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<TITLE>Dictionary Info Blue Letter Bible</TITLE>
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<script>var eastonArray = new Array ();
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eastonArray["$$T0002400"] = "<b>Manasseh:</b> who makes to forget. \"God hath made me forget\" (Heb. nashshani), <a href=\"#\" onClick=\"return mV('Gen',41,51);\">Gen 41:51</a>.<br><br>(1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (<a href=\"#\" onClick=\"return mV('Gen',48,1);\">Gen 48:1</a>). There is an account of his marriage to a Syrian (<a href=\"#\" onClick=\"return mV('1Ch',7,14);\">1Ch 7:14</a>); and the only thing afterwards recorded of him is, that his grandchildren were \"brought up upon Joseph's knees\" (<a href=\"#\" onClick=\"return mV('Gen',50,23);\">Gen 50:23</a>; R.V., \"born upon Joseph's knees\") i.e., were from their birth adopted by Joseph as his own children.<br><br>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 (<a href=\"#\" onClick=\"return mV('Num',1,10,35);\">Num 1:10, 35</a>; <a href=\"#\" onClick=\"return mV('Num',2,20,21);\">2:20-21</a>). Forty years afterwards its numbers had increased to 52,700 (<a href=\"#\" onClick=\"return mV('Num',26,34,37);\">26:34, 37</a>), and it was at this time the most distinguished of all the tribes.<br><br>The half of this tribe, along with Reuben and Gad, had their territory assigned them by Moses on the east of the Jordan (<a href=\"#\" onClick=\"return mV('Jos',13,'7-14');\">Jos 13:7-14</a>); 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.<br><br>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 (<a href=\"#\" onClick=\"return mV('Jos',22,'1-34');\">Jos 22:1-34</a>). Thus dismissed, they returned over Jordan to their own inheritance. (See <a href=\"#\" onClick=\"return doDictLookup('ET0001125');\">ED</a>.)<br><br>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 (<a href=\"#\" onClick=\"return mV('Jos',16,'1-')\">Jos 16</a>). Thus the western Manasseh defended the passes of Esdraelon as the eastern kept the passes of the Hauran.<br><br>(2.) The only son and successor of Hezekiah on the throne of Judah. He was twelve years old when he began to reign (<a href=\"#\" onClick=\"return mV('2Ki',21,1);\">2Ki 21:1</a>), 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 (<a href=\"#\" onClick=\"return mV('Isa',7,10);\">Isa 7:10</a>; <a href=\"#\" onClick=\"return mV('2Ki',21,'10-15');\">2Ki 21:10-15</a>). 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 (<a href=\"#\" onClick=\"return mV('2Ki',21,16);\">2Ki 21:16</a>; <a href=\"#\" onClick=\"return mV('2Ki',24,3,4);\">24:3-4</a>; <a href=\"#\" onClick=\"return mV('Jer',2,30);\">Jer 2:30</a>), having been sawn asunder in the trunk of a tree. <a href=\"#\" onClick=\"return mV('Psa',49,'1-');\">Psalms 49</a>; <a href=\"#\" onClick=\"return mV('Psa',73,'1-');\">73</a>; <a href=\"#\" onClick=\"return mV('Psa',77,'1-');\">77</a>; <a href=\"#\" onClick=\"return mV('Psa',140,'1-');\">140</a>; and <a href=\"#\" onClick=\"return mV('Psa',141,'1-');\">141</a> seem to express the feelings of the pious amid the fiery trials of this great persecution. Manasseh has been called the \"Nero of Palestine.\"<br><br>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 <a href=\"#\" onClick=\"return mV('2Ch',33,11);\">2Ch 33:11</a>, 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.\" (<a href=\"#\" onClick=\"return mV('2Ki',19,28);\">2Ki 19:28</a>.)<br><br>The severity of Manasseh's imprisonment brought him to repentance. God heard his cry, and he was restored to his kingdom (<a href=\"#\" onClick=\"return mV('2Ch',33,'11-13');\">2Ch 33:11-13</a>). 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\" (<a href=\"#\" onClick=\"return mV('2Ki',21,17,18);\">2Ki 21:17-18</a>; <a href=\"#\" onClick=\"return mV('2Ch',33,20);\">2Ch 33:20</a>), and not in the city of David, among his ancestors. He was succeeded by his son Amon.<br><br>In <a href=\"#\" onClick=\"return mV('Jdg',18,30);\">Jdg 18:30</a> 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.";
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eastonArray["$$T0002401"] = "<b>Mandrakes:</b> Hebrew dudaim; i.e., \"love-plants\", occurs only in <a href=\"#\" onClick=\"return mV('Gen',30,'14-16');\">Gen 30:14-16</a> and <a href=\"#\" onClick=\"return mV('Sgs',7,13);\">Sgs 7:13</a>. Many interpretations have been given of this word <i>dudaim</i>. 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 <i>Mandragora officinalis</i> of botanists, \"a near relative of the night-shades, the 'apple of Sodom' and the potato plant.\" It possesses stimulating and narcotic properties (<a href=\"#\" onClick=\"return mV('Gen',30,'14-16');\">Gen 30:14-16</a>). 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.";
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eastonArray["$$T0002402"] = "<b>Maneh:</b> portion (<a href=\"#\" onClick=\"return mV('Eze',45,12);\">Eze 45:12</a>), rendered \"pound\" (<a href=\"#\" onClick=\"return mV('1Ki',10,17);\">1Ki 10:17</a>; <a href=\"#\" onClick=\"return mV('Ezr',2,69);\">Ezr 2:69</a>; <a href=\"#\" onClick=\"return mV('Neh',7,71,72);\">Neh 7:71-72</a>), a weight variously estimated, probably about 2 1/2 or 3 lbs. A maneh of gold consisted of a hundred common shekels (q.v.). (<a href=\"#\" onClick=\"return mV('1Ki',10,17);\">1Ki 10:17</a>, and <a href=\"#\" onClick=\"return mV('2Ch',9,16);\">2 Chr. 9:16</a>).";
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eastonArray["$$T0002403"] = "<b>Manger:</b> (<a href=\"#\" onClick=\"return mV('Luk',2,7,12,16);\">Luk 2:7, 12, 16</a>), the name (in <a href=\"#\" onClick=\"return mV('Luk',13,15);\">Luk 13:15</a>) 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 <a href=\"#\" onClick=\"return doDictLookup('ET0001883');\">INN</a>.)";
