The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then numbered 32,200 (Num. 1:10, 35; 2:20, 21). Forty years afterwards its numbers had increased to 52,700 (26:34, 37), and it was at this time the most distinguished of all the tribes.
The half of this tribe, along with Reuben and Gad, had their territory assigned them by Moses on the east of the Jordan (Josh. 13:7-14); but it was left for Joshua to define the limits of each tribe. This territory on the east of Jordan was more valuable and of larger extent than all that was allotted to the nine and a half tribes in the land of Palestine. It is sometimes called "the land of Gilead," and is also spoken of as "on the other side of Jordan." The portion given to the half tribe of Manasseh was the largest on the east of Jordan. It embraced the whole of Bashan. It was bounded on the south by Mahanaim, and extended north to the foot of Lebanon. Argob, with its sixty cities, that "ocean of basaltic rocks and boulders tossed about in the wildest confusion," lay in the midst of this territory.
The whole "land of Gilead" having been conquered, the two and a half tribes left their wives and families in the fortified cities there, and accompanied the other tribes across the Jordan, and took part with them in the wars of conquest. The allotment of the land having been completed, Joshua dismissed the two and a half tribes, commending them for their heroic service (Josh. 22:1-34). Thus dismissed, they returned over Jordan to their own inheritance. (See ED.)
On the west of Jordan the other half of the tribe of Manasseh was associated with Ephraim, and they had their portion in the very centre of Palestine, an area of about 1,300 square miles, the most valuable part of the whole country, abounding in springs of water. Manasseh's portion was immediately to the north of that of Ephraim (Josh. 16). Thus the western Manasseh defended the passes of Esdraelon as the eastern kept the passes of the Hauran.
(2.) The only son and successor of Hezekiah on the throne of Judah. He was twelve years old when he began to reign (2 Kings 21:1), and he reigned fifty-five years (B.C. 698-643). Though he reigned so long, yet comparatively little is known of this king. His reign was a continuation of that of Ahaz, both in religion and national polity. He early fell under the influence of the heathen court circle, and his reign was characterized by a sad relapse into idolatry with all its vices, showing that the reformation under his father had been to a large extent only superficial (Isa. 7:10; 2 Kings 21:10-15). A systematic and persistent attempt was made, and all too successfully, to banish the worship of Jehovah out of the land. Amid this wide-spread idolatry there were not wanting, however, faithful prophets (Isaiah, Micah) who lifted up their voice in reproof and in warning. But their fidelity only aroused bitter hatred, and a period of cruel persecution against all the friends of the old religion began. "The days of Alva in Holland, of Charles IX. in France, or of the Covenanters under Charles II. in Scotland, were anticipated in the Jewish capital. The streets were red with blood." There is an old Jewish tradition that Isaiah was put to death at this time (2 Kings 21:16; 24:3, 4; Jer. 2:30), having been sawn asunder in the trunk of a tree. Psalms 49, 73, 77, 140, and 141 seem to express the feelings of the pious amid the fiery trials of this great persecution. Manasseh has been called the "Nero of Palestine."
Esarhaddon, Sennacherib's successor on the Assyrian throne, who had his residence in Babylon for thirteen years (the only Assyrian monarch who ever reigned in Babylon), took Manasseh prisoner (B.C. 681) to Babylon. Such captive kings were usually treated with great cruelty. They were brought before the conqueror with a hook or ring passed through their lips or their jaws, having a cord attached to it, by which they were led. This is referred to in 2 Chr. 33:11, where the Authorized Version reads that Esarhaddon "took Manasseh among the thorns;" while the Revised Version renders the words, "took Manasseh in chains;" or literally, as in the margin, "with hooks." (Comp. 2 Kings 19:28.)
The severity of Manasseh's imprisonment brought him to repentance. God heard his cry, and he was restored to his kingdom (2 Chr. 33:11-13). He abandoned his idolatrous ways, and enjoined the people to worship Jehovah; but there was no thorough reformation. After a lengthened reign extending through fifty-five years, the longest in the history of Judah, he died, and was buried in the garden of Uzza, the "garden of his own house" (2 Kings 21:17, 18; 2 Chr. 33:20), and not in the city of David, among his ancestors. He was succeeded by his son Amon.
In Judg. 18:30 the correct reading is "Moses," and not "Manasseh." The name "Manasseh" is supposed to have been introduced by some transcriber to avoid the scandal of naming the grandson of Moses the great lawgiver as the founder of an idolatrous religion.
