The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then numbered 32,200 (Num. 1:10, 35; 2:20, 21). Forty years afterwards its numbers had increased to 52,700 (26:34, 37), and it was at this time the most distinguished of all the tribes.
The half of this tribe, along with Reuben and Gad, had their territory assigned them by Moses on the east of the Jordan (Josh. 13:7-14); but it was left for Joshua to define the limits of each tribe. This territory on the east of Jordan was more valuable and of larger extent than all that was allotted to the nine and a half tribes in the land of Palestine. It is sometimes called "the land of Gilead," and is also spoken of as "on the other side of Jordan." The portion given to the half tribe of Manasseh was the largest on the east of Jordan. It embraced the whole of Bashan. It was bounded on the south by Mahanaim, and extended north to the foot of Lebanon. Argob, with its sixty cities, that "ocean of basaltic rocks and boulders tossed about in the wildest confusion," lay in the midst of this territory.
The whole "land of Gilead" having been conquered, the two and a half tribes left their wives and families in the fortified cities there, and accompanied the other tribes across the Jordan, and took part with them in the wars of conquest. The allotment of the land having been completed, Joshua dismissed the two and a half tribes, commending them for their heroic service (Josh. 22:1-34). Thus dismissed, they returned over Jordan to their own inheritance. (See ED.)
On the west of Jordan the other half of the tribe of Manasseh was associated with Ephraim, and they had their portion in the very centre of Palestine, an area of about 1,300 square miles, the most valuable part of the whole country, abounding in springs of water. Manasseh's portion was immediately to the north of that of Ephraim (Josh. 16). Thus the western Manasseh defended the passes of Esdraelon as the eastern kept the passes of the Hauran.
(2.) The only son and successor of Hezekiah on the throne of Judah. He was twelve years old when he began to reign (2 Kings 21:1), and he reigned fifty-five years (B.C. 698-643). Though he reigned so long, yet comparatively little is known of this king. His reign was a continuation of that of Ahaz, both in religion and national polity. He early fell under the influence of the heathen court circle, and his reign was characterized by a sad relapse into idolatry with all its vices, showing that the reformation under his father had been to a large extent only superficial (Isa. 7:10; 2 Kings 21:10-15). A systematic and persistent attempt was made, and all too successfully, to banish the worship of Jehovah out of the land. Amid this wide-spread idolatry there were not wanting, however, faithful prophets (Isaiah, Micah) who lifted up their voice in reproof and in warning. But their fidelity only aroused bitter hatred, and a period of cruel persecution against all the friends of the old religion began. "The days of Alva in Holland, of Charles IX. in France, or of the Covenanters under Charles II. in Scotland, were anticipated in the Jewish capital. The streets were red with blood." There is an old Jewish tradition that Isaiah was put to death at this time (2 Kings 21:16; 24:3, 4; Jer. 2:30), having been sawn asunder in the trunk of a tree. Psalms 49, 73, 77, 140, and 141 seem to express the feelings of the pious amid the fiery trials of this great persecution. Manasseh has been called the "Nero of Palestine."
Esarhaddon, Sennacherib's successor on the Assyrian throne, who had his residence in Babylon for thirteen years (the only Assyrian monarch who ever reigned in Babylon), took Manasseh prisoner (B.C. 681) to Babylon. Such captive kings were usually treated with great cruelty. They were brought before the conqueror with a hook or ring passed through their lips or their jaws, having a cord attached to it, by which they were led. This is referred to in 2 Chr. 33:11, where the Authorized Version reads that Esarhaddon "took Manasseh among the thorns;" while the Revised Version renders the words, "took Manasseh in chains;" or literally, as in the margin, "with hooks." (Comp. 2 Kings 19:28.)
The severity of Manasseh's imprisonment brought him to repentance. God heard his cry, and he was restored to his kingdom (2 Chr. 33:11-13). He abandoned his idolatrous ways, and enjoined the people to worship Jehovah; but there was no thorough reformation. After a lengthened reign extending through fifty-five years, the longest in the history of Judah, he died, and was buried in the garden of Uzza, the "garden of his own house" (2 Kings 21:17, 18; 2 Chr. 33:20), and not in the city of David, among his ancestors. He was succeeded by his son Amon.
In Judg. 18:30 the correct reading is "Moses," and not "Manasseh." The name "Manasseh" is supposed to have been introduced by some transcriber to avoid the scandal of naming the grandson of Moses the great lawgiver as the founder of an idolatrous religion.
