MALLUCHI
(1
Ch
6").
2.
One
of
the
sons
of
Bani
who
had
married
a
foreign
wife
(Ezr
Vfi');
called
in
1
Es
9''
Mamuchus.
3.
One
of
the
sons
of
Harim
who
had
married
a
foreign
wife
(Ezr
lO'^).
4.
5.
Two
of
those
who
sealed
the
covenant
(Neh
IC-
^7).
No.
4
is
probably
identical
with
Malluch
of
Neh
122,
called
in
12"
Malluchi.
WA
T.T.TTP.TTT
—
The
eponym
of
a
priestly
family
who
returned
with
Zerub.
(Neh
12");
probably
the
same
as
Malluch
of
Neh
10«
122.
MALLTTS.
—
A
city
of
Cilicia
which
joined
Tarsus
in
a
rebellion
against
Antiochus
Epiphanes
about
B.C.
171
(2
Mac
4'<i).
Tradition
said
that
it
was
founded
at
the
time
of
the
Trojan
War.
Its
coinage
shows
that
it
was
an
important
town.
Its
site
is
doubtful,
but
as
ancient
statements
make
it
near
the
river
Pyramus,
near
the
sea,
and
also
on
a
hill.
Professor
Ramsay
identifies
it
with
Kara-Tash,
on
a
coast
Une
of
hills
E.
of
Magarsa,
which
served
as
its
port.
The
W.
branch
of
the
Pyramus
has
become
almost
completely
dried
up.
A.
E.
Hillaed.
MALOBATHRON.—
RVm
of
Ca
2"
for
EV
Bether
(wh.
see).
It
is
argued
by
Post,
against
this
rendering,
that
the
malobathron
plant
(Laurus
malabathrum)
did
not
grow
wild
on
any
of
the
mountains
of
Palestine.
Others
would
render
(by
a
slight
textual
emendation)
'mountains
of
cypresses.'
MALTANNEUS
(1
Es
9'«)=Mattenai,
Ezr
10".
SIA]iIDAI
(1
Es
g»)=Benaiah,
Ezr
10».
MAMMON.
—
This
is
a
Semitic
word,
but
of
doubtful
derivation.
It
has
been
referred
to
Heb.
aman,
'a
reUable
(store),'
and
to
taman
(i
being
elided),
'hidden
treasure.*
Augustine
(.Serm.
on
Mount)
says
it
was
the
name
for
'riches'
among
the
Hebrews,
and
that
the
Phoenician
agrees,
for
'gain'
in
Phoenician
is
called
mammon.
Phoenician
and
Hebrew
were
near
akin,
and
the
ancients
often
included
Aramaic
in
Hebrew.
'Mammon'
is
not
found
in
OT
Hebrew,
but
occurs
in
Rabbinical,
in
Syriac
(Western
Aramaic),
and
is
used
in
the
Aramaic
Targums
as
the
equivalent
of
Heb.
terms
for
'gain'
or
'wealth.'
Being
a
well-known
Phoen.
trade
word,
it
is
introduced
without
transla-tion
(unlike
corban,
etc.)
into
NT
Greek,
where
the
right
spelling
is
mamSnas
(Mt
e^*,
Lk
16'-
"■
'*);
with
this
agrees
the
Syriac
form
momUna.
A
Phoen.
deity,
Mamon,
has
been
supposed.
Though
not
improbable,
the
idea
seems
due
to
Milton
(P.i.
i.
679
B.).
'Serve
God
and
mammon'
suggests
personification,
but
com-pare
the
phraseology
of
Ph
3".
G.
H.
Gwilliam.
MAMNITANEMUS
(1
Es
9")
corresponds
to
the
two
names
Mattaniah,
Mattenai
in
Ezr
10",
of
which
it
is
a
corruption.
MAMRE.
—
A
name
found
several
times
in
con-nexion
with
the
history
of
Abraham.
It
occurs
(o)
in
the
expression
'terebinths
of
Mamre'
in
Gn
13'^
18'
(both
J),
and
14's
(from
an
independent
source)
with
the
addition
of
'the
Amorite';
(6)
in
the
expression
'which
is
before
Mamre,'
in
descriptions
of
the
cave
of
Mach-pelah,
or
of
the
field
in
which
it
was
(Gn
23"-
"
25'
49'°
50"),
and
in
35"',
where
Mamre
is
mentioned
as
the
place
of
Isaac's
death;
(c)
in
Gn
1421
as
the
name
of
one
of
Abraham's
allies,
in
his
expedition
for
the
recovery
of
Lot.
In
(6)
Mamre
is
an
old
name,
either
of
Hebron
or
of
a
part
of
Hebron
(cf.
23"
35");
in
Gn
1413
it
is
the
name
of
a
local
sheik
or
chief
(cf.
v.^*),
the
owner
of
the
terebinths
called
after
him;
in
Gn
13"
18'
it
is
not
clear
whether
it
is
the
name
of
a
person
or
of
a
place.
The
'terebinths
of
Mamre'
are
the
spot
at
which
Abraham
pitched
his
tent
in
Hebron.
The
site
is
uncertain,
though,
if
the
present
mosque,
on
the
N.E.
edge
of
Hebron,
is
really
built
over
the
cave
of
Mach-pelah,
and
if
'before'
has
its
usual
topographical
sense
of
'east
of,'
it
will
have
been
to
the
W.
of
this,
and
at
no
great
distance
from
it
(for
the
terebinths
are
de-
MAN
scribed
as
being
'in'
Hebron,
Gn
13").