Manger - (Luke 2:7, 12, 16), the name (Gr. phatne, rendered "stall" in Luke 13:15) given to the place where the infant Redeemer was laid. It seems to have been a stall or crib for feeding cattle. Stables and mangers in our modern sense were in ancient times unknown in the East. The word here properly denotes "the ledge or projection in the end of the room used as a stall on which the hay or other food of the animals of travellers was placed." (See INN.)
This manna was evidently altogether a miraculous gift, wholly different from any natural product with which we are acquainted, and which bears this name. The manna of European commerce comes chiefly from Calabria and Sicily. It drops from the twigs of a species of ash during the months of June and July. At night it is fluid and resembles dew, but in the morning it begins to harden. The manna of the Sinaitic peninsula is an exudation from the "manna-tamarisk" tree (Tamarix mannifera), the el-tarfah of the Arabs. This tree is found at the present day in certain well-watered valleys in the peninsula of Sinai. The manna with which the people of Israel were fed for forty years differs in many particulars from all these natural products.
Our Lord refers to the manna when he calls himself the "true bread from heaven" (John 6:31-35; 48-51). He is also the "hidden manna" (Rev. 2:17; comp. John 6:49,51).
Manoah - rest, a Danite, the father of Samson (Judg. 13:1-22, and 14:2-4).
Manslayer - one who was guilty of accidental homicide, and was entitled to flee to a city of refuge (Num. 35:6, 12, 22, 23), his compulsory residence in which terminated with the death of the high priest. (See CITY OF REFUGE.)
(2.) Heb. me'il, frequently applied to the "robe of the ephod" (Ex. 28:4, 31; Lev. 8:7), which was a splendid under tunic wholly of blue, reaching to below the knees. It was woven without seam, and was put on by being drawn over the head. It was worn not only by priests but by kings (1 Sam. 24:4), prophets (15:27), and rich men (Job 1:20; 2:12). This was the "little coat" which Samuel's mother brought to him from year to year to Shiloh (1 Sam. 2:19), a miniature of the official priestly robe.
(3.) Semikah, "a rug," the garment which Jael threw as a covering over Sisera (Judg. 4:18). The Hebrew word occurs nowhere else in Scripture.
(4.) Maataphoth, plural, only in Isa. 3:22, denoting a large exterior tunic worn by females. (See DRESS.)
Marcus - Col. 4:10; Philemon 1:24; 1 Pet. 5:13; R.V., "Mark" (q.v.).
He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided (Acts 12:12). Of his father we know nothing. He was cousin of Barnabas (Col. 4:10). It was in his mother's house that Peter found "many gathered together praying" when he was released from prison; and it is probable that it was here that he was converted by Peter, who calls him his "son" (1 Pet. 5:13). It is probable that the "young man" spoken of in Mark 14:51, 52 was Mark himself. He is first mentioned in Acts 12:25. He went with Paul and Barnabas on their first journey (about A.D. 47) as their "minister," but from some cause turned back when they reached Perga in Pamphylia (Acts 12:25; 13:13). Three years afterwards a "sharp contention" arose between Paul and Barnabas (15:36-40), because Paul would not take Mark with him. He, however, was evidently at length reconciled to the apostle, for he was with him in his first imprisonment at Rome (Col. 4:10; Philemon 1:24). At a later period he was with Peter in Babylon (1 Pet. 5:13), then, and for some centuries afterwards, one of the chief seats of Jewish learning; and he was with Timothy in Ephesus when Paul wrote him during his second imprisonment (2 Tim. 4:11). He then disappears from view.
In early times markets were held at the gates of cities, where commodities were exposed for sale (2 Kings 7:18). In large towns the sale of particular articles seems to have been confined to certain streets, as we may infer from such expressions as "the bakers' street" (Jer. 37:21), and from the circumstance that in the time of Josephus the valley between Mounts Zion and Moriah was called the Tyropoeon or the "valley of the cheesemakers."
As to the time when it was written, the Gospel furnishes us with no definite information. Mark makes no mention of the destruction of Jerusalem, hence it must have been written before that event, and probably about A.D. 63.
The place where it was written was probably Rome. Some have supposed Antioch (comp. Mark 15:21 with Acts 11:20).
