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isbe[5701]='Mahavite`ma\'-ha-vit (machawim, "villagers"): The description given to Eliel, one of David\'s warrior guard (<a onClick="return mV(\'1Ch\',11,46);">1Ch 11:46</a>), perhaps to distinguish him from the Eliel in the next verse. Massoretic Text is very obscure here.``1';
isbe[5702]='Mahazioth`ma-ha\'-iz-oth, ma-ha\'-zi-oth (machazi\'oth "visions"): One of the 14 sons of Heman the Kohathite in the temple choir. "He was leader of the 23rd course of musicians whose function was to blow the horns" (<a onClick="return mV(\'1Ch\',25,4,30);">1Ch 25:4,30</a>).``1';
isbe[5703]='Maher-Shalal-Hash-Baz`ma\'-her-shal\'-al-hash\'-baz (maher shalal chash baz, "the spoil speedeth; the prey hasteth"): Asymbolic name given to Isaiah\'s son to signify the sharp destruction of Rezin and Pekah by the Assyrian power (<a onClick="return mV(\'Isa\',8,1,3);">Isa 8:1,3</a>). Compare the Greek idea of Nemesis.``1';
isbe[5704]='Mahlah`ma\'-la (machlah "sickness" or "song," etymology doubtful):<P>(1) Eldest of Zelophehad\'s 5 daughters (<a onClick="return mV(\'Num\',26,33);">Nu 26:33</a>; <a onClick="return mV(\'Num\',27,1);">27:1</a>). As Zelophehad, grandson of Manasseh, had no sons, the daughters successfully claimed their father\'s inheritance. The law was altered in their favor on condition that they married into their father\'s tribe. They agreed and married their cousins (<a onClick="return mV(\'Num\',36,11);">Nu 36:11</a>). The whole chapter should be read and compared with <a onClick="return mV(\'Jos\',17,3);">Jos 17:3</a>ff, because the decision became a precedent.<P>(2) Another (the King James Version "Mahalah"), same Hebrew name as above, daughter of Hammoleketh, grand-daughter of Manasseh (<a onClick="return mV(\'1Ch\',7,18);">1Ch 7:18</a>).``186';
isbe[5705]='Mahli`ma\'-li (machli, "a sick or weak one"\'):<P>(1) A son of Merari (<a onClick="return mV(\'Exd\',6,19);">Ex 6:19</a>, the King James Version Mahali; <a onClick="return mV(\'Num\',3,20);">Nu 3:20</a>), grandson of Levi and founder of the Levitical family of <a href="./study/isbe/search.html?string=MAHLITES">MAHLITES</a> (which see).<P>(2) A son of Mushi, Mahli\'s brother, bears the same name (<a onClick="return mV(\'1Ch\',6,47);">1Ch 6:47</a>; <a onClick="return mV(\'1Ch\',23,23);">23:23</a>; <a onClick="return mV(\'1Ch\',24,30);">24:30</a>). Compare <a onClick="return mV(\'Ezr\',8,18);">Ezr 8:18</a> and 1Esdras 8:47.``1';
isbe[5706]='Mahlites`ma\'-lits (machli): Descendants of Mahli, son of Merari (<a onClick="return mV(\'Num\',3,33);">Nu 3:33</a>; <a onClick="return mV(\'Num\',26,58);">26:58</a>). These Mahlites appear to have followed the example of the daughters of Zelophehad, mutatis mutandis. (See <a href="./study/isbe/search.html?string=MAHLAH">MAHLAH</a>; had the name become the description of a practice?) They married the daughters of their uncle Eleazar (<a onClick="return mV(\'1Ch\',23,21,22);">1Ch 23:21,22</a>).``1';
isbe[5707]='Mahlon`ma\'-lon (machlon, "invalid"): Ruth\'s first husband (<a onClick="return mV(\'Rth\',1,2,5);">Ru 1:2,5</a>; <a onClick="return mV(\'Rth\',4,9,10);">4:9,10</A>). In the latter passage is further evidence of the unwillingness to allow a family connection or inheritance to drop (see <a href="./study/isbe/search.html?string=MAHLAH">MAHLAH</a>; <a href="./study/isbe/search.html?string=MAHLI">MAHLI</a>). Note that David\'s descent and that of his "Greater Son" come through Ruth and Boaz (<a onClick="return mV(\'Rth\',4,22);">Ru 4:22</a>).``1';
isbe[5708]='Mahol`ma\'-hol (machol, "dance"; compare bene-machol, "sons of dance"): The father of the 4 sages reputed next in wisdom to Solomon (<a onClick="return mV(\'1Ki\',4,31);">1Ki 4:31</a>). Their names were Ethan, Heman, Chalcol, Darda.``1';
isbe[5709]='Mahseiah`ma-se\'-ya, ma-si\'-a (machceyah, "Yah a refuge"): Grandfather of Baruch (<a onClick="return mV(\'Jer\',32,12);">Jer 32:12</a>) and of Seraiah (<a onClick="return mV(\'Jer\',51,59);">Jer 51:59</a>). The name (not to be confused with <a href="./study/isbe/search.html?string=MAASEIAH">MAASEIAH</a> (which see) as the King James Version has done even in the above passages) is spelt "<a href="./study/isbe/search.html?string=MAASEAS">Maaseas</a>" (which see) in Baruch 1:1.``1';
isbe[5710]='Maiannas`mi-an\'-as (Maiannas; the King James Version Maianeas): One of the Levites who taught the law for Esdras (1Esdras 9:48) = <a href="./study/isbe/search.html?string=MAASEIAH">MAASEIAH</a> (which see) in <a onClick="return mV(\'Neh\',8,7);">Ne 8:7</a>.``1';
isbe[5711]='Maid; Maiden`mad, mad\'-\'n: Used in the King James Version in the sense of a girl or young female; of an unmarried woman or virgin, and of a female servant or handmaid. Thus, it translates several Hebrew words:<P>(1) The more generic word is na\'arah, "girl," feminine form of the common na\'ar, "boy" (<a onClick="return mV(\'1Sa\',9,11);">1Sa 9:11</a>; <a onClick="return mV(\'2Ki\',5,2,4);">2Ki 5:2,4</a>; <a onClick="return mV(\'Est\',2,4,7);">Es 2:4,7</a>ff; <a onClick="return mV(\'Job\',41,5);">Job 41:5</a>; <a onClick="return mV(\'Amo\',2,7);">Am 2:7</a>) In several places masculine form na\'ar, with feminine form of verb rendered "damsel" (<a onClick="return mV(\'Gen\',24,14,16,28,55);">Ge 24:14,16,28,55</a>; <a onClick="return mV(\'Gen\',34,3,12);">34:3,12</a>; <a onClick="return mV(\'Deu\',22,15);">De 22:15</a>); compare he pais (<a onClick="return mV(\'Luk\',8,51,54);">Lu 8:51,54</a>); see also paidiske, diminutive (Sirach 41:22; <a onClick="return mV(\'Mar\',14,66,69);">Mr 14:66,69</a>; <a onClick="return mV(\'Luk\',12,45);">Lu 12:45</a>; korasion, Septuagint for na\'arah, "maid," in <a onClick="return mV(\'Mat\',9,24);">Mt 9:24</a>f with <a onClick="return mV(\'Job\',6,12);">Job 6:12</a>f; Susanna verses 15,19).<P>(2) The Hebrew \'almah, also rendered "maid," refers to a woman of marriageable age (<a onClick="return mV(\'Exd\',2,8);">Ex 2:8</a>; <a onClick="return mV(\'Pro\',30,19);">Pr 30:19</a>), whether married or not, whether a virgin or not. The same word is translated "virgin" in several places (<a onClick="return mV(\'Gen\',24,43);">Ge 24:43</a> the King James Version; <a onClick="return mV(\'Sgs\',1,3);">So 1:3</a>; <a onClick="return mV(\'Sgs\',6,8);">6:8</a>; <a onClick="return mV(\'Isa\',7,14);">Isa 7:14</a>).<P>(3) The word bethulah, a common Hebrew word for "virgin," a chaste woman Septuagint parthenos), is frequently rendered "maid" and "maiden" (<a onClick="return mV(\'Exd\',22,16);">Ex 22:16</a>; <a onClick="return mV(\'Jdg\',19,24);">Jud 19:24</a>; <a onClick="return mV(\'2Ch\',36,17);">2Ch 36:17</a>; <a onClick="return mV(\'Psa\',78,63);">Ps 78:63</a>; <a onClick="return mV(\'Psa\',148,12);">148:12</a>; <a onClick="return mV(\'Jer\',51,22);">Jer 51:22</a>; <a onClick="return mV(\'Lam\',5,11);">La 5:11</a>; <a onClick="return mV(\'Eze\',9,6);">Eze 9:6</a>; <a onClick="return mV(\'Eze\',44,22);">44:22</a>; <a onClick="return mV(\'Zec\',9,17);">Zec 9:17</a>; compare <a onClick="return mV(\'Deu\',22,14,17);">De 22:14,17</a>, having "the marks (tokens) of virginity"); bethulim, rendered "maid." See <a href="./study/isbe/search.html?string=VIRGIN">VIRGIN</a>.<P>(4) Two Hebrew words covering the idea of service, handmaid, handmaiden, and in numerous passages so rendered:<P>(a) \'amah, translated "maid" (<a onClick="return mV(\'Gen\',30,3);">Ge 30:3</a>; <a onClick="return mV(\'Exd\',2,5);">Ex 2:5</a>; <a onClick="return mV(\'Exd\',21,20,26);">21:20,26</a>; <a onClick="return mV(\'Lev\',25,6);">Le 25:6</a>; <a onClick="return mV(\'Ezr\',2,65);">Ezr 2:65</a>; <a onClick="return mV(\'Job\',19,15);">Job 19:15</a>; <a onClick="return mV(\'Nah\',2,7);">Na 2:7</a>);<P>(b) shiphchah, "a family servant," "a handmaid," so rendered in numerous passages ("maid," "maiden," <a onClick="return mV(\'Gen\',16,2);">Ge 16:2</a>ff; <a onClick="return mV(\'Gen\',29,24,29);">29:24,29</a>; <a onClick="return mV(\'Gen\',30,7,9,10,12,18);">30:7,9,10,12,18</a>; <a onClick="return mV(\'Isa\',24,2);">Isa 24:2</a>; <a onClick="return mV(\'Psa\',123,2);">Ps 123:2</a>; <a onClick="return mV(\'Ecc\',2,7);">Ec 2:7</a>). In the King James Version they are variously translated "maid," "handmaid," etc.<P>(5) The rather rare word habra, "favorite slave," is rendered "maid" in Judith 10:2,5; 13:9; 16:23; <span class="noTag">Additions to Esther 15:2,7</span>.<P>(6) doule, "female slave," in the King James Version Judith 12:49 (the Revised Version (British and American) "servant").<P>Maidservant means simply a female slave in the different positions which such a woman naturally occupies. They were the property of their masters; sometimes held the position of concubines (<a onClick="return mV(\'Gen\',31,33);">Ge 31:33</a>); daughters might be sold by their fathers into this condition (<a onClick="return mV(\'Exd\',21,7);">Ex 21:7</a>). It is regrettable that no uniform translation was adopted in the King James Version. And in the Revised Version (British and American) compare Tobit 3:7; Judith 10:10; Sirach 41:22.<P>"Maidservants" replaces "maidens" of the King James Version in <a onClick="return mV(\'Luk\',12,45);">Lu 12:45</a>. Compare <a onClick="return mV(\'Job\',31,13);">Job 31:13</a>.``137';
isbe[5712]='Mail`mal.`<a href="./study/isbe/search.html?string=ARMOR">ARMOR</a>`1';
isbe[5713]='Maimed`mam\'-d (charuts; kullos, anaperos): The condition of being mutilated or rendered imperfect as the result of accident, in contrast to congenital malformation. An animal thus affected was declared to be unfit to be offered in sacrifice as a peace offering (<a onClick="return mV(\'Lev\',22,22);">Le 22:22</a>); although under certain conditions a congenitally deformed animal might be accepted as a free-will offering, apparently the offering of a maimed animal was always prohibited (<a onClick="return mV(\'Lev\',22,23,24);">Le 22:23,24</a>). The use of such animals in sacrifice was one of the charges brought against the Jews of his time by Malachi (<a onClick="return mV(\'Mal\',1,\'8-14\');">1:8-14</a>). The word is also used to denote those who were so mutilated. Among those made whole by our Lord in Galilee were the maimed as well as the halt (<a onClick="return mV(\'Mat\',15,30);">Mt 15:30</a>).<P>Figuratively the casting off of any evil habit or distracting condition which interferes with the spiritual life is called "maiming" (<a onClick="return mV(\'Mat\',18,8);">Mt 18:8</a>; <a onClick="return mV(\'Mar\',9,43);">Mr 9:43</a>); with this may be taken the lesson in <a onClick="return mV(\'Mat\',19,12);">Mt 19:12</a>. In these passages "maimed" (kullos) is used of injuries of the upper limb, and cholos of those affecting the feet, rendering one halt. Hippocrates, however, uses kullos for a deformation of the legs in which the knees are bent so far outward as to render the patient lame; while he applies the term cholos as a generic name for any distortion, and in one place uses it to describe a mutilation of the head (Prorrhetica, 83). The maimed and the halt are among the outcasts who are to be brought into the gospel feast according to the parable (<a onClick="return mV(\'Luk\',14,\'13-21\');">Lu 14:13-21</a>).``107';
isbe[5714]='Mainsall`man\'-sal.`<a href="./study/isbe/search.html?string=SHIPS+AND+BOATS">SHIPS AND BOATS</a>`1';
isbe[5715]='Makaz`ma\'-kaz (maqats): One of the cities of the 2nd of the 12 districts or prefectures which supplied victuals for Solomon (<a onClick="return mV(\'1Ki\',4,9);">1Ki 4:9</a>). It is associated with Shaalbim, Beth-shemesh and Elon-beth-hanan, all three probably identical with cities mentioned (<a onClick="return mV(\'Jos\',19,41,42);">Jos 19:41,42</a>) as on the border of Dan. Cheyne (EB, II, col. 2906) suggests that Makaz may be identical with <a href="./study/isbe/search.html?string=MEJARGON">MEJARGON</a> (which see) in the latter list.``1';
isbe[5716]='Make, Maker`mak, mak\'-er (\'asah, nathan, sum; poieo, tithemi, kathistemi):<P>1. As Used in the Old Testament:<P>"Make" is a frequently used word, meaning "to create," "construct," "cause," "constitute," etc., and represents different Hebrew words. It is very often in the King James Version<P>(1) the translation of \'asah, "to do," "make," etc., usually\' in the sense of constructing, effecting. In <a onClick="return mV(\'Gen\',1,7,16,25,31);">Ge 1:7,16,25,31</a>, etc., it is used of the creation; of the creation of man in the likeness of God (<a onClick="return mV(\'Gen\',5,1);">5:1</a>); of the ark (<a onClick="return mV(\'Gen\',6,14);">6:14</A>); of a feast (<a onClick="return mV(\'Gen\',21,8);">21:8</A>); of the tabernacle and all the things belonging to it (<a onClick="return mV(\'Exd\',25,8);">Ex 25:8</a>, etc.); of idols (<a onClick="return mV(\'Isa\',2,8);">Isa 2:8</a>; <a onClick="return mV(\'Jer\',2,28);">Jer 2:28</a>, etc.);<P>(2) of nathan (literally, "to give"), chiefly in the sense of constituting, appointing, causing; of a covenant (<a onClick="return mV(\'Gen\',9,12);">Ge 9:12</a>; <a onClick="return mV(\'Gen\',17,2);">17:2</a>); of Abraham as the father of many nations, etc. (<a onClick="return mV(\'Gen\',17,5,6);">Ge 17:5,6</a>); of Ishmael as a great nation (<a onClick="return mV(\'Gen\',17,20);">Ge 17:20</a>); of Moses as a god to Pharaoh (<a onClick="return mV(\'Exd\',7,1);">Ex 7:1</a>); of judges and officers (<a onClick="return mV(\'Deu\',16,18);">De 16:18</a>); of laws (<a onClick="return mV(\'Lev\',26,46);">Le 26:46</a>, etc.); it has the meaning of "to cause" (<a onClick="return mV(\'Exd\',18,16);">Ex 18:16</a>; <a onClick="return mV(\'Exd\',23,27);">23:27</a>; <a onClick="return mV(\'Num\',5,21);">Nu 5:21</a>; <a onClick="return mV(\'1Sa\',9,22);">1Sa 9:22</a>; <a onClick="return mV(\'Psa\',106,46);">Ps 106:46</a>);<P>(3) sum, "to set," "put," "lay," has a similar significance: of Abraham\'s seed (<a onClick="return mV(\'Gen\',13,16);">Ge 13:16</a>; <a onClick="return mV(\'Gen\',32,12);">32:12</a>); Joseph lord of all Egypt (<a onClick="return mV(\'Gen\',45,9);">Ge 45:9</a>; compare <a onClick="return mV(\'Exd\',2,14);">Ex 2:14</a>; <a onClick="return mV(\'Deu\',1,13);">De 1:13</a>; <a onClick="return mV(\'Deu\',10,22);">10:22</a>);<P>(4) shith, with same meaning, occurs (<a onClick="return mV(\'2Sa\',22,12);">2Sa 22:12</a>, "He made darkness pavilions round about him"; <a onClick="return mV(\'1Ki\',11,34);">1Ki 11:34</a>; <a onClick="return mV(\'Psa\',18,11);">Ps 18:11</a>; <a onClick="return mV(\'Psa\',21,6);">21:6</a>).<P>Other words are \'abhadh (Aramaic); "to make," "do," (<a onClick="return mV(\'Jer\',10,11);">Jer 10:11</a>; <a onClick="return mV(\'Dan\',3,1);">Da 3:1</a>); \'amadh, "to set up" (<a onClick="return mV(\'2Ch\',11,22);">2Ch 11:22</a>; <a onClick="return mV(\'2Ch\',25,5);">25:5</a>; <a onClick="return mV(\'Neh\',10,32);">Ne 10:32</a>); \'atsabh, "to labor," etc. (<a onClick="return mV(\'Job\',10,8);">Job 10:8</a>, the King James Version margin "took pains about me"); banah, "to build up" (<a onClick="return mV(\'Gen\',2,22);">Ge 2:22</a>; <a onClick="return mV(\'1Ki\',22,39);">1Ki 22:39</a>); bara\', "to prepare," "create" (<a onClick="return mV(\'Num\',16,30);">Nu 16:30</a>; <a onClick="return mV(\'Psa\',89,47);">Ps 89:47</a>); yatsagh, "to set up" (<a onClick="return mV(\'Job\',17,6);">Job 17:6</a>; <a onClick="return mV(\'Jer\',51,34);">Jer 51:34</a>); yatsar, "to form," "constitute" (<a onClick="return mV(\'Psa\',74,17);">Ps 74:17</a>; <a onClick="return mV(\'Psa\',104,26);">104:26</a>); pa\'al, "to work," "make" (<a onClick="return mV(\'Exd\',15,17);">Ex 15:17</a>; <a onClick="return mV(\'Psa\',7,15);">Ps 7:15</a>); words with special meanings are: paqadh, "to give a charge" (<a onClick="return mV(\'1Ki\',11,28);">1Ki 11:28</a>; <a onClick="return mV(\'2Ki\',25,23);">2Ki 25:23</a>); karath, "to cut," or "prepare", "to make a convent or league" (<a onClick="return mV(\'Gen\',15,18);">Ge 15:18</a>; <a onClick="return mV(\'Exd\',24,8);">Ex 24:8</a>; <a onClick="return mV(\'Jos\',9,16);">Jos 9:16</a>); qashar, "to bind together," "to make a conspiracy" (<a onClick="return mV(\'2Ki\',12,20);">2Ki 12:20</a>; <a onClick="return mV(\'2Ki\',14,19);">14:19</a>); parats, "to break forth," "to make a breach" (<a onClick="return mV(\'2Sa\',6,8);">2Sa 6:8</a>; <a onClick="return mV(\'1Ch\',13,11);">1Ch 13:11</a>; <a onClick="return mV(\'1Ch\',15,13);">15:13</a>); labhen, "to make brick" (<a onClick="return mV(\'Gen\',11,3);">Ge 11:3</a>); labhabh (denominative of lebhibhah), "to make cakes" (<a onClick="return mV(\'2Sa\',13,6,8);">2Sa 13:6,8</a>); malakh, "to make a king" (<a onClick="return mV(\'1Sa\',8,22);">1Sa 8:22</a>; <a onClick="return mV(\'1Sa\',12,1);">12:1</a>); among obsolete and archaic words and phrases may be mentioned, "What makest thou in this place?" (<a onClick="return mV(\'Jdg\',18,3);">Jud 18:3</a>), the Revised Version (British and American) "doest"; "made" for "pretend" (<a onClick="return mV(\'2Sa\',13,5,6);">2Sa 13:5,6</a>), the Revised Version (British and American) "feign," "feigned"; "made as if" (<a onClick="return mV(\'Jos\',8,15);">Jos 8:15</a>; <a onClick="return mV(\'Jos\',9,4);">9:4</a>), so the Revised Version (British and American); "make for him" (<a onClick="return mV(\'Eze\',17,17);">Eze 17:17</a>), the Revised Version (British and American) "help him"; "make mention" (<a onClick="return mV(\'Jer\',4,16);">Jer 4:16</a>); "make mention of" (<a onClick="return mV(\'Gen\',40,14);">Ge 40:14</a>; <a onClick="return mV(\'Psa\',87,4);">Ps 87:4</a>); "make account" (<a onClick="return mV(\'Psa\',144,3);">Ps 144:3</a>); "make an end" (<a onClick="return mV(\'Jdg\',3,18);">Jud 3:18</a>; <a onClick="return mV(\'Jdg\',15,17);">15:17</a>); "make an end" is also "to bring to nought," "to destroy" (<a onClick="return mV(\'Isa\',38,12);">Isa 38:12</a>); "make riddance" (<a onClick="return mV(\'Lev\',23,22);">Le 23:22</a>), the Revised Version (British and American) "wholly reap." In 1Macc 16:22, we have "to make him away" as translation of apolesai auton, the Revised Version (British and American) "destroy."<P>Maker is the translation of \'asah (<a onClick="return mV(\'Job\',4,17);">Job 4:17</a>; <a onClick="return mV(\'Psa\',95,6);">Ps 95:6</a>), of yatsar (<a onClick="return mV(\'Isa\',45,9,11);">Isa 45:9,11</a>; <a onClick="return mV(\'Hab\',2,18);">Hab 2:18</a> twice), of charash, "graver" (<a onClick="return mV(\'Isa\',45,16);">Isa 45:16</a>), of pa\'al (<a onClick="return mV(\'Job\',36,3);">Job 36:3</a>; <a onClick="return mV(\'Isa\',1,31);">Isa 1:31</a>, or po\'al).<P>2. As Used in the New Testament:<P>In the New Testament the chief word for "make" is poieo, "to do," "make," etc. (<a onClick="return mV(\'Mat\',3,3);">Mt 3:3</a>; <a onClick="return mV(\'Jhn\',2,16);">Joh 2:16</a>; <a onClick="return mV(\'Jhn\',5,15);">5:15</a>); of kathistemi, "to set down," "to appoint" (<a onClick="return mV(\'Mat\',24,45,47);">Mt 24:45,47</a>; <a onClick="return mV(\'Rom\',5,19);">Ro 5:19</a>); of tithemi, "to set," "lay" (<a onClick="return mV(\'Mat\',22,44);">Mt 22:44</a>; <a onClick="return mV(\'Mar\',12,36);">Mr 12:36</a>); of diatithemi, "to set or lay throughout" (<a onClick="return mV(\'Act\',3,25);">Ac 3:25</a>; <a onClick="return mV(\'Hbr\',8,10);">Heb 8:10</a>; <a onClick="return mV(\'Hbr\',10,16);">10:16</a>); of didomi, "to give" (<a onClick="return mV(\'2Th\',3,9);">2Th 3:9</a>; <a onClick="return mV(\'Rev\',3,9);">Re 3:9</a>); of eimi, "to be" (<a onClick="return mV(\'Mar\',12,42);">Mr 12:42</a>); of epiteleo "to complete" (<a onClick="return mV(\'Hbr\',8,5);">Heb 8:5</a>; <a onClick="return mV(\'Gal\',3,3);">Ga 3:3</a>, "make perfect," the Revised Version margin "make an end"); of Kataskeuazo, "to prepare thoroughly" (<a onClick="return mV(\'Hbr\',9,2);">Heb 9:2</a>, the Revised Version (British and American) "prepared"); of ktizo, "to make" "found" (<a onClick="return mV(\'Eph\',2,15);">Eph 2:15</a>); of plerophoreo, "to bear "on fully" (<a onClick="return mV(\'2Ti\',4,5);">2Ti 4:5</a>, "make full proof of thy ministry," the Revised Version (British and American) "fulfil"); doxazo "to make honorable or glorious" (<a onClick="return mV(\'2Cr\',3,10);">2Co 3:10</a>); of peritrepo (eis manian), "to turn round to raving" (<a onClick="return mV(\'Act\',26,24);">Ac 26:24</a>, "doth make thee mad," the Revised Version (British and American) "is turning thee mad," margin "Greek: turneth thee to madness"); of emporeuomai, "to traffic," "cheat" (<a onClick="return mV(\'2Pe\',2,3);">2Pe 2:3</a> "make merchandise of you"); of eirenopoieo, "to make peace" (<a onClick="return mV(\'Col\',1,20);">Col 1:20</a>); of sumballo, "to throw together" (<a onClick="return mV(\'Luk\',14,31);">Lu 14:31</a>; "to make war," the Revised Version (British and American) "goeth to encounter"); "made" is frequently the translation of ginomai, "to become," "begin to be" (<a onClick="return mV(\'Mat\',4,3);">Mt 4:3</a>; <a onClick="return mV(\'Mat\',9,16);">9:16</a>; <a onClick="return mV(\'Mar\',2,21,27);">Mr 2:21,27</a>; <a onClick="return mV(\'Jhn\',1,3,10);">Joh 1:3 (thrice), 10</a>,"The world was made through him," <a onClick="return mV(\'Jhn\',1,14);">1:14</A>, "The word was made flesh," the Revised Version (British and American) "became flesh"; <a onClick="return mV(\'Jhn\',2,9);">2:9</a>, water "made wine," the Revised Version (British and American) "now become wine," margin "that it had become"; <a onClick="return mV(\'Jhn\',8,33);">8:33</A>, "made free"\' <a onClick="return mV(\'Rom\',1,3);">Ro 1:3</a>, Revised Version "born" <a onClick="return mV(\'Gal\',3,13);">Ga 3:13</a>, the Revised Version (British and American) "having become a curse for us"; <a onClick="return mV(\'Gal\',4,4);">4:4</A>, the Revised Version (British and American) "born of a woman," etc.; <a onClick="return mV(\'Phl\',2,7);">Php 2:7</a>, "was made in the likeness of men," the Revised Version margin "Greek: becoming in"; <a onClick="return mV(\'1Pe\',2,7);">1Pe 2:7</a>, etc.).