Thayer's Greek Lexicon

Μ

Μάαθ — μέλι

Μάαθ

(3092) Μάαθ, ὁ (מָעַט to be small), Maath, one of Christ's ancestors: Luke 3:26.

(3093) Μαγδαλά, a place on the western shore of the Lake of Galilee, about three miles distant from Tiberius toward the north; according to the not improbable conjecture of Gesenius (Thesaurus, i., p. 267) identical with מִגְדַל־אֵל (i. e. tower of God), a fortified city of the tribe of Naphtali (Joshua 19:38); in the Jerus. Talmud מגדל (Magdal or Migdal); now Medschel or Medjdel, a wretched Mohammedan village with the ruins of an ancient tower (see Winer s RWB, under the word; Robinson, Palest. ii., p. 396f; Arnold in Herzog viii., p. 661; Kneucker in Schenkel 4:p. 84; (Hackett in B. D. , under the word; Edersheim, Jesus the Messiah, i., 571f)): Matthew 15:39 R G , with the variant reading (adopted by L T Tr WH (cf. WH 's Appendix, p. 160)) Μαγαδάν, Vulg. Magedan (Syriac wdGM []); if either of these forms was the one used by the Evangelist it could very easily have been changed by the copyists into the more familiar name Μαγδαλά.

Μαγδαληνή

(3094) Μαγδαληνή, Μαγδαληνης, ἡ (Μαγδαλά, which see), Magdalene, a woman of Magdala: Matthew 27:56, Matthew 27:61; Matthew 28:1; Mark 15:40, Mark 15:47; Mark 16:1, Mark 16:9; Luke 8:2; Luke 24:10; John 19:25; John 20:1, John 20:18.

μαγεία

(3095) μαγεία (T WH μαγία, see Iota) μαγειας, ἡ, (μάγος, which see), magic; plural magic arts, sorceries: Acts 8:11. (Theophrastus , Josephus , Plutarch , others.)

μαγεύω

(3096) μαγεύω; (μάγος); to be a magician; to practise magical arts: Acts 8:9. (Euripides , Iph. 1338; Plutarch , Artax. 3, 6, and in other authors.)

μάγος

(3097) μάγος, μαγου, ὁ (Hebrew מַג, plural מָגִים; a word of Indo-Germanic origin; cf. Gesenius, Thesaurus, ii., p. 786; J. G. Müller in Herzog viii., p. 678; (Vanicek , Fremdwörter, under the word; but the word is now regarded by many as of Babylonian origin; see Schrader, Keilinschriften as above with 2te Aufl., p. 417ff)); from Sophocles and Herodotus down; the Sept. Daniel 2:2 and several times in Theod. ad Dan. for אַשָׁף; a magus; the name given by the Babylonians (Chaldaeans), Medes, Persians, and others, to the wise men, teachers, priests, physicians, astrologers, seers, interpreters of dreams, augurs, soothsayers, sorcerers etc.; cf. Winer s RWB, under the word; J. G. Müller in Herzog , the passage cited, pp. 675-685; Holtzmann in Schenkel iv., p. 84f; (BB. DD. , under the word ). In the N. T. the name is given:

1. to the oriental wise men (astrologers) who, having discovered by the rising of a remarkable star (see ἀστήρ , and cf. Edersheim, Jesus the Messiah, i. 209ff) that the Messiah had just been born, came to Jerusalem to worship him: Matthew 2:1, Matthew 2:7, Matthew 2:16.

2. to false prophets and sorcerers: Acts 13:6, Acts 13:8,cf. Acts 8:9,Acts 8:11.

Μαγώγ

(3098) Μαγώγ, ὁ, see Γώγ . See related Strong's entry Strong's 1136.

Μαδιάμ

(3099) Μαδιάμ, ἡ (Hebrew מִדְיָן (i. e. 'strife')), Midian (in A. V. (the 1611 edition) N. T. Madian), proper name of the territory of the Midianites in Arabia; it took its name from Midian, son of Abraham and Keturah (Genesis 25:1): Acts 7:29.