It was intended primarily for Romans. This appears probable when it is considered that it makes no reference to the Jewish law, and that the writer takes care to interpret words which a Gentile would be likely to misunderstand, such as, "Boanerges" (3:17); "Talitha cumi" (5:41); "Corban" (7:11); "Bartimaeus" (10:46); "Abba" (14:36); "Eloi," etc. (15:34). Jewish usages are also explained (7:3; 14:3; 14:12; 15:42). Mark also uses certain Latin words not found in any of the other Gospels, as "speculator" (6:27, rendered, A.V., "executioner;" R.V., "soldier of his guard"), "xestes" (a corruption of sextarius, rendered "pots," 7:4, 8), "quadrans" (12:42, rendered "a farthing"), "centurion" (15:39, 44, 45). He only twice quotes from the Old Testament (1:2; 15:28).
The characteristics of this Gospel are, (1) the absence of the genealogy of our Lord, (2) whom he represents as clothed with power, the "lion of the tribe of Judah." (3.) Mark also records with wonderful minuteness the very words (3:17; 5:41; 7:11, 34; 14:36) as well as the position (9:35) and gestures (3:5, 34; 5:32; 9:36; 10:16) of our Lord. (4.) He is also careful to record particulars of person (1:29, 36; 3:6, 22, etc.), number (5:13; 6:7, etc.), place (2:13; 4:1; 7:31, etc.), and time (1:35; 2:1; 4:35, etc.), which the other evangelists omit. (5.) The phrase "and straightway" occurs nearly forty times in this Gospel; while in Luke's Gospel, which is much longer, it is used only seven times, and in John only four times.
"The Gospel of Mark," says Westcott, "is essentially a transcript from life. The course and issue of facts are imaged in it with the clearest outline." "In Mark we have no attempt to draw up a continuous narrative. His Gospel is a rapid succession of vivid pictures loosely strung together without much attempt to bind them into a whole or give the events in their natural sequence. This pictorial power is that which specially characterizes this evangelist, so that 'if any one desires to know an evangelical fact, not only in its main features and grand results, but also in its most minute and so to speak more graphic delineation, he must betake himself to Mark.'" The leading principle running through this Gospel may be expressed in the motto: "Jesus came...preaching the gospel of the kingdom" (Mark 1:14).
"Out of a total of 662 verses, Mark has 406 in common with Matthew and Luke, 145 with Matthew, 60 with Luke, and at most 51 peculiar to itself." (See MATTHEW.)
It seems to have been the practice from the beginning for fathers to select wives for their sons (Gen. 24:3; 38:6). Sometimes also proposals were initiated by the father of the maiden (Ex. 2:21). The brothers of the maiden were also sometimes consulted (Gen. 24:51; 34:11), but her own consent was not required. The young man was bound to give a price to the father of the maiden (31:15; 34:12; Ex. 22:16, 17; 1 Sam. 18:23, 25; Ruth 4:10; Hos. 3:2) On these patriarchal customs the Mosaic law made no change.
In the pre-Mosaic times, when the proposals were accepted and the marriage price given, the bridegroom could come at once and take away his bride to his own house (Gen. 24:63-67). But in general the marriage was celebrated by a feast in the house of the bride's parents, to which all friends were invited (29:22, 27); and on the day of the marriage the bride, concealed under a thick veil, was conducted to her future husband's home.
Our Lord corrected many false notions then existing on the subject of marriage (Matt. 22:23-30), and placed it as a divine institution on the highest grounds. The apostles state clearly and enforce the nuptial duties of husband and wife (Eph. 5:22-33; Col. 3:18, 19; 1 Pet. 3:1-7). Marriage is said to be "honourable" (Heb. 13:4), and the prohibition of it is noted as one of the marks of degenerate times (1 Tim. 4:3).
The marriage relation is used to represent the union between God and his people (Isa. 54:5; Jer. 3:1-14; Hos. 2:9, 20). In the New Testament the same figure is employed in representing the love of Christ to his saints (Eph. 5:25-27). The Church of the redeemed is the "Bride, the Lamb's wife" (Rev. 19:7-9).