Mandrakes - Hebrew dudaim; i.e., "love-plants", occurs only in Gen. 30:14-16 and Cant. 7:13. Many interpretations have been given of this word dudaim. It has been rendered "violets," "Lilies," "jasmines," "truffles or mushrooms," "flowers," the "citron," etc. The weight of authority is in favour of its being regarded as the Mandragora officinalis of botanists, "a near relative of the night-shades, the 'apple of Sodom' and the potato plant." It possesses stimulating and narcotic properties (Gen. 30:14-16). The fruit of this plant resembles the potato-apple in size, and is of a pale orange colour. It has been called the "love-apple." The Arabs call it "Satan's apple." It still grows near Jerusalem, and in other parts of Palestine.
Maneh - portion (Ezek. 45:12), rendered "pound" (1 Kings 10:17; Ezra 2:69; Neh. 7:71, 72), a weight variously estimated, probably about 2 1/2 or 3 lbs. A maneh of gold consisted of a hundred common shekels (q.v.). (Comp. 1 Kings 10:17, and 2 Chr. 9:16).
Manger - (Luke 2:7, 12, 16), the name (Gr. phatne, rendered "stall" in Luke 13:15) given to the place where the infant Redeemer was laid. It seems to have been a stall or crib for feeding cattle. Stables and mangers in our modern sense were in ancient times unknown in the East. The word here properly denotes "the ledge or projection in the end of the room used as a stall on which the hay or other food of the animals of travellers was placed." (See INN.)
Manna -
Heb. man-hu, "What is that?" the name given by the Israelites to
the food miraculously supplied to them during their wanderings
in the wilderness (Ex. 16:15-35). The name is commonly taken as
derived from man, an expression of surprise, "What is it?" but
more probably it is derived from manan, meaning "to allot,"
and hence denoting an "allotment" or a "gift." This "gift" from
God is described as "a small round thing," like the "hoar-frost
on the ground," and "like coriander seed," "of the colour of
bdellium," and in taste "like wafers made with honey." It was
capable of being baked and boiled, ground in mills, or beaten in
a mortar (Ex. 16:23; Num. 11:7). If any was kept over till the
following morning, it became corrupt with worms; but as on the
Sabbath none fell, on the preceding day a double portion was
given, and that could be kept over to supply the wants of the
Sabbath without becoming corrupt. Directions concerning the
gathering of it are fully given (Ex. 16:16-18, 33; Deut. 8:3,
16). It fell for the first time after the eighth encampment in
the desert of Sin, and was daily furnished, except on the
Sabbath, for all the years of the wanderings, till they encamped
at Gilgal, after crossing the Jordan, when it suddenly ceased,
and where they "did eat of the old corn of the land; neither had
the children of Israel manna any more" (Josh. 5:12). They now no
longer needed the "bread of the wilderness."
This manna was evidently altogether a miraculous gift, wholly
different from any natural product with which we are acquainted,
and which bears this name. The manna of European commerce comes
chiefly from Calabria and Sicily. It drops from the twigs of a
species of ash during the months of June and July. At night it
is fluid and resembles dew, but in the morning it begins to
harden. The manna of the Sinaitic peninsula is an exudation from
the "manna-tamarisk" tree (Tamarix mannifera), the el-tarfah of
the Arabs. This tree is found at the present day in certain
well-watered valleys in the peninsula of Sinai. The manna with
which the people of Israel were fed for forty years differs in
many particulars from all these natural products.
Our Lord refers to the manna when he calls himself the "true
bread from heaven" (John 6:31-35; 48-51). He is also the "hidden
manna" (Rev. 2:17; comp. John 6:49,51).
Mantle -
(1.) Heb. 'addereth, a large over-garment. This word is used of
Elijah's mantle (1 Kings 19:13, 19; 2 Kings 2:8, 13, etc.),
which was probably a sheepskin. It appears to have been his only
garment, a strip of skin or leather binding it to his loins.
'Addereth twice occurs with the epithet "hairy" (Gen. 25:25;
Zech. 13:4, R.V.). It is the word denoting the "goodly
Babylonish garment" which Achan coveted (Josh. 7:21).
(2.) Heb. me'il, frequently applied to the "robe of the ephod"
(Ex. 28:4, 31; Lev. 8:7), which was a splendid under tunic
wholly of blue, reaching to below the knees. It was woven
without seam, and was put on by being drawn over the head. It
was worn not only by priests but by kings (1 Sam. 24:4),
prophets (15:27), and rich men (Job 1:20; 2:12). This was the
"little coat" which Samuel's mother brought to him from year to
year to Shiloh (1 Sam. 2:19), a miniature of the official
priestly robe.