μαθητεύω

(3100) μαθητεύω: 1 aorist ἐμαθήτευσα; 1 aorist passive ἐμαθητευθην; (μαθητής);

1. intransitive, τίνι, to be the disciple of one; to follow his precepts and instruction: Matthew 27:57 R G WH marginal reading, cf. John 19:38 (so Plutarch , mor., pp. 832 b. (vit. Antiph. 1), 837 c. (vit. Isocrates 10); Jamblichus , vit. Pythag c. 23).

2. transitive (cf. Winer s Grammar, p. 23 and § 38, 1; (Buttmann , § 131, 4)) to make a disciple; to teach, instruct: τινα, Matthew 28:19; Acts 14:21; passive with a dative of the person whose disciple one is made, Matthew 27:57 L T Tr WH text; μαθητευθείς εἰς τήν βασιλείαν τῶν οὐρανοῦ (see γραμματεύς , 3), Matthew 13:52 Rec. , where long since the more correct reading τῇ βασιλεία τῶν οὐρανῶν was adopted, but without changing the sense; (yet Lachmann inserts ἐν).

μαθητής

(3101) μαθητής, μαθητοῦ, ὁ (μανθάνω), a learner, pupil, disciple: universally, opposed to διδάσκαλος, Matthew 10:24; Luke 6:40; τίνος, one who follows one's teaching: Ἰωάννου, Matthew 9:14; Luke 7:18 (19); John 3:25; τῶν Φαρισαίων, Matthew 22:16; Mark 2:18; Luke 5:33; Μωϋσέως, John 9:28; of Jesus — in a wide sense, in the Gospels, those among the Jews who favored him, joined his party, became his adherents: John 6:66; John 7:3; John 19:38; ὄχλος μαθητῶν αὐτοῦ, Luke 6:17; οἱ μαθητοι αὐτοῦ ἱκανοί, Luke 7:11; ἅπαν τό πλῆθος τῶν μαθητῶν, Luke 19:31; but especially the twelve apostles: Matthew 10:1; Matthew 11:1; Matthew 12:1; Mark 8:27; Luke 8:9; John 2:2; John 3:22, and very often; also simply οἱ μαθηταί, Matthew 13:10; Matthew 14:19; Mark 10:24; Luke 9:16; John 6:11 (Rec. ), etc.; in the Acts οἱ μαθηταί are all those who confess Jesus as the Messiah, Christians: Acts 6:1, Acts 6:7; Acts 9:19; Acts 11:26, and often; with τοῦ κυρίου added, Acts 9:1. The word is not found in the O. T , nor in the Epistles of the N. T., nor in the Apocalypse; in Greek writings from (Herodotus ), Aristophanes , Xenophon , Plato down.

μαθήτρια

(3102) μαθήτρια, μαθητριας, ἡ (a feminine form of μαθητής; cf. ψάλτης, ψάλτρια, etc., in Alexander Buttmann (1873) Ausf. Spr. ii., p. 425), a female disciple; equivalent to a Christian woman: Acts 9:36. (Diodorus 2, 52; (Diogenes Laërtius 4, 2; 8, 42.)

Μαθουσαλά

(3103) Μαθουσαλά, T WH Μαθουσαλά (cf. Tdf. Proleg., p. 103), ὁ (מְתוּשֶׁלַח, man of a dart, from מְתוּ, construct form of the unused מַת, a man, and שֶׁלַח a dart (cf. B. D. under the word)), Methuselah, the son of Enoch and grandfather of Noah (Genesis 5:21): Luke 3:37.

Μεννά

(3104) Μαϊνάν (T Tr WH Μεννά), indeclinable (Lachmann Μεννας, genitive Meyer), ὁ, Menna or Menan (A. V. -1611Menam), the name of one of Christ's ancestors: Luke 3:31 (Lachmann brackets τοῦ Μαϊνάν).