<P>In addition to the changes in the Revised Version (British and American) already noted may be mentioned, for "maketh collops" (<a onClick="return mV(\'Job\',15,27);">Job 15:27</a>) "gathered fat"; for "set us in the way of his steps" (<a onClick="return mV(\'Psa\',85,13);">Ps 85:13</a>), "make his footsteps a way to walk in"; for "did more grievously afflict her" (<a onClick="return mV(\'Isa\',9,1);">Isa 9:1</a>), "hath made it glorious"; for "shall make him of quick understanding" (<a onClick="return mV(\'Isa\',11,3);">Isa 11:3</a>), \'his delight shall be in"; for "make sluices and ponds for fish" (<a onClick="return mV(\'Isa\',19,10);">Isa 19:10</a>), "they that work for hire," margin "or make dams "; for "ye that make mention of the Lord" (<a onClick="return mV(\'Isa\',62,6);">Isa 62:6</a>), "ye that are Yahweh\'s remembrancers"; for "he shall confirm the covenant" (<a onClick="return mV(\'Dan\',9,27);">Da 9:27</a>), "he shall make a firm covenant"; for "maketh my way perfect" (<a onClick="return mV(\'2Sa\',22,33);">2Sa 22:33</a>), "guideth the perfect in his way" (see margin); for "the desire of a man is his kindness" (<a onClick="return mV(\'Pro\',19,22);">Pr 19:22</a>), "that which maketh a man to be desired"; for, "maketh intercession" (<a onClick="return mV(\'Rom\',11,2);">Ro 11:2</a>), "pleadeth"; for hath made us accepted" (<a onClick="return mV(\'Eph\',1,6);">Eph 1:6</a>), "freely bestowed on us," margin "wherewith he endued us"; for "made himself of no reputation" (<a onClick="return mV(\'Phl\',2,7);">Php 2:7</a>), "emptied himself"; for "spoil you" (<a onClick="return mV(\'Col\',2,8);">Col 2:8</a>), "maketh spoil of you"; for "is the enemy of God" (<a onClick="return mV(\'Jam\',4,4);">Jas 4:4</a>), "maketh himself"; for "worketh abomination or (maketh) a lie" (<a onClick="return mV(\'Rev\',21,27);">Re 21:27</a>), "maketh (margin "doeth") an abomination and a lie"; we have "become" for "made" (<a onClick="return mV(\'Mat\',4,3);">Mt 4:3</a>; <a onClick="return mV(\'Luk\',3,5);">Lu 3:5</a>; <a onClick="return mV(\'Luk\',4,3);">4:3</a>), "became" (<a onClick="return mV(\'Rom\',10,20);">Ro 10:20</a>; <a onClick="return mV(\'1Cr\',15,45);">1Co 15:45</a>, bis); "becoming in" for "being made" (<a onClick="return mV(\'Phl\',2,7);">Php 2:7</a> margin).``185';
isbe[5717]='Makebates`mik\'-bats: This is the plural of the word makebate, which means "one who stirs up strife." It occurs only in the King James Version margin of <a onClick="return mV(\'2Ti\',3,3);">2Ti 3:3</a> and <a onClick="return mV(\'Tts\',2,3);">Tit 2:3</a> as an alternative translation of diaboloi, which the King James Version renders "false accusers," and the Revised Version (British and American) "slanderers."``1';
isbe[5718]='Maked`ma\'-ked (Maked, Makeb): A strong city east of the Jordan, not yet identified. It is named along with Bosor, Alema and Casphor (1Macc 5:26). In 1Macc 5:36, the King James Version reads "Maged."``1';
isbe[5719]='Maker`ma\'-ker.`<a href="./study/isbe/search.html?string=MAKE">MAKE</a>`1';
isbe[5720]='Makheloth`mak-he\'-loth, mak-he\'-loth (maqheloth, "assemblies"): A desert camp of the Israelites between Haradah and Tahath (<a onClick="return mV(\'Num\',33,25,26);">Nu 33:25,26</a>).`<a href="./study/isbe/search.html?string=WANDERINGS+OF+ISRAEL">WANDERINGS OF ISRAEL</a>`1';
isbe[5721]='Makkedah`ma-ke\'-da (maqqedhah; Makeda): A Canaanite royal city which Joshua captured, utterly destroying the inhabitants, and doing to the king as he had done unto the king of Jericho (<a onClick="return mV(\'Jos\',10,28);">Jos 10:28</a>; <a onClick="return mV(\'Jos\',12,16);">12:16</a>). It lay in the Shephelah of Judah (<a onClick="return mV(\'Jos\',15,41);">Jos 15:41</a>). It was brought into prominence by the flight thither of the 5 kings of the Amorites who, having united their forces for the destruction of Gibeon, were themselves defeated and pursued by Joshua (<a onClick="return mV(\'Jos\',10,\'1-\');">chapter 10</a>). Seeing their danger, the men of Gibeon sent to the camp at Gilgal beseeching Joshua to save and help them. That energetic commander marched all night with his full strength, fell upon the allies at Gibeon, slew them with a great slaughter, chased the fugitives down the valley by way of Beth-horon, and smote them unto Azekah and unto Makkedah. It was during this memorable pursuit that in response to Joshua\'s appeal:<P class="in15">"Sun, stand thou still upon Gibeon;<br>And thou, Moon, in the valley of Aijalon," <p>the sun stayed in the midst of heaven, and hasted not to go down a whole day, until the nation had avenged themselves of their enemies.<P>The 5 kings sought refuge in the cave at Makkedah, where, by Joshua\'s orders, they were blocked in with great stones, until the slaughter of the fugitives should be completed. Then the royal prisoners were brought out, and, after the chiefs of Israel had set their feet upon their necks, Joshua slew them and hanged them on five trees until sunset. This is an illustration of the old practice of impaling enemies after death. The bodies were then cast into the cave where they had sought to hide, and great stones were rolled against the entrance.<P>The flight of the allies was past Beth-boron and Azekah to Makkedah. Azekah is not identified, but it is named with Gederoth, Beth-dagon, and Naamah (<a onClick="return mV(\'Jos\',15,41);">Jos 15:41</a>). These are probably represented by Qatrah, Dajan and Na\'aneh, so that in this district Makkedah may be sought. The officers of the Palestine Exploration Fund agree in suggesting el-Mughdr, "the cave," on the northern bank of Wady es-Surar, about 4 miles from the sand dunes on the shore. There are traces of old quarrying and many rock-cut tombs with loculi. "The village stands on a sort of promontory stretching into the valley...divided into three plateaus; on the lower of these to the south is the modern village, el-Mughar, built in front of the caves which are cut out of the sandstone" (Warren). In no other place in the neighborhood are caves found. The narrative, however, speaks not of caves, but of "the cave," as of one which was notable. On the other hand the events narrated may have lent distinction to some particular cave among the many. "The cave" would therefore be that associated with the fate of the 5 kings. No certainty is possible.``54';
isbe[5722]='Maktesh, the`mak\'-tesh, (ha-makhtesh, "the mortar"; compare <a onClick="return mV(\'Jdg\',15,19);">Jud 15:19</a>, "the mortar," English Versions of the Bible "hollow place that is in Lehi"): A quarter of Jerusalem so named, it is supposed, on account of the configuration of the ground and associated (<a onClick="return mV(\'Zep\',1,10,11);">Ze 1:10,11</a>) with the "fish gate" and <a href="./study/isbe/search.html?string=MISHNEH">MISHNEH</a> (which see) or "second quarter." Most authorities think it was in the northern part of the city, and many consider that the name was derived from the hollowed-out form of that part of the Tyropeon just N. of the walls, where foreign merchants congregated; others have suggested a hollow farther west, now occupied by the muristan and the three long bazaars.``117';
isbe[5723]='Malachi`mal\'-a-ki:<P>1. Name of the Prophet<P>2. The Prophet\'s Times<P>3. Contents<P>4. Style<P>5. Message<P>LITERATURE<hr /><P>1. Name of the Prophet:<P>The last book of the Old Testament. Nothing is known of the person of Malachi. Because his name does not occur elsewhere, some scholars indeed doubt whether "Malachi" is intended to be the personal name of the prophet. But none of the other prophetic books of the Old Testament is anonymous. The form mal\'akhi, signifies "my messenger"; it occurs again in <a onClick="return mV(\'Mal\',3,1);">3:1</a>; compare <a onClick="return mV(\'Mal\',2,7);">2:7</A>. But this form of itself would hardly be appropriate as a proper name without some additional syllable such as Yah, whence mal\'akhiah, i.e. "messenger of Yahweh." Haggai, in fact, is expressly designated "messenger of Yahweh" (<a onClick="return mV(\'Hag\',1,13);">Hag 1:13</a>). Besides, the superscriptions prefixed to the book, in both the Septuagint and the Vulgate, warrant the supposition that Malachi\'s full name ended with the syllable -yah. At the same time the Septuagint translates the last clause of <a onClick="return mV(\'Mal\',1,1);">Mal 1:1</a>, "by the hand of his messenger," and the Targum reads, "by the hand of my angel, whose name is called Ezra the scribe." Jerome likewise testifies that the Jews of his day ascribed this last book of prophecy to Ezra (V. Praef. in duodecim Prophetas). But if Ezra\'s name was originally associated with the book, it would hardly have been dropped by the collectors of the prophetic Canon who, lived only a century or two subsequent to Ezra\'s time. Certain traditions ascribe the book to Zerubbabel and Nehemiah; others, still, to Malachi, whom they designate as a Levite and a member of the "Great Synagogue." Certain modern scholars, however, on the basis of the similarity of the title (<a onClick="return mV(\'Mal\',1,1);">1:1</a>) to <a onClick="return mV(\'Zec\',9,1);">Zec 9:1</a>; <a onClick="return mV(\'Zec\',12,1);">12:1</a>, declare it to be anonymous; but this is a rash conclusion without any substantial proof other than supposition. The best explanation is that of Professor G.G. Cameron, who suggests that the termination of the word "Malachi" is adjectival, and equivalent to the Latin angelicus, signifying "one charged with a message or mission" (a missionary). The term would thus be an official title; and the thought would not be unsuitable to one whose message closed the prophetical Canon of the Old Testament, and whose mission in behalf of the church was so sacred in character (1-vol HDB).<P>2. The Prophet\'s Times:<P>Opinions vary as to the prophet\'s exact date, but nearly all scholars are agreed that Malachi prophesied during the Persian period, and after the reconstruction and dedication of the second temple in 516 BC (compare <a onClick="return mV(\'Mal\',1,10);">Mal 1:10</a>; <a onClick="return mV(\'Mal\',3,1,10);">3:1,10</a>). The prophet speaks of the people\'s governor" (Hebrew pechah, <a onClick="return mV(\'Mal\',1,8);">Mal 1:8</a>), as do Haggai and Nehemiah (<a onClick="return mV(\'Hag\',1,1);">Hag 1:1</a>; <a onClick="return mV(\'Neh\',5,14);">Ne 5:14</a>; <a onClick="return mV(\'Neh\',12,26);">12:26</a>). The social conditions portrayed are unquestionably those also of the period of the Restoration. More specifically, Malachi probably lived and labored during the times of Ezra and Nehemiah. Serious abuses had crept into Jewish life; the priests had become lax and degenerate, defective and inferior sacrifices were allowed to be offered upon the temple altar, the people were neglecting their tithes, divorce was common and God\'s covenant was forgotten and ignored; just such abuses as we know from the Book of Nehemiah were common in his day (compare <a onClick="return mV(\'Neh\',3,5);">Ne 3:5</a>; <a onClick="return mV(\'Neh\',5,\'1-13\');">5:1-13</a>). Yet, it is doubtful whether Malachi preached during Nehemiah\'s active governorship; for in <a onClick="return mV(\'Mal\',1,8);">Mal 1:8</a> it is implied that gifts might be offered to the "governor," whereas Nehemiah tells us that he declined all such (<a onClick="return mV(\'Neh\',5,15,18);">Ne 5:15,18</a>). On the other hand, the abuses which Malachi attacked correspond so exactly with those which Nehemiah found on his 2nd visit to Jerusalem in 432 BC (<a onClick="return mV(\'Neh\',13,7);">Ne 13:7</a>) that it seems reasonably certain that he prophesied shortly before that date, i.e. between 445 and 432 BC. As Dr. J.M.P. Smith says, The Book of Malachi fits the situation amid which Nehemiah worked as snugly as a bone fits its socket" (ICC, 7). That the prophet should exhort the people to remember the law of Moses, which was publicly read by Ezra in the year 444 BC, is in perfect agreement with this conclusion, despite the fact that Stade, Cornill and Kautzsch argue for a date prior to the time of Ezra. On the other hand, Nagelsbach, Kohler, Orelli, Reuss and Volck rightly place the book in the period between the two visits of Nehemiah (445-432 BC).<P>3. Contents:<P>The book, in the main, is composed of two extended polemics against the priests (<a onClick="return mV(\'Mal\',1,\'6-\');">Mal 1:6</a>-<a onClick="return mV(\'Mal\',2,\'1-9\');">2:9</a>) and the people (<a onClick="return mV(\'Mal\',2,\'10-\');">Mal 2:10-4:3</a>), opening with a clear, sharp statement of the prophet\'s chief thesis that Yahweh still loves Israel (<a onClick="return mV(\'Mal\',1,\'2-5\');">Mal 1:2-5</a>), and closing with an exhortation to remember the Law of Moses (<a onClick="return mV(\'Mal\',4,\'4-6\');">Mal 4:4-6</a>). After the title or superscription (<a onClick="return mV(\'Mal\',1,1);">Mal 1:1</a>) the prophecy falls naturally into seven divisions:<P>(1) <a onClick="return mV(\'Mal\',1,\'2-5\');">Malachi 1:2-5</a>, in which Malachi shows that Yahweh still loves Israel because their lot stands in such marked contrast to Edom\'s. They were temporarily disciplined; Edom was forever punished.<P>(2) <a onClick="return mV(\'Mal\',1,\'6-\');">Malachi 1:6</a>-<a onClick="return mV(\'Mal\',2,\'1-9\');">2:9</a>, a denunciation of the priests, the Levites, who have become neglectful of their sacerdotal office, indifferent to the Law, and unmindful of their covenant relationship to Yahweh.<P>(3) <a onClick="return mV(\'Mal\',2,\'10-16\');">Malachi 2:10-16</a>, against idolatry and divorce. Some interpret this section metaphorically of Judah as having abandoned the religion of his youth (<a onClick="return mV(\'Mal\',2,11);">2:11</a>). But idolatry and divorce were closely related. The people are obviously rebuked for literally putting away their own Jewish wives in order to contract marriage with foreigners (<a onClick="return mV(\'Mal\',2,15);">2:15</a>). Such marriages, the prophet declares, are not only a form of idolatry (<a onClick="return mV(\'Mal\',2,11);">2:11</a>), but a violation of Yahweh\'s intention to preserve to Himself a "godly seed" (<a onClick="return mV(\'Mal\',2,15);">2:15</a>).<P>(4) <a onClick="return mV(\'Mal\',2,\'17-\');">Malachi 2:17</a>-<a onClick="return mV(\'Mal\',3,\'1-6\');">3:6</a>, an announcement of coming judgment. Men are beginning to doubt whether there is longer a God of justice (<a onClick="return mV(\'Mal\',2,17);">2:17</a>). Malachi replies that the Lord whom the people seek will suddenly come, both to purify the sons of Levi and to purge the land of sinners in general. The nation, however, will not be utterly consumed (<a onClick="return mV(\'Mal\',3,6);">3:6</a>).<P>(5) <a onClick="return mV(\'Mal\',3,\'7-12\');">Malachi 3:7-12</a>, in which the prophet pauses to give another concrete example of the people\'s sins: they have failed to pay their tithes and other dues. Accordingly, drought, locusts, and famine have ensued. Let these be paid and the nation will again prosper, and their land will become "a delightsome land."<P>(6) <a onClick="return mV(\'Mal\',3,\'13-\');">Malachi 3:13</a>-<a onClick="return mV(\'Mal\',4,1,2,3);">4:3</a>, a second section addressed to the doubters of the prophet\'s age. In <a onClick="return mV(\'Mal\',2,17);">2:17</a>, they had said, "Where is the God of justice?" They now murmur: "It is vain to serve God; and what profit is it that we have kept his charge?" The wicked and the good alike prosper (<a onClick="return mV(\'Mal\',3,14,15);">3:14,15</a>). But, the prophet replies, Yahweh knows them that are His, and a book of remembrance is being kept; for a day of judgment is coming when the good and the evil will be distinguished; those who work iniquity will be exterminated, while those who do righteously will triumph.<P>(7) <a onClick="return mV(\'Mal\',4,\'4-6\');">Malachi 4:4-6</a>, a concluding exhortation to obey the Mosaic Law; with a promise that Elijah the prophet will first come to avert, if possible, the threatened judgment by reconciling the hearts of the nation to one another, i.e. to reconcile the ideals of the old to those of the young, and vice versa.<P>4. Style:<P>Malachi was content to write prose. His Hebrew is clear and forceful and direct; sometimes almost rhythmical. His figures are as numerous as should be expected in the brief remnants of his sermons which have come down to us, and in every case they are chaste and beautiful (<a onClick="return mV(\'Mal\',1,6);">1:6</A>; <a onClick="return mV(\'Mal\',3,2,3,17);">3:2,3,17</A>; <a onClick="return mV(\'Mal\',4,1,2,3);">4:1-3</A>). His statements are bold and correspondingly effective. The most original feature in his style is the lecture-like method which characterizes his book throughout; more particularly that of question and answer. His style is that of the scribes. It is known as the didactic-dialectic method, consisting first of an assertion or charge, then a fancied objection raised by his hearers, and finally the prophet\'s refutation of their objection. Eight distinct examples of this peculiarity are to be found in his book, each one containing the same clause in Hebrew, "Yet ye say" (<a onClick="return mV(\'Mal\',1,2,6,7);">1:2,6,7</a>; <a onClick="return mV(\'Mal\',2,14,17);">2:14,17</A>; <a onClick="return mV(\'Mal\',3,7,8,13);">3:7,8,13</a>). This debating style is especially characteristic of Malachi. Ewald called it "the dialogistic" method. Malachi shows the influence of the schools (compare his use of "also" and "again" in <a onClick="return mV(\'Mal\',1,13);">1:13</A>; <a onClick="return mV(\'Mal\',2,13);">2:13</a>, which is equivalent to our "firstly," "secondly," etc.).<P>5. Message:<P>Malachi\'s message has a permanent value for us as well as an immediate value for his own time. He was an intense patriot, and accordingly his message was clean-cut and severe. His primary aim was to encourage a disheartened people who were still looking for Haggai\'s and Zechariah\'s optimistic predictions to be fulfilled. Among the lessons of abiding value are the following:<P>(1) That ritual is an important element in religion, but not as an end in itself. Tithes and offerings are necessary, but only as the expression of sincere moral and deeply spiritual life (<a onClick="return mV(\'Mal\',1,11);">Mal 1:11</a>).<P>(2) That a cheap religion avails nothing, and that sacrifices given grudgingly are displeasing to God. Better a temple closed than filled with such worshippers (<a onClick="return mV(\'Mal\',1,\'8-10\');">Mal 1:8-10</a>).<P>(3) That divorce and intermarriage with heathen idolaters thwarts the purpose of God in securing to Himself a peculiar people, whose family life is sacred because it is the nursery of a "godly seed" (<a onClick="return mV(\'Mal\',2,15);">Mal 2:15</a>).<P>(4) That there is eternal discipline in the Law. Malachi places the greatest emphasis upon the necessity of keeping the Mosaic Law. The priests, he says, are the custodians and expounders of the Law. At their mouth the people should seek knowledge. "To undervalue the Law is easy; to appraise it is a much harder task" (Welch). With Malachi, no less than with Christ Himself, not one jot or tittle should ever pass away or become obsolete.<P>LITERATURE.<P>Driver, "Minor Prophets," II, NewCentury Bible (1906); G. A. Smith, "The Book of the Twelve Prophets," Expositor\'s Bible (1898); Dods, Post-Exilian Prophets: "Hag," "Zec," "Mal"; "Handbooks for Bible Classes"; J. M. P. Smith, ICC (1912). Among the numerous other commentaries on Malachi may be mentioned: Eiselen (1907), Marti (1903), Nowack (1903), Orelli (1908), Wellhausen (1898), Van Hoonacker (1908) and Isopeocul (1908). The various Introductions to the Old Testament should also be consulted, notably those by Driver (1910), Strack (1906), Wildeboer (1903), Gautier (1906), Cornill (1907), Konig (1893); and the articles entitled "Malachi" in the various Dicts. and Bible Encs: e.g. in Encyclopedia Biblica (1902), by C. O. Torrey; in HDB (1901), by A. O. Welch; in 1-vol HDB (1909), by G. G. Cameron; and RE (1905), by Volck.``152';