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eastonArray["$$T0002404"] = "<b>Manna:</b> 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 (<a href=\"#\" onClick=\"return mV('Exd',16,'15-35');\">Exd 16:15-35</a>). The name is commonly taken as derived from <i>man</i>, an expression of surprise, \"What is it?\" but more probably it is derived from <i>manan</i>, 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 (<a href=\"#\" onClick=\"return mV('Exd',16,23);\">Exd 16:23</a>; <a href=\"#\" onClick=\"return mV('Num',11,7);\">Num 11:7</a>). 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 (<a href=\"#\" onClick=\"return mV('Exd',16,'16-18',33);\">Exd 16:16-18, 33</a>; <a href=\"#\" onClick=\"return mV('Deu',8,3,16);\">Deu 8:3, 16</a>). 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\" (<a href=\"#\" onClick=\"return mV('Jos',5,12);\">Jos 5:12</a>). They now no longer needed the \"bread of the wilderness.\"<br><br>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 (<i>Tamarix mannifera</i>), 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.<br><br>Our Lord refers to the manna when he calls himself the \"true bread from heaven\" (<a href=\"#\" onClick=\"return mV('Jhn',6,'31-35','48-51');\">Jhn 6:31-35, 48-51</a>). He is also the \"hidden manna\" (<a href=\"#\" onClick=\"return mV('Rev',2,17);\">Rev 2:17</a>; <a href=\"#\" onClick=\"return mV('Jhn',6,49, 51);\">Jhn 6:49, 51</a>).";
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eastonArray["$$T0002405"] = "<b>Manoah:</b> rest, a Danite, the father of Samson (<a href=\"#\" onClick=\"return mV('Jdg',13,'1-22');\">Jdg 13:1-22</a>, and <a href=\"#\" onClick=\"return mV('Jdg',14,'2-4');\">14:2-4</a>).";
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eastonArray["$$T0002406"] = "<b>Man of sin:</b> a designation of Antichrist given in <a href=\"#\" onClick=\"return mV('2Th',2,'3-10');\">2Th 2:3-10</a>, usually regarded as descriptive of the Papal power; but \"in whomsoever these distinctive features are found, whoever wields temporal and spiritual power in any degree similar to that in which the man of sin is here described as wielding it, he, be he pope or potentate, is beyond all doubt a distinct type of Antichrist.\"";
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eastonArray["$$T0002407"] = "<b>Manslayer:</b> one who was guilty of accidental homicide, and was entitled to flee to a city of refuge (<a href=\"#\" onClick=\"return mV('Num',35,6,12,22,23);\">Num 35:6, 12, 22-23</a>), his compulsory residence in which terminated with the death of the high priest. (See <a href=\"#\" onClick=\"return doDictLookup('ET0003089');\">CITY OF REFUGE</a>.)";
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eastonArray["$$T0002408"] = "<b>Mantle:</b><br><br>(1.) Heb. 'addereth, a large over-garment. This word is used of Elijah's mantle (<a href=\"#\" onClick=\"return mV('1Ki',19,13,19);\">1Ki 19:13, 19</a>; <a href=\"#\" onClick=\"return mV('2Ki',2,8,13);\">2Ki 2:8, 13</a>, etc.), which was probably a sheepskin. It appears to have been his only garment, a strip of skin or leather binding it to his loins. <i>'Addereth</i> twice occurs with the epithet \"hairy\" (<a href=\"#\" onClick=\"return mV('Gen',25,25);\">Gen 25:25</a>; <a href=\"#\" onClick=\"return mV('Zec',13,4);\">Zec 13:4</a>, R.V.). It is the word denoting the \"goodly Babylonish garment\" which Achan coveted (<a href=\"#\" onClick=\"return mV('Jos',7,21);\">Jos 7:21</a>).<br><br>(2.) Heb. me'il, frequently applied to the \"robe of the ephod\" (<a href=\"#\" onClick=\"return mV('Exd',28,4,31);\">Exd 28:4, 31</a>reaching to below the knees. It was woven without seam, and was put on by being drawn over the head. It was worn not only by priests but by kings (<a href=\"#\" onClick=\"return mV('1Sa',24,4);\">1Sa 24:4</a>), prophets (<a href=\"#\" onClick=\"return mV('1Sa',15,27);\">15:27</a>), and rich men (<a href=\"#\" onClick=\"return mV('Job',1,20);\">Job 1:20</a>; <a href=\"#\" onClick=\"return mV('Job',2,12);\">2:12</a>). This was the \"little coat\" which Samuel's mother brought to him from year to year to Shiloh (<a href=\"#\" onClick=\"return mV('1Sa',2,19);\">1Sa 2:19</a>), a miniature of the official priestly robe.<br><br>(3.) Semikah, \"a rug,\" the garment which Jael threw as a covering over Sisera (<a href=\"#\" onClick=\"return mV('Jdg',4,18);\">Jdg 4:18</a>). The Hebrew word occurs nowhere else in Scripture.<br><br>(4.) Maataphoth, plural, only in <a href=\"#\" onClick=\"return mV('Isa',3,22);\">Isa 3:22</a>, denoting a large exterior tunic worn by females. (See <a href=\"#\" onClick=\"return doDictLookup('ET0001076');\">DRESS</a>.)";
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eastonArray["$$T0002409"] = "<b>Maoch:</b> compressed, the father of Achish, king of Gath (<a href=\"#\" onClick=\"return mV('1Sa',27,2);\">1Sa 27:2</a>). Called also Maachah (<a href=\"#\" onClick=\"return mV('1Ki',2,39);\">1Ki 2:39</a>).";
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eastonArray["$$T0002410"] = "<b>Maon:</b> habitation, a town in the tribe of Judah, about 7 miles south of Hebron, which gave its name to the wilderness, the district round the conical hill on which the town stood. Here David hid from Saul, and here Nabal had his possessions and his home (<a href=\"#\" onClick=\"return mV('1Sa',23,24,25);\">1Sa 23:24-25</a>; <a href=\"#\" onClick=\"return mV('1Sa',25,2);\">25:2</a>). \"Only some small foundations of hewn stone, a square enclosure, and several cisterns are now to be seen at Maon. Are they the remains of Nabal's great establishment?\" The hill is now called Tell M'ain.";
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eastonArray["$$T0002411"] = "<b>Mara:</b> bitter; sad, a symbolical name which Naomi gave to herself because of her misfortunes (<a href=\"#\" onClick=\"return mV('Rth',1,20);\">Rth 1:20</a>).";
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eastonArray["$$T0002412"] = "<b>Marah:</b> bitterness, a fountain at the sixth station of the Israelites (<a href=\"#\" onClick=\"return mV('Exd',15,'23-27');\">Exd 15:23-27</a>; <a href=\"#\" onClick=\"return mV('Num',33,8);\">Num 33:8</a>) whose waters were so bitter that they could not drink them. On this account they murmured against Moses, who, under divine direction, cast into the fountain \"a certain tree\" which took away its bitterness, so that the people drank of it. This was probably the 'Ain Hawarah, where there are still several springs of water that are very \"bitter,\" distant some 47 miles from 'Ayun Mousa.";
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eastonArray["$$T0002413"] = "<b>Maralah:</b> trembling, a place on the southern boundary of Zebulun (<a href=\"#\" onClick=\"return mV('Jos',19,11);\">Jos 19:11</a>). It has been identified with the modern M'alul, about 4 miles south-west of Nazareth.";
