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,Num. 1:35;Num 2:20,Num. 1:21). Forty years afterwards its numbers had increased to 52,700 ( Num 26:34,Num 26:37), 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;2 Kings 24:3,2 Kings 21:4; 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 21:17,2 Kings 21:18; 2 Chr. 33:20), and not in the city of David, among his ancestors. He was succeeded by his son Amon.

In Judg. 18:30 the correct reading is "Moses," and not "Manasseh." The name "Manasseh" is supposed to have been introduced by some transcriber to avoid the scandal of naming the grandson of Moses the great lawgiver as the founder of an idolatrous religion.

Mandrakes - Hebrew dudaim; i.e., "love-plants", occurs only in Gen. 30:14-16 and Cant. 7:13. Many interpretations have been given of this word dudaim. It has been rendered "violets," "Lilies," "jasmines," "truffles or mushrooms," "flowers," the "citron," etc. The weight of authority is in favour of its being regarded as the Mandragora officinalis of botanists, "a near relative of the night-shades, the 'apple of Sodom' and the potato plant." It possesses stimulating and narcotic properties ( Gen. 30:14-16). The fruit of this plant resembles the potato-apple in size, and is of a pale orange colour. It has been called the "love-apple." The Arabs call it "Satan's apple." It still grows near Jerusalem, and in other parts of Palestine.

Maneh - portion ( Ezek. 45:12), rendered "pound" (1 Kings 10:17; Ezra 2:69; Neh. 7:71, Neh. 7:72), a weight variously estimated, probably about 2 1/2 or 3 lbs. A maneh of gold consisted of a hundred common shekels (q.v.). (Comp. 1 Kings 10:17, and 2 Chr. 9:16).

Manger - ( Luke 2:7,Luke 2:12,Luke 2:16), the name (Gr. phatne, rendered "stall" in Luke 13:15) given to the place where the infant Redeemer was laid. It seems to have been a stall or crib for feeding cattle. Stables and mangers in our modern sense were in ancient times unknown in the East. The word here properly denotes "the ledge or projection in the end of the room used as a stall on which the hay or other food of the animals of travellers was placed." (See INN.)

Manna - Heb. man-hu, "What is that?" the name given by the Israelites to the food miraculously supplied to them during their wanderings in the wilderness ( Ex. 16:15-35). The name is commonly taken as derived from man, an expression of surprise, "What is it?" but more probably it is derived from manan, meaning "to allot," and hence denoting an "allotment" or a "gift." This "gift" from God is described as "a small round thing," like the "hoar-frost on the ground," and "like coriander seed," "of the colour of bdellium," and in taste "like wafers made with honey." It was capable of being baked and boiled, ground in mills, or beaten in a mortar ( Ex. 16:23; Num. 11:7). If any was kept over till the following morning, it became corrupt with worms; but as on the Sabbath none fell, on the preceding day a double portion was given, and that could be kept over to supply the wants of the Sabbath without becoming corrupt. Directions concerning the gathering of it are fully given ( Ex. 16:16-18,Ex. 16:33; Deut. 8:3, Deut. 8:16). It fell for the first time after the eighth encampment in the desert of Sin, and was daily furnished, except on the Sabbath, for all the years of the wanderings, till they encamped at Gilgal, after crossing the Jordan, when it suddenly ceased, and where they "did eat of the old corn of the land; neither had the children of Israel manna any more" ( Josh. 5:12). They now no longer needed the "bread of the wilderness."

This manna was evidently altogether a miraculous gift, wholly different from any natural product with which we are acquainted, and which bears this name. The manna of European commerce comes chiefly from Calabria and Sicily. It drops from the twigs of a species of ash during the months of June and July. At night it is fluid and resembles dew, but in the morning it begins to harden. The manna of the Sinaitic peninsula is an exudation from the "manna-tamarisk" tree (Tamarix mannifera), the el-tarfah of the Arabs. This tree is found at the present day in certain well-watered valleys in the peninsula of Sinai. The manna with which the people of Israel were fed for forty years differs in many particulars from all these natural products.

Our Lord refers to the manna when he calls himself the "true bread from heaven" ( John 6:31-35;John 48-51). He is also the "hidden manna" ( Rev. 2:17; comp. John 6:49, John 6:51).