isbe[5724]='Malachy`mal\'-a-ki: Another form of the name of the prophet "<a href="./study/isbe/search.html?string=MALACHI">Malachi</a>" (which see), found in the Revised Version (British and American) and the King James Version of 2Esdras 1:40.``1';
isbe[5725]='Malcam`mal\'-kam (malkam, "their king"; the King James Version Maleham):<P>(1) A chief of the Benjamites, son of Shaharaim (<a onClick="return mV(\'1Ch\',8,9);">1Ch 8:9</a>).<P>(2) The name of an idol as well as the possessive pronominal form of melekh, "king" (<a onClick="return mV(\'2Sa\',12,30);">2Sa 12:30</a> the Revised Version margin; <a onClick="return mV(\'Jer\',49,1,3);">Jer 49:1,3</a> Septuagint Melchol); <a onClick="return mV(\'Zep\',1,5);">Ze 1:5</a>). In <a onClick="return mV(\'Amo\',1,15);">Am 1:15</a> it appears to be best translated "their king," as in both the King James Version and the Revised Version (British and American). Only a careful examination of the context can determine whether the word is the proper name of the idol (Moloch) or the 3rd personal possessive pronoun for king. The idol is also spelt "Milcom" and "Molech."``1';
isbe[5726]='Malchi-Shua`mal-ki-shoo\'-a (malkishua\', "my king saves"): One of the sons of Saul (<a onClick="return mV(\'1Sa\',14,49);">1Sa 14:49</a>; <a onClick="return mV(\'1Sa\',31,2);">31:2</a>, the King James Version "Melchishua"; <a onClick="return mV(\'1Ch\',8,33);">1Ch 8:33</a>; <a onClick="return mV(\'1Ch\',9,39);">9:39</a>). He was slain by the Philistines with his brothers at the battle of Gilboa (<a onClick="return mV(\'1Ch\',10,2);">1Ch 10:2</a>; <a onClick="return mV(\'1Sa\',31,2);">1Sa 31:2</a>).``1';
isbe[5727]='Malchiah`mal-ki\'-a.`<a href="./study/isbe/search.html?string=MALCHIJAH">MALCHIJAH</a>`1';
isbe[5728]='Malchiel`mal\'-ki-el (malki\'el, "God is king"): Grandson of Asher (<a onClick="return mV(\'Gen\',46,17);">Ge 46:17</a>; <a onClick="return mV(\'Num\',26,45);">Nu 26:45</a>; <a onClick="return mV(\'1Ch\',7,31);">1Ch 7:31</a>).``1';
isbe[5729]='Malchielites`mal\'-ki-el-its (malki\'eli): Descendants of Malchiel (<a onClick="return mV(\'Num\',26,45);">Nu 26:45</a>).``1';
isbe[5730]='Malchijah`mal-ki\'-ja (malkiyah, "Yah is king"; Melcheias, with variants):<P>(1) A Levite, descendant of Gershom, of those whom David set over the "service of sting" in the worship (<a onClick="return mV(\'1Ch\',6,40);">1Ch 6:40</a>).<P>(2) The head of the 5th course of priests (<a onClick="return mV(\'1Ch\',24,9);">1Ch 24:9</a>).<P>(3) One of the laymen who had taken "strange wives" during the exile (<a onClick="return mV(\'Ezr\',10,25);">Ezr 10:25</a>); the "Melchias" of 1Esdras 9:26.<P>(4) Another of the same name (<a onClick="return mV(\'Ezr\',10,25);">Ezr 10:25</a>; two in same verse). Called "Asibias" in 1Esdras 9:26.<P>(5) Another under the same offense, son of Harim (<a onClick="return mV(\'Ezr\',10,31);">Ezr 10:31</a>). "Melchias" in 1Esdras 9:32.<P>(6) One of the "repairers" who helped with the "tower of the furnaces" (<a onClick="return mV(\'Neh\',3,11);">Ne 3:11</a>).<P>(7) Son of Rechab ruler of Beth-haccerem, repairer of the dung gate (<a onClick="return mV(\'Neh\',3,14);">Ne 3:14</a>).<P>(8) A goldsmith who helped in building the walls of Jerusalem (<a onClick="return mV(\'Neh\',3,31);">Ne 3:31</a>).<P>(9) One of those at Ezra\'s left hand when he read the law (though possibly one of the above (<a onClick="return mV(\'Neh\',8,4);">Ne 8:4</a>)). In 1Esdras 9:44 "Melchias."<P>(10) One of the covenant signatories (<a onClick="return mV(\'Neh\',10,3);">Ne 10:3</a>).<P>(11) The father of Pashhur (<a onClick="return mV(\'Neh\',11,12);">Ne 11:12</a>; <a onClick="return mV(\'Jer\',21,1);">Jer 21:1</a>; <a onClick="return mV(\'Jer\',38,1);">38:1</a>).<P>(12) A priest, a singer at the dedication of the walls of Jerusalem under Ezra and Nehemiah (<a onClick="return mV(\'Neh\',12,42);">Ne 12:42</a>).<P>(13) (malkiyahu as above with u ending): Son of Ham-melech (or, as <a onClick="return mV(\'1Ki\',22,26);">1Ki 22:26</a>; <a onClick="return mV(\'2Ch\',28,7);">2Ch 28:7</a> translate it, "king\'s son"). Jeremiah was cast into his dungeon or pit (<a onClick="return mV(\'Jer\',38,6);">Jer 38:6</a>).<P>The King James Version spells "Malchiah" or "Malchijah" indifferently with "Melchiah" in <a onClick="return mV(\'Jer\',21,1);">Jer 21:1</a>; the English Revised Version has "Malchiah" in <a onClick="return mV(\'Jer\',21,1);">Jer 21:1</a>; <a onClick="return mV(\'Jer\',38,1,6);">38:1,6</a>, elsewhere "Malchijah"; the American Standard Revised Version has "Malchijah" throughout.``186';
isbe[5731]='Malchiram`mal-ki\'-ram (malkiram, "uplifted king"): Son of Jeconiah, descendant of David (<a onClick="return mV(\'1Ch\',3,18);">1Ch 3:18</a>).``1';
isbe[5732]='Malchus`mal\'-kus (Malchos, from melekh, i.e. "counselor" or "king"): The name of the servant of the high priest Caiaphas whose right ear was smitten off by Simon Peter at the arrest of Jesus in the Garden of Gethsemane (compare <a onClick="return mV(\'Mat\',26,51);">Mt 26:51</a>; <a onClick="return mV(\'Mar\',14,47);">Mr 14:47</a>; <a onClick="return mV(\'Luk\',22,50);">Lu 22:50</a>; <a onClick="return mV(\'Jhn\',18,10);">Joh 18:10</a>). It is noteworthy that Luke "the physician" alone gives an account of the healing of the wound (<a onClick="return mV(\'Luk\',22,51);">Lu 22:51</a>). As Jesus "touched his ear, and healed him," the ear was not entirely severed from the head. The words of Jesus, "Suffer ye thus far," may have been addressed either to the disciples, i.e. "Suffer ye that I thus far show kindness to my captors," or to those about to bind him, i.e. asking a short respite to heal Malchus. They were not addressed directly to Peter, as the Greek form is plural, whereas in <a onClick="return mV(\'Mat\',26,52);">Mt 26:52</a>; <a onClick="return mV(\'Jhn\',18,11);">Joh 18:11</a>, where, immediately after the smiting of Malchus, Jesus does address Peter, the singular form is used; nor do the words of Jesus there refer to the healing but to the action of his disciple. A kinsman of Malchus, also a servant of the high priest, was one of those who put the questions which made Peter deny Jesus (<a onClick="return mV(\'Jhn\',18,26);">Joh 18:26</a>).``88';
isbe[5733]='Male`mal<P>(1) zakhar, zakhar, zakhur (the root means "to stand out," "to be prominent," here a physiological differentiation of the sex, as neqebhah, "<a href="./study/isbe/search.html?string=female">female</a>," which see);<P>(2) \'ish literally, "man";<P>(3) by circumlocution, only in the Books of Samuel and Kings, mashtin beqir; ouron pros toichon, which the Revised Version (British and American) euphemistically renders "man-child" (<a onClick="return mV(\'1Sa\',25,22,34);">1Sa 25:22,34</a>; <a onClick="return mV(\'1Ki\',14,10);">1Ki 14:10</a>)):<P>Gesenius has rightly pointed out that this phrase designates young boys, who do not as yet wear clothes, of whom the above description is accurate, while it does not apply in the case of adults, even in the modern Orient. We know this from the statement of Herodotus ii.35, relating to Egypt, and from <a onClick="return mV(\'Jdg\',3,24);">Jud 3:24</a>; <a onClick="return mV(\'1Sa\',24,3);">1Sa 24:3</a>. The Greek translates these words with arsen, arrhen, while 1Macc 5:28,51 has the adjective arsenikos.<P>The above words (the phrase mashtin beqir excepted) are used promiscuously of animals and men, e.g. "Of every clean beast thou shalt take to thee seven and seven, the male (\'ish) and his female, of the birds also of the heavens, seven and seven, male (zakhar) and female" (<a onClick="return mV(\'Gen\',7,2,3);">Ge 7:2,3</a>). A careful distinction was made in the use of male and female animals in the rules concerning sacrifice; in some offerings none but males were allowed, in others females were permitted along with the males (<a onClick="return mV(\'Lev\',3,6);">Le 3:6</a>). The same distinction was made in the valuation of the different sexes (<a onClick="return mV(\'Gen\',32,14,15);">Ge 32:14,15</a>; <a onClick="return mV(\'Lev\',27,5);">Le 27:5</a>). Certain priestly portions were permitted to the Levites or the male descendants of Aaron for food, while women were not permitted to partake of the same (<a onClick="return mV(\'Num\',18,10,11);">Nu 18:10,11</a>).<P>As a rule Jewish parents (as is now common in the Orient) preferred male children to daughters. This is seen from the desire for male progeny (<a onClick="return mV(\'1Sa\',1,\'8-18\');">1Sa 1:8-18</a>) and from the ransom paid for firstborn sons to Yahweh (<a onClick="return mV(\'Exd\',13,12);">Ex 13:12</a>; <a onClick="return mV(\'Luk\',2,23);">Lu 2:23</a>). It was reserved to the New Testament to proclaim the equality of the sexes, as it does of races and conditions of men: "There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus" (<a onClick="return mV(\'Gal\',3,28);">Ga 3:28</a>).<P>See <a href="./study/isbe/search.html?string=WOMAN">WOMAN</a>.<P>Among the prominent sins of oriental peoples, "the abominations of the nations which Yahweh drove out before the children of Israel" was one of the most heinous character, that of sodomy, against which God\'s people are repeatedly warned. The Greek expression for the devotee of this vice is a compound noun, arsenokoites, literally, "he who lies with man," the abuser of himself with mankind, the sodomite (<a onClick="return mV(\'1Cr\',6,9);">1Co 6:9</a>), while the Hebrew qadhesh, literally means the (male) devotee of lascivious and licentious idolatry (<a onClick="return mV(\'Deu\',23,17);">De 23:17</a>; <a onClick="return mV(\'1Ki\',14,24);">1Ki 14:24</a>; <a onClick="return mV(\'1Ki\',15,12);">15:12</a>; <a onClick="return mV(\'1Ki\',22,46);">22:46</a>; <a onClick="return mV(\'2Ki\',23,7);">2Ki 23:7</a>; <a onClick="return mV(\'Job\',36,14);">Job 36:14</a>).``106';
isbe[5734]='Malefactor`mal-e-fak\'-ter (kakopoios, "a bad doer," i.e. "evildoer," "criminal"; kakourgos, "a wrongdoer"): The former occurs in <a onClick="return mV(\'Jhn\',18,30);">Joh 18:30</a> the King James Version, the latter, which is the stronger term, in <a onClick="return mV(\'Luk\',23,32,39);">Lu 23:32,39</a>. The former describes the subject as doing or making evil, the latter as creating or originating the bad, and hence, designates the more energetic, aggressive, initiating type of criminality.``1';
isbe[5735]='Maleleel`ma-le\'-le-el, mal\'-e-lel (Maleleel, the King James Version): Greek form of "Mahalalel" (<a onClick="return mV(\'Luk\',3,37);">Lu 3:37</a>); the Revised Version (British and American) "Mahalaleel."``1';
isbe[5736]='Malice, Malignity`mal\'-is, ma-lig\'-ni-ti (kakia, poneros, kakoetheia): "Malice," now used in the sense of deliberate ill-will, by its derivation means badness, or wickedness generally, and was so used in Older English. In the Apocrypha it is the translation of kakia, "evil," "badness" (The <span class="noTag">Wisdom of Solomon 12:10,20; 16:14; 2Macc 4:50</span>, the Revised Version (British and American) "wickedness"); in Ecclesiasticus 27:30; 28:7, we have "malice" in the more restricted sense as the translation of menis, "confirmed anger." In the New Testament "malice" and "maliciousness" are the translation of kakia (<a onClick="return mV(\'Rom\',1,29);">Ro 1:29</a>; <a onClick="return mV(\'1Cr\',5,8);">1Co 5:8</a>; <a onClick="return mV(\'1Cr\',14,20);">14:20</a>; <a onClick="return mV(\'Col\',3,8);">Col 3:8</a>); malicious is the translation of poneros, "evil" (<a onClick="return mV(\'3Jo\',1,10);">3Joh 1:10</a>, the Revised Version (British and American) "wicked"); it also occurs in <span class="noTag">Additions to Esther 13:4,7, verse 4</span>, "malignant"; The <span class="noTag">Wisdom of Solomon 1:4</span>, the Revised Version (British and American) that deviseth evil"; 2Macc 5:23; malignity occurs in <a onClick="return mV(\'Rom\',1,29);">Ro 1:29</a> as the translation of kakoetheia, "evil disposition"; "maliciously," Susanna verses 43,62; 2Macc 14:11, the Revised Version (British and American) "having ill will."``185';
isbe[5737]='Mallos`mal\'-os,`<a href="./study/isbe/search.html?string=MALLUS">MALLUS</a>`1';
isbe[5738]='Mallothi`mal\'-o-thi, ma-lo\'-thi (mallothi, "my discourse"): Son of Heman, a Kohathite singer (<a onClick="return mV(\'1Ch\',6,33);">1Ch 6:33</a>; <a onClick="return mV(\'1Ch\',25,4);">25:4</a>). The song service in the house of the Lord was apportioned by David and the captains of the host to the 3 families of Asaph, Heman, and Jeduthun (<a onClick="return mV(\'1Ch\',25,1);">1Ch 25:1</a>). Their place in the "courses" was, however, settled by "lot" (<a onClick="return mV(\'1Ch\',25,8,9);">1Ch 25:8,9</a>). Mallothi was one of Heman\'s 17 children<65>14 sons and 3 daughters (<a onClick="return mV(\'1Ch\',25,5);">1Ch 25:5</a>)<29>and was chief of the 19th course of twelve singers into which the temple choir was divided (<a onClick="return mV(\'1Ch\',25,26);">1Ch 25:26</a>).``186';
isbe[5739]='Mallows`mal\'-oz.`<a href="./study/isbe/search.html?string=SALT+WORT">SALT-WORT</a>`1';
isbe[5740]='Malluch`mal\'-uk (mallukh, "counsellor"):<P>(1) A Levite of the sons of Merari, ancestor of Ethan the singer (<a onClick="return mV(\'1Ch\',6,44);">1Ch 6:44</a>; compare <a onClick="return mV(\'1Ch\',6,29);">6:29</a>).<P>(2) Son of Bani, among those who had foreign wives (<a onClick="return mV(\'Ezr\',10,29);">Ezr 10:29</a>). He is a descendant of Judah (<a onClick="return mV(\'1Ch\',9,4);">1Ch 9:4</a>) and is the Mamuchus of 1Esdras 9:30.<P>(3) A descendant of Harim, who married a foreign wife (<a onClick="return mV(\'Ezr\',10,32);">Ezr 10:32</a>).<P>(4) (5) Two who sealed the covenant with Nehemiah (<a onClick="return mV(\'Neh\',10,4,27);">Ne 10:4,27</a>).<P>(6) Possibly the same as (4). One of the priests who returned with Zerubbabel (<a onClick="return mV(\'Neh\',12,2);">Ne 12:2</a>). Doubtless the Melicu of verse <a onClick="return mV(\'Neh\',12,14);">14</A>\'s margin.``186';
isbe[5741]='Malluchi`mal\'-u-ki (mallukhi, "my counselor"): A family of priests that came over with Zerubbabel (<a onClick="return mV(\'Neh\',10,4);">Ne 10:4</a>; <a onClick="return mV(\'Neh\',12,14);">12:14</a>). May be the patronymic <a href="./study/isbe/search.html?string=MALLUCH">MALLUCH, (4)</a> (which see).``1';
isbe[5742]='Mallus`mal\'-us (Mallos; the King James Version, Mallos): A city in Cilicia, the inhabitants of which along with those of Tarsus, revolted from Antiochus Epiphanes in protest against his action in giving them to his concubine, Antiochis (2Macc 4:30). The ancient name was Marlos. The river Pyramos divides about 10 miles from the sea, one branch flowing to the west, the other to the east of the low range of hills along the coast on which stands Kara-Tash. Mallus stood on a height (Strabo, 675) to the east of the western arm, a short distance from the shore. The site is a little west of Kara-Tash, where inscriptions of Antiocheia and Mallus have been found. Tarsus lay about 35 miles to the northwest. The two cities were rivals in trade. The position of Mallus with her harbor on the shore gave her really no advantage over Tarsus, with her river navigable to the city walls. The fine wagon road over the mountain by way of the Cilician Gates opened for her easy access to the interior, compared with that furnished for Mallus by the old caravan track to the north by way of Adana. This sufficiently explains the greater prosperity of the former city.``54';
isbe[5743]='Malobathron`mal-o-bath\'-ron: the Revised Version margin suggests that this translation may be right instead of Bether in the phrase hare bether (<a onClick="return mV(\'Sgs\',2,17);">So 2:17</a>). But this spice never grew wild in Palestine, and so could hardly have given its name to a mountain, or mountain range. The name Bether ought therefore to be retained, notwithstanding Wellhausen (Prol. 2, 415). The spice is the leaf of the Cassia lignea tree.``1';
isbe[5744]='Maltanneus`mal-ta-ne\'-us (Maltannaios, Codex Vaticanus and Swete; Altannaios, Codex Alexandrinus and Fritzsche<68>the "M" being perhaps dropped because of the final "M" in the preceding word; the King James Version Altaneus): One of the sons of Asom who put away his "strange wife" (1Esdras 9:33) = "Mattenai" in <a onClick="return mV(\'Ezr\',10,33);">Ezr 10:33</a>.``1';
isbe[5745]='Mamaias`ma-ma\'-yas.`<a href="./study/isbe/search.html?string=SAMAIAS">SAMAIAS</a>`1';
isbe[5746]='Mamdai`mam\'-da-i, mam\'-di (LXX: Codex Vaticanus Mamdai; Codex Alexandrinus Mandai): One of those who consented to put away their "strange wives" at Esdras\' order (1Esdras 9:34) = the King James Version "Mabdai" = "Benaiah" in <a onClick="return mV(\'Ezr\',10,35);">Ezr 10:35</a>.``1';
isbe[5747]='Mammon`mam\'-un (Mamonas): A common Aramaic word (mamon) for riches, used in <a onClick="return mV(\'Mat\',6,24);">Mt 6:24</a> and in <a onClick="return mV(\'Luk\',16,9,11,13);">Lu 16:9,11,13</a>. In these passages mammon merely means wealth, and is called "unrighteous," because the abuse of riches is more frequent than their right use. In <a onClick="return mV(\'Luk\',16,13);">Lu 16:13</a> there is doubtless personification, but there is no proof that there was in New Testament times a Syrian deity called Mammon. The application of the term in Matthew is apparent and requires no comment. In Luke, however, since the statement, "Make to yourselves friends out of the mammon of unrighteousness," follows as a comment on the parable of the Unjust Steward, there is danger of the inference that Jesus approved the dishonest conduct of the steward and advised His disciples to imitate his example. On the contrary, the statement is added more as a corrective against this inference than as an application. \'Do not infer,\' He says, that honesty in the use of money is a matter of indifference. He that is unfaithful in little is unfaithful in much. So if you are not wise in the use of earthly treasure how can you hope to be entrusted with heavenly treasure?\' The commendation is in the matter of foresight, not in the method. The steward tried to serve two masters, his lord and his lord\'s creditors, but the thing could not be done, as the sequel shows. Neither can men serve both God and riches exalted as an object of slavish servitude. Wealth, Jesus teaches, does not really belong to men, but as stewards they may use wealth prudently unto their eternal advantage. Instead of serving God and mammon alike we may serve God by the use of wealth, and thus lay up treasures for ourselves in heaven. Again, the parable is not to be interpreted as teaching that the wrong of dishonest gain may be atoned for by charity. Jesus is not dealing with the question of reparation. The object is to point out how one may best use wealth, tainted or otherwise, with a view to the future.``121';
isbe[5748]='Mamnitanemus`mam-ni-ta-ne\'-mus (Mamnitanaimos; Codex Vaticanus Mamtitanaimos; the King James Version, Mamnitanaimus): 1Esdras 9:34, where it represents the two names Mattaniah and Mattenai in the parallel <a onClick="return mV(\'Ezr\',10,37);">Ezr 10:37</a>, which probably represent only one person. It must be a corruption of these names. The Aldine gives a still more corrupt form, Mamnimatanaimos.``1';