Marriage-feasts - (John 2:1-11) "lasted usually for a whole week; but the cost of such prolonged rejoicing is very small in the East. The guests sit round the great bowl or bowls on the floor, the meal usually consisting of a lamb or kid stewed in rice or barley. The most honoured guests sit nearest, others behind; and all in eating dip their hand into the one smoking mound, pieces of the thin bread, bent together, serving for spoons when necessary. After the first circle have satisfied themselves, those lower in honour sit down to the rest, the whole company being men, for women are never seen at a feast. Water is poured on the hands before eating; and this is repeated when the meal closes, the fingers having first been wiped on pieces of bread, which, after serving the same purpose as table-napkins with us, are thrown on the ground to be eaten by any dog that may have stolen in from the streets through the ever-open door, or picked up by those outside when gathered and tossed out to them (Matt. 15:27; Mark 7:28). Rising from the ground and retiring to the seats round the walls, the guests then sit down cross-legged and gossip, or listen to recitals, or puzzle over riddles, light being scantily supplied by a small lamp or two, or if the night be chilly, by a smouldering fire of weeds kindled in the middle of the room, perhaps in a brazier, often in a hole in the floor. As to the smoke, it escapes as it best may; but indeed there is little of it, though enough to blacken the water or wine or milk skins hung up on pegs on the wall. (Comp. Ps. 119:83.) To some such marriage-feast Jesus and his five disciples were invited at Cana of Galilee." Geikie's Life of Christ. (See CANA.)
Mars Hill - the Areopagus or rocky hill in Athens, north-west of the Acropolis, where the Athenian supreme tribunal and court of morals was held. From some part of this hill Paul delivered the address recorded in Acts 17:22-31. (See AREOPAGUS.)
"Mary and Martha are representatives of two orders of human character. One was absorbed, preoccupied, abstracted; the other was concentrated and single-hearted. Her own world was the all of Martha; Christ was the first thought with Mary. To Martha life was 'a succession of particular businesses;' to Mary life 'was rather the flow of one spirit.' Martha was Petrine, Mary was Johannine. The one was a well-meaning, bustling busybody; the other was a reverent disciple, a wistful listener." Paul had such a picture as that of Martha in his mind when he spoke of serving the Lord "without distraction" (1 Cor. 7:35).
While she resided at Nazareth with her parents, before she became the wife of Joseph, the angel Gabriel announced to her that she was to be the mother of the promised Messiah (Luke 1:35). After this she went to visit her cousin Elisabeth, who was living with her husband Zacharias (probably at Juttah, Josh. 15:55; 21:16, in the neighbourhood of Maon), at a considerable distance, about 100 miles, from Nazareth. Immediately on entering the house she was saluted by Elisabeth as the mother of her Lord, and then forthwith gave utterance to her hymn of thanksgiving (Luke 1:46-56; comp. 1 Sam. 2:1-10). After three months Mary returned to Nazareth to her own home. Joseph was supernaturally made aware (Matt. 1:18-25) of her condition, and took her to his own home. Soon after this the decree of Augustus (Luke 2:1) required that they should proceed to Bethlehem (Micah 5:2), some 80 or 90 miles from Nazareth; and while they were there they found shelter in the inn or khan provided for strangers (Luke 2:6, 7). But as the inn was crowded, Mary had to retire to a place among the cattle, and there she brought forth her son, who was called Jesus (Matt. 1:21), because he was to save his people from their sins. This was followed by the presentation in the temple, the flight into Egypt, and their return in the following year and residence at Nazareth (Matt. 2). There for thirty years Mary, the wife of Joseph the carpenter, resides, filling her own humble sphere, and pondering over the strange things that had happened to her. During these years only one event in the history of Jesus is recorded, viz., his going up to Jerusalem when twelve years of age, and his being found among the doctors in the temple (Luke 2:41-52). Probably also during this period Joseph died, for he is not again mentioned.
After the commencement of our Lord's public ministry little notice is taken of Mary. She was present at the marriage in Cana. A year and a half after this we find her at Capernaum (Matt. 12:46, 48, 49), where Christ uttered the memorable words, "Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!" The next time we find her is at the cross along with her sister Mary, and Mary Magdalene, and Salome, and other women (John 19:26). From that hour John took her to his own abode. She was with the little company in the upper room after the Ascension (Acts 1:14). From this time she wholly disappears from public notice. The time and manner of her death are unknown.
