MAN OF SIN

life (see Eschatoloqy). The Biblical analysis of the nature of man is discussed in detail in art. Psychologt. Alfred E. Gakvie.

MAN OP SIN (or 'lawlessness').— Probably the equivalent in 2 Th 2'->''of Antichrist (wh. see). Accord-ing to the Pauline view, the Farousia would be preceded by an apostasy of believers and the appearance of the ' man of lawlessness, ' ' who opposeth and exalteth himself above all that is called God or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God' (v."). The appearance of this evil one and his oppression of the believers were prevented by some force or person. In course of time, however, this restraint was to be removed. The wicked one would exercise his power until the Christ should come to destroy him (w.^-*).

The precise references of this statement are beyond final discovery. It is, however, commonly beheved that the reference is to some historical person, possibly the god-emperor of Rome. Such a reference is, however, very difficult if 2 Thess. was written by St. Paul, for at the time of its composition the Roman State had not become a persecutor. The 'one who restrains' is also difficult to identify if the 'man of lawlessness' be the Roman emperor. For that reason it may be best to refer the 'man of lawlessness' to the Jewish people or their expected Messiah, and 'he that restraineth' to the Roman power. This interpretation is supported by the fact that in his letters to the Thessalonians, St. Paul regards the Jews as persecutors, while throughout Acts the Roman State is presented as a protector of the Christians. This identification, however, does not satisfactorily explain the reference to 'sitting in the temple.' It is, therefore, probably better not to attempt a precise historical interpretation of either the ' man of lawlessness' or 'him that restraineth,' but to regard the former as a reference to the expected Antichrist, and the latter to some unidentified personal influence that led to the postponement of his appearance.

Shailer Mathews.

MANAEN (=Menahem). — One of the Christian prophets and teachers at Antioch, and 'foster-brother' of Herod Antipas (Ac 13'). Although individual non-offlcial Christians prophesied (Ac 2"'- 21', 1 Co 14"), yet there was in NT a class of official prophets (Eph 2™ 35, Rev 182», perhaps 1 Th 2"); and so in the Didache (c. A.D. 120?) the prophets formed an official class above the local ministry. Manaen was clearly an official at Antioch. The phrase 'foster-brother of Herod' is thought by Deissmann to be a mere title of honour, like "the king's friend' in 1 Ch 2W, but more probably rep-resents a literal fact. An older Manaen had been be-friended by Herod the Great as having foretold his advancement; this one might be his grandson, brought up with Antipas. Another instance of the circle of Herod being reached by Christianity is Joanna, wife of Chuza, Herod's steward (Lk 8'); and Antipas himself was touched by the Baptist's preaching (Mk 6™).

A. J. Maclean.

MANAHATH.— 1. Mentioned only in 1 Ch 8« as the place to which certain Benjamite clans were carried captive. The town is probably identical with that implied in Manahathites (wh. see), with the ManochB of the Gr. text of Jos 15'«, and if the text in Jg. is correct, with the Menuhah of Jg 20" RVm. 2. Gn 36^ (P), 1 Ch 1" 'son of Shobal, son of Seir, the Horite,' i.e. eponymous ancestor of a clan of Edom, or of the earlier population conquered and absorbed by Edom.

MANAHATHITES (RV Menuhoth in 1 Ch 2'2), 1 Ch 2". — The genealogy in these two passages is to be interpreted as meaning that the city Manahath, occupied by portions of two sections of the Edomite clan Caleb, came to be reckoned to Judah.

MANASSEAS (1 Es 9") ^Manasseh, Ezr 10>°.

MANASSEH.— 1. In MT and AV of Jg IS'" Manasseh

MANASSEH

Is a scribal change for dogmatic purposes, the original being Moses (see Gershom, 1). 2. A son of Pahath-moab (Ezr 10™ [1 Es 9" Manasseas]) . 3. Son of Hashum (Ezr 10»8). 4. 5. See next two articles.

MANASSEH.— The firstborn son of Joseph, and full brother of Ephraim (Gn 415". [E]), by Asenath, the daughter of Poti-phera, priest of On (v.« [J]).