isbe[5749]='Mamre`mam\'-re (mamre\'; Septuagint Mambre):<P>(1) In <a onClick="return mV(\'Gen\',14,24);">Ge 14:24</a> Mamre is mentioned as the name of one of Abraham\'s allies, who in <a onClick="return mV(\'Gen\',14,13);">14:13</a> is described as the Amorite, brother of Eschcol and Aner.<P>1. Biblical Data:<P>The name of the grove of trees is evidently considered as derived from this sheikh or chieftain. The "oaks" ("terebinths") of Mamre where Abram pitched his tent (<a onClick="return mV(\'Gen\',14,13);">Ge 14:13</a>; <a onClick="return mV(\'Gen\',18,1);">18:1</a>) are described (<a onClick="return mV(\'Gen\',13,18);">Ge 13:18</a>) as "in Hebron." Later on <a href="./study/isbe/search.html?string=MACHPELAH">MACHPELAH</a> (which see) is described as "before," i.e. "to the east of Mamre" (<a onClick="return mV(\'Gen\',23,17);">Ge 23:17</a>; <a onClick="return mV(\'Gen\',25,9);">25:9</a>; <a onClick="return mV(\'Gen\',49,30);">49:30</a>; <a onClick="return mV(\'Gen\',50,13);">50:13</a>), and Mamre is identified with Hebron itself (<a onClick="return mV(\'Gen\',23,19);">Ge 23:19</a>).<P>2. Traditional Sites:<P>While Mamre has always been looked for in the vicinity of Hebron, the traditions have varied greatly, determined apparently by the presence of a suitable tree. The one site which has a claim on grounds other than tradition is that called Khirbet and \'Ain Nimreh (literally, the "ruin" and "spring" of "the leopard"), about 1/2 mile north-northwest of modern Hebron. The word Nimreh may be a survival of the ancient Mamre, the name, as often happens, being assimilated by a familiar word. The site is a possible one, but, beyond this, the name has not much to commend it.<P>Tradition has centered round three different sites at various periods:<P>(1) The modern tradition points to a magnificent oak (Quercus ilex, Arabic Sindian), 1 1/2 miles west-northwest of the modern city, as the terebinth of Abraham; its trunk has a girth of 32 ft. It is now in a dying condition, but when Robinson visited it (BR, II,72,81) it was in fine condition; he mentions a Mohammedan tradition that this was "Abraham\'s oak." Since then the site had been bought by the Russians, a hospice and church have been erected, and the tradition, though of no antiquity, has become crystallized.<P>(2) The second tradition, which flourished from the 16th century down to the commencement of the 19th century, pointed to the hill of Deir el Arba\'in (see <a href="./study/isbe/search.html?string=HEBRON">HEBRON</a>) as that of Mamre, relying especially, no doubt, in its inception on the identity of Mamre and Hebron (<a onClick="return mV(\'Gen\',23,19);">Ge 23:19</a>). A magnificent terebinth which stood there was pointed out as that of Abraham. The site agrees well with the statement that the cave of Machpelah was "before," i.e. to the east of Mamre (<a onClick="return mV(\'Gen\',23,17);">Ge 23:17</a>, etc.).<P>(3) The third and much older tradition, mentioned in several Christian writers, refers to a great terebinth which once stood in an enclosure some 2 miles north of Hebron, near the road to Jerusalem. It is practically certain that the site of this enclosure is the strange Ramet el-Khalil. This is an enclosure some 214 ft. long and 162 ft. wide. The enclosing walls are made of extremely fine and massive masonry and are 6 ft. thick; the stones are very well laid and the jointing is very fine, but the building was evidently never completed. In one corner is a well<6C>Bir el-Khalil<69>lined with beautiful ashlar masonry, cut to the curve of the circumference.<P>It is probable that this enclosure surrounded a magnificent terebinth; if so, it was at this spot that before the days of Constantine a great annual fair was held, attended by Jews, Christians and heathen who united a pay honor to the sacred tree, while the well was on the same occasion illuminated, and offerings were made to it. Similar customs survive today at several shrines in Palestine. Constantine suppressed these "superstitions," and built a church in the neighborhood, probably the so-called "Abraham\'s house," Beit Ibrahim of today. The tree which stood here is apparently that mentioned by Josephus (BJ, IV, ix, 7) as having continued "since the creation of the world." At this enclosure, too, Jewish women and children were sold at auction after the suppression of the revolt of Bar Cochba. Whatever the origin of the veneration paid to this terebinth<74>now long centuries dead and gone<6E>early Christian tradition associated it with Abraham and located Mamre here. This tradition is mentioned by Jerome (4th century), by Eucherius (6th century), by Areulphus (700 AD) and by Benjamin of Tudela (1163 AD). Among the modern Jews it is looked upon as the site of "Abraham\'s oak." It is probable that the view that Abraham was connected with this tree is one attached to it much later than its original sanctity; it was originally one of the many "holy trees" of the land venerated by primitive Semitic religions feeling, and the nearness of Hebron caused the Bible story to be attached to it. Judging from the Bible data, it appears to be too far from Hebron and Machpelah to suit the conditions; the site of Mamre must have been nearer to Deir el Arba\'in, but it has probably been entirely lost since very early times.<P>For a very good discussion about Mamre see Mambre by Le R. P. Abel des Freres Precheurs in the Conferences de Saint Etienne, 1909-10 (Paris).<P>(2) An Amorite chief, owner of the "oaks" mentioned above (<a onClick="return mV(\'Gen\',14,13,14);">Ge 14:13,14</a>).``117';
isbe[5750]='Mamuchus`ma-mu\'-kus (Mamouchos): One of those who put away their "strange wives" (1Esdras 9:30); identical with "Malluch" in <a onClick="return mV(\'Ezr\',10,29);">Ezr 10:29</a>.``1';
isbe[5751]='Man``<a href="./study/isbe/search.html?string=ANTHROPOLOGY">ANTHROPOLOGY</a>`1';
isbe[5752]='Man of Sin`(ho anthropos tes hamartias; many ancient authorities read, "man of lawlessness," anomias):<P>1. The Pauline Description:<P>The name occurs in Paul\'s remarkable announcement in <a onClick="return mV(\'2Th\',2,\'3-10\');">2Th 2:3-10</a> of the manifestation of a colossal anti-Christian power prior to the advent, which some of the Thessalonians had been misled into thinking of as immediately impending (<a onClick="return mV(\'2Th\',2,2);">2:2</A>). That "day of the Lord," the apostle declares, will not come till, as he had previously taught them (<a onClick="return mV(\'2Th\',2,5);">2:5</A>), there has first been a great apostasy and the revelation of "the man of sin" (or "of lawlessness"; compare <a onClick="return mV(\'2Th\',2,8);">2:8</a>), named also "the son of perdition" (<a onClick="return mV(\'2Th\',2,3);">2:3</a>). This "lawless one" (<a onClick="return mV(\'2Th\',2,8);">2:8</a>) would exalt himself above all that is called God, or is an object of worship; he would sit in the temple of God, setting himself forth as God (<a onClick="return mV(\'2Th\',2,4);">2:4</a>). For the time another power restrained his manifestation; when that was removed, he would be revealed (<a onClick="return mV(\'2Th\',2,6,7);">2:6,7</a>). Then "the mystery of lawlessness," which was already working, would attain its full development (<a onClick="return mV(\'2Th\',2,7,8);">2:7,8</a>). The coming of this "man of sin," in the power of Satan, would be with lying wonders and all deceit of unrighteousness, whereby many would be deceived to their destruction (<a onClick="return mV(\'2Th\',2,9,10);">2:9,10</a>). But only for a season (<a onClick="return mV(\'2Th\',2,6);">2:6</A>). Jesus would slay (or consume) him with the breath of His mouth (compare <a onClick="return mV(\'Isa\',11,4);">Isa 11:4</a>), and bring him to nought by the manifestation of His coming (<a onClick="return mV(\'2Th\',2,8);">2Th 2:8</a>).<P>2. The Varying Interpretations:<P>Innumerable are theories and speculations to which this Pauline passage has given rise a very full account of these may be seen in the essay on "The Man of Sin" appended to Dr. J. Eadie\'s posthumous Commentary on Thessalonians, and in Lunemann\'s Commentary, 222ff, English translation).<P>(1) There is the view, favored by "moderns," that the passage contains no genuine prediction (Paul "could not know" the future), but represents a speculation of the apostle\'s own, based on <a onClick="return mV(\'Dan\',8,23);">Da 8:23</a>ff; <a onClick="return mV(\'Dan\',11,36);">11:36</a>ff, and on current ideas of Antichrist (see <a href="./study/isbe/search.html?string=ANTICHRIST">ANTICHRIST</a>; <a href="./study/isbe/search.html?string=BELIAL">BELIAL</a>; compare Bousset, Der Antichrist, 93ff, etc.). This view will not satisfy those who believe in the reality of Paul\'s apostleship and inspiration.<P>(2) Some connect the description with Caligula, Nero, or other of the Roman emperors. Caligula, indeed, ordered supplication to be made to himself as the supreme god and wished to set up his statue in the temple of Jerusalem (Suet. Calig. xxii.33; Josephus, Ant, XVIII, viii). But this was long before Paul\'s visit to Thessalonica, and the acts of such a madman could not furnish the basis of a prediction so elaborate and important as the present (compare Lunemann and Bousset).<P>(3) The favorite Protestant interpretation refers the prediction to the papacy, in whom, it is contended, many of the blasphemous features of Paul\'s representation are unmistakably realized. The "temple of God" is here understood to be the church; the restraining power the Roman empire; "the man of sin" not an individual, but the personification of an institution or system. It is cult, however, to resist the impression that the apostle regards "the mystery of lawlessness" as culminating in an individual<61>a personal Antichrist<73>and in any case the representation outstrips everything that can be conceived of as even nominally Christian.<P>(4) There remains the view held by most of the Fathers, and in recent times widely adopted, that "the man of sin" of this passage is an individual in whom, previous to the advent, sin will embody itself in its most lawless and God-denying form. The attempts to identify this individual with historical characters may be set aside; but the idea is not thereby invalidated. The difficulty is that the apostle evidently conceives of the manifestation of the "man of sin" as taking place, certainly not immediately, but at no very remote period<6F>not 2,000 years later<65>and as connected directly with the final advent of Christ, and the judgment on the wicked (compare <a onClick="return mV(\'2Th\',1,\'7-9\');">2Th 1:7-9</a>), without apparently any reference to a "millennial" period, either before or after.<P>It seems safest, in view of the difficulties of the passage, to confine one\'s self to the general idea it embodies, leaving details to be interpreted by the actual fulfillment.<P>3. The Essential Idea:<P>There is much support in Scripture<72>not least in Christ\'s own teaching (compare <a onClick="return mV(\'Mat\',13,30,\'37-43\');">Mt 13:30,37-43</a>; <a onClick="return mV(\'Mat\',24,\'11-14\');">24:11-14</a>; <a onClick="return mV(\'Luk\',18,8);">Lu 18:8</a>)<29>for the belief that before the final triumph of Christ\'s kingdom there will be a period of great tribulation, of decay of faith, of apostasy, of culmination of both good and evil ("Let both grow together until the harvest," <a onClick="return mV(\'Mat\',13,30);">Mt 13:30</a>), with the seeming triumph for the time of the evil over the good. There will be a crisis-time<6D>sharp, severe, and terminated by a decisive interposition of the Son of Man ("the manifestation of his coming," the Revised Version margin "Gr presence"), in what precise form may be left undetermined. Civil law and government<6E>the existing bulwark against anarchy (in Paul\'s time represented by the Roman power)<29>will be swept away by the rising tide of evil, and lawlessness will prevail. It may be that impiety will concentrate itself, as the passage says, in some individual head; or this may belong to the form of the apostle\'s apprehension in a case where "times and seasons" were not yet fully revealed: an apprehension to be enlarged by subsequent revelations (see <a href="./study/isbe/search.html?string=REVELATION+OF+JOHN">REVELATION OF JOHN</a>), or left to be corrected by the actual course of God\'s providence. The kernel of the prediction is not, any more than in the Old Testament prophecies, dependent on its literal realization in every detail. Neither does the final manifestation of evil exclude partial and anticipatory realizations, embodying many of the features of the prophecy.<P>See <a href="./study/isbe/search.html?string=THESSALONIANS,+THE+SECOND+EPISTLE+OF+PAUL+TO+THE">THESSALONIANS, THE SECOND EPISTLE OF PAUL TO THE, III</a>.``132';
isbe[5753]='Man of War``<a href="./study/isbe/search.html?string=WAR">WAR</a>`1';
isbe[5754]='Man, Natural`nat\'-u-ral, nach\'-u-ral (psuchikos anthropos): Man as he is by nature, contrasted with man as he becomes by grace. This phrase is exclusively Pauline.<P>I. Biblical Meaning.<P>The classical passage in which it occurs is <a onClick="return mV(\'1Cr\',2,14);">1Co 2:14</a> King James Version: "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." In his anthropology Paul uses four groups of descriptive adjectives in contrasted pairs:<P>(1) the old man and the new man (<a onClick="return mV(\'Rom\',6,6);">Ro 6:6</a>; <a onClick="return mV(\'Eph\',4,22);">Eph 4:22</a>; <a onClick="return mV(\'Col\',3,9);">Col 3:9</a>; <a onClick="return mV(\'Eph\',2,15);">Eph 2:15</a>; <a onClick="return mV(\'Eph\',4,24);">4:24</a>; <a onClick="return mV(\'Col\',3,10);">Col 3:10</a>);<P>(2) the outward man and the inward man (<a onClick="return mV(\'2Cr\',4,16);">2Co 4:16</a>; <a onClick="return mV(\'Rom\',7,22);">Ro 7:22</a>; <a onClick="return mV(\'Eph\',3,16);">Eph 3:16</a>);<P>(3) the carnal man and the spiritual man (<a onClick="return mV(\'Rom\',8,\'1-14\');">Ro 8:1-14</a>; <a onClick="return mV(\'1Cr\',3,1,3,4);">1Co 3:1,3,4</a>);<P>(4) the natural man and the spiritual man (<a onClick="return mV(\'2Cr\',2,14);">2Co 2:14</a>; <a onClick="return mV(\'2Cr\',3,3,4);">3:3,4</a>; <a onClick="return mV(\'Eph\',2,3);">Eph 2:3</a>; <a onClick="return mV(\'1Cr\',2,15);">1Co 2:15</a>; <a onClick="return mV(\'1Cr\',3,1);">3:1</a>; <a onClick="return mV(\'1Cr\',14,37);">14:37</a>; <a onClick="return mV(\'1Cr\',15,46);">15:46</a>; <a onClick="return mV(\'Gal\',6,1);">Ga 6:1</a>).<P>A study of these passages will show that the adjectives "old," "outward," "carnal," and "natural" describe man, from different points of view, prior to his conversion; while the adjectives "new," "inward" and "spiritual" describe him, from different points of view, after his conversion. To elucidate the meaning, the expositor must respect these antitheses and let the contrasted words throw light and meaning upon each other.<P>1. The Old Man:<P>The "old man" is the "natural man" considered chronologically<6C>prior to that operation of the Holy Spirit by which he is renovated into the "new man."<P>The old house is the house as it was before it was remodeled; an old garment is the garment as it was before it was re-fashioned; and the "old man" is man as he was before he was regenerated and sanctified by the grace of the Spirit. "Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin" (<a onClick="return mV(\'Rom\',6,6);">Ro 6:6</a> the King James Version). Here the "old man" is called the "body of sin," as the physical organism is called the body of the soul or spirit, and is to be "crucified" and "destroyed," in order that man may no longer be the "servant of sin." "Put off concerning the former conversation the old man, which is corrupt....Put on the new man, which after God is created in righteousness and true holiness" (<a onClick="return mV(\'Eph\',4,22,24);">Eph 4:22,24</a> the King James Version). Here the "old man" is said to be "corrupt," and we are called upon to "put it off." The figure is that of putting off old clothes which are unclean, and putting on those garments which have come from the wash clean and snowy white. We have the same idea, in different language and with a slightly different imagery.<P>When Paul calls the "natural man" the "old man," and describes it as the "body of sin" which is "corrupt" in its nature and "deeds," and tells us that it must be "crucified" and "destroyed" and "put off" in order that we may "not serve sin," but may have "righteousness" and "true holiness" and "knowledge" and the "image" of God, we get some conception of the moral meaning which he is endeavoring to convey by these contrasts (<a onClick="return mV(\'Gal\',5,\'19-24\');">Ga 5:19-24</a>). He has reference to that sinful nature in man which is as old as the individual, as old as the race of which he is a member, which must be graciously renovated according to that gospel which he preached to Corinthians, Colossians, Ephesians, Romans and all the world.<P>See <a href="./study/isbe/search.html?string=OLD+MAN">OLD MAN</a>; <a href="./study/isbe/search.html?string=MAN">MAN, I, 3</a>.<P>2. The Outward Man:<P>The apostle also establishes a contrast between "the inward man" and "the outward man." "Though our outward man is decaying, yet our inward man is renewed day by day" (<a onClick="return mV(\'2Cr\',4,16);">2Co 4:16</a>). Now what sort of man is the "outward man" as contrasted with the "inward man"? In Greek, the exo-anthropos is set over against the eso-anthropos.<P>See <a href="./study/isbe/search.html?string=OUTWARD+MAN">OUTWARD MAN</a>.<P>"The contrast here drawn between the \'outward\' and the \'inward man,\' though illustrated by the contrast in <a onClick="return mV(\'Rom\',7,22);">Ro 7:22</a> between the \'law in the members\' and \'the inner man,\' and in <a onClick="return mV(\'Eph\',4,22);">Eph 4:22</a>; <a onClick="return mV(\'Col\',3,9);">Col 3:9</a> between \'the old man\' and \'the new man\' is not precisely the same. Those contrasts relate to the difference between the sensual and the moral nature, \'the flesh\' and \'the spirit\'; this to the difference between the material and the spiritual nature" (Stanley, in the place cited.).<P>"The outward man" is the body, and "the inward man" is the soul, or immaterial principle in the human make-up. As the body is wasted by the afflictions of life, the soul is renewed; what is death to the body is life to the soul; as afflictions depotentiate man\'s physical organism, they impotentiate man\'s spiritual principle. That is, the afflictions of life, culminating in death itself, have diametrically opposite effects upon the body and upon the soul. They kill the one; they quicken the other.<P>"The inward man" is the whole human nature as renewed and indwelt and dominated by the Spirit of God as interpenetrated by the spirit of grace. As the one is broken down by the adverse dispensations of life, the other is upbuilt by the sanctifying discipline of the Spirit.<P>3. The Carnal Man:<P>There is another Pauline antithesis which it is necessary for us to interpret in order to understand what he means by the "natural man." It is the distinction which he draws between the "carnal mind" and the "spiritual mind." The critical reference is <a onClick="return mV(\'Rom\',8,\'1-14\');">Ro 8:1-14</a>. In this place the "carnal mind" is identified with the "law of death," and the "spiritual mind" is identified with the "law of the Spirit." These two "laws" are two principles and codes: the one makes man to be at "enmity against God" and leads to "death"; the other makes him the friend of God, and conducts to "life and peace." The word "carnal" connotes all that is fallen and sinful and unregenerate in man\'s nature. In its gross sense the "carnal" signifies that which is contrary to nature, or nature expressing itself in low and bestial forms of sin.<P>4. The Natural Man:<P>The "natural man" is the "old man," the "outward man," the "carnal man"<22>man as he is by nature, as he is firstborn, contra-distinguished to man as he is changed by the Spirit, as he is second-born or regenerated. There. is an "old" life, an "outward" life, a "carnal" life, a "natural" life, as contrasted with the "new" life, the "inward" life, the "spiritual" life, the "gracious" life. The "natural man" is a bold and vivid personification of that depraved nature which we inherit from Adam fallen, the source and seat of all actual and personal transgressions.<P>II. Theological Meaning.<P>We know what we mean by the nature of the lion, by the nature of the lamb. We are using perfectly comprehensible language when we speak of the lion as naturally fierce, and of the lamb when we say he is naturally gentle. We have reference to the dominant dispositions of these animals, that resultant of their qualities which defines their character and spontaneity. So we are perfectly plain when we say that man is naturally sinful. We are but saying that sinfulness is to man what fierceness is to the lion, what gentleness is to the lamb. The "natural man" is a figure of speech for that sinful human nature, common to us all. It is equivalent to the theological phrases: the "sinful inclination," the "evil disposition," the "apostate will," "original sin," "native depravity." It manifests itself in the understanding as blindness, in the heart as hardness, in the will as obstinacy.`<a href="./study/isbe/search.html?string=MAN">MAN</a>`188';
isbe[5755]='Man, Old``<a href="./study/isbe/search.html?string=MAN">MAN</a>; <a href="./study/isbe/search.html?string=OLD+MAN">OLD MAN</a>`1';
isbe[5756]='Man, Outward``<a href="./study/isbe/search.html?string=MAN,+NATURAL">MAN, NATURAL</a>; <a href="./study/isbe/search.html?string=OUTWARD+MAN">OUTWARD MAN</a>`1';
isbe[5757]='Man, Son of``<a href="./study/isbe/search.html?string=SON+OF+MAN">SON OF MAN</a>`1';
isbe[5758]='Man-Child`man\'-child (American Standard Revised Version; "man child," the English Revised Version; not in the King James Version; mashtin beqir): The expression is used with the meaning of "male," but is found only in the description of the extermination of a whole family, where it is employed to express every male descendant of any age. It occurs in <a onClick="return mV(\'1Sa\',25,22,34);">1Sa 25:22,34</a>; <a onClick="return mV(\'1Ki\',14,10);">1Ki 14:10</a>; <a onClick="return mV(\'1Ki\',16,11);">16:11</a>; <a onClick="return mV(\'1Ki\',21,21);">21:21</a>; <a onClick="return mV(\'2Ki\',9,8);">2Ki 9:8</a>.``1';