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eastonArray["$$T0002414"] = "<b>Maranatha:</b> (<a href=\"#\" onClick=\"return mV('1Cr',16,22);\">1Cr 16:22</a>) consists of two Aramean words, Maran' athah, meaning, \"our Lord comes,\" or is \"coming.\" If the latter interpretation is adopted, the meaning of the phrase is, \"Our Lord is coming, and he will judge those who have set him at nought.\" (<a href=\"#\" onClick=\"return mV('Phl',4,5);\">Phl 4:5</a>; <a href=\"#\" onClick=\"return mV('Jam',5,8,9);\">Jam 5:8-9</a>.)";
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eastonArray["$$T0002415"] = "<b>Marble:</b> as a mineral, consists of carbonate of lime, its texture varying from the highly crystalline to the compact. In <a href=\"#\" onClick=\"return mV('Est',1,6);\">Est 1:6</a> there are four Hebrew words which are rendered marble:<br><br>(1.) Shesh, \"pillars of marble.\" But this word probably designates dark-blue limestone rather than marble.<br><br>(2.) Dar, some regard as Parian marble. It is here rendered \"white marble.\" But nothing is certainly known of it.<br><br>(3.) Bahat, \"red marble,\" probably the verd-antique or half-porphyry of Egypt.<br><br>(4.) Sohareth, \"black marble,\" probably some spotted variety of marble. \"The marble pillars and tesserae of various colours of the palace at Susa came doubtless from Persia itself, where marble of various colours is found, especially in the province of Hamadan Susiana.\" The marble of Solomon's architectural works may have been limestone from near Jerusalem, or from Lebanon, or possibly white marble from Arabia. Herod employed Parian marble in the temple, and marble columns still exist in great abundance at Jerusalem.";
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eastonArray["$$T0002416"] = "<b>Marcheshvan:</b> the post-biblical name of the month which was the eighth of the sacred and the second of the civil year of the Jews. It began with the new moon of our November. It is once called Bul (<a href=\"#\" onClick=\"return mV('1Ki',6,38);\">1Ki 6:38</a>). Assyrian, Arah Samna, \"eighth month,\"";
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eastonArray["$$T0002417"] = "<b>Marcus:</b> <a href=\"#\" onClick=\"return mV('Col',4,10);\">Col 4:10</a>; <a href=\"#\" onClick=\"return mV('Phm',1,24);\">Phm 1:24</a>; <a href=\"#\" onClick=\"return mV('1Pe',5,13);\">1Pe 5:13</a>; R.V., \"Mark\" (q.v.).";
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eastonArray["$$T0002418"] = "<b>Mareshah:</b> possession, a city in the plain of Judah (<a href=\"#\" onClick=\"return mV('Jhn',15,44);\">Jhn 15:44</a>). Here Asa defeated Zerah the Ethiopian (<a href=\"#\" onClick=\"return mV('2Ch',14,9,10);\">2Ch 14:9-10</a>). It is identified with the ruin el-Mer'ash, about 1 1/2 mile south of Beit Jibrin.";
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eastonArray["$$T0002419"] = "<b>Mark:</b> the evangelist; \"John whose surname was Mark\" (<a href=\"#\" onClick=\"return mV('Act',12,12,25);\">Act 12:12, 25</a>). Mark (<a href=\"#\" onClick=\"return mV('Col',4,10);\">Col 4:10</a>, etc.) was his Roman name, which gradually came to supersede his Jewish name John. He is called John in <a href=\"#\" onClick=\"return mV('Act',13,5,13);\">Act 13:5, 13</a>, and Mark in <a href=\"#\" onClick=\"return mV('Act',15,39);\">Act 15:39</a>; <a href=\"#\" onClick=\"return mV('2Ti',4,11);\">2Ti 4:11</a>, etc.<br><br>He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided (<a href=\"#\" onClick=\"return mV('Act',12,12);\">Act 12:12</a>). Of his father we know nothing. He was cousin of Barnabas (<a href=\"#\" onClick=\"return mV('Col',4,10);\">Col 4:10</a>). 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\" (<a href=\"#\" onClick=\"return mV('1Pe',5,13);\">1Pe 5:13</a>). It is probable that the \"young man\" spoken of in <a href=\"#\" onClick=\"return mV('Mar',14,51,52);\">Mar 14:51-52</a> was Mark himself. He is first mentioned in <a href=\"#\" onClick=\"return mV('Act',12,25);\">Act 12:25</a>. 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 (<a href=\"#\" onClick=\"return mV('Act',12,25);\">Act 12:25</a>; <a href=\"#\" onClick=\"return mV('Act',13,13);\">13:13</a>). Three years afterwards a \"sharp contention\" arose between Paul and Barnabas (<a href=\"#\" onClick=\"return mV('Act',15,'36-40');\">15:36-40</a>), 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 (<a href=\"#\" onClick=\"return mV('Col',4,10);\">Col 4:10</a>; <a href=\"#\" onClick=\"return mV('Phm',1,24);\">Phm 1:24</a>). At a later period he was with Peter in Babylon (<a href=\"#\" onClick=\"return mV('1Pe',5,13);\">1Pe 5:13</a>), 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 (<a href=\"#\" onClick=\"return mV('2Ti',4,11);\">2Ti 4:11</a>). He then disappears from view.";
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eastonArray["$$T0002420"] = "<b>Market-place:</b> any place of public resort, and hence a public place or broad street (<a href=\"#\" onClick=\"return mV('Mat',11,16);\">Mat 11:16</a>; <a href=\"#\" onClick=\"return mV('Mat',20,3);\">20:3</a>), as well as a forum or market-place proper, where goods were exposed for sale, and where public assemblies and trials were held (<a href=\"#\" onClick=\"return mV('Act',16,19);\">Act 16:19</a>; <a href=\"#\" onClick=\"return mV('Act',17,17);\">17:17</a>). This word occurs in the Old Testament only in <a href=\"#\" onClick=\"return mV('Eze',27,13);\">Eze 27:13</a>.<br><br>In early times markets were held at the gates of cities, where commodities were exposed for sale (<a href=\"#\" onClick=\"return mV('2Ki',7,18);\">2Ki 7:18</a>). In large towns the sale of particular articles seems to have been confined to certain streets, as we may infer from such expressions as \"the bakers' street\" (<a href=\"#\" onClick=\"return mV('Jer',37,21);\">Jer 37:21</a>), and from the circumstance that in the time of Josephus the valley between Mounts Zion and Moriah was called the Tyropoeon or the \"valley of the cheesemakers.\"";