Manoah - rest, a Danite, the father of Samson ( Judg. 13:1-22, and 14:2-4).

Man of sin - a designation of Antichrist given in 2 Thess. 2:3-10, usually regarded as descriptive of the Papal power; but "in whomsoever these distinctive features are found, whoever wields temporal and spiritual power in any degree similar to that in which the man of sin is here described as wielding it, he, be he pope or potentate, is beyond all doubt a distinct type of Antichrist."

Manslayer - one who was guilty of accidental homicide, and was entitled to flee to a city of refuge ( Num. 35:6,Num. 35:12,Num. 35:22,Num. 35:23), his compulsory residence in which terminated with the death of the high priest. (See CITY OF REFUGE.)

Mantle - (1.) Heb. 'addereth, a large over-garment. This word is used of Elijah's mantle (1 Kings 19:13,1 Kings 19:19; 2 Kings 2:8,2 Kings 2:13, etc.), which was probably a sheepskin. It appears to have been his only garment, a strip of skin or leather binding it to his loins. 'Addereth twice occurs with the epithet "hairy" ( Gen. 25:25; Zech. 13:4, R.V.). It is the word denoting the "goodly Babylonish garment" which Achan coveted ( Josh. 7:21).

(2.) Heb. me'il, frequently applied to the "robe of the ephod" ( Ex. 28:4,Ex. 28:31; 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 1 Sam 15:27), and rich men ( Job 1:20;Job 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.)

Maoch - compressed, the father of Achish, king of Gath (1 Sam. 27:2). Called also Maachah (1 Kings 2:39).

Maon - habitation, a town in the tribe of Judah, about 7 miles south of Hebron, which gave its name to the wilderness, the district round the conical hill on which the town stood. Here David hid from Saul, and here Nabal had his possessions and his home (1 Sam. 23:24,1 Sam. 23:25;1 Sam 25:2). "Only some small foundations of hewn stone, a square enclosure, and several cisterns are now to be seen at Maon. Are they the remains of Nabal's great establishment?" The hill is now called Tell M'ain.

Mara - bitter; sad, a symbolical name which Naomi gave to herself because of her misfortunes ( Ruth 1:20).

Marah - bitterness, a fountain at the sixth station of the Israelites ( Ex. 15:23,Ex. 15:24; Num. 33:8) whose waters were so bitter that they could not drink them. On this account they murmured against Moses, who, under divine direction, cast into the fountain "a certain tree" which took away its bitterness, so that the people drank of it. This was probably the 'Ain Hawarah, where there are still several springs of water that are very "bitter," distant some 47 miles from 'Ayun Mousa.

Maralah - trembling, a place on the southern boundary of Zebulun ( Josh. 19:11). It has been identified with the modern M'alul, about 4 miles south-west of Nazareth.

Maranatha - (1 Cor. 16:22) consists of two Aramean words, Maran'athah, meaning, "our Lord comes," or is "coming." If the latter interpretation is adopted, the meaning of the phrase is, "Our Lord is coming, and he will judge those who have set him at nought." (Comp. Phil. 4:5; James 5:8, James 5:9.)

Marble - as a mineral, consists of carbonate of lime, its texture varying from the highly crystalline to the compact. In Esther 1:6 there are four Hebrew words which are rendered marble:, (1.) Shesh, "pillars of marble." But this word probably designates dark-blue limestone rather than marble. (2.) Dar, some regard as Parian marble. It is here rendered "white marble." But nothing is certainly known of it. (3.) Bahat, "red marble," probably the verd-antique or half-porphyry of Egypt. (4.) Sohareth, "black marble," probably some spotted variety of marble. "The marble pillars and tesserae of various colours of the palace at Susa came doubtless from Persia itself, where marble of various colours is found, especially in the province of Hamadan Susiana." The marble of Solomon's architectural works may have been limestone from near Jerusalem, or from Lebanon, or possibly white marble from Arabia. Herod employed Parian marble in the temple, and marble columns still exist in great abundance at Jerusalem.