(3.) Semikah, "a rug," the garment which Jael threw as a
covering over Sisera (Judg. 4:18). The Hebrew word occurs
nowhere else in Scripture.
(4.) Maataphoth, plural, only in Isa. 3:22, denoting a large
exterior tunic worn by females. (See DRESS.)
He was the son of Mary, a woman apparently of some means and
influence, and was probably born in Jerusalem, where his mother
resided (Acts 12:12). Of his father we know nothing. He was
cousin of Barnabas (Col. 4:10). It was in his mother's house
that Peter found "many gathered together praying" when he was
released from prison; and it is probable that it was here that
he was converted by Peter, who calls him his "son" (1 Pet.
5:13). It is probable that the "young man" spoken of in Mark
14:51, 52 was Mark himself. He is first mentioned in Acts 12:25.
He went with Paul and Barnabas on their first journey (about
A.D. 47) as their "minister," but from some cause turned back
when they reached Perga in Pamphylia (Acts 12:25; 13:13). Three
years afterwards a "sharp contention" arose between Paul and
Barnabas (15:36-40), because Paul would not take Mark with him.
He, however, was evidently at length reconciled to the apostle,
for he was with him in his first imprisonment at Rome (Col.
4:10; Philemon 1:24). At a later period he was with Peter in
Babylon (1 Pet. 5:13), then, and for some centuries afterwards,
one of the chief seats of Jewish learning; and he was with
Timothy in Ephesus when Paul wrote him during his second
imprisonment (2 Tim. 4:11). He then disappears from view.
In early times markets were held at the gates of cities, where
commodities were exposed for sale (2 Kings 7:18). In large towns
the sale of particular articles seems to have been confined to
certain streets, as we may infer from such expressions as "the
bakers' street" (Jer. 37:21), and from the circumstance that in
the time of Josephus the valley between Mounts Zion and Moriah
was called the Tyropoeon or the "valley of the cheesemakers."
As to the time when it was written, the Gospel furnishes us
with no definite information. Mark makes no mention of the
destruction of Jerusalem, hence it must have been written before
that event, and probably about A.D. 63.
The place where it was written was probably Rome. Some have
supposed Antioch (comp. Mark 15:21 with Acts 11:20).
It was intended primarily for Romans. This appears probable
when it is considered that it makes no reference to the Jewish
law, and that the writer takes care to interpret words which a
Gentile would be likely to misunderstand, such as, "Boanerges"
(3:17); "Talitha cumi" (5:41); "Corban" (7:11); "Bartimaeus"
(10:46); "Abba" (14:36); "Eloi," etc. (15:34). Jewish usages are
also explained (7:3; 14:3; 14:12; 15:42). Mark also uses certain
Latin words not found in any of the other Gospels, as
"speculator" (6:27, rendered, A.V., "executioner;" R.V.,
"soldier of his guard"), "xestes" (a corruption of sextarius,
rendered "pots," 7:4, 8), "quadrans" (12:42, rendered "a
farthing"), "centurion" (15:39, 44, 45). He only twice quotes
from the Old Testament (1:2; 15:28).
The characteristics of this Gospel are, (1) the absence of the
genealogy of our Lord, (2) whom he represents as clothed with
power, the "lion of the tribe of Judah." (3.) Mark also records
with wonderful minuteness the very words (3:17; 5:41; 7:11, 34;
14:36) as well as the position (9:35) and gestures (3:5, 34;
5:32; 9:36; 10:16) of our Lord. (4.) He is also careful to
record particulars of person (1:29, 36; 3:6, 22, etc.), number
(5:13; 6:7, etc.), place (2:13; 4:1; 7:31, etc.), and time
(1:35; 2:1; 4:35, etc.), which the other evangelists omit. (5.)
The phrase "and straightway" occurs nearly forty times in this
Gospel; while in Luke's Gospel, which is much longer, it is used
only seven times, and in John only four times.
"The Gospel of Mark," says Westcott, "is essentially a
transcript from life. The course and issue of facts are imaged
in it with the clearest outline." "In Mark we have no attempt to
draw up a continuous narrative. His Gospel is a rapid succession
of vivid pictures loosely strung together without much attempt
to bind them into a whole or give the events in their natural
sequence. This pictorial power is that which specially
characterizes this evangelist, so that 'if any one desires to
know an evangelical fact, not only in its main features and
grand results, but also in its most minute and so to speak more
graphic delineation, he must betake himself to Mark.'" The
leading principle running through this Gospel may be expressed
in the motto: "Jesus came...preaching the gospel of the kingdom"
(Mark 1:14).