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eastonArray["$$T0002421"] = "<b>Mark, Gospel according to:</b> It is the current and apparently well-founded tradition that Mark derived his information mainly from the discourses of Peter. In his mother's house he would have abundant opportunities of obtaining information from the other apostles and their coadjutors, yet he was \"the disciple and interpreter of Peter\" specially.<br><br>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.<br><br>The place where it was written was probably Rome. Some have supposed Antioch (<a href=\"#\" onClick=\"return mV('Mar',15,21);\">Mar 15:21</a> with <a href=\"#\" onClick=\"return mV('Act',11,20);\">Act 11:20</a>).<br><br>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\" (<a href=\"#\" onClick=\"return mV('Mar',3,17);\">Mar 3:17</a>); \"Talitha cumi\" (<a href=\"#\" onClick=\"return mV('Mar',5,41);\">Mar 5:41</a>); \"Corban\" (<a href=\"#\" onClick=\"return mV('Mar',7,11);\">Mar 7:11</a>); \"Bartimaeus\" (<a href=\"#\" onClick=\"return mV('Mar',10,46);\">Mar 10:46</a>); \"Abba\" (<a href=\"#\" onClick=\"return mV('Mar',14,36);\">Mar 14:36</a>); \"Eloi,\" etc. (<a href=\"#\" onClick=\"return mV('Mar',15,34);\">Mar 15:34</a>). Jewish usages are also explained (<a href=\"#\" onClick=\"return mV('Mar',7,3);\">Mar 7:3</a>; <a href=\"#\" onClick=\"return mV('Mar',14,3);\">14:3</a>; <a href=\"#\" onClick=\"return mV('Mar',14,12);\">14:12</a>; <a href=\"#\" onClick=\"return mV('Mar',15,42);\">15:42</a>). Mark also uses certain Latin words not found in any of the other Gospels, as \"speculator\" (<a href=\"#\" onClick=\"return mV('Mar',6,27);\">Mar 6:27</a>), rendered, A.V., \"executioner;\" R.V., \"soldier of his guard\", \"xestes\" a corruption of sextarius, rendered \"pots,\" (<a href=\"#\" onClick=\"return mV('Mar',7,4,8);\">Mar 7:4, 8</a>), \"quadrans\" (<a href=\"#\" onClick=\"return mV('Mar',12,42);\">Mar 12:42</a>), rendered \"a farthing\", \"centurion\" (<a href=\"#\" onClick=\"return mV('Mar',15,39,44-45);\">Mar 15:39, 44-45</a>). He only twice quotes from the Old Testament (<a href=\"#\" onClick=\"return mV('Mar',1,2);\">Mar 1:2</a>; <a href=\"#\" onClick=\"return mV('Mar',15,28);\">15:28</a>).<br><br>The characteristics of this Gospel are,<br><br>(1) the absence of the genealogy of our Lord,<br><br>(2) whom he represents as clothed with power, the \"lion of the tribe of Judah.\"<br><br>(3.) Mark also records with wonderful minuteness the very words (<a href=\"#\" onClick=\"return mV('Mar',3,17);\">Mar 3:17</a>; <a href=\"#\" onClick=\"return mV('Mar',5,41);\">5:41</a>; <a href=\"#\" onClick=\"return mV('Mar',7,11,34);\">7:11, 34</a>; <a href=\"#\" onClick=\"return mV('Mar',14,36);\">14:36</a>) as well as the position (<a href=\"#\" onClick=\"return mV('Mar',9,35);\">Mar 9:35</a>) and gestures (<a href=\"#\" onClick=\"return mV('Mar',3,5,34);\">Mar 3:5, 34</a>; <a href=\"#\" onClick=\"return mV('Mar',5,32);\">5:32</a>; <a href=\"#\" onClick=\"return mV('Mar',9,36);\">9:36</a>; <a href=\"#\" onClick=\"return mV('Mar',10,16);\">10:16</a>) of our Lord. <br><br>(4.) He is also careful to record particulars of person (<a href=\"#\" onClick=\"return mV('Mar',1,29,36);\">Mar 1:29, 36</a>; <a href=\"#\" onClick=\"return mV('Mar',3,6,22);\">3:6, 22</a>, etc.), number (<a href=\"#\" onClick=\"return mV('Mar',5,13);\">Mar 5:13</a>; <a href=\"#\" onClick=\"return mV('Mar',6,7);\">6:7</a>, etc.), place (<a href=\"#\" onClick=\"return mV('Mar',2,13);\">Mar 2:13</a>; <a href=\"#\" onClick=\"return mV('Mar',4,1);\">4:1</a>; <a href=\"#\" onClick=\"return mV('Mar',7,31);\">7:31</a>, etc.), and time (<a href=\"#\" onClick=\"return mV('Mar',1,35);\">Mar 1:35</a>; <a href=\"#\" onClick=\"return mV('Mar',2,1);\">2:1</a>; <a href=\"#\" onClick=\"return mV('Mar',4,35);\">4:35</a>, etc.), which the other evangelists omit.<br><br>(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.<br><br>\"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\" (<a href=\"#\" onClick=\"return mV('Mar',1,14);\">Mar 1:14</a>).<br><br>\"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 <a href=\"#\" onClick=\"return doDictLookup('ET0002442');\">MATTHEW</a>.)";
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eastonArray["$$T0002422"] = "<b>Maroth:</b> bitterness; i.e., \"perfect grief\", a place not far from Jerusalem; mentioned in connection with the invasion of the Assyrian army (<a href=\"#\" onClick=\"return mV('Mic',1,12);\">Mic 1:12</a>).";
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eastonArray["$$T0002423"] = "<b>Marriage:</b> was instituted in Paradise when man was in innocence (<a href=\"#\" onClick=\"return mV('Gen',2,'18-24');\">Gen 2:18-24</a>). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed (<a href=\"#\" onClick=\"return mV('Mat',19,4,5);\">Mat 19:4-5</a>). It is evident that monogamy was the original law of marriage (<a href=\"#\" onClick=\"return mV('Mat',19,5);\">Mat 19:5</a>; <a href=\"#\" onClick=\"return mV('1Cr',6,16);\">1Cr 6:16</a>). This law was violated in after times, when corrupt usages began to be introduced (<a href=\"#\" onClick=\"return mV('Gen',4,19);\">Gen 4:19</a>; <a href=\"#\" onClick=\"return mV('Gen',6,2);\">6:2</a>). We meet with the prevalence of polygamy and concubinage in the patriarchal age (<a href=\"#\" onClick=\"return mV('Gen',16,'1-4');\">Gen 16:1-4</a>; <a href=\"#\" onClick=\"return mV('Gen',22,'21-24');\">22:21-24</a>; <a href=\"#\" onClick=\"return mV('Gen',28,8,9);\">28:8-9</a>; <a href=\"#\" onClick=\"return mV('Gen',29,'23-30');\">29:23-30</a>, etc.). Polygamy was acknowledged in the Mosaic law and made the basis of legislation, and continued to be practiced all down through the period of Jewish history to the Captivity, after which there is no instance of it on record.<br><br>It seems to have been the practice from the beginning for fathers to select wives for their sons (<a href=\"#\" onClick=\"return mV('Gen',24,3);\">Gen 24:3</a>; <a href=\"#\" onClick=\"return mV('Gen',38,6);\">38:6</a>). Sometimes also proposals were initiated by the father of the maiden (<a href=\"#\" onClick=\"return mV('Exd',2,21);\">Exd 2:21</a>). The brothers of the maiden were also sometimes consulted (<a href=\"#\" onClick=\"return mV('Gen',24,51);\">Gen 24:51</a>; <a href=\"#\" onClick=\"return mV('Gen',34,11);\">34:11</a>), but her own consent was not required. The young man was bound to give a price to the father of the maiden (<a href=\"#\" onClick=\"return mV('Gen',31,15);\">31:15</a>; <a href=\"#\" onClick=\"return mV('Gen',34,12);\">34:12</a>; <a href=\"#\" onClick=\"return mV('Exd',22,16,17);\">Exd 22:16-17</a>; <a href=\"#\" onClick=\"return mV('1Sa',18,23,25);\">1Sa 18:23, 25</a>; <a href=\"#\" onClick=\"return mV('Rth',4,10);\">Rth 4:10</a>; <a href=\"#\" onClick=\"return mV('Hsa',3,2);\">Hsa 3:2</a>) On these patriarchal customs the Mosaic law made no change.