Marcheshvan - the post-biblical name of the month which was the eighth of the sacred and the second of the civil year of the Jews. It began with the new moon of our November. It is once called Bul (1 Kings 6:38). Assyrian, Arah Samna, "eighth month,"

Marcus - Col. 4:10; Philemon 1:24; 1 Pet. 5:13; R.V., "Mark" (q.v.).

Mareshah - possession, a city in the plain of Judah ( John. 15:44). Here Asa defeated Zerah the Ethiopian (2 Chr. 14:9,2 Chr. 14:10). It is identified with the ruin el-Mer'ash, about 1 1/2 mile south of Beit Jibrin.

Mark - the evangelist; "John whose surname was Mark" ( Acts 12:12,Acts 12:25). Mark (Marcus, Col. 4:10, etc.) was his Roman name, which gradually came to supersede his Jewish name John. He is called John in Acts 13:5, Acts 13:13, and Mark in 15:39, 2 Tim. 4:11, etc.

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, Mark 14:52was 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;Acts 13:13). Three years afterwards a "sharp contention" arose between Paul and Barnabas ( Acts 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.

Market-place - any place of public resort, and hence a public place or broad street ( Matt. 11:16;Matt 20:3), as well as a forum or market-place proper, where goods were exposed for sale, and where public assemblies and trials were held ( Acts 16:19;Acts 17:17). This word occurs in the Old Testament only in Ezek. 27:13.

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."

Mark, Gospel according to - It is the current and apparently well-founded tradition that Mark derived his information mainly from the discourses of Peter. In his mother's house he would have abundant opportunities of obtaining information from the other apostles and their coadjutors, yet he was "the disciple and interpreter of Peter" specially.

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" Acts 3:17); "Talitha cumi" Acts 5:41); "Corban" Acts 7:11); "Bartimaeus" Acts 10:46); "Abba" Acts 14:36); "Eloi," etc. Acts 15:34). Jewish usages are also explained Acts 7:3; Acts 14:3; Acts 14:12; Acts 15:42). Mark also uses certain Latin words not found in any of the other Gospels, as "speculator" Acts 6:27, rendered, A.V., "executioner;" R.V., "soldier of his guard"), "xestes" (a corruption of sextarius, rendered "pots ," 7:4,"pots ," 7:8), "quadrans" "pots 12:42, rendered "a farthing"), "centurion" "pots 15:39,"pots 15:44,"pots 15:45). He only twice quotes from the Old Testament "pots 1:2;"pots 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 "pots 3:17;"pots 5:41;"pots 7:11,"pots 3:34;"pots 14:36) as well as the position "pots 9:35) and gestures "pots 3:5,"pots 3:34;"pots 5:32;"pots 9:36;"pots 10:16) of our Lord. (4.) He is also careful to record particulars of person "pots 1:29,"pots 1:36;"pots 3:6,"pots 1:22, etc.), number "pots 5:13;"pots 6:7, etc.), place "pots 2:13;"pots 4:1;"pots 7:31, etc.), and time "pots 1:35;"pots 2:1;"pots 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.)

Maroth - bitterness; i.e., "perfect grief", a place not far from Jerusalem; mentioned in connection with the invasion of the Assyrian army ( Micah 1:12).

Marriage - was instituted in Paradise when man was in innocence ( Gen. 2:18-24). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed ( Matt. 19:4,Matt. 19:5). It is evident that monogamy was the original law of marriage ( Matt. 19:5; 1 Cor. 6:16). This law was violated in after times, when corrupt usages began to be introduced ( Gen. 4:19;Gen 6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age ( Gen. 16:1-4;Gen 22:21-24;Gen 28:8,Gen. 16:9;Gen 29:23-30, etc.). Polygamy was acknowledged in the Mosaic law and made the basis of legislation, and continued to be practised all down through the period of Jewish histroy to the Captivity, after which there is no instance of it on record.

It seems to have been the practice from the beginning for fathers to select wives for their sons ( Gen. 24:3;Gen 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;Gen 34:11), but her own consent was not required. The young man was bound to give a price to the father of the maiden ( Gen 31:15;Gen 34:12; Ex. 22:16, Ex. 22:17; 1 Sam. 18:23,1 Sam. 18:25; 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 ( Gen 29:22,Gen 29:27); 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, Col. 3:19; 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, Hos. 2:20). 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.)