μαίνομαι

(3105) μαίνομαι; (from Homer down); to be mad, to rave: said of one who so speaks that he seems not to be in his right mind, Acts 12:15; Acts 26:24; 1 Corinthians 14:23; opposed to σωφροσύνης ῤήματα ἀποφθέγγεσθαι, Acts 26:25; joined with δαιμόνιον ἔχειν, John 10:20. (Compare: ἐμμαίνομαι.)

μακαρίζω

(3106) μακαρίζω; Attic future μακαριω (cf. Buttmann , 37 (32)); (μακάριος); from Homer down; the Sept. for אֵשֵּׁר; to pronounce blessed: τινα, Luke 1:48; James 5:11 (here Vulg. beatifico ).

μακάριος

(3107) μακάριος, μακαρία, μακάριον (poetic μάκαρ) (from Pindar , Plato down), blessed, happy: joined to names of God, 1 Timothy 1:11; 1 Timothy 6:15 (cf. μακαρες Θεοί in Homer and Hesiod ); ἐλπίς, Titus 2:13; as a predicate, Acts 20:35; 1 Peter 3:14; 1 Peter 4:14; ἡγοῦμαι τινα μακάριον, Acts 26:2; μακαραριος ἐν τίνι, James 1:25. In congratulations, the reason why one is to be pronounced blessed is expressed by a noun or by a participle taking the place of the subject, μακάριος ὁ etc. (Hebrew פְּ אַשְׁרֵי, Psalms 1:1; Deuteronomy 33:29, etc.) blessed the man, who etc. (Winer 's Grammar, 551 (512f)): Matthew 5:3-11; Luke 6:20-22; John 20:29; Revelation 1:3; Revelation 16:15; Revelation 19:9; Revelation 20:6; Revelation 22:14; by the addition to the noun of a participle which takes the place of a predicate, Luke 1:45; Luke 10:23; Luke 11:27; Revelation 14:13; followed by ὅς with a finite verb, Matthew 11:6; Luke 7:23; Luke 14:15; Romans 4:7; the subject noun intervening, Luke 12:37, Luke 12:43; Luke 23:29; James 1:12; μακάριοι... ὅτι, Matthew 13:16; Matthew 16:17; Luke 14:14; followed by ἐάν, John 13:17; 1 Corinthians 7:40. (See Schmidt , chapter 187, 7.)

μακαρισμός

(3108) μακαρισμός, μακαρισμου, ὁ (μακαρίζω), declaration of blessedness: Romans 4:9; Galatians 4:15; λέγειν τόν μακαρισμόν τίνος, to utter a declaration of blessedness upon one, a fuller way of saying μακαρίζειν τινα, to pronounce one blessed, Romans 4:6. (Plato , rep. 9, p. 591 d.; (Aristotle , rhet. 1, 9, 34); Plutarch , mor., p. 471 c.; ecclesiastical writings.)

Μακεδονία

(3109) Μακεδονία, Μακεδονίας, ἡ (on use of article with cf. Winer s Grammar, § 18, 5 a. c.), Macedonia, a country bounded on the south by Thessaly and Epirus, on the east by Thrace and the Aegean Sea, on the west by Illyria, and on the north by Dardania and Moesia (cf. B. D. (especially American edition)): Acts 16:9, Acts 16:12; Acts 18:5; Acts 19:21; Acts 20:1, Acts 20:3; Romans 15:26; 1 Corinthians 16:5; 2 Corinthians 1:16; 2 Corinthians 2:13; 2 Corinthians 7:5; 2 Corinthians 8:1; 2 Corinthians 11:9: Philippians 4:15; 1 Thessalonians 1:7; 1 Thessalonians 4:10; 1 Timothy 1:3.

Μακεδών

(3110) Μακεδών, Μακεδόνος, ὁ, a Macedonian: Acts 16:9 (cf. Buttmann , § 123, 8 Rem.); Acts 19:29; Acts 27:2; 2 Corinthians 9:2, 2 Corinthians 9:4.