<br><br>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 (<a href=\"#\" onClick=\"return mV('Gen',24,'63-67');\">Gen 24:63-67</a>). But in general the marriage was celebrated by a feast in the house of the bride's parents, to which all friends were invited (<a href=\"#\" onClick=\"return mV('Gen',29,22,27);\">29:22, 27</a>); and on the day of the marriage the bride, concealed under a thick veil, was conducted to her future husband's home.<br><br>Our Lord corrected many false notions then existing on the subject of marriage (<a href=\"#\" onClick=\"return mV('Mat',22,'23-30');\">Mat 22:23-30</a>), and placed it as a divine institution on the highest grounds. The apostles state clearly and enforce the nuptial duties of husband and wife (<a href=\"#\" onClick=\"return mV('Eph',5,22,23);\">Eph 5:22-23</a>; <a href=\"#\" onClick=\"return mV('Col',3,18,19);\">Col 3:18-19</a>; <a href=\"#\" onClick=\"return mV('1Pe',3,'1-7');\">1Pe 3:1-7</a>). Marriage is said to be \"honourable\" (<a href=\"#\" onClick=\"return mV('Hbr',13,4);\">Hbr 13:4</a>), and the prohibition of it is noted as one of the marks of degenerate times (<a href=\"#\" onClick=\"return mV('1Ti',4,3);\">1Ti 4:3</a>).<br><br>The marriage relation is used to represent the union between God and his people (<a href=\"#\" onClick=\"return mV('Isa',54,5);\">Isa 54:5</a>; <a href=\"#\" onClick=\"return mV('Jer',3,'1-14');\">Jer 3:1-14</a>; <a href=\"#\" onClick=\"return mV('Hsa',2,9,20);\">Hsa 2:9, 20</a>). In the New Testament the same figure is employed in representing the love of Christ to his saints (<a href=\"#\" onClick=\"return mV('Eph',5,'25-27');\">Eph 5:25-27</a>). The Church of the redeemed is the \"Bride, the Lamb's wife\" (<a href=\"#\" onClick=\"return mV('Rev',19,'7-9');\">Rev 19:7-9</a>).";
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eastonArray["$$T0002424"] = "<b>Marriage-feasts:</b> (<a href=\"#\" onClick=\"return mV('Jhn',2,'1-11');\">Jhn 2:1-11</a>) \"lasted usually for a whole week; but the cost of such prolonged rejoicing is very small in the East. The guests sit round the great bowl or bowls on the floor, the meal usually consisting of a lamb or kid stewed in rice or barley. The most honoured guests sit nearest, others behind; and all in eating dip their hand into the one smoking mound, pieces of the thin bread, bent together, serving for spoons when necessary. After the first circle have satisfied themselves, those lower in honour sit down to the rest, the whole company being men, for women are never seen at a feast. Water is poured on the hands before eating; and this is repeated when the meal closes, the fingers having first been wiped on pieces of bread, which, after serving the same purpose as table-napkins with us, are thrown on the ground to be eaten by any dog that may have stolen in from the streets through the ever-open door, or picked up by those outside when gathered and tossed out to them (<a href=\"#\" onClick=\"return mV('Mat',15,27);\">Mat 15:27</a>; <a href=\"#\" onClick=\"return mV('Mar',7,28);\">Mar 7:28</a>). Rising from the ground and retiring to the seats round the walls, the guests then sit down cross-legged and gossip, or listen to recitals, or puzzle over riddles, light being scantily supplied by a small lamp or two, or if the night be chilly, by a smouldering fire of weeds kindled in the middle of the room, perhaps in a brazier, often in a hole in the floor. As to the smoke, it escapes as it best may; but indeed there is little of it, though enough to blacken the water or wine or milk skins hung up on pegs on the wall. (<a href=\"#\" onClick=\"return mV('Psa',119,83);\">Psa 119:83</a>.) To some such marriage-feast Jesus and his five disciples were invited at Cana of Galilee.\" Geikie's Life of Christ. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000702');\">CANA</a>.)";
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eastonArray["$$T0002425"] = "<b>Mars Hill:</b> 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 <a href=\"#\" onClick=\"return mV('Act',17,'22-31');\">Act 17:22-31</a>. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000300');\">AREOPAGUS</a>.)";
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eastonArray["$$T0002426"] = "<b>Martha:</b> bitterness, the sister of Lazarus and Mary, and probably the eldest of the family, who all resided at Bethany (<a href=\"#\" onClick=\"return mV('Luk',10,38,40,41);\">Luk 10:38, 40-41</a>; <a href=\"#\" onClick=\"return mV('Jhn',11,'1-39');\">Jhn 11:1-39</a>). From the residence being called \"her house,\" some have supposed that she was a widow, and that her brother and sister lodged with her. She seems to have been of an anxious, bustling spirit, anxious to be helpful in providing the best things for the Master's use, in contrast to the quiet earnestness of Mary, who was more concerned to avail herself of the opportunity of sitting at his feet and learning of him. Afterwards at a supper given to Christ and his disciples in her house \"Martha served.\" Nothing further is known of her.<br><br>\"Mary and Martha are representatives of two orders of human character. One was absorbed, preoccupied, abstracted; the other was concentrated and single-hearted. Her own world was the all of Martha; Christ was the first thought with Mary. To Martha life was 'a succession of particular businesses;' to Mary life 'was rather the flow of one spirit.' Martha was Petrine, Mary was Johannine. The one was a well-meaning, bustling busybody; the other was a reverent disciple, a wistful listener.\" Paul had such a picture as that of Martha in his mind when he spoke of serving the Lord \"without distraction\" (<a href=\"#\" onClick=\"return mV('1Cr',7,35);\">1Cr 7:35</a>).";