isbe[5759]='Man; New`(neos anthropos or kainos anthropos): Generally described, the "new man" is man as he becomes under the transforming power of the Holy Spirit, contrasted with man as he is by nature. The phrase has (1) its Biblical, and (2) its theological, meanings.<P>I. Biblical Meaning.<P>There are four Biblical contrasts which must be considered as opposites:<P>(1) the "old man" (palaios anthropos) and the "new man" (neos anthropos or kainos anthropos);<P>(2) the "outward man" (exoanthropos) and the "inward man" (esoanthropos);<P>(3) the "carnal man" (sarkikos anthropos) and the "spiritual man" (pneumatikos anthropos);<P>(4) the "natural man" (psuchikos anthropos) and the "spiritual man" (pneunatikos anthropos).<P>These are not four different sorts of men, but four different sorts of man. Take up these antitheses in their reverse order, so as to arrive at some clear and impressive conception of what the Biblical writer means by the "new man."<P>1. The Spiritual Man:<P>The "spiritual man" is a designation given in opposition to the "carnal man" and to the "natural man" (<a onClick="return mV(\'Rom\',8,\'1-14\');">Ro 8:1-14</a>; <a onClick="return mV(\'1Cr\',2,15);">1Co 2:15</a>; <a onClick="return mV(\'1Cr\',3,1,3,4);">3:1,3,4</a>; <a onClick="return mV(\'1Cr\',2,14);">2:14</a>; <a onClick="return mV(\'1Cr\',3,11);">3:11</a>; <a onClick="return mV(\'1Cr\',14,37);">14:37</a>; <a onClick="return mV(\'1Cr\',15,46);">15:46</a>; <a onClick="return mV(\'Gal\',6,1);">Ga 6:1</a>; <a onClick="return mV(\'Eph\',2,3);">Eph 2:3</a>). All three of these terms are personifications of human nature. The "carnal man" is human nature viewed as ruled and dominated by sensual appetites and fleshly desires<65>as energized by those impulses which have close association with the bodily affections. The "natural man" is human nature ruled and dominated by unsanctified reason<6F>those higher powers of the soul not yet influenced by Divine grace. The "spiritual man" is this same human nature after it has been seized upon and interpenetrated and determined by the Holy Spirit. The word "spiritual" is sometimes used in a poetic and idealistic sense, as when we speak of the spirituality of beauty; sometimes in a metaphysical sense, as when we speak of the spirituality of the soul; but in its prevalent Biblical and evangelical sense it is an adjective with the Holy Spirit as its noun-form. The spiritual life is that life of which the Holy Spirit is the author and preserver; and the "spiritual man" is that nature or character in man which the Holy Spirit originates, preserves, determines, disciplines, sanctifies and glorifies.<P>2. The Inward Man:<P>The "inward man" is a designation of human nature viewed as internally and centrally regenerated, as contrasted with the "outward man" (<a onClick="return mV(\'2Cr\',4,16);">2Co 4:16</a>; <a onClick="return mV(\'Rom\',7,22);">Ro 7:22</a>; <a onClick="return mV(\'Eph\',3,16);">Eph 3:16</a>). See <a href="./study/isbe/search.html?string=MAN,+OUTWARD">MAN, OUTWARD</a>. This phrase indicates the whole human nature conceived as affected from within<69>in the secret, inside, and true springs of activity<74>by the Holy Spirit of God. Such a change<67>regeneration<6F>is not superficial, but a change in the inner central self; not a mere external reformation, but an internal transformation. Grace operates not from the circumference toward the center, but from the center toward the circumference, of life. The product is a man renovated in his "inward parts," changed in the dynamic center of his heart.<P>3. The New Man:<P>The "new man" is an appellation yielded by the contrasted idea of the "old man" (<a onClick="return mV(\'Rom\',6,6);">Ro 6:6</a>; <a onClick="return mV(\'Eph\',4,22);">Eph 4:22</a>; <a onClick="return mV(\'Col\',3,9);">Col 3:9</a>; <a onClick="return mV(\'Eph\',2,15);">Eph 2:15</a>; <a onClick="return mV(\'Eph\',4,24);">4:24</a>; <a onClick="return mV(\'Col\',3,10);">Col 3:10</a>). The "old" is "corrupt" and expresses itself in evil "deeds"; the "new" possesses the "image of God" and is marked by "knowledge," "righteousness," and "holiness." There are two Greek words for "new"<22>neos and kainos. The former means new in the sense of young, as the new-born child is a young thing; the latter means "new" in the sense of renovated, as when the house which has been rebuilt is called a new house. The converted man is "new" (neo-anthropos) in the sense that he is a "babe in Christ," and "new" (kaino-anthropos) in the sense that his moral nature is renovated and built over again.<P>In the New Testament there are 5 different verbs used to express the action put forth in making the "old man" a "new man."<P>(1) In <a onClick="return mV(\'Eph\',2,10);">Eph 2:10</a> and <a onClick="return mV(\'Eph\',4,24);">4:24</A>, he is said to be "created" (ktizo), and in <a onClick="return mV(\'2Cr\',5,17);">2Co 5:17</a> the product is called a "new creature" (kaine kisis), a renovated creature. Out of the "old man" the Holy Spirit has created the "new man."<P>(2) In <a onClick="return mV(\'1Pe\',1,3,13);">1Pe 1:3,13</a> and elsewhere, he is said to be "begotten again" (anagennao), and the product is a "babe in Christ" (<a onClick="return mV(\'1Cr\',3,1);">1Co 3:1</a>). The "old man" thus becomes the "new man" by a spiritual begetting: his paternity is assigned to the Holy Ghost.<P>(3) In <a onClick="return mV(\'Eph\',2,5);">Eph 2:5</a> and elsewhere, he is said to be \'quickened\' (zoopoieo), and the product is represented as a creature which has been made "alive from the dead" (<a onClick="return mV(\'Rom\',6,13);">Ro 6:13</a>). The "old man," being \'dead in trespasses and sins\' (<a onClick="return mV(\'Eph\',2,1);">Eph 2:1</a>), is brought forth from his sin-grave by a spiritual resurrection.<P>(4) In <a onClick="return mV(\'Eph\',4,23);">Eph 4:23</a> he is represented as being made "young" (ananeoo), and the product is a child of the Spirit at the commencement of his religious experience. The "old man," dating his history back to the fall in Eden, has become, through the Spirit, a young man in Christ Jesus.<P>(5) In <a onClick="return mV(\'2Cr\',4,16);">2Co 4:16</a> and in <a onClick="return mV(\'Rom\',12,2);">Ro 12:2</a>, he is said to be \'renovated\' (anakainoo). The "old man" is renovated into the "new man." Sinful human nature is taken by the Spirit and morally recast.<P>II. Theological Meaning.<P>The "new man" is the converted, regenerated man. The phrase has its significance for the great theological doctrine of regeneration as it expands into the broad work of sanctification. Is the sinner dead? Regeneration is a new life. Is holiness non-existent in him? Regeneration is a new creation. Is he born in sin? Regeneration is a new birth. Is he determined by his fallen, depraved nature? Regeneration is a spiritual determination. Is he the subject of carnal appetites? Regeneration is a holy appetency. Is he thought of as the old sinful man? Regeneration is a new man. Is the sinful mind blind? Regeneration is a new understanding. Is the heart stony? Regeneration is a heart of flesh. Is the conscience seared? Regeneration is a good conscience. Is the will impotent? Regeneration is a new impotentiation. The regenerated man is a man with a new governing disposition<6F>a "new man," an "inward man," a "spiritual man."<P>(1) The "New Man"<22>the Regenerate Man<61>Is Not a Theological Transubstantiation:<P>A being whose substance has been supernaturally converted into some other sort of substance.<P>(2) He Is Not a Scientific Transmutation:<P>A species of one kind which has been naturally evolved into a species of another kind.<P>(3) He Is Not a Metaphysical Reconstruction:<P>Being with a new mental equipment.<P>(4) He Is an Evangelical Convert:<P>An "old man" with a new regnant moral disposition, an "outward man" with a new inward fons et origo of moral life; a "natural man" with a new renovated spiritual heart.`<a href="./study/isbe/search.html?string=MAN,+NATURAL">MAN, NATURAL</a>; <a href="./study/isbe/search.html?string=REGENERATION">REGENERATION</a>`188';
isbe[5760]='Manaen`man\'-a-en (Manaen, Greek form of Hebrew name "Menahem," meaning "consoler"): Manaen is mentioned, with Barnabas, Saul and others, in <a onClick="return mV(\'Act\',13,1);">Ac 13:1</a>, as one of the "prophets and teachers" in the recently rounded Gentile church at Antioch, at the time when Barnabas and Saul were "separated" by Divine call for their missionary service. He is further described as "the foster-brother (suntrophos) of Herod the tetrarch" (i.e. Herod Antipas (see <a href="./study/isbe/search.html?string=HEROD">HEROD</a>)). He was probably brought up and educated with this Herod and his brother Archelaus. An earlier glimpse of Christian influence in Herod\'s court is afforded by Joanna, the wife of Herod\'s steward Chuzas, among the holy women who ministered to Jesus (<a onClick="return mV(\'Luk\',8,3);">Lu 8:3</a>). Manaen may have been related to the older Manaen, the Essene, who, Josephus tells us, foretold the greatness of Herod the Great, and was afterward treated by Herod as his friend (Ant., XV, x, 5). His position in the church at Antioch was evidently an influential one, whether he himself ranked among the "prophets," or perhaps only among the "teachers."``132';
isbe[5761]='Manahath`man\'-a-hath (manachath; Machanathi):<P>(1) A place to which certain Benjamites, victims, apparently, of intra-tribal jealousy, were carried captive (<a onClick="return mV(\'1Ch\',8,6);">1Ch 8:6</a>). Of this town the Manahathites were probably natives. It is possibly denoted by Manocho which Septuagint adds to the list of towns in Judah (<a onClick="return mV(\'Jos\',15,59);">Jos 15:59</a>). This place is named along with Bether (Bittir). The name seems to be preserved in that of Malicha, a large village not far from Bittir, southwest of Jerusalem. The change of "l" to "n", and vice versa, is not uncommon. The same place may be intended by Menuhah (<a onClick="return mV(\'Jdg\',20,43);">Jud 20:43</a> the Revised Version margin), where the King James Version reads "with ease," and the Revised Version (British and American) "at their resting-place."<P>(2) One of the sons of Shobal, the son of Seir the Horite (<a onClick="return mV(\'Gen\',36,23);">Ge 36:23</a>; <a onClick="return mV(\'1Ch\',1,40);">1Ch 1:40</a>), the "name-father" of one of the ancient tribes in Mt. Seir, afterward subdued and incorporated in Edom.``54';
isbe[5762]='Manahathites`man\'-a-hath-its (menuchoth (<a onClick="return mV(\'1Ch\',2,52);">1Ch 2:52</a>), manachti (<a onClick="return mV(\'1Ch\',2,54);">1Ch 2:54</a>); Septuagint: Codex Vaticanus Monaio; Codex Alexandrinus Ammanith (<a onClick="return mV(\'1Ch\',2,52);">1Ch 2:52</a>); Codex Vaticanus Malathei; Codex Alexandrinus Manath, (<a onClick="return mV(\'1Ch\',2,54);">1Ch 2:54</a>); the King James Version, Manahethites): These men were the inhabitants of Manahath. They were descendants of Caleb, one-half being the progeny of Shobal, and the other of Salma. In <a onClick="return mV(\'1Ch\',2,52);">1Ch 2:52</a> the Revised Version (British and American) transliterates "Menuhoth," but Manahathites is preferable.``1';
isbe[5763]='Manahethites`man-a-he\'-thits, ma-na\'-heth-its.`<a href="./study/isbe/search.html?string=MANAHATHITES">MANAHATHITES</a>`1';
isbe[5764]='Manasseas`man-a-se\'-as (Manasseas): One of those who had married "strange wives" (1Esdras 9:31); "Manasseh" of <a onClick="return mV(\'Ezr\',10,30);">Ezr 10:30</a>.``1';
isbe[5765]='Manasseh (1)`ma-nas\'-e (menashsheh, "causing to forget"; compare <a onClick="return mV(\'Gen\',41,51);">Ge 41:51</a>; Man(n)asse):<P>(1) The firstborn of Joseph by Asenath, daughter of Poti-phera, priest of On. See next article [<A href="./study/isbe/search.html?string=MANASSEH+(2)">Manasseh (2)</a>].<P>(2) The tribe named from Manasseh, half of which, with Gad and Reuben, occupied the east of Jordan (<a onClick="return mV(\'Num\',27,1);">Nu 27:1</a>, etc.). See next article [<A href="./study/isbe/search.html?string=MANASSEH+(2)">Manasseh (2)</a>].<P>(3) The "Manasseh" of <a onClick="return mV(\'Jdg\',18,30,31);">Jud 18:30,31</a> the King James Version is really an intentional mistake for the name Moses. A small nun ("n"), a Hebrew letter, has been inserted over and between the first and second Hebrew letters in the word Moses, thus maNesheh for mosheh. The reason for this is that the individual in question is mentioned as priest of a brazen image at Dan. His proper name was Moses. It was felt to be a disgrace that such a one bearing that honored name should keep it intact. The insertion of the nun hides the disgrace and, moreover, gives to the person a name already too familiar with idolatrous practices; for King Manasseh\'s 55 years of sovereignty were thus disgraced.<P>(4) King of Judah. See separate article [<A href="./study/isbe/search.html?string=MANASSEH (3)">Manasseh (3)</a>].<P>(5) Son of <a href="./study/isbe/search.html?string=PAHATH-MOAB">PAHATH-MOAB</a> (which see), who had married a foreign wife (<a onClick="return mV(\'Ezr\',10,30);">Ezr 10:30</a>). Manaseas in 1Esdras 9:31.<P>(6) The Manasses of 1Esdras 9:33. A layman of the family of Hashum, who put away his foreign wife at Ezra\'s order (<a onClick="return mV(\'Ezr\',10,33);">Ezr 10:33</a>).<P>In the Revised Version (British and American) of <a onClick="return mV(\'Mat\',1,10);">Mt 1:10</a> and <a onClick="return mV(\'Rev\',7,6);">Re 7:6</a> the spelling "Manasseh" is given for the King James Version "Manasses." The latter is the spelling of the husband of Judith (Judith 8:2,7; 10:3; 16:22,23,24); of a person named in the last words of Tobit and otherwise unknown (Tobit 14:10), and also the name given to a remarkable prayer probably referred to in <a onClick="return mV(\'2Ch\',33,18);">2Ch 33:18</a>, which Manasseh (4) is said to have uttered at the end of his long, unsatisfactory life. See <a href="./study/isbe/search.html?string=MANASSES,+THE+PRAYER+OF">MANASSES, THE PRAYER OF</a>. In <a onClick="return mV(\'Jdg\',12,4);">Jud 12:4</a>, the Revised Version (British and American) reads "Manasseh" for the King James Version "Manassites."``186';
isbe[5766]='Manasseh (2)`1. Son of Joseph:<P>Following the Biblical account of Manasseh (patriarch, tribe, and territory) we find that he was the eider of Joseph\'s two sons by Asenath, the daughter of Poti-phera, priest of On (<a onClick="return mV(\'Gen\',41,51);">Ge 41:51</a>). The birth of a son marked the climax of Joseph\'s happiness after the long bitterness of his experience. In the joy of the moment, the dark years past could be forgotten; therefore he called the name of the firstborn Manasseh ("causing to forget"), for, said he, God hath made me to forget all my toil. When Jacob was near his end, Joseph brought his two sons to his father who blessed them. Himself the younger son who had received the blessing of the firstborn, Jacob preferred Ephraim, the second son of Joseph, to Manasseh his elder brother, thus indicating the relative positions of their descendants (<a onClick="return mV(\'Gen\',48,\'1-\');">Ge 48</a>). Before Joseph died he saw the children of Machir the son of Manasseh (<a onClick="return mV(\'Gen\',50,23);">Ge 50:23</a>). Machir was born to Manasseh by his concubine, an Aramitess (<a onClick="return mV(\'1Ch\',7,14);">1Ch 7:14</a>). Whether he married Maacah before leaving for Egypt is not said. She was the sister of Huppim and Shuppim. Of Manasseh\'s personal life no details are recorded in Scripture. Acccording to Jewish tradition he became steward of his father\'s house, and acted as interpreter between Joseph and his brethren.<P>2. The Tribes in the Wilderness and Portion in Palestine:<P>At the beginning of the desert march the number of Manasseh\'s men of war is given at 32,200 (<a onClick="return mV(\'Num\',1,34);">Nu 1:34</a>f). At the 2nd census they had increased to 52,700 (<a onClick="return mV(\'Num\',26,34);">Nu 26:34</a>). Their position in the wilderness was with the tribe of Benjamin, by the standard of the tribe of Ephraim, on the west of the tabernacle. According to Targum Pseudojon, the standard was the figure of a boy, with the inscription "The cloud of Yahweh rested on them until they went forth out of the camp." At Sinai the prince of the tribe was Gamaliel, son of Pedahzur (<a onClick="return mV(\'Num\',2,20);">Nu 2:20</a>). The tribe was represented among the spies by Gaddi, son of Susi (<a onClick="return mV(\'Num\',13,11);">Nu 13:11</a>, where the name "tribe of Joseph" seems to be used as an alternative). At the census in the plains of Moab, Manasseh is named before Ephraim, and appears as much the stronger tribe (<a onClick="return mV(\'Num\',26,28);">Nu 26:28</a>). The main military exploits in the conquest of Eastern Palestine were performed by Manassites. Machir, son of Manasseh, conquered the Amorites and Gilead (<a onClick="return mV(\'Num\',32,39);">Nu 32:39</a>). Jair, son of Manasseh, took all the region of Argob, containing three score cities; these he called by his own name, "Havvoth-jair" (<a onClick="return mV(\'Num\',32,41);">Nu 32:41</a>; <a onClick="return mV(\'Deu\',3,4,14);">De 3:4,14</a>). Nobah captured Kenath and the villages thereof (<a onClick="return mV(\'Num\',32,42);">Nu 32:42</a>; <a onClick="return mV(\'Jos\',17,1,5);">Jos 17:1,5</a>). Land for half the tribe was thus provided, their territory stretching from the northern boundary of Gad to an undetermined frontier in the north, marching with Geshur and Maacah on the west, and with the desert on the east. The warriors of this half-tribe passed over with those of Reuben and Gad before the host of Israel, and took their share in the conquest of Western Palestine (<a onClick="return mV(\'Jos\',22,\'1-\');">Jos 22</a>). They helped to raise the great altar in the Jordan valley, which so nearly led to disastrous consequences (<a onClick="return mV(\'Jos\',22,10);">Jos 22:10</a>). Golan, the city of refuge, lay within their territory.<P>The possession of Ephraim and Manasseh west of the Jordan appears to have been undivided at first (<a onClick="return mV(\'Jos\',17,16);">Jos 17:16</a>). The portion which ultimately fell to Manasseh marched with Ephraim on the south, with Asher and Issachar on the north, running out to the sea on the west, and falling into the Jordan valley on the east (<a onClick="return mV(\'Jos\',17,7);">Jos 17:7</a>). The long dwindling slopes to westward and the fiat reaches of the plain included much excellent soil. Within the territory of Issachar and Asher, Beth-shean, Ibleam, Dor, Endor, Taanach and Megiddo, with their villages, were assigned to Manasseh. Perhaps the men of the West lacked the energy and enterprise of their Eastern brethren. They failed, in any case, to expel the Canaanites from these cities, and for long this grim chain of fortresses seemed to mock the strength of Israel (<a onClick="return mV(\'Jos\',17,11);">Jos 17:11</a>)<P>Ten cities west of the Jordan, in the portion of Manasseh, were given to the Levites, and 13 in the eastern portion (<a onClick="return mV(\'Jos\',21,5,6);">Jos 21:5,6</a>).<P>Manasseh took part in the glorious conflict with the host of Sisera (<a onClick="return mV(\'Jdg\',5,14);">Jud 5:14</a>). Two famous judges, Gideon and Jephthah, belonged to this tribe. The men of the half-tribe east of Jordan were noted for skill and valor as warriors (<a onClick="return mV(\'1Ch\',5,18,23);">1Ch 5:18,23</a>f). Some men of Manasseh had joined David before the battle of Gilboa (<a onClick="return mV(\'1Ch\',12,19);">1Ch 12:19</a>).<P>3. Its Place in Later History:<P>Others, all mighty men of valor, and captains in the host, fell to him on the way to Ziklag, and helped him against the band of rovers (<a onClick="return mV(\'1Ch\',12,20);">1Ch 12:20</a>). From the half-tribe west of the Jordan 18,000 men, expressed by name, came to David at Hebron to make him king (<a onClick="return mV(\'1Ch\',12,31);">1Ch 12:31</a>); while those who came from the East numbered, along with the men of Reuben and Gad, 120,000 (<a onClick="return mV(\'1Ch\',12,37);">1Ch 12:37</a>). David organized the eastern tribes under 2,700 overseers for every matter pertaining to God and for the affairs of the king (<a onClick="return mV(\'1Ch\',26,32);">1Ch 26:32</a>). The rulers of Manasseh were, in the west, Joel, son of Pedaiah, and in the east, Iddo, son of Zechariah (<a onClick="return mV(\'1Ch\',27,20,21);">1Ch 27:20,21</a>). Divers of Manasseh humbled themselves and came to Jerusalem at the invitation of Hezekiah to celebrate the Passover (<a onClick="return mV(\'2Ch\',30,11);">2Ch 30:11</a>). Although not cleansed according to the purification of the sanctuary, they ate the Passover. Pardon was successfully sought for them by the king, because they set their hearts to seek God (<a onClick="return mV(\'2Ch\',30,18);">2Ch 30:18</a>).<P>Of the eastern half-tribe it is said that they went a-whoring after the gods of the land, and in consequence they were overwhelmed and expatriated by Pul and Tiglath-pileser, kings of Assyria (<a onClick="return mV(\'1Ch\',5,25);">1Ch 5:25</a>f). Reference to the idolatries of the western half-tribe are also found in <a onClick="return mV(\'2Ch\',31,1);">2Ch 31:1</a>; <a onClick="return mV(\'2Ch\',34,6);">34:6</a>.<P>There is a portion for Manasseh in Ezekiel\'s ideal picture (<a onClick="return mV(\'Eze\',48,4);">Eze 48:4</a>), and the tribe appears in the list in Revelation (<a onClick="return mV(\'Rev\',7,6);">7:6</a>). The genealogies in <a onClick="return mV(\'Jos\',17,1);">Jos 17:1</a>ff; <a onClick="return mV(\'Num\',26,\'28-34\');">Nu 26:28-34</a>; <a onClick="return mV(\'1Ch\',2,\'21-23\');">1Ch 2:21-23</a>; <a onClick="return mV(\'1Ch\',7,\'14-19\');">7:14-19</a> have fallen into confusion. As they stand, they are mutually contradictory, and it is impossible to harmonize them.<P>The theories of certain modern scholars who reject the Biblical account are themselves beset with difficulties: e.g. the name is derived from the Arabic, nasa, "to injure a tendon of the leg." Manasseh, the Piel part., would thus be the name of a supernatural being, of whom the infliction of such an injury was characteristic. It is not clear which of the wrestlers at the Jabbok suffered the injury. As Jacob is said to have prevailed with gods and men, the suggestion is that it was his antagonist who was lamed. "It would appear therefore that in the original story the epithet Manasseh was a fitting title of Jacob himself, which might be borne by his worshippers, as in the case of Gad" (EB, under the word, para. 4).<P>It is assumed that the mention of Machir in <a onClick="return mV(\'Jdg\',5,14);">Jud 5:14</a> definitely locates the Manassites at that time on the west of the Jordan. The raids by members of the tribe on Eastern Palestine must therefore have taken place long after the days of Moses. The reasoning is precarious. After the mention of Reuben (<a onClick="return mV(\'Jdg\',5,15,16);">5:15,16</a>), Gilead (<a onClick="return mV(\'Jdg\',5,17);">5:17</A>) may refer to Gad. It would be strange if this warlike tribe were passed over (Guthe). Machir, then probably the strongest clan, stands for the whole tribe, and may be supposed to indicate particularly the noted fighters of the eastern half.<P>In dealing with the genealogies, "the difficult name" Zelophehad must be got rid of. Among the suggestions made is one by Dr. Cheyne, which first supposes the existence of a name Salhad, and then makes Zelophehad a corruption of this.<P>The genealogies certainly present difficulties, but otherwise the narrative is intelligible and self-consistent without resort to such questionable expedients as those referred to above.``54';