"Out of a total of 662 verses, Mark has 406 in common with
Matthew and Luke, 145 with Matthew, 60 with Luke, and at most 51
peculiar to itself." (See MATTHEW.)
It seems to have been the practice from the beginning for
fathers to select wives for their sons (Gen. 24:3; 38:6).
Sometimes also proposals were initiated by the father of the
maiden (Ex. 2:21). The brothers of the maiden were also
sometimes consulted (Gen. 24:51; 34:11), but her own consent was
not required. The young man was bound to give a price to the
father of the maiden (31:15; 34:12; Ex. 22:16, 17; 1 Sam. 18:23,
25; Ruth 4:10; Hos. 3:2) On these patriarchal customs the Mosaic
law made no change.
In the pre-Mosaic times, when the proposals were accepted and
the marriage price given, the bridegroom could come at once and
take away his bride to his own house (Gen. 24:63-67). But in
general the marriage was celebrated by a feast in the house of
the bride's parents, to which all friends were invited (29:22,
27); and on the day of the marriage the bride, concealed under a
thick veil, was conducted to her future husband's home.
Our Lord corrected many false notions then existing on the
subject of marriage (Matt. 22:23-30), and placed it as a divine
institution on the highest grounds. The apostles state clearly
and enforce the nuptial duties of husband and wife (Eph.
5:22-33; Col. 3:18, 19; 1 Pet. 3:1-7). Marriage is said to be
"honourable" (Heb. 13:4), and the prohibition of it is noted as
one of the marks of degenerate times (1 Tim. 4:3).
The marriage relation is used to represent the union between
God and his people (Isa. 54:5; Jer. 3:1-14; Hos. 2:9, 20). In
the New Testament the same figure is employed in representing
the love of Christ to his saints (Eph. 5:25-27). The Church of
the redeemed is the "Bride, the Lamb's wife" (Rev. 19:7-9).
Mars Hill - the Areopagus or rocky hill in Athens, north-west of the Acropolis, where the Athenian supreme tribunal and court of morals was held. From some part of this hill Paul delivered the address recorded in Acts 17:22-31. (See AREOPAGUS.)
Martha -
bitterness, the sister of Lazarus and Mary, and probably the
eldest of the family, who all resided at Bethany (Luke 10:38,
40, 41; John 11:1-39). From the residence being called "her
house," some have supposed that she was a widow, and that her
brother and sister lodged with her. She seems to have been of an
anxious, bustling spirit, anxious to be helpful in providing the
best things for the Master's use, in contrast to the quiet
earnestness of Mary, who was more concerned to avail herself of
the opportunity of sitting at his feet and learning of him.
Afterwards at a supper given to Christ and his disciples in her
house "Martha served." Nothing further is known of her.
"Mary and Martha are representatives of two orders of human
character. One was absorbed, preoccupied, abstracted; the other
was concentrated and single-hearted. Her own world was the all
of Martha; Christ was the first thought with Mary. To Martha
life was 'a succession of particular businesses;' to Mary life
'was rather the flow of one spirit.' Martha was Petrine, Mary
was Johannine. The one was a well-meaning, bustling busybody;
the other was a reverent disciple, a wistful listener." Paul had
such a picture as that of Martha in his mind when he spoke of
serving the Lord "without distraction" (1 Cor. 7:35).
While she resided at Nazareth with her parents, before she
became the wife of Joseph, the angel Gabriel announced to her
that she was to be the mother of the promised Messiah (Luke
1:35). After this she went to visit her cousin Elisabeth, who
was living with her husband Zacharias (probably at Juttah, Josh.
15:55; 21:16, in the neighbourhood of Maon), at a considerable
distance, about 100 miles, from Nazareth. Immediately on
entering the house she was saluted by Elisabeth as the mother of
her Lord, and then forthwith gave utterance to her hymn of
thanksgiving (Luke 1:46-56; comp. 1 Sam. 2:1-10). After three
months Mary returned to Nazareth to her own home. Joseph was
supernaturally made aware (Matt. 1:18-25) of her condition, and
took her to his own home. Soon after this the decree of Augustus
(Luke 2:1) required that they should proceed to Bethlehem (Micah
5:2), some 80 or 90 miles from Nazareth; and while they were
there they found shelter in the inn or khan provided for
strangers (Luke 2:6, 7). But as the inn was crowded, Mary had to
retire to a place among the cattle, and there she brought forth
her son, who was called Jesus (Matt. 1:21), because he was to
save his people from their sins. This was followed by the
presentation in the temple, the flight into Egypt, and their
return in the following year and residence at Nazareth (Matt.
