijah"; the American Standard Revised Version has "Malchijah" throughout.

Henry Wallace

Malchiram

mal-ki'-ram (malkiram, "uplifted king"): Son of Jeconiah, descendant of David (1 Chronicles 3:18).

Malchus

mal'-kus (Malchos, from melekh, i.e. "counselor" or "king"): The name of the servant of the high priest Caiaphas whose right ear was smitten off by Simon Peter at the arrest of Jesus in the Garden of Gethsemane (compare Matthew 26:51; Mark 14:47; Luke 22:50; John 18:10). It is noteworthy that Luke "the physician" alone gives an account of the healing of the wound (Luke 22:51). As Jesus "touched his ear, and healed him," the ear was not entirely severed from the head. The words of Jesus, "Suffer ye thus far," may have been addressed either to the disciples, i.e. "Suffer ye that I thus far show kindness to my captors," or to those about to bind him, i.e. asking a short respite to heal Malchus. They were not addressed directly to Peter, as the Greek form is plural, whereas in Matthew 26:52; John 18:11, where, immediately after the smiting of Malchus, Jesus does address Peter, the singular form is used; nor do the words of Jesus there refer to the healing but to the action of his disciple. A kinsman of Malchus, also a servant of the high priest, was one of those who put the questions which made Peter deny Jesus (John 18:26).

C. M. Kerr

Male

mal

(1) zakhar, zakhar, zakhur (the root means "to stand out," "to be prominent," here a physiological differentiation of the sex, as neqebhah, "female," which see);

(2) 'ish literally, "man";

(3) by circumlocution, only in the books of Samuel and Kings, mashtin beqir; ouron pros toichon, which the Revised Version (British and American) euphemistically renders "man-child" (1 Samuel 25:22,1 Samuel 25:34; 1 Kings 14:10)):

Gesenius has rightly pointed out that this phrase designates young boys, who do not as yet wear clothes, of whom the above description is accurate, while it does not apply in the case of adults, even in the modern Orient. We know this from the statement of Herodotus ii.35, relating to Egypt, and from Judges 3:24; 1 Samuel 24:3. The Greek translates these words with arsen, arrhen, while 1 Macc 5:28,51 has the adjective arsenikos.

The above words (the phrase mashtin beqir excepted) are used promiscuously of animals and men, e.g. "Of every clean beast thou shalt take to thee seven and seven, the male ('ish) and his female, of the birds also of the heavens, seven and seven, male (zakhar) and female" (Genesis 7:2,Genesis 7:3). A careful distinction was made in the use of male and female animals in the rules concerning sacrifice; in some offerings none but males were allowed, in others females were permitted along with the males (Leviticus 3:6). The same distinction was made in the valuation of the different sexes (Genesis 32:14,Genesis 32:15; Leviticus 27:5). Certain priestly portions were permitted to the Levites or the male descendants of Aaron for food, while women were not permitted to partake of the same (Numbers 18:10,Numbers 18:11).

As a rule Jewish parents (as is now common in the Orient) preferred male children to daughters. This is seen from the desire for male progeny (1 Samuel 1:8–18) and from the ransom paid for firstborn sons to Yahweh (Exodus 13:12; Luke 2:23). It was reserved to the New Testament to proclaim the equality of the sexes, as it does of races and conditions of men: "There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus" (Galatians 3:28).

See WOMAN.

Among the prominent sins of oriental peoples, "the abominations of the nations which Yahweh drove out before the children of Israel" was one of the most heinous character, that of sodomy, against which God's people are repeatedly warned. The Greek expression for the devotee of this vice is a compound noun, arsenokoites, literally, "he who lies with man," the abuser of himself with mankind, the sodomite (1 Corinthians 6:9), while the Hebrew qadhesh, literally means the (male) devotee of lascivious and licentious idolatry (Deuteronomy 23:17; 1 Kings 14:24; 1 Kings 15:12; 1 Kings 22:46; 2 Kings 23:7; Job 36:14).

H. L. E. Luering

Malefactor

mal-e-fak'-ter (kakopoios, "a bad doer," i.e. "evildoer," "criminal"; kakourgos, "a wrongdoer"): The former occurs in John 18:30 the King James Version, the latter, which is the stronger term, in Luke 23:32,Luke 23:39. The former describes the subject as doing or making evil, the latter as creating or originating the bad, and hence, designates the more energetic, aggressive, initiating type of criminality.

Maleleel

ma-le'-le-el, mal'-e-lel (Maleleel, the King James Version): Greek form of "Mahalalel" (Luke 3:37); the Revised Version (British and American) "Mahalaleel."