μάκελλον

(3111) μάκελλον, μακελλου, τό, a Latin word,macellum (probably akin to μάχη; Vanicek , p. 687 (cf. Plutarch , as below)), a place where meat and other articles of food are sold, meat-market, provision-market, (A. V. shambles): 1 Corinthians 10:2, 1 Corinthians 10:5. (Dio Cassius , 6 1, 18 τήν ἀγοράν τῶν ὀψων, τό μάκελλον; (Plutarch , ii., p. 277 d. (quaest. Rom. 54)).)

μακράν

(3112) μακράν (properly, feminine accusative of the adjective μακρός, namely, ὁδόν, a long way (Winer s Grammar, 230 (216); Buttmann , § 131, 12)), adverb, the Sept. for רָחוק) (from Aeschylus down); far, a great way: absolutely, ἀπέχειν, Luke 15:20; of the terminus to which, far hence, ἐξαποστελῶ σε, Acts 22:21; with ἀπό τίνος added, Matthew 8:30; Luke 7:6 (T omits ἀπό); John 21:8; τόν Θεόν... οὐ μακράν ἀπό ἑνός ἑκάστου ἡμῶν ὑπάρχοντα, i. e. who is near everyone of us by his power and influence (so that we have no need to seek the knowledge of him from without), Acts 17:27; οἱ εἰς μακράν (cf. Winer 's Grammar, 415 (387)) those that are afar off, the inhabitants of remote regions, i. e. the Gentiles, Acts 2:39, cf. Isaiah 2:2; Zechariah 6:15. metaphorically, οὐ μακράν εἰ ἀπό τῆς βασιλείας τοῦ Θεοῦ, but little is lacking for thy reception into the kingdom of God, or thou art almost fit to be a citizen in the divine kingdom, Mark 12:34; οἱ πότε ὄντες μακράν (opposed to οἱ ἐγγύς), of heathen (on the sense, see ἐγγύς , 1 b.), Ephesians 2:13; also οἱ μακράν, Ephesians 2:17.

μακρόθεν

(3113) μακρόθεν (μακρός), adverb, especially of later Greek (Polybius , others; cf. Lob. ad Phryn. , p. 93); the Sept. for מֵרָחוק, רָחוק, etc.; from afar, afar: Mark 8:3; Mark 11:13; Luke 18:13; Luke 22:54; Luke 23:49; with the preposition ἀπό prefixed (cf. Winer s Grammar, 422 (393); § 65, 2; Buttmann , 70 (62)): Matthew 26:58 (here T omits; WH brackets ἀπό); Matthew 27:55; Mark 5:6; Mark 14:54; Mark 15:40, Luke 16:23; Revelation 18:10, Revelation 18:15, Revelation 18:17; also L T Tr WH in Mark 11:13; L T Tr marginal reading WH in Luke 23:49; T Tr WH in Mark 8:3 (Psalms 137:6 (Psalms 138:6); 2 Kings 19:25 manuscript Alex. ; 2 Esdr. 3:13).

μακροθυμέω

(3114) μακροθυμέω, μακροθύμω; 1 aorist, imperative μακροθύμησον, participle μακροθυμήσας; (from μακρόθυμος, and this from μακρός and θυμός); to be of a long spirit, not to lose heart; hence,

1. to persevere patiently and bravely (equivalent to καρτέρω, so Plutarch , de gen. Socrates c. 21, p. 593 f.; Artemidorus Daldianus, oneir. 4, 11) in enduring misfortunes and troubles: absolutely, Hebrews 6:15; James 5:8; with the addition of ἕως and a genitive of the desired event, James 5:7; with ἐπί and a dative of the thing hoped for, ibid.; add, Sir. 2:4.