2). There for thirty years Mary, the wife of Joseph the
carpenter, resides, filling her own humble sphere, and pondering
over the strange things that had happened to her. During these
years only one event in the history of Jesus is recorded, viz.,
his going up to Jerusalem when twelve years of age, and his
being found among the doctors in the temple (Luke 2:41-52).
Probably also during this period Joseph died, for he is not
again mentioned.
After the commencement of our Lord's public ministry little
notice is taken of Mary. She was present at the marriage in
Cana. A year and a half after this we find her at Capernaum
(Matt. 12:46, 48, 49), where Christ uttered the memorable words,
"Who is my mother? and who are my brethren? And he stretched
forth his hand toward his disciples, and said, Behold my mother
and my brethren!" The next time we find her is at the cross
along with her sister Mary, and Mary Magdalene, and Salome, and
other women (John 19:26). From that hour John took her to his
own abode. She was with the little company in the upper room
after the Ascension (Acts 1:14). From this time she wholly
disappears from public notice. The time and manner of her death
are unknown.
(2.) Mary Magdalene, i.e., Mary of Magdala, a town on the
western shore of the Lake of Tiberias. She is for the first time
noticed in Luke 8:3 as one of the women who "ministered to
Christ of their substance." Their motive was that of gratitude
for deliverances he had wrought for them. Out of Mary were cast
seven demons. Gratitude to her great Deliverer prompted her to
become his follower. These women accompanied him also on his
last journey to Jerusalem (Matt. 27:55; Mark 15:41; Luke 23:55).
They stood near the cross. There Mary remained till all was
over, and the body was taken down and laid in Joseph's tomb.
Again, in the earliest dawn of the first day of the week she,
with Salome and Mary the mother of James (Matt. 28:1; Mark
16:2), came to the sepulchre, bringing with them sweet spices,
that they might anoint the body of Jesus. They found the
sepulchre empty, but saw the "vision of angels" (Matt. 28:5).
She hastens to tell Peter and John, who were probably living
together at this time (John 20:1, 2), and again immediately
returns to the sepulchre. There she lingers thoughtfully,
weeping at the door of the tomb. The risen Lord appears to her,
but at first she knows him not. His utterance of her name "Mary"
recalls her to consciousness, and she utters the joyful,
reverent cry, "Rabboni." She would fain cling to him, but he
forbids her, saying, "Touch me not; for I am not yet ascended to
my Father." This is the last record regarding Mary of Magdala,
who now returned to Jerusalem. The idea that this Mary was "the
woman who was a sinner," or that she was unchaste, is altogether
groundless.
(3.) Mary the sister of Lazarus is brought to our notice in
connection with the visits of our Lord to Bethany. She is
contrasted with her sister Martha, who was "cumbered about many
things" while Jesus was their guest, while Mary had chosen "the
good part." Her character also appears in connection with the
death of her brother (John 11:20,31,33). On the occasion of our
Lord's last visit to Bethany, Mary brought "a pound of ointment
of spikenard, very costly, and anointed the feet of Jesus" as he
reclined at table in the house of one Simon, who had been a
leper (Matt. 26:6; Mark 14:3; John 12:2,3). This was an evidence
of her overflowing love to the Lord. Nothing is known of her
subsequent history. It would appear from this act of Mary's, and
from the circumstance that they possessed a family vault
(11:38), and that a large number of Jews from Jerusalem came to
condole with them on the death of Lazarus (11:19), that this
family at Bethany belonged to the wealthier class of the people.
(See MARTHA.)
(4.) Mary the wife of Cleopas is mentioned (John 19:25) as
standing at the cross in company with Mary of Magdala and Mary
the mother of Jesus. By comparing Matt. 27:56 and Mark 15:40, we
find that this Mary and "Mary the mother of James the little"
are on and the same person, and that she was the sister of our
Lord's mother. She was that "other Mary" who was present with
Mary of Magdala at the burial of our Lord (Matt. 27:61; Mark
15:47); and she was one of those who went early in the morning
of the first day of the week to anoint the body, and thus became
one of the first witnesses of the resurrection (Matt. 28:1; Mark
16:1; Luke 24:1).
(5.) Mary the mother of John Mark was one of the earliest of
our Lord's disciples. She was the sister of Barnabas (Col.
4:10), and joined with him in disposing of their land and giving
the proceeds of the sale into the treasury of the Church (Acts
4:37; 12:12). Her house in Jerusalem was the common
meeting-place for the disciples there.
(6.) A Christian at Rome who treated Paul with special
kindness (Rom. 16:6).
(2.) The son of Eleazar, and father of Jacob, who was the
father of Joseph, the husband of the Virgin Mary (Matt. 1:15).