Malice, Malignity

mal'-is, ma-lig'-ni-ti (kakia, poneros, kakoetheia): "Malice," now used in the sense of deliberate ill-will, by its derivation means badness, or wickedness generally, and was so used in Older English. In the Apocrypha it is the translation of kakia, "evil," "badness" (The Wisdom of Solomon 12:10,20; 16:14; 2 Macc 4:50, the Revised Version (British and American) "wickedness"); in Ecclesiasticus 27:30; 28:7, we have "malice" in the more restricted sense as the translation of menis, "confirmed anger." In the New Testament "malice" and "maliciousness" are the translation of kakia (Romans 1:29; 1 Corinthians 5:8; 1 Corinthians 14:20; Colossians 3:8); malicious is the translation of poneros, "evil" (3 John 1:10, the Revised Version (British and American) "wicked"); it also occurs in Additions to Esther 13:4,7, verse 4, "malignant"; The Wisdom of Solomon 1:4, the Revised Version (British and American) that deviseth evil"; 2 Macc 5:23; malignity occurs in Romans 1:29 as the translation of kakoetheia, "evil disposition"; "maliciously," Susanna verses 43,62; 2 Macc 14:11, the Revised Version (British and American) "having ill will."

W. L. Walker

Mallos

mal'-os,

See MALLUS.

Mallothi

mal'-o-thi, ma-lo'-thi (mallothi, "my discourse"): Son of Heman, a Kohathite singer (1 Chronicles 6:33; 1 Chronicles 25:4). The song service in the house of the Lord was apportioned by David and the captains of the host to the 3 families of Asaph, Heman, and Jeduthun (1 Chronicles 25:1). Their place in the "courses" was, however, settled by "lot" (1 Chronicles 25:8,1 Chronicles 25:9). Mallothi was one of Heman's 17 children--14 sons and 3 daughters (1 Chronicles 25:5)--and was chief of the 19th course of twelve singers into which the temple choir was divided (1 Chronicles 25:26).

Henry Wallace

Mallows

mal'-oz.

See SALT-WORT.

Malluch

mal'-uk (mallukh, "counsellor"):

(1) A Levite of the sons of Merari, ancestor of Ethan the singer (1 Chronicles 6:44; compare 6:29).

(2) Son of Bani, among those who had foreign wives (Ezra 10:29). He is a descendant of Judah (1 Chronicles 9:4) and is the Mamuchus of 1 Esdras 9:30.

(3) A descendant of Harim, who married a foreign wife (Ezra 10:32).

(4) (5) Two who sealed the covenant with Nehemiah (Nehemiah 10:4,Nehemiah 10:27).

(6) Possibly the same as (4). One of the priests who returned with Zerubbabel (Nehemiah 12:2). Doubtless the Melicu of verse 14's margin.

Henry Wallace

Malluchi

mal'-u-ki (mallukhi, "my counselor"): A family of priests that came over with Zerubbabel (Nehemiah 10:4; Nehemiah 12:14). May be the patronymic MALLUCH, (4) (which see).

Mallus

mal'-us (Mallos; the King James Version, Mallos): A city in Cilicia, the inhabitants of which along with those of Tarsus, revolted from Antiochus Epiphanes in protest against his action in giving them to his concubine, Antiochis (2 Macc 4:30). The ancient name was Marlos. The river Pyramos divides about 10 miles from the sea, one branch flowing to the West, the other to the East of the low range of hills along the coast on which stands Kara-Tash. Mallus stood on a height (Strabo, 675) to the East of the western arm, a short distance from the shore. The site is a little West of Kara-Tash, where inscriptions of Antiocheia and Mallus have been found. Tarsus lay about 35 miles to the Northwest. The two cities were rivals in trade. The position of Mallus with her harbor on the shore gave her really no advantage over Tarsus, with her river navigable to the city walls. The fine wagon road over the mountain by way of the Cilician Gates opened for her easy access to the interior, compared with that furnished for Mallus by the old caravan track to the North by way of Adana. This sufficiently explains the greater prosperity of the former city.

W. Ewing

Malobathron

mal-o-bath'-ron: the Revised Version margin suggests that this translation may be right instead of Bether in the phrase hare bether (Song of Songs 2:17). But this spice never grew wild in Palestine, and so could hardly have given its name to a mountain, or mountain range. The name Bether ought therefore to be retained, notwithstanding Wellhausen (Prol. 2, 415). The spice is the leaf of the Cassia lignea tree.

Maltanneus

mal-ta-ne'-us (Maltannaios, Codex Vaticanus and Swete; Altannaios, Codex Alexandrinus and Fritzsche--the "M" being perhaps dropped because of the final "M" in the preceding word; the King James Version Altaneus): One of the sons of Asom who put away his "strange wife" (1 Esdras 9:33) = "Mattenai" in Ezra 10:33.

Mamaias

ma-ma'-yas.

See SAMAIAS, (3).

Mamdai

mam'-da-i, mam'-di (LXX: Codex Vaticanus Mamdai; Codex Alexandrinus Mandai): One of those who consented to put away their "strange wives" at Esdras' order (1 Esdras 9:34) = the King James Version "Mabdai" = "Benaiah" in Ezra 10:35.