isbe[5767]='Manasseh (3)`A king of Judah, son and successor of Hezekiah; reigned 55 years (<a onClick="return mV(\'2Ki\',21,1);">2Ki 21:1</a>; <a onClick="return mV(\'2Ch\',33,1);">2Ch 33:1</a>), from circa 685 onward. His was one of the few royal names not compounded with the name of Yahweh (his son Amon\'s was the only other if, as an Assyrian inscription gives it, the full name of Ahaz was Jehoahaz or Ahaziah); but it was no heathen name like Amon, but identical with that of the elder son of Joseph. Born within Hezekiah\'s added 15 years, years of trembling faith and tender hope (compare <a onClick="return mV(\'Isa\',38,15);">Isa 38:15</a>f), his name may perhaps memorialize the father\'s sacred feelings; the name of his mother Hephzibah too was used long afterward as the symbol of the happy union of the land with its loyal sons (<a onClick="return mV(\'Isa\',62,4);">Isa 62:4</a>). All this, however, was long forgotten in the memory of Manasseh\'s apostate career.<P>I. Sources of His Life.<P>The history (<a onClick="return mV(\'2Ki\',1,\'1-\');">2Ki 1-18</a>) refers for "the rest of his acts" to "the book of the chronicles of the kings of Judah," but the body of the account, instead of reading like state annals, is almost entirely a censure of his idolatrous reign in the spirit of the prophets and of the Deuteronomic strain of literature. The parallel history (<a onClick="return mV(\'2Ch\',33,\'1-20\');">2Ch 33:1-20</a>) puts "the rest of his acts" "among the acts of the kings of Israel," and mentions his prayer (a prayer ascribed to him is in the Apocrypha) and "the words of the seers that spoke to him in the name of Yahweh." This history of Chronicles mentions his captive journey to Babylon and his repentance (<a onClick="return mV(\'2Ch\',33,\'10-13\');">2Ch 33:10-13</a>), also his building operations in Jerusalem and his resumption of Yahweh-worship (<a onClick="return mV(\'2Ch\',33,\'14-17\');">2Ch 33:14-17</a>), which the earlier source lacks. From these sources, which it is not the business of this article either to verify or question, the estimate of his reign is to be deduced.<P>II. Character of His Reign.<P>1. Political Situation:<P>During his reign, Assyria, principally under Esar-haddon and Assur-banipal, was at the height of its arrogance and power; and his long reign was the peaceful and uneventful life of a willing vassal, contented to count as tributary king in an illustrious world-empire, hospitable to all its religious and cultural ideas, and ready to take his part in its military and other enterprises. The two mentions of his name in Assyrian inscriptions (see G.A. Smith, Jerusalem, II, 182) both represent him in this tributary light. His journey to Babylon mentioned in <a onClick="return mV(\'2Ch\',33,11);">2Ch 33:11</a> need not have been the penalty of rebellion; more likely it was such an enforced act of allegiance as was perhaps imposed on all provincial rulers who had incurred or would avert suspicion of disloyalty. Nor was his fortification of Jerusalem after his return less necessary against domestic than foreign aggression; the more so, indeed, as in so long and undisturbed a reign his capital, which was now practically synonymous with his realm (Esar-haddon calls him "king of the city of Judah"), became increasingly an important center of wealth and commercial prosperity. Of the specific events of his reign, however, other than religious, less is known than of almost any other.<P>2. Reactionary Idolatry:<P>That the wholesale idolatry by which his reign is mainly distinguished was of a reactionary and indeed conservative nature may be understood alike from what it sought to maintain and from what it had to react against. On the one side was the tremendous wave of ritual and mechanical heathen cults which, proceeding from the world-centers of culture and civilization (compare <a onClick="return mV(\'Isa\',2,\'6-8\');">Isa 2:6-8</a>), was drawing all the tributary lands, Judah with the rest, into its almost irresistible sweep. Manasseh, it would seem, met this not in the temper of an amateur, as had his grandfather Ahaz, but in the temper of a fanatic. Everything old and new that came to his purview was of momentous religious value<75>except only the simple and austere demands of prophetic insight. He restored the debasing cults of the aboriginal Nature-worship which his father had suppressed, thus making Judah revert to the sterile Baal-cults of Ahab; but his blind credence in the black arts so prevalent in all the surrounding nations, imported the elaborate worship of the heavenly bodies from Babylon, invading even the temple-courts with its numerous rites and altars; even went to the horrid extreme of human sacrifice, making an institution of what Ahaz had tried as a desperate expedient. All this, which to the matured prophetic sense was headlong wickedness, was the mark of a desperately earnest soul, seeking blindly in this wholesale way to propitiate the mysterious Divine powers, his nation\'s God among them, who seemed so to have the world\'s affairs in their inscrutable control. On the other side, there confronted him the prophetic voice of a religion which decried all insincere ritual (\'wickedness and worship,\' <a onClick="return mV(\'Isa\',1,13);">Isa 1:13</a>), made straight demands on heart and conscience, and had already vindicated itself in the faith which had wrought the deliverance of 701. It was the fight of the decadent formal against the uprising spiritual; and, as in all such struggles, it would grasp at any expedient save the one plain duty of yielding the heart to repentance and trust.<P>3. Persecution:<P>Meanwhile, the saving intelligence and integrity of Israel, though still the secret of the lowly, was making itself felt in the spiritual movement that Isaiah had labored to promote; through the permeating influence of literature and education the "remnant" was becoming a power to be reckoned with. It is in the nature of things that such an innovating movement must encounter persecution; the significant thing is that already there was so much to persecute. Persecution is as truly the offspring of fear as of fanaticism. Manasseh\'s persecution of the prophets and their adherents (tradition has it that the aged Isaiah was one of his victims) was from their point of view an enormity of wickedness. To us the analysis is not quite so simple; it looks also like the antipathy of an inveterate formal order to a vital movement that it cannot understand. The vested interests of almost universal heathenism must needs die hard, and "much innocent blood" was its desperate price before it would yield the upper hand. To say this of Manasseh\'s murderous zeal is not to justify it; it is merely to concede its sadly mistaken sincerity. It may well have seemed to him that a nation\'s piety was at stake, as if a world\'s religious culture were in peril.<P>4. Return to Better Mind:<P>The Chronicler, less austere in tone than the earlier historian, preserves for us the story that, like Saul of Tarsus after him, Manasseh got his eyes open to the truer meaning of things; that after his humiliation and repentance in Babylon he "knew that Yahweh he was God" (<a onClick="return mV(\'2Ch\',33,\'10-13\');">2Ch 33:10-13</a>). He had the opportunity to see a despotic idolatry, its evils with its splendors, in its own home; a first-fruit of the thing that the Hebrew exiles were afterward to realize. On his return, accordingly, he removed the altars that had encroached upon the sacred precincts of the temple, and restored the ritual of the Yahweh-service, without, however, removing the high places. It would seem to have been merely the concession of Yahweh\'s right to a specific cult of His own, with perhaps a mitigation of the more offensive extremes of exotic worship, while the toleration of the various fashionable forms remained much as before. But this in itself was something, was much; it gave Yahweh His chance, so to say, among rivals; and the growing spiritual fiber of the heart of Israel could be trusted to do the rest. It helps us also the better to understand the situation when, only two years after Manasseh\'s death, Josiah came to the throne, and to understand why he and his people were so ready to accept the religious sanity of the Deuteronomic law. He did not succeed, after all, in committing his nation to the wholesale sway of heathenism. Manasseh\'s reactionary reign was indeed not without its good fruits; the crisis of religious syncretism and externalism was met and passed.``66';
isbe[5768]='Manasses`ma-nas\'-ez (Manasses; Codex Vaticanus Manasse):<P>(1) One who had married a "strange wife" (1Esdras 9:33) equals "Manasseh" of <a onClick="return mV(\'Ezr\',10,33);">Ezr 10:33</a>.<P>(2) The wealthy husband of Judith; died of sunstroke when employed at the barley harvest (Judith 8:2f; 7; 10:3; 16:22ff).<P>(3) A person mentioned in Tobit 14:10, who "gave alms, and escaped the snare of death." It must be admitted that Manasses here is an awkward reading and apparently interrupts the sense, which would run more smoothly if Manasses were omitted or Achiacharus read. There is great variety of text in this verse. Codex Sinaiticus (followed by Fritzsche, Libri apoc. vet. Test Greek, 1871) reads en to poiesai me eleemosunen exelthen, where Manasses is omitted and Achiacharus is understood as the subject. Itala and Syriac go a step further and read Achiacharus as subject. But Codex Vaticanus (followed by Swete, the King James Version and the Revised Version (British and American)) reads Manasses, which must be the correct reading on the principle of being the most difficult. Explanations have been offered<P>(1) that Manasses is simply the Hebrew name for Achiacharus, it not being uncommon for a Jew to have a Greek and a Hebrew name;<P>(2) that on reading Amon, Manasses was inserted for Achiacharus according to <a onClick="return mV(\'2Ch\',33,22);">2Ch 33:22</a>ff;<P>(3) that Manasses here is an incorrect reading for Nasbas (Tobit 11:18), identified by Grotius with Achiacharus: "It seems impossible at present to arrive at a satisfactory explanation" (Fuller, Speaker\'s Commentary).<P>There is as great uncertainty as to the person who conspired against Manasses: Aman, in Codex Alexandrinus, followed by the King James Version and the Revised Version (British and American), who is by some identified with the Haman of Esther and Achiacharus with Mordecai; Adam, in Codex Vaticanus, followed by Swete; Itala Nadab; Syriac Ahab (Acab).<P>(4) A king of Judah (<a onClick="return mV(\'Mat\',1,10);">Mt 1:10</a> the King James Version, Greek form, the Revised Version (British and American) "Manasseh"), whose prayer forms one of the apocryphal books.<P>See <a href="./study/isbe/search.html?string=MANASSES,+THE+PRAYER+OF">MANASSES, THE PRAYER OF</a>.<P>(5) The elder son of Joseph (<a onClick="return mV(\'Rev\',7,6);">Re 7:6</a>, the King James Version Greek form, the Revised Version (British and American) "Manasseh").``5';
isbe[5769]='Manasses, the Prayer of`1. Name<P>2. Canonicity and Position<P>3. Contents<P>4. Original Language<P>5. Authenticity<P>6. Author and Motive<P>7. Date<P>8. Text and Versions<P class="in15">(1) Greek<P class="in15">(2) Latin<P>LITERATURE<hr /><P>The Prayer of Manasses purports to be, and may in reality be, the prayer of that king mentioned in <a onClick="return mV(\'2Ch\',33,13,18);">2Ch 33:13,18</a> f.<P>1. Name:<P>In Cod.<P>A. it is called simply "A Prayer of Manasses," in the London Polyglot "A Prayer of Manasses, King of the Jews." Its title in the Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) is "A Prayer of Manasses, King of Judah, when He Was Held Captive in Babylon." In Baxter\'s Apocrypha, Greek and English this Prayer appears at the end with the heading "A Prayer of Manasses, son of Ezekias" (equals Hezekiah).<P>2. Canonicity and Position:<P>The Greek church is the only one which has consistently reckoned this Prayer as a part of its Bible. Up to the time of the Council of Trent (1545-1563 AD), it formed a part of the Vulgate, but by that council it was relegated with 3 and 4 (1 and 2) Esdras to the appendix (which included uncanonical scriptures), "lest they should become wholly lost, since they are occasionally, cited by the Fathers and are found in printed copies. Yet it is wholly absent from the Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) of Sixtus V, though it is in the Appendix of the Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) of Clement VIII. Its position varies in manuscripts, versions and printed editions of the Septuagint. It is most frequently found among the odes or canticles following the Psalter, as in Codices Alexandrinus, T (the Zurich Psalter) and in Ludolf\'s Ethiopic Psalter. In Swete\'s Septuagint the Psalter of Solomon followed by the odes (Odai), of which The Prayer of Manasseh is the 8th, appear as an Appendix after 4 Maccabees in volume III. It was placed after 2 Chronicles in the original Vulgate, but in the Romanist Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) it stands first, followed by 3 and 4 (1 and 2) Esdras in the apocryphal Appendix. It is found in all manuscripts of the Armenian Bible, where, as in Swete\'s Septuagint, it is one of many odes. Though not included in Coverdale\'s Bible or the Geneva VS, it was retained (at the close of the Apocrypha) in Luther\'s translation, in Mathew\'s Bible and in the Bishops\' Bible, whence it passed into our English Versions of the Bible.<P>3. Contents:<P>According to <a onClick="return mV(\'2Ch\',33,\'1-\');">2Ch 33</a> (compare <a onClick="return mV(\'2Ki\',21,\'1-\');">2Ki 21</a>) Manasseh was exiled by the Assyrians to Babylon as a punishment for his sins. There he became penitent and earnestly prayed to God for pardon and deliverance. God answered his prayer and restored him to Jerusalem and to the throne. Though the prayer is mentioned in <a onClick="return mV(\'2Ch\',33,13,18);">2Ch 33:13,18</a>f; it is not given, but this lack has been supplied in the The Prayer of Manasseh of the Apocrypha. After an opening invocation to the God of Abraham, Isaac, Judah and their righteous seed, the Creator of all things, most high, yet compassionate, who has ordained repentance, not for perfect ones like the patriarchs who did not need it, but for the like of the person praying, there follows a confession of sin couched for the most part in general terms, a prayer for pardon and a vow to praise God forever if this prayer is answered.<P>4. Original Language:<P>The bulk of scholars (Fritzsche, Reuss, Schurer, Ryssel, etc.) agree that this Prayer was composed in Greek. The Greek recension is written in a free, flowing and somewhat rhetorical style, and it reads like an original work, not like a translation. Though there are some Hebraisms, they are not more numerous or striking than usually meet us in Hellenistic Greek. It is of some importance also that, although Jewish tradition adds largely to the legends about Manasseh, it has never supplied a Hebrew version of the Prayer (see <a href="./study/isbe/search.html?string=VERSIONS">VERSIONS</a>; <a href="./study/isbe/search.html?string=TEXT+OF+THE+OLD+TESTAMENT">TEXT OF THE OLD TESTAMENT</a>). On the other hand, Ewald (Hist. Isr, I, 186; IV, 217, note 5, German edition, IV, 217f), Furst (Gesch. der bibl. Lit., II, 399), Budde (ZAW,1892,39ff), Ball (Speaker\'s Apocrypha) and others argue for a Hebrew original, perhaps existing in the source named of <a onClick="return mV(\'2Ch\',33,18);">2Ch 33:18</a>f (see Ryssel in Kautzsch, Die Apocrypha des Altes Testament, 167).<P>5. Authenticity:<P>Have we here the authentic prayer of Manasseh offered under the circumstances described in <a onClick="return mV(\'2Ch\',33,\'1-\');">2Ch 33</a>? Ewald and the other scholars named (see foregoing section), who think the Prayer was composed in Hebrew, say that we have probably here a Greek rendering of the Hebrew original which the Chronicler saw in his source. Ball, on the other hand, though not greatly opposed to this view, is more convinced that the Hebrew original is to be sought in a haggadic narrative concerning Manasseh. Even if we accept the view of Ewald or of Ball, we still desiderate evidence that this Hebrew original is the very prayer offered by the king in Babylon. But the arguments for a Greek original are fairly conclusive. Many Old Testament scholars regard the narrative of the captivity, prayer and penitence of Manasseh as a fiction of the Chronicler\'s imagination, to whom it seemed highly improper that this wicked king should escape the punishment (exile) which he richly deserved. So De Wette (Einleitung), Graf (Stud. u. Krit.,1859,467-94, and Gesch. Bucher des Altes Testament, 174) and Noldeke (Schenkel\'s Bibelwerk, "Manasse"). Nothing corresponding to it occurs in the more literal narrative of <a onClick="return mV(\'2Ki\',21,\'1-\');">2Ki 21</a>, an argument which, however, has but little weight. Recent discoveries of cuneiform inscriptions have taken off the edge of the most important objections to the historicity of this part of Chronicles. See Ball (op. cit., 361ff) and Bissell (Lange\'s Apocrypha, 468). The likeliest supposition is that the author of the Prayer was an Alexandrian Jew who, with <a onClick="return mV(\'2Ch\',33,\'1-\');">2Ch 33</a> before him, desired to compose such a prayer as Manasseh was likely to offer under the supposed circumstances. This prayer, written in excellent Alexandrian Greek, is, as Fritzsche points out, an addition to <a onClick="return mV(\'2Ch\',33,\'1-\');">2Ch 33</a>, corresponding to the prayers of Mordecai and Esther added to the canonical Esther (<span class="noTag">Additions to Esther 13:8-14:19</span>), and also to the prayer of Azarias (The Song of the Three Children (Azariah) 1:2-22) and the Song of the Three Young Men (The Song of the Three Children (Azariah) 1:29-68) appended to the canonical Book of Daniel.<P>6. The Author and His Motive:<P>That the author was an Alexandrian Jew is made probable by the (Greek) language he employs and by the sentiments he expresses. It is strange to find Swete (Expository Times, II, 38f) defending the Christian authorship of this Prayer. What purpose could the writer seek to realize in the composition and publication of the penitential psalm? In the absence of definite knowledge, one may with Reuss (Das Altes Testament, VI, 436f) suppose that the Jewish nation was at the time given up to great unfaithfulness to God and to gross moral corruption. The lesson of the Prayer is that God will accept the penitent, whatever his sins, and remove from the nation its load of sufferings, if only it turns to God.<P>7. Date:<P>Ewald and Furst (op. cit.) hold that the prayer is at least as old as the Book of Chronicles (300 BC), since it is distinctly mentioned, they say, in <a onClick="return mV(\'2Ch\',33,13,18);">2Ch 33:13,18</a>f. But the original form was, as seen (compare 4 above), Greek, not Hebrew. Moreover, the teaching of the Prayer is post-Biblical. The patriarchs are idealized to the extent that they are thought perfect and therefore not needing forgiveness (<span class="noTag">33:8</a>); their merits avail for the sinful and undeserving (<span class="noTag">33:1</a>) (see Weber, Jud. Theologie, 292). The expressions "God of the Just" (<span class="noTag">33:8</a>), "God of those who repent" (<span class="noTag">33:13</a>), belong to comparatively late Judaism. A period about the beginning of the Christian era or (Fritzsche) slightly earlier would suit the character (language and teaching) of the Prayer. The similarity between the doctrines implied in The Prayer of Manasseh and those taught in apocryphal writings of the time confirms this conclusion. There is no need with Bertholdt to bring down the writing to the 2nd or 3rd century AD. Fabricius (Liber Tobit, etc., 208) dates the Prayer in the 4th or 5th century AD, because, in his opinion, its author is the same as that of the Apostolical Constitutions which has that date. But the source of this part of the Apostolical Constitutions is the Didaskalia (3rd century), and moreover both these treatises are of Christian origin, the Prayer being the work of an Alexandrian Jew.<P>8. Text and Versions:<P>(1) Greek:<P>The Greek text occurs in Codices Alexandrinus, T (Psalterium Turicence 262, Parsons). Swete (<a href="./study/isbe/search.html?string=OLD+TESTAMENT">OLD TESTAMENT</a> in Greek, III, 802-4) gives the text of Codex Alexandrinus with the variations of T. It is omitted from the bulk of ancient manuscripts and editions of the Septuagint, as also from several modern editions (Tischendorf, etc.). Nestle (Septuaginta Studien,1899,3) holds that the Greek text of Codices Alexandrinus, T, etc., has been taken from the Apostolical Constitutions or from the Didaskalia. The common view is that it was extracted by the latter from the Septuagint.<P>(2) Latin:<P>The Latin text in Sabatier (Bib. Sac. Latin, III, 1038) is not by Jerome, nor is it in the manner of the Old Latin; its date is later.<P>LITERATURE.<P>The outstanding literature has been cited in the foregoing article. Reference may be made to Howorth ("Some Unconventional Views on the Text of the Bible," PSBA, XXXI, 89ff: he argues that the narrative concerning Manasseh, including the Prayer in the Apostolical Constitutions, represents a portion of the true Septuagint of <a onClick="return mV(\'2Ch\',33,1);">2Ch 33</a>).``33';