(3.) The father of Shephatiah (Jer. 38:1).
(2.) A Levite who assisted in purifying the temple at the
reformation under Hezekiah (2 Chr. 29:13).
(3.) The original name of Zedekiah (q.v.), the last of the
kings of Judah (2 Kings 24:17). He was the third son of Josiah,
who fell at Megiddo. He succeeded his nephew Jehoiakin.
(2.) The son of Semei, in the same genealogy (Luke 3:26).
(2.) Son of another Levi (Luke 3:29).
As to the time of its composition, there is little in the
Gospel itself to indicate. It was evidently written before the
destruction of Jerusalem (Matt. 24), and some time after the
events it records. The probability is that it was written
between the years A.D. 60 and 65.
The cast of thought and the forms of expression employed by
the writer show that this Gospel was written for Jewish
Christians of Palestine. His great object is to prove that Jesus
of Nazareth was the promised Messiah, and that in him the
ancient prophecies had their fulfilment. The Gospel is full of
allusions to those passages of the Old Testament in which Christ
is predicted and foreshadowed. The one aim prevading the whole
book is to show that Jesus is he "of whom Moses in the law and
the prophets did write." This Gospel contains no fewer than
sixty-five references to the Old Testament, forty-three of these
being direct verbal citations, thus greatly outnumbering those
found in the other Gospels. The main feature of this Gospel may
be expressed in the motto, "I am not come to destroy, but to
fulfil."
As to the language in which this Gospel was written there is
much controversy. Many hold, in accordance with old tradition,
that it was originally written in Hebrew (i.e., the Aramaic or
Syro-Chaldee dialect, then the vernacular of the inhabitants of
Palestine), and afterwards translated into Greek, either by
Matthew himself or by some person unknown. This theory, though
earnestly maintained by able critics, we cannot see any ground
for adopting. From the first this Gospel in Greek was received
as of authority in the Church. There is nothing in it to show
that it is a translation. Though Matthew wrote mainly for the
Jews, yet they were everywhere familiar with the Greek language.
The same reasons which would have suggested the necessity of a
translation into Greek would have led the evangelist to write in
Greek at first. It is confessed that this Gospel has never been
found in any other form than that in which we now possess it.
The leading characteristic of this Gospel is that it sets
forth the kingly glory of Christ, and shows him to be the true
heir to David's throne. It is the Gospel of the kingdom. Matthew
uses the expression "kingdom of heaven" (thirty-two times),
while Luke uses the expression "kingdom of God" (thirty-three
times). Some Latinized forms occur in this Gospel, as kodrantes
(Matt. 5:26), for the Latin quadrans, and phragello (27:26), for
the Latin flagello. It must be remembered that Matthew was a
tax-gatherer for the Roman government, and hence in contact with
those using the Latin language.
As to the relation of the Gospels to each other, we must
maintain that each writer of the synoptics (the first three)
wrote independently of the other two, Matthew being probably
first in point of time.
"Out of a total of 1071 verses, Matthew has 387 in common with
Mark and Luke, 130 with Mark, 184 with Luke; only 387 being
peculiar to itself." (See MARK �T0002419; LUKE �T0002331; GOSPELS.)
The book is fitly divided into these four parts: (1.)
Containing the genealogy, the birth, and the infancy of Jesus
(1; 2).
(2.) The discourses and actions of John the Baptist
preparatory to Christ's public ministry (3; 4:11).
(3.) The discourses and actions of Christ in Galilee
(4:12-20:16).
(4.) The sufferings, death and resurrection of our Lord
(20:17-28).
(2.) The eldest son of Shallum, of the family of Korah (1 Chr.
9:31).
(3.) One who stood by Ezra while reading the law (Neh. 8:4).
(4.) The son of Amos, and father of Joseph, in the genealogy
of our Lord (Luke 3:25).
(2.) Heb. mahareshah (1 Sam. 13:1), perhaps the ploughshare or
coulter.
(3.) Heb. herebh, marg. of text (2 Chr. 34:6). Authorized
Version, "with their mattocks," marg. "mauls." The Revised
Version renders "in their ruins," marg. "with their axes." The
Hebrew text is probably corrupt.
(2.) Heb. ma'areh (Judg. 20:33), pl., "meadows of Gibeah"
(R.V., after the LXX., "Maareh-geba"). Some have adopted the
rendering "after Gibeah had been left open." The Vulgate
translates the word "from the west."
Mearah -
a cave, a place in the northern boundary of Palestine (Josh.