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eastonArray["$$T0002427"] = "<b>Martyr:</b> one who bears witness of the truth, and suffers death in the cause of Christ (<a href=\"#\" onClick=\"return mV('Act',22,20);\">Act 22:20</a>; <a href=\"#\" onClick=\"return mV('Rev',2,13);\">Rev 2:13</a>; <a href=\"#\" onClick=\"return mV('Rev',17,6);\">17:6</a>). In this sense Stephen was the first martyr. The Greek word so rendered in all other cases is translated \"witness.\"<br><br>(1.) In a court of justice (<a href=\"#\" onClick=\"return mV('Mat',18,16);\">Mat 18:16</a>; <a href=\"#\" onClick=\"return mV('Mat',26,65);\">26:65</a>; <a href=\"#\" onClick=\"return mV('Act',6,13);\">Act 6:13</a>; <a href=\"#\" onClick=\"return mV('Act',7,58);\">7:58</a>; <a href=\"#\" onClick=\"return mV('Hbr',10,28);\">Hbr 10:28</a>; <a href=\"#\" onClick=\"return mV('1Ti',5,19);\">1Ti 5:19</a>).<br><br>(2.) As of one bearing testimony to the truth of what he has seen or known (<a href=\"#\" onClick=\"return mV('Luk',24,48);\">Luk 24:48</a>; <a href=\"#\" onClick=\"return mV('Act',1,8,22);\">Act 1:8, 22</a>; <a href=\"#\" onClick=\"return mV('Rom',1,9);\">Rom 1:9</a>; <a href=\"#\" onClick=\"return mV('1Th',2,5,10);\">1Th 2:5, 10</a>; <a href=\"#\" onClick=\"return mV('1Jo',1,2);\">1Jo 1:2</a>).";
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eastonArray["$$T0002428"] = "<b>Mary:</b> Hebrew Miriam.<br><br>(1.) The wife of Joseph, the mother of Jesus, called the \"Virgin Mary,\" though never so designated in Scripture (<a href=\"#\" onClick=\"return mV('Mat',2,11);\">Mat 2:11</a>; <a href=\"#\" onClick=\"return mV('Act',1,14);\">Act 1:14</a>). Little is known of her personal history. Her genealogy is given in Luke 3. She was of the tribe of Judah and the lineage of David (<a href=\"#\" onClick=\"return mV('Psa',132,11);\">Psa 132:11</a>; <a href=\"#\" onClick=\"return mV('Luk',1,32);\">Luk 1:32</a>). She was connected by marriage with Elisabeth, who was of the lineage of Aaron (<a href=\"#\" onClick=\"return mV('Luk',1,36);\">Luk 1:36</a>).<br><br>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 (<a href=\"#\" onClick=\"return mV('Luk',1,35);\">Luk 1:35</a>). After this she went to visit her cousin Elisabeth, who was living with her husband Zacharias (<a href=\"#\" onClick=\"return mV('Jos',15,55);\">Jos 15:55</a>; <a href=\"#\" onClick=\"return mV('Jos',21,16);\">21:16</a>, 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 (<a href=\"#\" onClick=\"return mV('Luk',1,'46-56');\">Luk 1:46-56</a>; <a href=\"#\" onClick=\"return mV('1Sa',2,'1-10');\">1Sa 2:1-10</a>). After three months Mary returned to Nazareth to her own home. Joseph was supernaturally made aware (<a href=\"#\" onClick=\"return mV('Mat',1,'18-25');\">Mat 1:18-25</a>) of her condition, and took her to his own home. Soon after this the decree of Augustus (<a href=\"#\" onClick=\"return mV('Luk',2,1);\">Luk 2:1</a>) required that they should proceed to Bethlehem (<a href=\"#\" onClick=\"return mV('Mic',5,2);\">Mic 5:2</a>), some 80 or 90 miles from Nazareth; and while they were there they found shelter in the inn or khan provided for strangers (<a href=\"#\" onClick=\"return mV('Luk',2,6,7);\">Luk 2:6-7</a>). 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 (<a href=\"#\" onClick=\"return mV('Mat',1,21);\">Mat 1:21</a>), 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 (<a href=\"#\" onClick=\"return mV('Mat',2,'1-')\">Mat 2</a>). 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 (<a href=\"#\" onClick=\"return mV('Luk',2,'41-52');\">Luk 2:41-52</a>). Probably also during this period Joseph died, for he is not again mentioned.<br><br>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 (<a href=\"#\" onClick=\"return mV('Mat',12,46,48,49);\">Mat 12:46, 48-49</a>), 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 (<a href=\"#\" onClick=\"return mV('Jhn',19,26);\">Jhn 19:26</a>). From that hour John took her to his own abode. She was with the little company in the upper room after the Ascension (<a href=\"#\" onClick=\"return mV('Act',1,14);\">Act 1:14</a>). From this time she wholly disappears from public notice. The time and manner of her death are unknown.<br><br>(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 <a href=\"#\" onClick=\"return mV('Luk',8,3);\">Luk 8:3</a> 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 (<a href=\"#\" onClick=\"return mV('Mat',27,55);\">Mat 27:55</a>; <a href=\"#\" onClick=\"return mV('Mar',15,41);\">Mar 15:41</a>; <a href=\"#\" onClick=\"return mV('Luk',23,55);\">Luk 23:55</a>). 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 (<a href=\"#\" onClick=\"return mV('Mat',28,1);\">Mat 28:1</a>; <a href=\"#\" onClick=\"return mV('Mar',16,2);\">Mar 16:2</a>), 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\" (<a href=\"#\" onClick=\"return mV('Mat',28,5);\">Mat 28:5</a>). She hastens to tell Peter and John, who were probably living together at this time (<a href=\"#\" onClick=\"return mV('Jhn',20,1,2);\">Jhn 20:1-2</a>), 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.<br><br>(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 (<a href=\"#\" onClick=\"return mV('Jhn',11,20,31,33);\">Jhn 11:20, 31, 33</a>). 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 (<a href=\"#\" onClick=\"return mV('Mat',26,6);\">Mat 26:6</a>; <a href=\"#\" onClick=\"return mV('Mar',14,3);\">Mar 14:3</a>; <a href=\"#\" onClick=\"return mV('Jhn',12,2,3);\">Jhn 12:2-3</a>). 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 (<a href=\"#\" onClick=\"return mV('Jhn',11,38);\">11:38</a>), and that a large number of Jews from Jerusalem came to condole with them on the death of Lazarus (<a href=\"#\" onClick=\"return mV('Jhn',11,19);\">11:19</a>), that this family at Bethany belonged to the wealthier class of the people. (See <a href=\"#\" onClick=\"return doDictLookup('ET0002426');\">MARTHA</a>.)<br><br>(4.) Mary the wife of Cleopas is mentioned (<a href=\"#\" onClick=\"return mV('Jhn',19,25);\">Jhn 19:25</a>) as standing at the cross in company with Mary of Magdala and Mary the mother of Jesus. By comparing <a href=\"#\" onClick=\"return mV('Mat',27,56);\">Mat 27:56</a> and <a href=\"#\" onClick=\"return mV('Mar',15,40);\">Mar 15:40</a>, 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 (<a href=\"#\" onClick=\"return mV('Mat',27,61);\">Mat 27:61</a>; <a href=\"#\" onClick=\"return mV('Mar',15,47);\">Mar 15:47</a>); 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 (<a href=\"#\" onClick=\"return mV('Mat',28,1);\">Mat 28:1</a>; <a href=\"#\" onClick=\"return mV('Mar',16,1);\">Mar 16:1</a>; <a href=\"#\" onClick=\"return mV('Luk',24,1);\">Luk 24:1</a>).<br><br>(5.) Mary the mother of John Mark was one of the earliest of our Lord's disciples. She was the sister of Barnabas (<a href=\"#\" onClick=\"return mV('Col',4,10);\">Col 4:10</a>), and joined with him in disposing of their land and giving the proceeds of the sale into the treasury of the Church (<a href=\"#\" onClick=\"return mV('Act',4,37);\">Act 4:37</a>; <a href=\"#\" onClick=\"return mV('Act',12,12);\">12:12</a>). Her house in Jerusalem was the common meeting-place for the disciples there.<br><br>(6.) A Christian at Rome who treated Paul with special kindness (<a href=\"#\" onClick=\"return mV('Rom',16,6);\">Rom 16:6</a>).";