isbe[5770]='Manassites`ma-nas\'-its (menashshi; ho Manasse): Members of the tribe of Manasseh (<a onClick="return mV(\'Deu\',4,43);">De 4:43</a>; <a onClick="return mV(\'Jdg\',12,4);">Jud 12:4</a> the King James Version; <a onClick="return mV(\'2Ki\',10,33);">2Ki 10:33</a>).``1';
isbe[5771]='Mandrakes`man\'-draks (dudha\'im; mandragoras (<a onClick="return mV(\'Gen\',30,14);">Ge 30:14</a>f; <a onClick="return mV(\'Sgs\',7,13);">So 7:13</a>); the marginal reading "love apples" is due to the supposed connection of dudha\'im with dodhim, "love"): Mandrakes are the fruit of the Mandragora officinarum, a member of the Solanaceae or potato order, closely allied to the Atropa belladonna. It is a common plant all over Palestine, flourishing particularly in the spring and ripening about the time of the wheat harvest (<a onClick="return mV(\'Gen\',30,14);">Ge 30:14</a>). The plant has a rosette of handsome dark leaves, dark purple flowers and orange, tomato-like fruit. The root is long and branched; to pull it up is still considered unlucky (compare Josephus, BJ, VII, vi, 3). The fruit is called in Arabic baid el-jinn, the "eggs of the jinn"; they have a narcotic smell and sweetish taste, but are too poisonous to be used as food. They are still used in folklore medicine in Palestine. The plant was well known as an aphrodisiac by the ancients (<a onClick="return mV(\'Sgs\',7,13);">So 7:13</a>).``117';
isbe[5772]='Maneh; Mina`man\'-e, or mi\'-na (maneh; mna, "pound" (English Versions of the Bible)): A weight containing 50 shekels, according to Hebrew usage, but which varied according to the standard adopted. Estimated on the Phoenician, or commercial, standard, it was equal to 11,200 grains, or about 2 lbs. troy, or about 1,6 lbs. avoirdupois. This is probably the weight intended in <a onClick="return mV(\'1Ki\',10,17);">1Ki 10:17</a>; <a onClick="return mV(\'Ezr\',2,69);">Ezr 2:69</a> and <a onClick="return mV(\'Neh\',7,71);">Ne 7:71</a>f (see <a href="./study/isbe/search.html?string=WEIGHTS+AND+MEASURES">WEIGHTS AND MEASURES</a>). When used in a monetary sense, the maneh of silver was worth about 6 pounds 17 shillings, or $34 (in 1915); the gold maneh was equal to about 102 pounds 10 shillings, or $510 (in 1915).``138';
isbe[5773]='Manes`ma\'-nez (Manes): One of those who put away their "strange wives" (1Esdras 9:21). It represents the two names Maaseiah and Elijah of the parallel <a onClick="return mV(\'Ezr\',10,21);">Ezr 10:21</a>. The real equivalent is probably Maaseiah, Elijah being dropped. the Revised Version margin and the King James Version margin give Harim of <a onClick="return mV(\'Ezr\',10,21);">Ezr 10:21</a> as identical<61>apparently incorrectly, for the words "and of the sons of Harim" (<a onClick="return mV(\'Ezr\',10,21);">Ezr 10:21</a>) are simply omitted. the King James Version blunders strangely here in reading Eanes after a misprint Eanes (for Manes) in the Aldine edition.``1';
isbe[5774]='Manger`man\'-jer (phatne): Properly the place in a stall or stable where the food of cattle is placed (in the Old Testament "crib" (<a onClick="return mV(\'Job\',39,9);">Job 39:9</a>; <a onClick="return mV(\'Pro\',14,4);">Pr 14:4</a>; <a onClick="return mV(\'Isa\',1,3);">Isa 1:3</a>)); thus also, apparently, in the narrative of the nativity in <a onClick="return mV(\'Luk\',2,7,12,16);">Lu 2:7,12,16</a>. In Septuagint, the Greek word, representing different Hebrew words, has also the extended meaning of "stall" (<a onClick="return mV(\'2Ch\',32,28);">2Ch 32:28</a>; <a onClick="return mV(\'Hab\',3,17);">Hab 3:17</a>); thus also in <a onClick="return mV(\'Luk\',13,15);">Lu 13:15</a>, where the Revised Version margin has "manger." Old tradition says that Jesus was born in a cave in the neighborhood of Bethlehem; even so, a place for food for cattle may have been cut in the side of the rock.``132';
isbe[5775]='Mani`ma\'-ni (Mani): Head of a family (1Esdras 9:30) equals "Bani" in <a onClick="return mV(\'Ezr\',10,29);">Ezr 10:29</a>, the form which appears in 1Esdras 5:12.``1';
isbe[5776]='Manifest; Manifestation`man\'-i-fest, man-i-fes-ta\'-shun (phaneroo, phaneros): "To manifest" is generally the translation of phaneroo, "to make apparent" (<a onClick="return mV(\'Mar\',4,22);">Mr 4:22</a>; <a onClick="return mV(\'Jhn\',17,6);">Joh 17:6</a>; <a onClick="return mV(\'Rom\',3,21);">Ro 3:21</a>; <a onClick="return mV(\'1Ti\',3,16);">1Ti 3:16</a>, "God was manifest in the flesh," the Revised Version (British and American) "manifested"; <a onClick="return mV(\'1Jo\',1,2);">1Joh 1:2</a> twice, etc.); also of phaneros, "manifest" (<a onClick="return mV(\'Act\',4,16);">Ac 4:16</a>; <a onClick="return mV(\'Rom\',1,19);">Ro 1:19</a>; <a onClick="return mV(\'1Cr\',3,13);">1Co 3:13</a>; <a onClick="return mV(\'1Jo\',3,10);">1Joh 3:10</a>, etc.); "to make manifest" (phaneroo) (<a onClick="return mV(\'Jhn\',1,31);">Joh 1:31</a>; <a onClick="return mV(\'Rom\',16,26);">Ro 16:26</a>); of emphanizo, "to make fully manifest" (<a onClick="return mV(\'Jhn\',14,21);">Joh 14:21</a>f); of emphanes, "fully manifest" (<a onClick="return mV(\'Rom\',10,20);">Ro 10:20</a>); of delos, "evident," translated "manifest" (<a onClick="return mV(\'1Cr\',15,27);">1Co 15:27</a>, the Revised Version (British and American) "evident"); of ekdelos, "very evident" (<a onClick="return mV(\'2Ti\',3,9);">2Ti 3:9</a>, the Revised Version (British and American) "evident"); of prodelos, "evident beforehand" (<a onClick="return mV(\'1Ti\',5,25);">1Ti 5:25</a>, the Revised Version (British and American) "evident"); of aphanes, is "not manifest" (<a onClick="return mV(\'Hbr\',4,13);">Heb 4:13</a>, "There is no creature that is not manifest in his sight"); "manifest," occurs once in the Old Testament as the translation of barar, "to clear," "to purify" (<a onClick="return mV(\'Ecc\',3,18);">Ec 3:18</a>, the Revised Version (British and American) "prove"); of phaneros (2Macc 3:28, the Revised Version (British and American) "manifestly").<P>Manifestation is the translation of apokalupsis, "uncovering" (<a onClick="return mV(\'Rom\',8,19);">Ro 8:19</a>, "the manifestation of the sons of God," the Revised Version (British and American) "revealing"); of phanerosis, "manifestation" (<a onClick="return mV(\'1Cr\',12,7);">1Co 12:7</a>; <a onClick="return mV(\'2Cr\',4,2);">2Co 4:2</a>).<P>The Revised Version (British and American) has "manifest" for "shew" (<a onClick="return mV(\'Jhn\',7,4);">Joh 7:4</a>); "was manifested" for "appeared" (<a onClick="return mV(\'Mar\',16,12,14);">Mr 16:12,14</a>); "was manifested to the," for "shewed himself to his" (<a onClick="return mV(\'Jhn\',21,14);">Joh 21:14</a>); "be made manifest" for "appear" (<a onClick="return mV(\'2Cr\',5,10);">2Co 5:10</a>; <a onClick="return mV(\'2Cr\',7,12);">7:12</a>; <a onClick="return mV(\'Rev\',3,18);">Re 3:18</a>); "became manifest" for "was made known" (<a onClick="return mV(\'Act\',7,13);">Ac 7:13</a>); "gave him to be made manifest" for "shewed him openly" (<a onClick="return mV(\'Act\',10,40);">Ac 10:40</a>); "He who was manifested" for "God was manifest" (<a onClick="return mV(\'1Ti\',3,16);">1Ti 3:16</a>) (margin "The word "God," in place of "He who," rests on no sufficient ancient evidence. Some ancient authorities read which"); "is not yet made manifest" for "doth not yet appear" (<a onClick="return mV(\'1Jo\',3,2);">1Joh 3:2</a>); "by the manifestation" for "with the brightness" (<a onClick="return mV(\'2Th\',2,8);">2Th 2:8</a>) "be manifested" for "appear" (<a onClick="return mV(\'Col\',3,4);">Col 3:4</a> twice; <a onClick="return mV(\'1Pe\',5,4);">1Pe 5:4</a>); "if he shall be manifested" for "when he shall appear" (<a onClick="return mV(\'1Jo\',2,28);">1Joh 2:28</a>; <a onClick="return mV(\'1Jo\',3,2);">3:2</a>), etc.``185';
isbe[5777]='Manifestly`man\'-i-fest-li (mar\'eh, "(in) personal presence"): Has the meaning of "by direct vision," as in <a onClick="return mV(\'1Cr\',13,12);">1Co 13:12</a>, "face to face," stating positively (<a onClick="return mV(\'Num\',12,8);">Nu 12:8</a>) what the next clause states negatively, namely, "not in dark speeches." "Apparently" of the King James Version is ambiguous.``1';
isbe[5778]='Manifold`man\'-i-fold (rabh; poikilos): "Manifold," which occurs only a few times, is in the Old Testament the translation of rabh, "many," "abundant" (<a onClick="return mV(\'Neh\',9,19,27);">Ne 9:19,27</a>; <a onClick="return mV(\'Amo\',5,12);">Am 5:12</a>, where it is equivalent to "many"), and of rabhabh, "to multiply," "to increase" (<a onClick="return mV(\'Psa\',104,24);">Ps 104:24</a>, "O Yahweh, how manifold are thy works"); poikilos, properly, "many colored," "spotted," "variegated," is translated "manifold": <a onClick="return mV(\'1Pe\',1,6);">1Pe 1:6</a> margin, "manifold temptations"; <a onClick="return mV(\'1Pe\',4,10);">4:10</A>, "manifold grace," suggests variety, diverseness; polupoikilos has this meaning more intensely (<a onClick="return mV(\'Eph\',3,10);">Eph 3:10</a>, "the manifold wisdom of God"). With this may be compared a fine passage in The <span class="noTag">Wisdom of Solomon 7:22</span>, where it is said that in Wisdom there is "an understanding spirit, holy, one only (the Revised Version (British and American) "alone in kind," margin "Greek: sole-born"), manifold (polumeres)." In like manner, pollaplasion, "manifold more" (<a onClick="return mV(\'Luk\',18,30);">Lu 18:30</a>), indicates the varied elements of the reward of him who is faithful to Christ. In Ecclesiasticus 51:3, we have "manifold afflictions" (pleion).``185';
isbe[5779]='Manius; Titus`ma\'-ni-us, ti\'-tus (Tito Manios, Codex Alexandrinus, Codex Venetus, and the Syriac; Manlios, Swete following Codex Alexandrinus; Manilius, Itala and Vulgate, the King James Version, Manlius): Titus Manius and Quintus Memmius were the legates of the Romans who carried a letter unto the Jewish people consenting to the favorable terms which Lysias, the captain of Antiochus, granted to the Jews after his defeat, 163 BC (2Macc 11:34). That the letter is spurious appears from the facts<P>(1) that it is dated in the 148th year of the Seleucidian era adopted by the Jews and not, after the Roman fashion, according to consulates;<P>(2) that it is also dated the same day as that of Eupator<6F>the 15th of the month Xanthicus;<P>(3) that the Jews had as yet no dealings with the Romans; Judas first heard of the fame of the Romans a year or two years later (1Macc 8:1ff), after the death of Nicanor (1Macc 7:47);<P>(4) that no such names are found among the Roman legati mentioned by Polybius as sent to the East.<P>If Manius is not altogether a fabrication, it is difficult to decide exactly who he is. The reading fluctuates between "Manius" and "Manlius." About the same time a T. Manlius Torquatus was sent by the Romans on an embassy to Egypt to settle a quarrel between Philometor and Euergetes II Physc. on (Polyb. xxxi. 18; Livy xliii.11), but not to Syria, and his colleague was Cn. Merula. Perhaps Manius Sergius is intended, who with C. Sulpicius was sent to investigate the state of Greece and to see what Antiochus Epiphanes and Eumanes were doing (165 BC) (Polyb. xxxi.9). But no such name as Titus Manius or Manlius is otherwise found as legate to Asia with a colleague Quintus Memmius.`<a href="./study/isbe/search.html?string=MEMMIUS">MEMMIUS</a>`5';
isbe[5780]='Mankind`man-kind\':In <a onClick="return mV(\'Lev\',18,22);">Le 18:22</a>; <a onClick="return mV(\'Lev\',20,13);">20:13</a>, the term is applied to men, as distinguished from women; in <a onClick="return mV(\'Job\',12,10);">Job 12:10</a>, to the human race; in <a onClick="return mV(\'Jam\',3,7);">Jas 3:7</a>, to the human nature.``1';
isbe[5781]='Manlius, Titus`man\'-li-us.`<a href="./study/isbe/search.html?string=MANIUS,+TITUS">MANIUS, TITUS</a>`1';
isbe[5782]='Manna`man\'-a (man; manna): The Hebrew man is probably derived, as Ebers suggests, from the Egyptian mennu, "food." In <a onClick="return mV(\'Exd\',16,15);">Ex 16:15</a>, we have a suggested source of the name, "They said one to another, What is it?" i.e. manhu, which also means, "It is manna" (see margin).<P>1. Old Testament References:<P>This substance is described as occurring in flakes or small round grains, literally, "hoax frost"; it fell with the dew (<a onClick="return mV(\'Num\',11,9);">Nu 11:9</a>) and appeared when the dew left the ground (<a onClick="return mV(\'Exd\',16,14);">Ex 16:14</a>); "It was like coriander seed, white; and the taste of it was like wafers made with honey" (<a onClick="return mV(\'Exd\',16,31);">Ex 16:31</a>). In <a onClick="return mV(\'Num\',11,8);">Nu 11:8</a>, its taste is described "as the taste of fresh oil," margin "cakes baked with oil." "And the children of Israel did eat the manna forty years, until they came...unto the borders of the land of Canaan" (<a onClick="return mV(\'Exd\',16,35);">Ex 16:35</a>). It ceased the day after they ate the produce of the land, unleavened cakes and parched grain, in the plains of Jericho (<a onClick="return mV(\'Jos\',5,\'10-12\');">Jos 5:10-12</a>). Although an important article of diet, it was by no means the sole one as seems implied in <a onClick="return mV(\'Num\',21,15);">Nu 21:15</a>; there are plenty of references (e.g. <a onClick="return mV(\'Exd\',17,3);">Ex 17:3</a>; <a onClick="return mV(\'Exd\',24,5);">24:5</a>; <a onClick="return mV(\'Exd\',34,3);">34:3</a>; <a onClick="return mV(\'Lev\',8,2,26,31);">Le 8:2,26,31</a>; <a onClick="return mV(\'Lev\',9,4);">9:4</a>; <a onClick="return mV(\'Lev\',10,12);">10:12</a>; <a onClick="return mV(\'Lev\',24,5);">24:5</a>; <a onClick="return mV(\'Num\',7,13,19);">Nu 7:13,19</a>f; etc.) which show that they had other food besides. The food was gathered every morning, "every man according to his eating: and when the sun waxed hot, it melted" (<a onClick="return mV(\'Exd\',16,21);">Ex 16:21</a>); a portion of the previous day\'s gathering bred worms and stank if kept (<a onClick="return mV(\'Exd\',16,20);">Ex 16:20</a>); on the 6th day a double amount was gathered, the Sabbath portion being miraculously preserved (<a onClick="return mV(\'Exd\',16,\'22-27\');">Ex 16:22-27</a>). A pot<6F>a golden one (<a onClick="return mV(\'Hbr\',9,4);">Heb 9:4</a>)<29>with an omer of manna was "laid up before Yahweh" in the tabernacle (<a onClick="return mV(\'Exd\',16,33);">Ex 16:33</a>). Manna is referred to in <a onClick="return mV(\'Neh\',9,20);">Ne 9:20</a>. It is described poetically as "food from heaven" and "bread of the mighty" (<a onClick="return mV(\'Psa\',78,24);">Ps 78:24</a>f); as "bread of heaven" (<a onClick="return mV(\'Psa\',105,40);">Ps 105:40</a>); and as "angels\' bread" (2Esdras 1:19; The <span class="noTag">Wisdom of Solomon 16:20</span>).<P>2. New Testament References:<P>In <a onClick="return mV(\'Jhn\',6,\'31-63\');">Joh 6:31-63</a>, our Lord frequently refers to "the manna" or "bread from heaven" as typical of Himself. Paul (<a onClick="return mV(\'1Cr\',10,3);">1Co 10:3</a>) refers to it as "spiritual food," and in <a onClick="return mV(\'Rev\',2,17);">Re 2:17</a> we read, "To him that overcometh, to him will I give of the hidden manna."<P>Manna, as might be expected, figures largely in rabbinical literature. It was, it is said, adapted to the taste of each individual who could by wishing taste in the manna anything he desired (compare The <span class="noTag">Wisdom of Solomon 16:21</span>). Manna is reserved as the future food of the righteous (compare <a onClick="return mV(\'Rev\',2,17);">Re 2:17</a>), for which purpose it is ground in a mill situated in the third heaven (Chag 12b; Tan. Beshallach 22).<P>3. Natural Explanations:<P>No substance is known which in any degree satisfies all the requirements of the Scriptural references, but several travelers in the wilderness have reported phenomena which suggest some of the features of the miraculous manna.<P>(1) In the Peninsula of Sinai, on the route of the children of Israel, a species of tamarisk, named in consequence by Ebers Tammaris mannifera, is found to exude a sweet, honey-like substance where its bark is pierced by an insect, Gossyparia mannifera. It collects upon the twigs and falls to the ground. The Arabs who gather it to sell to pilgrims call it mann-es-sama, "heavenly manna"; it is white at first but turns yellow; in the early morning it is of the consistency of wax but when the sun is hot it disappears. This substance occurs only after mid-summer and for a month or two at most.<P>(2) A second proposal is to identify manna with a lichen<65>Lecanora esculenta and allied species<65>which grows in the Arabian and other deserts upon the limestone. The older masses become detached and are rolled about by the wind. When swept together by sudden rain storms in the rainy season they may collect in large heaps. This lichen has been used by the Arabs in time of need for making bread. It is a quite reasonable form of nourishment in the desert, especially when eaten with the sugary manna from the trees.``117';