From
Jose-phus'
time
(BJ,
iv.
Ix.
7)
to
the
present
day,
terebinths
or
oaks
called
by
the
name
of
Abraham
have
been
shown
at
different
spots
near
Hebron;
but
none
has
any
real
claim
to
mark
the
authentic
site
of
the
ancient
'
Mamre.'
The
oak
mentioned
by
Josephus
was
6
stadia
from
the
city;
but
he
does
not
indicate
in
which
direction
it
lay.
Sozomen
(HE
11.
4),
in
speaking
of
the
'
Abraham's
Oak'
of
Oonstantine's
day
(2
miles
N.
of
Hebron),
states
that
it
was
regarded
as
sacred,
and
that
an
annual
fair
and
feast
was
held
beside
it,
at
which
sacrifices
were
offered,
and
libations
and
other
offerings
cast
into
a
well
close
by.
Cf.
Oak.
S.
R.
Driver.
MAMUCHUS
(1
Es
9»»)
=
Malluch,
Ezr
10".
MAK.
—
The
Bible
is
concerned
with
man
only
from
the
religious
standpoint,
with
his
relation
to
God.
This
article
will
deal
only
with
the
religious
estimate
of
man,
as
other
matters
which
might
have
been
included
will
be
found
in
other
articles
(Creation,
Eschatology,
Fall,
Sin,
Pstchology).
Man's
dignity,
as
made
by
special
resolve
and
distinct
act
of
God
in
God's
image
and
Ukeness
(synonymous
terms)
,
with
dominion
over
the
other
creatures,
and
for
communion
with
God,
as
as-serted
in
the
double
account
of
his
Creation
in
Gn
1
and
2,
and
man's
degradation
by
his
own
choice
of
evil,
as
presented
figuratively
in
the
story
of
his
Fall
in
Gn
3,
are
the
two
aspects
of
man
that
are
everywhere
met
with.
The
first
is
explicitly
aflSrmed
in
Ps
8,
an
echo
of
Gn
1;
the
second,
without
any
explicit
reference
to
the
story
in
Gn
3,
is
taken
for
granted
in
the
OT
(see
esp.
Ps
51),
and
is
still
more
emphasized
in
the
NT,
with
distinct
allusion
to
the
Fall
and
its
consequences
(see
esp.
Ro
512-21
and
7'-2').
While
the
OT
recognizes
man's
relation
to
the
world
around
him,
his
materiality
and
frailty
as
'flesh'
(wh.
see),
and
describes
him
as
'dust
and
ashes'
in
comparison
with
God
(Gn
2'
3"
182'),
yet
as
made
in
God's
image
it
endows
him
with
reason,
conscience,
affection,
free
will.
Adam
is
capable
of
recognizing
the
qualities
of,
and
so
of
naming,
the
Uving
creatures
(2"),
cannot
find
a
help
meet
among
them
(v.2'1),
is
innocent
(v.2S),
and
capable
of
moral
obedience
(v."-
")
and
reUgious
communion
(3s-
").
The
Spirit
of
God
is
in
man
not
only
as
Ufe,
but
also
as
wisdom
and
understanding,
counsel
and
might,
skill
and
courage
(see
Inspiration).
The
Divine
immanence
in
man
as
the
Divine
providence
for
man
is
affirmed
(Pr
202').
In
the
NT
man's
dignity
is
represented
as
Divine
sonship.
In
St.
Luke's
Gospel
Adam
is
described
as
'son
of
God'
(3").
St.
Paul
speaks
of
man
as
'the
image
and
glory
of
God'
(1
Co
11'),
approves
the
poet's
words,
'we
also
are
his
offspring,'
asserts
the
unity
of
the
race,
and
God's
guidance
in
its
history
(Ac
172«-2«).
In
his
argument
in
Romans
regarding
universal
sinful-ness,
he
assumes
that
even
the
Gentiles
have
the
law
of
God
written
in
their
hearts,
and
thus
can
exercise
moral
judgment
on
themselves
and
others
(2'*).
Jesus'
testimony
to
the
Fatherhood
of
God,
including
the
care
and
bounty
in
Providence
as
well
as
the
grace
in
Redemption,
has
as
its
counterpart
His
estimate
of
the
absolute
worth
of
the
human
soul
(see
Mt
10'°
16",
Lk
102°
15).
While
God's
care
and
bounty
are
un-limited,
yet
Jesus
does
seem
to
limit
the
title
'
child
or
son
of
God
'
to
those
who
have
religious
fellowship
and
seek
moral
kinship
with
God
(see
Mt
S»-
*^;
cf.
Jn
I12).
St.
Paul's
doctrihe
of
man's
adoption
by
faith
in
God's
grace
does
not
contradict
the
teaching
of
Jesus.
The
writer
of
Hebrews
sees
the
promise
of
man's
dominion
in
Ps
8
fulfilled
only
in
Christ
(28-
»).
Man's
history,
according
to
the
Fourth
Evangelist,
is
consummated
in
the
Incarnation
(Jn
1").
The
Bible
estimate
of
man's
value
is
shown
in
it-i^
anticipation
of
his
destiny
—
not
merely
continued
existence,
but
a
future
life
of
weal
or
woe
according
to
the
moral
quality,
the
relation
to
God,
of
the
present