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eastonArray["$$T0002429"] = "<b>Maschil:</b> instructing, occurs in the title of thirteen Psalms (etc.). It denotes a song enforcing some lesson of wisdom or <a href=\"#\" onClick=\"return mV('Psa',32,'1-')\">Psa 32</a>; etc.). It denotes a song enforcing some lesson of wisdom or <a href=\"#\" onClick=\"return mV('Psa',42,'1-')\">Psa 42</a>; <a href=\"#\" onClick=\"return mV('Psa',44,'1-')\">Psa 44</a>, etc.). It denotes a song enforcing some lesson of wisdom or piety, a didactic song. In (<a href=\"#\" onClick=\"return mV('Psa',47,7);\">Psa 47:7</a>) it is rendered, Authorized Version, \"with understanding;\" Revised Version, marg., \"in a skilful psalm.\"";
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eastonArray["$$T0002430"] = "<b>Mash:</b> (Meshech <a href=\"#\" onClick=\"return mV('1Ch',1,17);\">1Ch 1:17</a>), one of the four sons of Aram, and the name of a tribe descended from him (<a href=\"#\" onClick=\"return mV('Gen',10,23);\">Gen 10:23</a>) inhabiting some part probably of Mesopotamia. Some have supposed that they were the inhabitants of Mount Masius, the present Karja Baghlar, which forms part of the chain of Taurus.";
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eastonArray["$$T0002431"] = "<b>Mashal:</b> entreaty, a levitical town in the tribe of Asher (<a href=\"#\" onClick=\"return mV('1Ch',6,74);\">1Ch 6:74</a>); called Mishal (<a href=\"#\" onClick=\"return mV('Jos',21,30);\">Jos 21:30</a>).";
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eastonArray["$$T0002432"] = "<b>Mason:</b> an artificer in stone. The Tyrians seem to have been specially skilled in architecture (<a href=\"#\" onClick=\"return mV('1Ki',5,17,18);\">1Ki 5:17-18</a>; <a href=\"#\" onClick=\"return mV('2Sa',5,11);\">2Sa 5:11</a>). This art the Hebrews no doubt learned in Egypt (<a href=\"#\" onClick=\"return mV('Exd',1,11,14);\">Exd 1:11, 14</a>), where ruins of temples and palaces fill the traveller with wonder at the present day.";
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eastonArray["$$T0002433"] = "<b>Masrekah:</b> vineyard of noble vines, a place in Idumea, the native place of Samlah, one of the Edomitish kings (<a href=\"#\" onClick=\"return mV('Gen',36,36);\">Gen 36:36</a>; <a href=\"#\" onClick=\"return mV('1Ch',1,47);\">1Ch 1:47</a>).";
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eastonArray["$$T0002434"] = "<b>Massa:</b> a lifting up, gift, one of the sons of Ishmael, the founder of an Arabian tribe (<a href=\"#\" onClick=\"return mV('Gen',25,14);\">Gen 25:14</a>); a nomad tribe inhabiting the Arabian desert toward Babylonia.";
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eastonArray["$$T0002435"] = "<b>Massah:</b> trial, temptation, a name given to the place where the Israelites, by their murmuring for want of water, provoked Jehovah to anger against them. It is also called Meribah (<a href=\"#\" onClick=\"return mV('Exd',17,7);\">Exd 17:7</a>; <a href=\"#\" onClick=\"return mV('Deu',6,16);\">Deu 6:16</a>; <a href=\"#\" onClick=\"return mV('Psa',95,8,9);\">Psa 95:8-9</a>; <a href=\"#\" onClick=\"return mV('Hbr',3,8);\">Hbr 3:8</a>).";
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eastonArray["$$T0002436"] = "<b>Mattan:</b> gift.<br><br>(1.) A priest of Baal, slain before his altar during the reformation under Jehoiada (<a href=\"#\" onClick=\"return mV('2Ki',11,18);\">2Ki 11:18</a>).<br><br>(2.) The son of Eleazar, and father of Jacob, who was the father of Joseph, the husband of the Virgin Mary (<a href=\"#\" onClick=\"return mV('Mat',1,15);\">Mat 1:15</a>).<br><br>(3.) The father of Shephatiah (<a href=\"#\" onClick=\"return mV('Jer',38,1);\">Jer 38:1</a>).";
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eastonArray["$$T0002437"] = "<b>Mattanah:</b> a gift, a station of the Israelites (<a href=\"#\" onClick=\"return mV('Num',21,18,19);\">Num 21:18-19</a>) between the desert and the borders of Moab, in the Wady Waleh.";
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eastonArray["$$T0002438"] = "<b>Mattaniah:</b> gift of Jehovah.<br><br>(1.) A Levite, son of Heman, the chief of the ninth class of temple singers (<a href=\"#\" onClick=\"return mV('1Ch',25,4,16);\">1Ch 25:4, 16</a>).<br><br>(2.) A Levite who assisted in purifying the temple at the reformation under Hezekiah (<a href=\"#\" onClick=\"return mV('2Ch',29,13);\">2Ch 29:13</a>).<br><br>(3.) The original name of Zedekiah (q.v.), the last of the kings of Judah (<a href=\"#\" onClick=\"return mV('2Ki',24,17);\">2Ki 24:17</a>). He was the third son of Josiah, who fell at Megiddo. He succeeded his nephew Jehoiakin.";
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eastonArray["$$T0002439"] = "<b>Mattathias:</b> ibid.<br><br>(1.) The son of Amos, in the genealogy of our Lord (<a href=\"#\" onClick=\"return mV('Luk',3,25);\">Luk 3:25</a>).<br><br>(2.) The son of Semei, in the same genealogy (<a href=\"#\" onClick=\"return mV('Luk',3,26);\">Luk 3:26</a>).";
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eastonArray["$$T0002440"] = "<b>Matthan:</b> gift, one of our Lord's ancestry (<a href=\"#\" onClick=\"return mV('Mat',1,15);\">Mat 1:15</a>).";
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eastonArray["$$T0002441"] = "<b>Matthat:</b> gift of God.<br><br>(1.) The son of Levi, and father of Heli (<a href=\"#\" onClick=\"return mV('Luk',3,24);\">Luk 3:24</a>).<br><br>(2.) Son of another Levi (<a href=\"#\" onClick=\"return mV('Luk',3,29);\">Luk 3:29</a>).";