13:4). This may be the cave of Jezzin in Lebanon, 10 miles east
of Sidon, on the Damascus road; or probably, as others think,
Mogheirizeh, north-east of Sidon.
(2.) Those which are definite. (a) 'Eyphah, Deut. 25:14, 15,
usually "ephah." (b) Ammah, Jer. 51:13, usually "cubit." (c)
Kor, 1 Kings 4:22, elsewhere "cor;" Greek koros, Luke 16:7. (d)
Seah, Gen. 18:6; 1 Sam. 25:18, a seah; Greek saton, Matt. 13:33;
Luke 13:21. (e) Shalish, "a great measure," Isa. 40:12;
literally a third, i.e., of an ephah. (f) In New Testament
batos, Luke 16:6, the Hebrew "bath;" and choinix, Rev. 6:6, the
choenix, equal in dry commodities to one-eighth of a modius.
The ruins of this important city, now Madeba or Madiyabah, are seen about 8 miles south-west of Heshbon, and 14 east of the Dead Sea. Among these are the ruins of what must have been a large temple, and of three cisterns of considerable extent, which are now dry. These cisterns may have originated the name Medeba, "waters of quiet." (See OMRI.)
Media -
Heb. Madai, which is rendered in the Authorized Version (1)
"Madai," Gen. 10:2; (2) "Medes," 2 Kings 17:6; 18:11; (3)
"Media," Esther 1:3; 10:2; Isa. 21:2; Dan. 8:20; (4) "Mede,"
only in Dan. 11:1.
We first hear of this people in the Assyrian cuneiform
records, under the name of Amada, about B.C. 840. They appear to
have been a branch of the Aryans, who came from the east bank of
the Indus, and were probably the predominant race for a while in
the Mesopotamian valley. They consisted for three or four
centuries of a number of tribes, each ruled by its own chief,
who at length were brought under the Assyrian yoke (2 Kings
17:6). From this subjection they achieved deliverance, and
formed themselves into an empire under Cyaxares (B.C. 633). This
monarch entered into an alliance with the king of Babylon, and
invaded Assyria, capturing and destroying the city of Nineveh
(B.C. 625), thus putting an end to the Assyrian monarchy (Nah.
1:8; 2:5,6; 3:13, 14).
Media now rose to a place of great power, vastly extending its
boundaries. But it did not long exist as an independent kingdom.
It rose with Cyaxares, its first king, and it passed away with
him; for during the reign of his son and successor Astyages, the
Persians waged war against the Medes and conquered them, the two
nations being united under one monarch, Cyrus the Persian (B.C.
558).
The "cities of the Medes" are first mentioned in connection
with the deportation of the Israelites on the destruction of
Samaria (2 Kings 17:6; 18:11). Soon afterwards Isaiah (13:17;
21:2) speaks of the part taken by the Medes in the destruction
of Babylon (comp. Jer. 51:11, 28). Daniel gives an account of
the reign of Darius the Mede, who was made viceroy by Cyrus
(Dan. 6:1-28). The decree of Cyrus, Ezra informs us (6:2-5), was
found in "the palace that is in the province of the Medes,"
Achmetha or Ecbatana of the Greeks, which is the only Median
city mentioned in Scripture.
This word is used in the New Testament to denote simply an
internuncius, an ambassador, one who acts as a medium of
communication between two contracting parties. In this sense
Moses is called a mediator in Gal. 3:19.
Christ is the one and only mediator between God and man (1
Tim. 2:5; Heb. 8:6; 9:15; 12:24). He makes reconciliation
between God and man by his all-perfect atoning sacrifice. Such a
mediator must be at once divine and human, divine, that his
obedience and his sufferings might possess infinite worth, and
that he might possess infinite wisdom and knowlege and power to
direct all things in the kingdoms of providence and grace which
are committed to his hands (Matt. 28:18; John 5:22, 25, 26, 27);
and human, that in his work he might represent man, and be
capable of rendering obedience to the law and satisfying the
claims of justice (Heb. 2:17, 18; 4:15, 16), and that in his
glorified humanity he might be the head of a glorified Church
(Rom. 8:29).
This office involves the three functions of prophet, priest,
and king, all of which are discharged by Christ both in his
estate of humiliation and exaltation. These functions are so
inherent in the one office that the quality appertaining to each
gives character to every mediatorial act. They are never
separated in the exercise of the office of mediator.
The valley or plain of Megiddo was part of the plain of
Esdraelon, the great battle-field of Palestine. It was here
Barak gained a notable victory over Jabin, the king of Hazor,
whose general, Sisera, led on the hostile army. Barak rallied
the warriors of the northern tribes, and under the encouragement
of Deborah (q.v.), the prophetess, attacked the Canaanites in
the great plain. The army of Sisera was thrown into complete
confusion, and was engulfed in the waters of the Kishon, which
had risen and overflowed its banks (Judg. 4:5).