2. "to be patient in bearing the offences and injuries of others; to be mild and slow in avenging; to be long-suffering, slow to anger, slow to punish" (for אַף הֶאֱרִיך, to defer anger, Proverbs 19:11): absolutely, 1 Corinthians 13:4; πρός τινα, 1 Thessalonians 5:14; ἐπί with the dative of person (see ἐπί , B. 2 a. δ.), Matthew 18:26, Matthew 18:29 (here L Tr with the accusative, so Tr in 26; see ἐπί , C. I. 2 g. β'.); Sir. 18:11 Sir. 29:8; hence, spoken of God deferring the punishment of sin: εἰς τινα, toward one, 2 Peter 3:9 (here L T Tr marginal reading διά (which see B. II. 2 b. under the end)); ἐπί with the dative of person, Luke 18:7; in this difficult passage we shall neither preserve the constant usage of μακροθύμειν (see just before) nor get a reasonable sense, unless we regard the words ἐπ' αὐτοῖς as negligently (see αὐτός , II. 6) referring to the enemies of the ἐκλεκτῶν, and translate καί μακροθυμῶν ἐπ' αὐτοῖς even though he is long-suffering, indulgent, to them; — this negligence being occasioned by the circumstance that Luke seems to represent Jesus as speaking with Sir. 32:22 (Sir. 35:18) in mind, where ἐπ' αὐτοῖς must be referred to ἀνελεημόνων. The reading (of L T Tr WH ) καί μακροθυμεῖ ἐπ' αὐτοῖς; by which τό μακροθύμειν is denied to God (cf. Winer 's Grammar, § 55, 7) cannot be accepted, because the preceding parable certainly demands the notion of slowness on God's part in avenging the right; cf. DeWette at the passage; (but to this it is replied, that the denial of actual delay is not inconsistent with the assumption of apparent delay; cf. Meyer (edited by Weiss) at the passage).

μακροθυμία

(3115) μακροθυμία, μακροθυμίας, ἡ (μακρόθυμος (cf. μακροθυμέω )) (Vulg. longanimitas , etc.), i. e.:

1. patience, endurance, constancy, steadfastness, perseverance; especially as shown in bearing troubles and ills (Plutarch , Luc. 32f; ἄνθρωπος ὤν μηδέποτε τήν ἀλυπιαν αἰτου παρά θεῶν, ἀλλά μακροθυμίαν, Menander fragment 19, p. 203, Meineke edition (vol. iv., p. 238 Frag. comic. Graec. (Berl. 1841))): Colossians 1:11; 2 Timothy 3:10; Hebrews 6:12; James 5:10; Clement of Rome , 1 Cor. 64 [ET]; the Epistle of Barnabas 2, 2 [ET]; (Isaiah 57:15; Josephus , b. j. 6, 1, 5; cf. 1 Macc. 8:4).

2. patience, forbearance, long-suffering, slowness in avenging wrongs, (for אַפַּיִם אֶרֶך, Jeremiah 15:15): Romans 2:4; Romans 9:22; 2 Corinthians 6:6; Galatians 5:22; Ephesians 4:2; Colossians 3:12; 1 Timothy 1:16 (cf. Buttmann , 120 (105)); 2 Timothy 4:2; 1 Peter 3:20; 2 Peter 3:15; (Clement of Rome , 1 Corinthians 13:1-13, 1 Corinthians 13:1 [ET]; Ignatius ad Eph. 3, 1 [ET]).

μακροθύμως

(3116) μακροθύμως, adverb, with longanimity (Vulg. longanimiter , Hebrews 6:15), i. e. patiently: Acts 26:3.

μακρός

(3117) μακρός, μακρά, μακρόν (from Homer down), long; of place, remote, distant, far off: χώρα, Luke 15:13; Luke 19:12. of time, long, lasting long: μακρά προσεύχομαι, to pray long, make long prayers, Matthew 23:14 (137 Rec. ); Mark 12:40; Luke 20:47.

μακροχρόνιος

(3118) μακροχρόνιος, μακροχρονιον (μακρός and χρόνος), literally, 'long-timed' (Latinlongaevus ), long-lived: Ephesians 6:3. (Exodus 20:12; Deuteronomy 5:16; very rare in secular authors.)