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eastonArray["$$T0002442"] = "<b>Matthew:</b> gift of God, a common Jewish name after the Exile. He was the son of Alphaeus, and was a publican or tax-gatherer at Capernaum. On one occasion Jesus, coming up from the side of the lake, passed the custom-house where Matthew was seated, and said to him, \"Follow me.\" Matthew arose and followed him, and became his disciple (<a href=\"#\" onClick=\"return mV('Mat',9,9);\">Mat 9:9</a>). Formerly the name by which he was known was Levi (<a href=\"#\" onClick=\"return mV('Mar',2,14);\">Mar 2:14</a>; <a href=\"#\" onClick=\"return mV('Luk',5,27);\">Luk 5:27</a>); he now changed it, possibly in grateful memory of his call, to Matthew. The same day on which Jesus called him he made a \"great feast\" (<a href=\"#\" onClick=\"return mV('Luk',5,29);\">Luk 5:29</a>), a farewell feast, to which he invited Jesus and his disciples, and probably also many of old associates. He was afterwards selected as one of the twelve (<a href=\"#\" onClick=\"return mV('Luk',6,15);\">6:15</a>). His name does not occur again in the Gospel history except in the lists of the apostles. The last notice of him is in <a href=\"#\" onClick=\"return mV('Act',1,13);\">Act 1:13</a>. The time and manner of his death are unknown.";
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eastonArray["$$T0002443"] = "<b>Matthew, Gospel according to:</b> The author of this book was beyond a doubt the Matthew, an apostle of our Lord, whose name it bears. He wrote the Gospel of Christ according to his own plans and aims, and from his own point of view, as did also the other \"evangelists.\"<br><br>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 (is in <a href=\"#\" onClick=\"return mV('Mat',24,'1-')\">Mat 24</a>), and some time after the events it records. The probability is that it was written between the years A.D. 60 and 65.<br><br>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.\"<br><br>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.<br><br>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 (<a href=\"#\" onClick=\"return mV('Mat',5,26);\">Mat 5:26</a>), for the Latin quadrans, and phragello (<a href=\"#\" onClick=\"return mV('Mat',27,26);\">27:26</a>), 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.<br><br>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.<br><br>\"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 <a href=\"#\" onClick=\"return doDictLookup('ET0002419');\">MARK</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0002331');\">LUKE</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0001532');\">GOSPELS</a>.)<br><br>The book is fitly divided into these four parts:<br><br>(1.) Containing the genealogy, the birth, and the infancy of Jesus (<a href=\"#\" onClick=\"return doDictLookup('ET0001532');\">GOSPELS</a>.) (<a href=\"#\" onClick=\"return mV('Mat',1,'1-')\">Mat 1</a>; <a href=\"#\" onClick=\"return mV('Mat',2,'1-')\">2</a>).<br><br>(Mat 2.) The discourses and actions of John the Baptist preparatory to Christ's public ministry (<a href=\"#\" onClick=\"return doDictLookup('ET0001532');\">GOSPELS</a>.) (<a href=\"#\" onClick=\"return mV('Mat',3,'1-')\">Mat 3</a>; <a href=\"#\" onClick=\"return mV('Mat',4,11);\">4:11</a>).<br><br>(3.) The discourses and actions of Christ in Galilee (<a href=\"#\" onClick=\"return mV('Mat',4,'12-');\">Mat 4:12-20:16</a>).<br><br>(4.) The sufferings, death and resurrection of our Lord (<a href=\"#\" onClick=\"return mV('Mat',20,'17-28');\">Mat 20:17-28</a>).";
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eastonArray["$$T0002444"] = "<b>Matthias:</b> gift of God. <a href=\"#\" onClick=\"return mV('Act',1,23);\">Act 1:23</a>.";
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eastonArray["$$T0002445"] = "<b>Mattithiah:</b> gift of Jehovah.<br><br>(1.) One of the sons of Jeduthun (<a href=\"#\" onClick=\"return mV('1Ch',25,3,21);\">1Ch 25:3, 21</a>).<br><br>(2.) The eldest son of Shallum, of the family of Korah (<a href=\"#\" onClick=\"return mV('1Ch',9,31);\">1Ch 9:31</a>).<br><br>(3.) One who stood by Ezra while reading the law (<a href=\"#\" onClick=\"return mV('Neh',8,4);\">Neh 8:4</a>).<br><br>(4.) The son of Amos, and father of Joseph, in the genealogy of our Lord (<a href=\"#\" onClick=\"return mV('Luk',3,25);\">Luk 3:25</a>).";
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eastonArray["$$T0002446"] = "<b>Mattock:</b><br><br>(1.) Heb. ma'eder, an instrument for dressing or pruning a vineyard (<a href=\"#\" onClick=\"return mV('Isa',7,25);\">Isa 7:25</a>); a weeding-hoe.<br><br>(2.) Heb. mahareshah (<a href=\"#\" onClick=\"return mV('1Sa',13,1);\">1Sa 13:1</a>), perhaps the ploughshare or coulter.<br><br>(3.) Heb. herebh, marg. of text (<a href=\"#\" onClick=\"return mV('2Ch',34,6);\">2Ch 34:6</a>). Authorized Version, \"with their mattocks,\" marg. \"mauls.\" The Revised Version renders \"in their ruins,\" marg. \"with their axes.\" The Hebrew text is probably corrupt.";
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eastonArray["$$T0002447"] = "<b>Maul:</b> an old name for a mallet, the rendering of the Hebrew mephits (<a href=\"#\" onClick=\"return mV('Pro',25,18);\">Pro 25:18</a>), properly a war-club.";
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eastonArray["$$T0002448"] = "<b>Mazzaroth:</b> prognostications, found only <a href=\"#\" onClick=\"return mV('Job',38,32);\">Job 38:32</a>, probably meaning \"the twelve signs\" (of the zodiac), as in the margin (<a href=\"#\" onClick=\"return mV('2Ki',23,5);\">2Ki 23:5</a>).";
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eastonArray["$$T0002449"] = "<b>Meadow:</b><br><br>(1.) Heb. ha'ahu (<a href=\"#\" onClick=\"return mV('Gen',41,2,18);\">Gen 41:2, 18</a>), probably an Egyptain word transferred to the Hebrew; some kind of reed or water-plant. In the Revised Version it is rendered \"reed-grass\", i.e., the sedge or rank grass by the river side.<br><br>(2.) Heb. ma'areh (<a href=\"#\" onClick=\"return mV('Jdg',20,33);\">Jdg 20:33</a>), 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.\"";
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