(2.) Mary Magdalene, i.e., Mary of Magdala, a town on the western shore of the Lake of Tiberias. She is for the first time noticed in Luke 8:3 as one of the women who "ministered to Christ of their substance." Their motive was that of gratitude for deliverances he had wrought for them. Out of Mary were cast seven demons. Gratitude to her great Deliverer prompted her to become his follower. These women accompanied him also on his last journey to Jerusalem (Matt. 27:55; Mark 15:41; Luke 23:55). They stood near the cross. There Mary remained till all was over, and the body was taken down and laid in Joseph's tomb. Again, in the earliest dawn of the first day of the week she, with Salome and Mary the mother of James (Matt. 28:1; Mark 16:2), came to the sepulchre, bringing with them sweet spices, that they might anoint the body of Jesus. They found the sepulchre empty, but saw the "vision of angels" (Matt. 28:5). She hastens to tell Peter and John, who were probably living together at this time (John 20:1, 2), and again immediately returns to the sepulchre. There she lingers thoughtfully, weeping at the door of the tomb. The risen Lord appears to her, but at first she knows him not. His utterance of her name "Mary" recalls her to consciousness, and she utters the joyful, reverent cry, "Rabboni." She would fain cling to him, but he forbids her, saying, "Touch me not; for I am not yet ascended to my Father." This is the last record regarding Mary of Magdala, who now returned to Jerusalem. The idea that this Mary was "the woman who was a sinner," or that she was unchaste, is altogether groundless.
(3.) Mary the sister of Lazarus is brought to our notice in connection with the visits of our Lord to Bethany. She is contrasted with her sister Martha, who was "cumbered about many things" while Jesus was their guest, while Mary had chosen "the good part." Her character also appears in connection with the death of her brother (John 11:20,31,33). On the occasion of our Lord's last visit to Bethany, Mary brought "a pound of ointment of spikenard, very costly, and anointed the feet of Jesus" as he reclined at table in the house of one Simon, who had been a leper (Matt. 26:6; Mark 14:3; John 12:2,3). This was an evidence of her overflowing love to the Lord. Nothing is known of her subsequent history. It would appear from this act of Mary's, and from the circumstance that they possessed a family vault (11:38), and that a large number of Jews from Jerusalem came to condole with them on the death of Lazarus (11:19), that this family at Bethany belonged to the wealthier class of the people. (See MARTHA.)
(4.) Mary the wife of Cleopas is mentioned (John 19:25) as standing at the cross in company with Mary of Magdala and Mary the mother of Jesus. By comparing Matt. 27:56 and Mark 15:40, we find that this Mary and "Mary the mother of James the little" are on and the same person, and that she was the sister of our Lord's mother. She was that "other Mary" who was present with Mary of Magdala at the burial of our Lord (Matt. 27:61; Mark 15:47); and she was one of those who went early in the morning of the first day of the week to anoint the body, and thus became one of the first witnesses of the resurrection (Matt. 28:1; Mark 16:1; Luke 24:1).
(5.) Mary the mother of John Mark was one of the earliest of our Lord's disciples. She was the sister of Barnabas (Col. 4:10), and joined with him in disposing of their land and giving the proceeds of the sale into the treasury of the Church (Acts 4:37; 12:12). Her house in Jerusalem was the common meeting-place for the disciples there.
(6.) A Christian at Rome who treated Paul with special kindness (Rom. 16:6).
(2.) The son of Eleazar, and father of Jacob, who was the father of Joseph, the husband of the Virgin Mary (Matt. 1:15).
(3.) The father of Shephatiah (Jer. 38:1).
(2.) A Levite who assisted in purifying the temple at the reformation under Hezekiah (2 Chr. 29:13).
(3.) The original name of Zedekiah (q.v.), the last of the kings of Judah (2 Kings 24:17). He was the third son of Josiah, who fell at Megiddo. He succeeded his nephew Jehoiakin.
Mattathias - ibid. (1.) The son of Amos, in the genealogy of our Lord (Luke 3:25).
(2.) The son of Semei, in the same genealogy (Luke 3:26).
Matthan - gift, one of our Lord's ancestry (Matt. 1:15).
Matthat - gift of God. (1.) The son of Levi, and father of Heli (Luke 3:24).
(2.) Son of another Levi (Luke 3:29).
As to the time of its composition, there is little in the Gospel itself to indicate. It was evidently written before the destruction of Jerusalem (Matt. 24), and some time after the events it records. The probability is that it was written between the years A.D. 60 and 65.
The cast of thought and the forms of expression employed by the writer show that this Gospel was written for Jewish Christians of Palestine. His great object is to prove that Jesus of Nazareth was the promised Messiah, and that in him the ancient prophecies had their fulfilment. The Gospel is full of allusions to those passages of the Old Testament in which Christ is predicted and foreshadowed. The one aim prevading the whole book is to show that Jesus is he "of whom Moses in the law and the prophets did write." This Gospel contains no fewer than sixty-five references to the Old Testament, forty-three of these being direct verbal citations, thus greatly outnumbering those found in the other Gospels. The main feature of this Gospel may be expressed in the motto, "I am not come to destroy, but to fulfil."