The popular etymology makes the name a Pi' el ptop. of the verb nashSh, to forget.' Josephus (.Ant. 11. vi. 1) adopts this without criticism, as do our Hebrew Lexicons. In the Assyrian inscriptions the name appeal? as Minse, Menace. In Is 65" the god Meni (RV 'Destiny') is associated with Gad, the god of Fortune. Some scholars, consequently, equate Manasseh with Jlf en-TJosa = ' the god Men seized.' ' Apparently Manasseh succeeded in establishing friendly relations with the Canaanites at an early date. His name points to such influences' (Niebuhr, Gesch. d. Ebr. Zeit. p. 252; cf. Siegfried, 'Gad-Meni u. Gad-Manasse' in Ztschr. f. prot. Theol., 1875, p. 366 f.). Hogg, who in EBi, s.v., discusses the name at length, appears to favour the participial form, but (following Land) connects it with the Arabic nasa, 'to inflict an injury.' He thus brings it into relation with the story of Jacob's wrestling witli the angel (Gn 32). 'It would appear,' so runs the conclusion, ' that in the original story the epithet Manasseh was a fitting title of Jacob himself, which might be borne by his wor-shippers as in the case of Gad.' But it is extremely unlikely that Jacob was originally regarded as a deity, as Luther (ZATW xxi. p. 68 ff.) also holds. The Babylonian form Ya'gvb'ilu found in the contract tablets of the period of Hammurabi (23rd cent. B.C.) and Jacob-el (or -her) found on the scarab 01 an Egyptian king of the Hyksos period, is not to be translated 'Ya'kub is god.' As forms like Yakbar-ilu, Yamlik-dlu, etc., render probable, Uu is subject. Nevertheless, there may have been some original connexion between Manasseh and Jacob. Jacob's name, we are told, was afterwards changed to Israel, and Manasseh is said to have been the elder brother of Ephraim, the name which later became almost synonymous with Israel, and, finally, in Jg 127. 28 Manasseh and Israel appear to be used as equiva-lents. But where no better data are obtainable, we must confess ignorance as frankly as we reject the etymologizing tales of our sources.

In our oldest source bearing upon the early tribal settlement ( Jg 5) the name of Manasseh does not appear, though that of Ephraim does. Machir there (v.") seems to take the place of Manasseh. In Gn SO^* (E) he is the only son of Manasseh; so also Nu 2625. " (P), but in Jos 17"' (perh. J) he is the firstborn of Manasseh. In Nu 32". "• " (v.'" is not original) we have an excerpt from JE added to P's story of Reuben's and Gad's settlement on the East Jordan, which tells us that the children of Machir, the son of Manasseh, went to Gilead and took it. Jair, it is said, and Nobah, two other descendants of Manasseh, also took towns in Gilead, to which they gave their own names. But, according to Dt 3", Moses, after completely exterminating the inhabitants, gave North Gilead, all Bashan, and Argob 'to the halt tribe of Manasseh'; cf. Jos 13*™- etc. In P's account of the settlement of Reuben and Gad (Nu 32) there was nothing said originally of this half- tribe being associated with them. The whole story is told before the Manassites are brought in in v.^' (cf. Jos 13"*. and ch. 17). The story of their early settle-ment on the East side is discredited by many scholars, who hold that the East was later conquered from the West. As we have seen in Jg 5", where Machir takes the place of Manasseh, he appears to be in possession on the West; and Machir, the son of Manasseh, is said to have gone to Gilead and taken it (Nu 32"), and if so, he must have operated from his original seat. In Jos 17»-i8 we read of the complaint of the 'children of Joseph' to Joshua that he had given them ('him') only one lot, despite the fact that he was a great people. Nothing is said about any previous allotment by Moses on the East. Further, in Nu 32" Bashan is conquered by Jair, who, according to Jg 10', was a judge of Israel. The argument is strong but not cogent.

As we have already seen, the tribe on the West was represented by Machir (Jg 5). J, the next oldest docu-

575