μαλακία

(3119) μαλακία, μαλακίας, ἡ (μαλακός);

1. properly, softness (from Herodotus down).

2. in the N. T. (like ἀσθένεια, ἀρρωστία) infirmity, debility, bodily weakness, sickness (the Sept. for חלִי, disease, Deuteronomy 7:15; Deuteronomy 28:61; Isaiah 38:9, etc.); joined with νόσος, Matthew 4:23; Matthew 9:35; Matthew 10:1.

μαλακός

(3120) μαλακός, μαλακή, μαλακον, soft; soft to the touch: ἱμάτια, Matthew 11:8 R G L brackets; Luke 7:25 (ἱματίων πολυτελῶν καί μαλακων, Artemidorus Daldianus, oneir. 1, 78; ἐσθής, Homer , Odyssey 23, 290; Artemidorus Daldianus, oneir. 2, 3; χιτών, Homer , Iliad 2, 42); and simply τά μαλακά, soft raiment (see λευκός , 1): Matthew 11:8 T Tr WH . Like the Latinmollis , metaphorically, and in a bad sense: effeminate, of a catamite, a male who submits his body to unnatural lewdness, 1 Corinthians 6:9 (Dionysius Halicarnassus , Antiquities 7, 2 under the end; ((Diogenes Laërtius 7, 173 at the end)).

Μαλελεήλ

(3121) Μαλελεήλ (Μελελεηλ, Tdf. ), ὁ (מַחֲלַלְאֵל, praising God, from מְחַלֵּל and אֵל), Mahalaleel (A. V. Maleleel), son of Cainan: Luke 3:37.

μάλιστα

(3122) μάλιστα (superlative of the adverb μάλα) (from Homer down), adverb, especially, chiefly, most of all, above all: Acts 20:38; Acts 25:26; Galatians 6:10; Philippians 4:22; 1 Timothy 4:10; 1 Timothy 5:8, 1 Timothy 5:17; 2 Timothy 4:13; Titus 1:10; Philemon 1:16; 2 Peter 2:10; μάλιστα γνώστης, especially expert, thoroughly well-informed, Acts 26:3.

μᾶλλον

(3123) μᾶλλον (comparitive of μάλα, very, very much) (from Homer down), adverb, more, to a greater degree; rather;

1. added to verbs and adjectives, it denotes increase, a greater quantity, a larger measure, a higher degree, more, more fully (German in höherem Grade, Maasse);

a. words defining the measure or size are joined to it in the ablative (dative): πολλῷ much, by far, Mark 10:48; Luke 18:39; Romans 5:15, Romans 5:17 (in both these verses the underlying thought is, the measure of salvation for which we are indebted to Christ is far greater than that of the ruin which came from Adam; for the difference between the consequences traceable to Adam and to Christ is not only one of quality, but of quantity also; cf. Rückert, Commentary on Romans, vol. i. 281f (others (from Chrysostom to Meyer and Godet) content themselves here with a logical increase, far more certainly)); 2 Corinthians 3:9, 2 Corinthians 3:11; Philippians 2:12; πόσῳ how much, Luke 12:24; Romans 11:12; Philemon 1:16; Hebrews 9:14; τοσούτῳ by so much, ὅσῳ by as much (namely, μᾶλλον), Hebrews 10:25.