As to the language in which this Gospel was written there is much controversy. Many hold, in accordance with old tradition, that it was originally written in Hebrew (i.e., the Aramaic or Syro-Chaldee dialect, then the vernacular of the inhabitants of Palestine), and afterwards translated into Greek, either by Matthew himself or by some person unknown. This theory, though earnestly maintained by able critics, we cannot see any ground for adopting. From the first this Gospel in Greek was received as of authority in the Church. There is nothing in it to show that it is a translation. Though Matthew wrote mainly for the Jews, yet they were everywhere familiar with the Greek language. The same reasons which would have suggested the necessity of a translation into Greek would have led the evangelist to write in Greek at first. It is confessed that this Gospel has never been found in any other form than that in which we now possess it.
The leading characteristic of this Gospel is that it sets forth the kingly glory of Christ, and shows him to be the true heir to David's throne. It is the Gospel of the kingdom. Matthew uses the expression "kingdom of heaven" (thirty-two times), while Luke uses the expression "kingdom of God" (thirty-three times). Some Latinized forms occur in this Gospel, as kodrantes (Matt. 5:26), for the Latin quadrans, and phragello (27:26), for the Latin flagello. It must be remembered that Matthew was a tax-gatherer for the Roman government, and hence in contact with those using the Latin language.
As to the relation of the Gospels to each other, we must maintain that each writer of the synoptics (the first three) wrote independently of the other two, Matthew being probably first in point of time.
"Out of a total of 1071 verses, Matthew has 387 in common with Mark and Luke, 130 with Mark, 184 with Luke; only 387 being peculiar to itself." (See MARK ¯T0002419; LUKE ¯T0002331; GOSPELS.)
The book is fitly divided into these four parts: (1.) Containing the genealogy, the birth, and the infancy of Jesus (1; 2).
(2.) The discourses and actions of John the Baptist preparatory to Christ's public ministry (3; 4:11).
(3.) The discourses and actions of Christ in Galilee (4:12-20:16).
(4.) The sufferings, death and resurrection of our Lord (20:17-28).
Matthias - gift of God. Acts 1:23.
Mattithiah - gift of Jehovah. (1.) One of the sons of Jeduthun (1 Chr. 25:3, 21).
(2.) The eldest son of Shallum, of the family of Korah (1 Chr. 9:31).
(3.) One who stood by Ezra while reading the law (Neh. 8:4).
(4.) The son of Amos, and father of Joseph, in the genealogy of our Lord (Luke 3:25).
(2.) Heb. mahareshah (1 Sam. 13:1), perhaps the ploughshare or coulter.
(3.) Heb. herebh, marg. of text (2 Chr. 34:6). Authorized Version, "with their mattocks," marg. "mauls." The Revised Version renders "in their ruins," marg. "with their axes." The Hebrew text is probably corrupt.
(2.) Heb. ma'areh (Judg. 20:33), pl., "meadows of Gibeah" (R.V., after the LXX., "Maareh-geba"). Some have adopted the rendering "after Gibeah had been left open." The Vulgate translates the word "from the west."
Meah - an hundred, a tower in Jersalem on the east wall (Neh. 3:1) in the time of Nehemiah.
Meals - are at the present day "eaten from a round table little higher than a stool, guests sitting cross-legged on mats or small carpets in a circle, and dipping their fingers into one large dish heaped with a mixture of boiled rice and other grain and meat. But in the time of our Lord, and perhaps even from the days of Amos (6:4, 7), the foreign custom had been largely introduced of having broad couches, forming three sides of a small square, the guests reclining at ease on their elbows during meals, with their faces to the space within, up and down which servants passed offering various dishes, or in the absence of servants, helping themselves from dishes laid on a table set between the couches." Geikie's Life of Christ. (Comp. Luke 7:36-50.) (See ABRAHAM'S BOSOM ¯T0000055; BANQUET ¯T0000434; FEAST.)