isbe[5783]='Manner; Manners`man\'-er, man\'-erz (dabhar, derekh, mishpaT; ethos, houtos):<P>1. As Used in the Old Testament:<P>"Manner" (probably from manus, "the hand," mode of handling things, or acting) is in the Bible in general equivalent<P>(1) to way, custom, habit, etc.,<P>(2) to kind or sort.<P>There are some special senses, however, and archaic usages. It is frequently the translation of dabhar, "speaking," "word," "thing" (<a onClick="return mV(\'Gen\',18,25);">Ge 18:25</a>, "That be far from thee to do after this manner" (i.e. in this way); <a onClick="return mV(\'Gen\',32,19);">Ge 32:19</a>, "On this manner shall ye speak unto Esau" (in this way); <a onClick="return mV(\'Gen\',39,19);">Ge 39:19</a>, "After this manner (in this way) did thy servant to me"; <a onClick="return mV(\'Exd\',22,9);">Ex 22:9</a>, "every manner of trespass" (every kind, sort, or way); <a onClick="return mV(\'Deu\',15,2);">De 15:2</a>; <a onClick="return mV(\'1Sa\',17,27,30);">1Sa 17:27,30</a> bis); also of derekh, "way" (<a onClick="return mV(\'Gen\',19,31);">Ge 19:31</a>, "after the manner of all the earth (way); <a onClick="return mV(\'1Sa\',21,5);">1Sa 21:5</a> the King James Version "(the bread) is in a manner common"; "manner" here might be taken as equivalent to "way" or "measure," but the passage is a difficult one and the text uncertain; the Revised Version (British and American) omits "manner," and in the text makes the reference to be to the journey, not to the bread, but in the margin it has "common (bread)"; <a onClick="return mV(\'Isa\',10,24,26);">Isa 10:24,26</a>, after the manner of Egypt" (after the way or fate of Egypt); so also <a onClick="return mV(\'Amo\',4,10);">Am 4:10</a>; <a onClick="return mV(\'Amo\',8,14);">8:14</a>, the manner of Beer-sheba liveth" the Revised Version (British and American) "the way," margin "manner, the reference here being to the religious way, or manner of worship); of mishpat, "judgment," "ordinance," hence, also "manner" or "custom" (<a onClick="return mV(\'Gen\',40,13);">Ge 40:13</a>; <a onClick="return mV(\'Exd\',21,9);">Ex 21:9</a>; <a onClick="return mV(\'2Ki\',1,7);">2Ki 1:7</a>, "what manner of man" (sort or kind); <a onClick="return mV(\'2Ki\',17,26);">2Ki 17:26</a> the King James Version; <a onClick="return mV(\'1Ch\',24,19);">1Ch 24:19</a>; <a onClick="return mV(\'Eze\',11,12);">Eze 11:12</a>, "after the manners (the Revised Version (British and American) "ordinances") of the nations"); torah, "instruction," "law," is also translated "manner" (<a onClick="return mV(\'2Sa\',7,19);">2Sa 7:19</a>, "(is) this the manner (margin "law") of man, O Lord God?" the Revised Version (British and American) "and this (too) after the manner of men, O Lord Yahweh," margin "and is this the law of man, O Lord Yahweh?"). Other words are: \'orach, "path," "custom" (<a onClick="return mV(\'Gen\',18,11);">Ge 18:11</a>); dobher, "leading," "pasture" (compare "sheep-walk," "sheep-fold"); <a onClick="return mV(\'Isa\',5,17);">Isa 5:17</a>, "Then shall the lambs feed after their manner," the Revised Version (British and American) "as in their pasture" (in <a onClick="return mV(\'Mic\',2,12);">Mic 2:12</a>, the same word is translated the King James Version "fold," the Revised Version (British and American) "pasture"); demuth, "likeness" (<a onClick="return mV(\'Eze\',23,15);">Eze 23:15</a>); dath, "law," "sentence" (<a onClick="return mV(\'Est\',2,12);">Es 2:12</a>); chuqqah, "statute," "custom" (<a onClick="return mV(\'Lev\',20,23);">Le 20:23</a>) in the King James Version. In <a onClick="return mV(\'Num\',5,13);">Nu 5:13</a> "with the manner" is supplied to "taken" (in adultery). "Manner" here is an old law-French phrase, "a thief taken with the mainour"<22>that is, with the thing stolen upon him in manu (in his hand) (Blackstone, Comm., IV, xxiii), the Revised Version (British and American) "in the act" (compare <a onClick="return mV(\'Jhn\',8,4);">Joh 8:4</a> "in the very act"); gam, "also" is translated (<a onClick="return mV(\'1Sa\',19,24);">1Sa 19:24</a>) "in like manner," the Revised Version (British and American) "also."<P>2. As Used in the Apocrypha:<P>In Apocrypha, 2Macc 4:13 the King James Version, we have "increase of heathenish manners," the Revised Version (British and American) "an extreme of Greek fashions"; 2Macc 6:9, the "manners of the Gentiles," the Revised Version (British and American) "the Greek rites"; in 2Esdras 9:19, the King James Version and the Revised Version (British and American), "manners" appears in the sense of "morals"; compare <a onClick="return mV(\'1Cr\',15,33);">1Co 15:33</a>, the Revised Version (British and American) "Evil companionships corrupt good morals."<P>3. As Used in the New Testament:<P>In the New Testament various words and phrases are rendered by "manner"; we have ethos, "custom," "usage," "manner" (<a onClick="return mV(\'Jhn\',19,40);">Joh 19:40</a>; <a onClick="return mV(\'Act\',15,1);">Ac 15:1</a>, the Revised Version (British and American) "custom"); kata to eiothos (<a onClick="return mV(\'Luk\',4,16);">Lu 4:16</a>, the Revised Version (British and American) "as his custom was"); tropos a "turning," "manner," "way" (<a onClick="return mV(\'Jud\',1,7);">Jude 1:7</a>); hon tropon, "in which manner" (<a onClick="return mV(\'Act\',1,11);">Ac 1:11</a>); houtos, "thus," "so," "accordingly," is "after this manner," "in like manner" (<a onClick="return mV(\'Mat\',6,9);">Mt 6:9</a>; <a onClick="return mV(\'Mar\',13,29);">Mr 13:29</a> the King James Version); in <a onClick="return mV(\'Act\',15,23);">Ac 15:23</a>, "after this manner" stands in the King James Version for "by their hands," the Revised Version (British and American) "thus"; pos (<a onClick="return mV(\'Act\',20,18);">Ac 20:18</a>), "after what manner"; agoge, "course of life" (<a onClick="return mV(\'2Ti\',3,10);">2Ti 3:10</a>, the Revised Version (British and American) "conduct"); biosis, "mode of life" (<a onClick="return mV(\'Act\',26,4);">Ac 26:4</a>); in <a onClick="return mV(\'1Cr\',15,33);">1Co 15:33</a>, we have manners in the moral sense, "Evil communications corrupt good manners," the American Standard Revised Version "Evil companionships corrupt good morals." <a onClick="return mV(\'Act\',13,18);">Ac 13:18</a> is interesting because of diversities of rendering; the King James Version has "suffered he their manners in the wilderness," margin "etropophoresen, perhaps for etrophophoresen, bore, or fed them as a nurse beareth or feedeth her child, <a onClick="return mV(\'Deu\',1,31);">De 1:31</a> (2Macc 7:27) according to Septuagint, and so Chrysostom"; the English Revised Version text, same as the King James Version margin "Many ancient authorities read \'bear he them as a nursing father in the wilderness.\' See <a onClick="return mV(\'Deu\',1,31);">De 1:31</a>"; the American Standard Revised Version (text) "as a nursing-father bare he them in the wilderness," margin "Many ancient authorities read \'Suffered he their manners in the wilderness.\' See <a onClick="return mV(\'Deu\',9,7);">De 9:7</a>." The Greek words differ only by a single letter, and authorities are pretty equally divided.<P>Among other changes the Revised Version (British and American) has frequently "ordinance" for "manner" (<a onClick="return mV(\'Lev\',5,10);">Le 5:10</a>, etc.) and "custom" (<a onClick="return mV(\'Rth\',4,7);">Ru 4:7</a>; <a onClick="return mV(\'Jhn\',19,40);">Joh 19:40</a>; <a onClick="return mV(\'Hbr\',10,25);">Heb 10:25</a>, etc.); "manner of" is introduced (<a onClick="return mV(\'1Sa\',4,8);">1Sa 4:8</a>, etc.); "manner of" and "manner" omitted (<a onClick="return mV(\'Gen\',25,23);">Ge 25:23</a>; <a onClick="return mV(\'Exd\',35,29);">Ex 35:29</a>, etc.); "what manner of house" for "where is the house" (<a onClick="return mV(\'Isa\',66,1);">Isa 66:1</a>); "manner of life" for "conversation" (<a onClick="return mV(\'Gal\',1,13);">Ga 1:13</a>; <a onClick="return mV(\'Eph\',4,22);">Eph 4:22</a>); "after the manner of men" for "as a man" (<a onClick="return mV(\'Rom\',3,5);">Ro 3:5</a>; <a onClick="return mV(\'1Cr\',9,8);">1Co 9:8</a>); "how to inquire concerning these things" (<a onClick="return mV(\'Act\',25,20);">Ac 25:20</a>) for "of such manner of questions"; "in an unworthy manner," the American Standard Revised Version, for "unworthily" (<a onClick="return mV(\'1Cr\',11,27);">1Co 11:27</a>); "who" for "what manner of man" (<a onClick="return mV(\'Mar\',4,41);">Mr 4:41</a>; <a onClick="return mV(\'Luk\',8,25);">Lu 8:25</a>, "who then is this?"); in <a onClick="return mV(\'Luk\',9,55);">Lu 9:55</a>, "Ye know not what manner of spirit ye are of" is omitted, with the margin "Some ancient authorities add and said, Ye know not what manner of spirit ye are of."``185';
isbe[5784]='Manoah`ma-no\'-a (manoach, "rest"): A man of Zorah and of the family of the Danites. Manoah was the father of Samson, and his life-story is but imperfectly told in the history of the conception, birth and early life of his son. No children had been born to Manoah and his wife, and the latter was considered barren (<a onClick="return mV(\'Jdg\',13,2);">Jud 13:2</a>). Finally it was revealed to her by an angel of the Lord that she would conceive and bear a child. She was cautioned against strong drink and "unclean" food, for her child was to be born and reared a Nazirite to the end that he might save Israel out of the hands of the Philistines (<a onClick="return mV(\'Jdg\',13,\'3-5\');">Jud 13:3-5</a>). That Manoah was a devout man seems certain in view of the fact that, upon hearing of the angel\'s visit, he offered a prayer for the angel\'s return, in order that he and his wife might be instructed as to the proper care of the child to be born (<a onClick="return mV(\'Jdg\',13,8);">Jud 13:8</a>). The request was granted and the angel repeated the visit and the instructions (<a onClick="return mV(\'Jdg\',13,\'9-13\');">Jud 13:9-13</a>). Manoah with true hospitality would have the guest remain and partake of food. The angel refused, but commanded a sacrifice unto Yahweh. When Manoah had prepared the sacrifice and lit it on the altar, the angel ascended in the flame from the altar and appeared no more (<a onClick="return mV(\'Jdg\',13,\'15-21\');">Jud 13:15-21</a>). The child was born according to the promise and was named Samson. Manoah and his wife appear twice in the narrative of Samson\'s early life<66>once as they protestingly accompanied him to sue for the hand of a Philistine woman of Timnah in marriage, and again when they went with him to Timnab for the wedding.<P>Josephus richly embellishes this Scriptural narrative concerning Manoah, but offers no further light upon the occupation or character of Manoah. At the death of Samson, his brothers went down to Gaza and brought back the body and buried it by the side of Manoah in the family tomb near Zorah (<a onClick="return mV(\'Jdg\',16,31);">Jud 16:31</a>). In Samson Agonistes Milton gains dramatic effect by having Manoah survive Samson and in deep sorrow assist at his burial.``158';
isbe[5785]='Manservant`man\'sur-vant (\'ebhedh): A male slave; usually coupled with maidservant or female slave (<a onClick="return mV(\'Gen\',12,16);">Ge 12:16</a>; <a onClick="return mV(\'Exd\',20,10);">Ex 20:10</a>; <a onClick="return mV(\'1Sa\',8,16);">1Sa 8:16</a>; <a onClick="return mV(\'Job\',31,13);">Job 31:13</a>; <a onClick="return mV(\'Luk\',12,45);">Lu 12:45</a>).`<a href="./study/isbe/search.html?string=SERVANT">SERVANT</a>; <a href="./study/isbe/search.html?string=SLAVE">SLAVE</a>`1';
isbe[5786]='Mansion`man\'-shun (mone, "abode"): In <a onClick="return mV(\'Jhn\',14,2);">Joh 14:2</a>, the word is used in the plural: "In my Father\'s house are many mansions," the Revised Version margin "abiding places." The ideas conveyed are those of abundance of room, and permanence of habitation, in the heavenly world.``1';
isbe[5787]='Manslayer`man\'-sla-er (meratstseach, from ratsach (<a onClick="return mV(\'Num\',35,6,12);">Nu 35:6,12</a>); androphonos (<a onClick="return mV(\'1Ti\',1,9);">1Ti 1:9</a>)): A term employed with reference to both premeditated and accidental or justifiable killing. In the latter case, an asylum was granted (<a onClick="return mV(\'Num\',35,6,12);">Nu 35:6,12</a>) until the death of the high priest, after which the slayer was allowed to "return into the land of his possession" (<a onClick="return mV(\'Num\',35,28);">Nu 35:28</a>). The cases in which the manslayer was to be held clearly immune from the punishment imposed on willful killing were:<P>(1) death by a blow in a sudden quarrel (<a onClick="return mV(\'Num\',35,22);">Nu 35:22</a>);<P>(2) death by anything thrown at random (<a onClick="return mV(\'Num\',35,22,23);">Nu 35:22,23</a>);<P>(3) death by the blade of an axe flying from the handle (<a onClick="return mV(\'Deu\',19,5);">De 19:5</a>).<P>Among the cases in which one would be held responsible for the death of another, is to be counted the neglectful act of building a house without a parapet (<a onClick="return mV(\'Deu\',22,8);">De 22:8</a>).<P>Manslaughter, as a modern legal term, is employed to distinguish unpremeditated killing from coldblooded murder, but formerly (2Esdras 1:26) it was used in a more general sense.`<a href="./study/isbe/search.html?string=MURDER">MURDER</a>`77';
isbe[5788]='Manstealing`man\'-stel-ing.`<a href="./study/isbe/search.html?string=PUNISHMENT">PUNISHMENT</a>`1';
isbe[5789]='Mantelet`man\'-tel-et, man\'-t\'-l-et, mant\'-let (<a onClick="return mV(\'Nah\',2,5);">Na 2:5</a>).`<a href="./study/isbe/search.html?string=SIEGE">SIEGE</a>`1';
isbe[5790]='Mantle`man\'-t\'-l: Used 5 times of Elijah\'s mantle (\'addereth, <a onClick="return mV(\'1Ki\',19,18,19);">1Ki 19:18,19</a>; <a onClick="return mV(\'2Ki\',2,8,13,18);">2Ki 2:8,13,14</a>), which was probably of hair. Found in plural once (<a onClick="return mV(\'Isa\',3,22);">Isa 3:22</a>), where it (ma\'ataphoth) is an upper wide tunic with sleeves (kethoneth).`<a href="./study/isbe/search.html?string=DRESS">DRESS</a>; <a href="./study/isbe/search.html?string=KERCHIEF">KERCHIEF</a>`1';
isbe[5791]='Manuscripts`man\'-u-skripts: In the broadest sense manuscripts include all handwritten records as distinguished from printed records. In a narrower sense they are handwritten codices, rolls and folded documents, as distinguished from printed books on the one hand and inscriptions, or engraved documents, on the other. More loosely, but commonly, the term is used as synonym of the codex.<P>The Hebrew and Greek manuscripts of the Old Testament and New Testament, respectively, form the primary sources for establishing the text or true original words of the respective authors. The subordinate sources, versions and quotations have also their text problem, and manuscripts of the versions and of the church Fathers, and other ancient writers who refer to Biblical matters, play the same part in establishing the true words of the version or the writer that the Hebrew and Greek manuscripts play in establishing the original of Scripture. For discussion of the textual aspects, see the articles on <a href="./study/isbe/search.html?string=TEXT+AND+MANUSCRIPTS+OF+THE+NEW+TESTAMENT">TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT</a>; <a href="./study/isbe/search.html?string=TEXT+OF+THE+OLD+TESTAMENT">TEXT OF THE OLD TESTAMENT</a>, on <a href="./study/isbe/search.html?string=VERSIONS">VERSIONS</a>, and especially the <a href="./study/isbe/search.html?string=SEPTUAGINT">SEPTUAGINT</a>. For the material, writing instruments, form of manuscripts, etc., see <a href="./study/isbe/search.html?string=BOOK">BOOK</a>; and especially the literature under <a href="./study/isbe/search.html?string=WRITING">WRITING</a>.``147';
isbe[5792]='Manuscripts of the New Testament``<a href="./study/isbe/search.html?string=TEXT+AND+MANUSCRIPTS+OF+THE+NEW+TESTAMENT">TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT</a>`1';
isbe[5793]='Manuscripts of the Old Testament``<a href="./study/isbe/search.html?string=LANGUAGES+OF+THE+OLD+TESTAMENT">LANGUAGES OF THE OLD TESTAMENT</a>`1';
isbe[5794]='Maoch`ma\'-ok (ma\'okh, "oppressed," "bruised"): The same as Maacah (<a onClick="return mV(\'1Ki\',2,39);">1Ki 2:39</a>). The father of that Achish, king of Gath, with whom David and his 600 sojourned under fear of Saul\'s treachery (<a onClick="return mV(\'1Sa\',27,2);">1Sa 27:2</a>).``1';
isbe[5795]='Maon; Maonites`ma\'-on, ma\'-on-its, ma-o\'-nits (ma\'on; Septuagint: Codex Vaticanus Maor, Maan; Codex Alexandrinus Maon):<P>(1) A town in the mountain of Judah named along with Carmel and Ziph (<a onClick="return mV(\'Jos\',15,55);">Jos 15:55</a>). It appears again as the home of Nabal, the great flockmaster (<a onClick="return mV(\'1Sa\',25,2);">1Sa 25:2</a>). In the genealogical list of <a onClick="return mV(\'1Ch\',2,\'1-\');">1Ch 2</a>, Maon stands as the "son" of Shammai and the "father" of Beth-zur (<a onClick="return mV(\'1Ch\',2,44,45);">2:44,45</A>). This evidently means that Shammai was the founder of Maon. About a mile south of el-Karmil, the ancient Carmel, lies Tell Ma\'in. This may be confidently identified with Maon, the radicals of the names being the same. It suits the requirements of the narratives in other respects, being near to Carmel, while the surrounding wilderness is still used as the wide pasture land for multitudinous flocks. In this district, the wilderness of Maon, David was hiding when his whereabouts was betrayed to Saul by the men of Ziph (<a onClick="return mV(\'1Sa\',23,24);">1Sa 23:24</a>f), and only a timely raid by the Philistines delivered him out of that monarch\'s hands (<a onClick="return mV(\'1Sa\',23,27);">1Sa 23:27</a>).<P>(2) (Madiam): Maon is named along with the Zidonians and Amalek as having at some time, not mentioned, oppressed Israel (<a onClick="return mV(\'Jdg\',10,12);">Jud 10:12</a>). The Septuagint "Midian" has been accepted by some scholars as restoring the original text, since, otherwise, the Midianites remain unmentioned. But the Maonites are evidently identical with the Meunim of <a onClick="return mV(\'1Ch\',4,41);">1Ch 4:41</a> (Revised Version), the pastoral people destroyed by Hezekiah. In <a onClick="return mV(\'2Ch\',20,1);">2Ch 20:1</a> the King James Version, instead of "other beside the Ammonites" we must read "some of the Meunim," as associated with the Ammonites in the battle with Jehoshaphat. Against them also Uzziah was helped of God (<a onClick="return mV(\'2Ch\',26,7);">2Ch 26:7</a>). They are included among the inhabitants of Mt. Seir (<a onClick="return mV(\'2Ch\',20,10,23);">2Ch 20:10,23</a>), so that an Edomite tribe is intended. It is natural to connect them with Ma\'an, a place on the great pilgrimage road, and now a station on the Damascus-Hejaz Railway, to the southeast of Petra. It undoubtedly represents an ancient stronghold.<P>The Maonites appear in the lists of those who returned from exile (<a onClick="return mV(\'Ezr\',2,50);">Ezr 2:50</a>, the King James Version "Mehunim," the Revised Version (British and American) "Meunim"; <a onClick="return mV(\'Neh\',7,52);">Ne 7:52</a>, "Meunim"). These may possibly be the descendants of prisoners taken in the wars of Jehoshaphat and Uzziah, to whom menial tasks may have been appointed in the temple services.``54';
isbe[5796]='Mar`mar: "To mar" means "to destroy," "to disfigure," "to damage." <a onClick="return mV(\'Job\',30,13);">Job 30:13</a>, "They mar my path" (the Revised Version margin "they break up"); <a onClick="return mV(\'Nah\',2,2);">Na 2:2</a>, "and destroyed their vine" (the King James Version "and marred their vine"); compare <a onClick="return mV(\'Lev\',19,27);">Le 19:27</a>; <a onClick="return mV(\'2Ki\',3,19);">2Ki 3:19</a>; <a onClick="return mV(\'Isa\',52,14);">Isa 52:14</a>; <a onClick="return mV(\'Jer\',13,9);">Jer 13:9</a>.``1';
isbe[5797]='Mara`ma\'-ra, mar\'-a (marah, "bitter"): The term which Naomi applies to herself on her return from Moab to her native country (<a onClick="return mV(\'Rth\',1,20);">Ru 1:20</a>). Changed beyond recognition, she creates astonishment among her former acquaintances, who ask, "Is this Naomi?" She replies, "Call me not Naomi" (i.e. "pleasant" or "sweet"), but "call me Mara" (i.e. "bitter"). In the light of her bitter experience, and her present pitiable plight, the old name has become peculiarly inappropriate.``1';
isbe[5798]='Marah`ma\'-ra, mar\'-a (marah, "bitter"): The first camp of the Israelites after the passage of the Red Sea (<a onClick="return mV(\'Exd\',15,23);">Ex 15:23</a>; <a onClick="return mV(\'Num\',33,8);">Nu 33:8</a>f). The name is derived from the bitterness of the brackish water. Moses cast a tree into the waters which were thus made sweet (<a onClick="return mV(\'Exd\',15,23);">Ex 15:23</a>).`<a href="./study/isbe/search.html?string=WANDERINGS+OF+ISRAEL">WANDERINGS OF ISRAEL</a>`1';
isbe[5799]='Maralah`mar\'-a-la (mar\'alah; Septuagint: Codex Vaticanus Maragelda; Codex Alexandrinus Marila): A place on the western border of Zebulun (<a onClick="return mV(\'Jos\',19,11);">Jos 19:11</a>). Peshitta renders Ramath ta\'le\', "height of the fox." It is not identified.``1';
isbe[5800]='Maranatha`mar-a-nath\'-a, mar-an-a\'-tha (from Aramaic words, marana\' \'athah, "Our Lord cometh, or will come"; according to some, "has come"; to others, "Come!" an invitation for his speedy reappearance (compare <a onClick="return mV(\'Rev\',22,20);">Re 22:20</a>); maranatha, or maran atha): Used in connection with anathema, "accursed" (<a onClick="return mV(\'1Cr\',16,22);">1Co 16:22</a>), but has no necessary connection therewith. It was used by early Christians to add solemn emphasis to previous statement, injunction or adjuration, and seems to have become a sort of watchword; possibly forming part of an early liturgy.``1';
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