Many years after this (B.C. 610), Pharaohnecho II., on his
march against the king of Assyria, passed through the plains of
Philistia and Sharon; and King Josiah, attempting to bar his
progress in the plain of Megiddo, was defeated by the Egyptians.
He was wounded in battle, and died as they bore him away in his
chariot towards Jerusalem (2 Kings 23:29; 2 Chr. 35:22-24), and
all Israel mourned for him. So general and bitter was this
mourning that it became a proverb, to which Zechariah (12:11,
12) alludes. Megiddo has been identified with the modern
el-Lejjun, at the head of the Kishon, under the north-eastern
brow of Carmel, on the south-western edge of the plain of
Esdraelon, and 9 miles west of Jezreel. Others identify it with
Mujedd'a, 4 miles south-west of Bethshean, but the question of
its site is still undetermined.
They are mentioned in the list of those from whom the Nethinim
were made up (Ezra 2:50; Neh. 7:52).
The question as to who this mysterious personage was has given
rise to a great deal of modern speculation. It is an old
tradition among the Jews that he was Shem, the son of Noah, who
may have survived to this time. Melchizedek was a Canaanitish
prince, a worshipper of the true God, and in his peculiar
history and character an instructive type of our Lord, the great
High Priest (Heb. 5:6, 7; 6:20). One of the Amarna tablets is
from Ebed-Tob, king of Jerusalem, the successor of Melchizedek,
in which he claims the very attributes and dignity given to
Melchizedek in the Epistle to the Hebrews.
Meni -
Isa. 65:11, marg. (A.V., "that number;" R.V., "destiny"),
probably an idol which the captive Israelites worshipped after
the example of the Babylonians. It may have been a symbol of
destiny. LXX., tuche.
Some years after this, when David had subdued all the
adversaries of Israel, he began to think of the family of
Jonathan, and discovered that Mephibosheth was residing in the
house of Machir. Thither he sent royal messengers, and brought
him and his infant son to Jerusalem, where he ever afterwards
resided (2 Sam. 9).
When David was a fugitive, according to the story of Ziba (2
Sam. 16:1-4) Mephibosheth proved unfaithful to him, and was
consequently deprived of half of his estates; but according to
his own story, however (19:24-30), he had remained loyal to his
friend. After this incident he is only mentioned as having been
protected by David against the vengeance the Gibeonites were
permitted to execute on the house of Saul (21:7). He is also
called Merib-baal (1 Chr. 8:34; 9:40). (See ZIBA.)
(2.) Neh. 12:15, a priest who went to Jerusalem with
Zerubbabel. He is called Meremoth in Neh. 12:3.
Merarites -
the descendants of Merari (Num. 26:57). They with the
Gershonites and the Kohathites had charge of the tabernacle,
which they had to carry from place to place (Num. 3:20, 33-37;
4:29-33). In the distribution of the oxen and waggons offered by
the princes (Num. 7), Moses gave twice as many to the Merarites
(four waggons and eight oxen) as he gave to the Gershonites,
because the latter had to carry only the lighter furniture of
the tabernacle, such as the curtains, hangings, etc., while the
former had to carry the heavier portion, as the boards, bars,
sockets, pillars, etc., and consequently needed a greater supply
of oxen and waggons. This is a coincidence illustrative of the
truth of the narrative. Their place in marching and in the camp
was on the north of the tabernacle. The Merarites afterwards
took part with the other Levitical families in the various
functions of their office (1 Chr. 23:6, 21-23; 2 Chr. 29:12,
13). Twelve cities with their suburbs were assigned to them
(Josh. 21:7, 34-40).
It has been conjectured that the censer (thumiaterion, meaning
"anything having regard to or employed in the burning of
incense") mentioned in Heb. 9:4 was the "mercy-seat," at which
the incense was burned by the high priest on the great day of
atonement, and upon or toward which the blood of the goat was
sprinkled (Lev. 16:11-16; comp. Num. 7:89 and Ex. 25:22).
(2.) Another fountain having a similar origin in the desert of
Zin, near to Kadesh (Num. 27:14). The two places are mentioned
together in Deut. 33:8. Some think the one place is called by
the two names (Ps. 81:7). In smiting the rock at this place
Moses showed the same impatience as the people (Num. 20:10-12).
This took place near the close of the wanderings in the desert
(Num. 20:1-24; Deut. 32:51).