(2.) Those which are definite. (a) 'Eyphah, Deut. 25:14, 15, usually "ephah." (b) Ammah, Jer. 51:13, usually "cubit." (c) Kor, 1 Kings 4:22, elsewhere "cor;" Greek koros, Luke 16:7. (d) Seah, Gen. 18:6; 1 Sam. 25:18, a seah; Greek saton, Matt. 13:33; Luke 13:21. (e) Shalish, "a great measure," Isa. 40:12; literally a third, i.e., of an ephah. (f) In New Testament batos, Luke 16:6, the Hebrew "bath;" and choinix, Rev. 6:6, the choenix, equal in dry commodities to one-eighth of a modius.
Medan - contention, the third son of Abraham by Keturah (Gen. 25:2).
Medeba - waters of quiet, an ancient Moabite town (Num. 21:30). It was assigned to the tribe of Reuben (Josh. 13:16). Here was fought the great battle in which Joab defeated the Ammonites and their allies (1 Chr. 19:7-15; comp. 2 Sam. 10:6-14). In the time of Isaiah (15:2) the Moabites regained possession of it from the Ammonites. (See HANUN.)
The ruins of this important city, now Madeba or Madiyabah, are seen about 8 miles south-west of Heshbon, and 14 east of the Dead Sea. Among these are the ruins of what must have been a large temple, and of three cisterns of considerable extent, which are now dry. These cisterns may have originated the name Medeba, "waters of quiet." (See OMRI.)
We first hear of this people in the Assyrian cuneiform records, under the name of Amada, about B.C. 840. They appear to have been a branch of the Aryans, who came from the east bank of the Indus, and were probably the predominant race for a while in the Mesopotamian valley. They consisted for three or four centuries of a number of tribes, each ruled by its own chief, who at length were brought under the Assyrian yoke (2 Kings 17:6). From this subjection they achieved deliverance, and formed themselves into an empire under Cyaxares (B.C. 633). This monarch entered into an alliance with the king of Babylon, and invaded Assyria, capturing and destroying the city of Nineveh (B.C. 625), thus putting an end to the Assyrian monarchy (Nah. 1:8; 2:5,6; 3:13, 14).
Media now rose to a place of great power, vastly extending its boundaries. But it did not long exist as an independent kingdom. It rose with Cyaxares, its first king, and it passed away with him; for during the reign of his son and successor Astyages, the Persians waged war against the Medes and conquered them, the two nations being united under one monarch, Cyrus the Persian (B.C. 558).
The "cities of the Medes" are first mentioned in connection with the deportation of the Israelites on the destruction of Samaria (2 Kings 17:6; 18:11). Soon afterwards Isaiah (13:17; 21:2) speaks of the part taken by the Medes in the destruction of Babylon (comp. Jer. 51:11, 28). Daniel gives an account of the reign of Darius the Mede, who was made viceroy by Cyrus (Dan. 6:1-28). The decree of Cyrus, Ezra informs us (6:2-5), was found in "the palace that is in the province of the Medes," Achmetha or Ecbatana of the Greeks, which is the only Median city mentioned in Scripture.
This word is used in the New Testament to denote simply an internuncius, an ambassador, one who acts as a medium of communication between two contracting parties. In this sense Moses is called a mediator in Gal. 3:19.
Christ is the one and only mediator between God and man (1 Tim. 2:5; Heb. 8:6; 9:15; 12:24). He makes reconciliation between God and man by his all-perfect atoning sacrifice. Such a mediator must be at once divine and human, divine, that his obedience and his sufferings might possess infinite worth, and that he might possess infinite wisdom and knowlege and power to direct all things in the kingdoms of providence and grace which are committed to his hands (Matt. 28:18; John 5:22, 25, 26, 27); and human, that in his work he might represent man, and be capable of rendering obedience to the law and satisfying the claims of justice (Heb. 2:17, 18; 4:15, 16), and that in his glorified humanity he might be the head of a glorified Church (Rom. 8:29).
This office involves the three functions of prophet, priest, and king, all of which are discharged by Christ both in his estate of humiliation and exaltation. These functions are so inherent in the one office that the quality appertaining to each gives character to every mediatorial act. They are never separated in the exercise of the office of mediator.
The valley or plain of Megiddo was part of the plain of Esdraelon, the great battle-field of Palestine. It was here Barak gained a notable victory over Jabin, the king of Hazor, whose general, Sisera, led on the hostile army. Barak rallied the warriors of the northern tribes, and under the encouragement of Deborah (q.v.), the prophetess, attacked the Canaanites in the great plain. The army of Sisera was thrown into complete confusion, and was engulfed in the waters of the Kishon, which had risen and overflowed its banks (Judg. 4:5).
Many years after this (B.C. 610), Pharaohnecho II., on his march against the king of Assyria, passed through the plains of Philistia and Sharon; and King Josiah, attempting to bar his progress in the plain of Megiddo, was defeated by the Egyptians. He was wounded in battle, and died as they bore him away in his chariot towards Jerusalem (2 Kings 23:29; 2 Chr. 35:22-24), and all Israel mourned for him. So general and bitter was this mourning that it became a proverb, to which Zechariah (12:11, 12) alludes. Megiddo has been identified with the modern el-Lejjun, at the head of the Kishon, under the north-eastern brow of Carmel, on the south-western edge of the plain of Esdraelon, and 9 miles west of Jezreel. Others identify it with Mujedd'a, 4 miles south-west of Bethshean, but the question of its site is still undetermined.
Mehetabel - wife of Hadad, one of the kings of Edom (Gen. 36:39).
Mehujael - smitten by God, the son of Irad, and father of Methusael (Gen. 4:18).
They are mentioned in the list of those from whom the Nethinim were made up (Ezra 2:50; Neh. 7:52).
Mekonah - a base or foundation, a town in the south of Judah (Neh. 11:28), near Ziklag.
Melchi - my king. (1.) The son of Addi, and father of Neri (Luke 3:28). (2.) Luke 3:24.
The question as to who this mysterious personage was has given rise to a great deal of modern speculation. It is an old tradition among the Jews that he was Shem, the son of Noah, who may have survived to this time. Melchizedek was a Canaanitish prince, a worshipper of the true God, and in his peculiar history and character an instructive type of our Lord, the great High Priest (Heb. 5:6, 7; 6:20). One of the Amarna tablets is from Ebed-Tob, king of Jerusalem, the successor of Melchizedek, in which he claims the very attributes and dignity given to Melchizedek in the Epistle to the Hebrews.
Melea - fulness, the son of Menan and father of Eliakim, in the genealogy of our Lord (Luke 3:31).
Melech - king, the second of Micah's four sons (1 Chr. 8:35), and thus grandson of Mephibosheth.
Mene - (Dan. 5:25, 26), numbered, one of the words of the mysterious inscription written "upon the plaister of the wall" in Belshazzar's palace at Babylon. The writing was explained by Daniel. (See BELSHAZZAR.)
Mephaath - splendour, a Levitical city (Josh. 21:37) of the tribe of Reuben (13:18).
Some years after this, when David had subdued all the adversaries of Israel, he began to think of the family of Jonathan, and discovered that Mephibosheth was residing in the house of Machir. Thither he sent royal messengers, and brought him and his infant son to Jerusalem, where he ever afterwards resided (2 Sam. 9).
When David was a fugitive, according to the story of Ziba (2 Sam. 16:1-4) Mephibosheth proved unfaithful to him, and was consequently deprived of half of his estates; but according to his own story, however (19:24-30), he had remained loyal to his friend. After this incident he is only mentioned as having been protected by David against the vengeance the Gibeonites were permitted to execute on the house of Saul (21:7). He is also called Merib-baal (1 Chr. 8:34; 9:40). (See ZIBA.)
Meraiah - resistance, a chief priest, a contemporary of the high priest Joiakim (Neh. 12:12).
(2.) Neh. 12:15, a priest who went to Jerusalem with Zerubbabel. He is called Meremoth in Neh. 12:3.
Merari - sad; bitter, the youngest son of Levi, born before the descent of Jacob into Egypt, and one of the seventy who accompanied him thither (Gen. 46:11; Ex. 6:16). He became the head of one of the great divisions of the Levites (Ex. 6:19). (See MERARITES.)
It has been conjectured that the censer (thumiaterion, meaning "anything having regard to or employed in the burning of incense") mentioned in Heb. 9:4 was the "mercy-seat," at which the incense was burned by the high priest on the great day of atonement, and upon or toward which the blood of the goat was sprinkled (Lev. 16:11-16; comp. Num. 7:89 and Ex. 25:22).
Mered - rebellion, one of the sons of Ezra, of the tribe of Judah (1 Chr. 4:17).
(2.) Another fountain having a similar origin in the desert of Zin, near to Kadesh (Num. 27:14). The two places are mentioned together in Deut. 33:8. Some think the one place is called by the two names (Ps. 81:7). In smiting the rock at this place Moses showed the same impatience as the people (Num. 20:10-12). This took place near the close of the wanderings in the desert (Num. 20:1-24; Deut. 32:51).
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