b. in comparison it often so stands that than before must be mentally added (A. V. the more, so much the more), as Matthew 27:24 (μᾶλλον θόρυβος γίνεται (but others refer this to 2 b. ἆ. below)); Luke 5:15 (διήρχετο μᾶλλον); John 5:18 (μᾶλλον ἐζήτουν); John 19:8; Acts 5:14; Acts 9:22; Acts 22:2; 2 Corinthians 7:7; 1 Thessalonians 4:1, 1 Thessalonians 4:10; 2 Peter 1:10; ἔτι μᾶλλον καί μᾶλλον, Philippians 1:9; or the person or thing with which the comparison is made is evident from what precedes, as Philippians 3:4; it is added to comparatives, Mark 7:36; 2 Corinthians 7:13; πολλῷ μᾶλλον κρεῖσσον, Philippians 1:23; see (Wetstein on Philippians, the passage cited); Winer s Grammar, § 35, 1 cf. 603 (561); (Buttmann , § 123, 11); to verbs that have a comparative force, μᾶλλον διαφέρειν τίνος, to be of much more value than one, Matthew 6:26. μᾶλλον ἤ, more than, Matthew 18:13; μᾶλλον with the genitive, πάντων ὑμῶν, 1 Corinthians 14:18 (Xenophon , mem. 3, 17, 1). joined to positive terms it forms a periphrasis for a comparative (cf. Winer 's Grammar, § 35, 2 a.), followed by ἤ, as μακάριον, μᾶλλον for μακαριωτερον, Acts 20:35; add, 1 Corinthians 9:15; Galatians 4:27; πολλῷ μᾶλλον ἀναγκαῖά, 1 Corinthians 12:22; sometimes μᾶλλον, seems to be omitted before ἤ; see under ἤ , 3 f.

c. μᾶλλον δέ, what moreover is of greater moment (A. V. yea rather): Romans 8:34 (2 Macc. 6:23).

2. it marks the preference of one thing above another, and is to be rendered rather, sooner (German eher, vielmehr, lieber);

a. it denotes that which occurs more easily than something else, and may be rendered sooner (German eher): thus πολλῷ μᾶλλον in arguing from the less to the greater, Matthew 6:30; Romans 5:9; Hebrews 12:9 (here L T Tr WH πολι μᾶλλον); also πολύ (R G πολλῷ) μᾶλλον namely, οὐκ ἐκφευξόμεθα, i. e. much more shall we not escape (cf. Winer s Grammar, p. 633 (588) note (Buttmann , § 148, 3 b.)), or even ἔνδικον μισθαποδοσίαν ληψόμεθα (Hebrews 2:2), or something similar (cf. Matthiae , § 634, 3), Hebrews 12:25. πόσῳ μᾶλλον, Matthew 7:11; Matthew 10:25; Luke 12:28; Romans 11:12, Romans 11:24; Philemon 1:16. in a question, οὐ μᾶλλον; (Latin nonne potius ?) (do not... more), 1 Corinthians 9:12.

b. it is opposed to something else and does away with it; accordingly it may be rendered the rather (German vielmehr);

α. after a preceding negative or prohibitive sentence: Matthew 10:6, Matthew 10:28; Matthew 25:9; Mark 5:26; Romans 14:13; 1 Timothy 6:2; Hebrews 12:13; μᾶλλον δέ, Ephesians 4:28; Ephesians 5:11. οὐχί μᾶλλον; (nonne potius ?) not rather etc.? 1 Corinthians 5:2; 1 Corinthians 6:7.

β. so that μᾶλλον belongs to the thing which is preferred, consequently to a noun, not to a verb: John 3:19 (ἠγάπησαν μᾶλλον τό σκότος ἡ τό φῶς, i. e. when they ought to have loved the light they (hated it, and) loved the darkness, John 3:20); John 12:43; Acts 4:19; Acts 5:29; 2 Timothy 3:4 that which it opposes and sets aside must be learned from the context (cf. Winer 's Grammar, § 35, 4): Mark 15:11 (namely, ἤ τόν Ἰησοῦν); Philippians 1:12 (where the meaning is, 'so far is the gospel from suffering any loss or disadvantage from my imprisonment, that the number of disciples is increased in consequence of it').

γ. by way of correction, μᾶλλον δέ, nay rather; to speak more correctly: Galatians 4:9 (Josephus , Antiquities 15, 11, 3; Aelian v. h. 2, 13 and often in secular authors; cf. Grimm, Exeg. Hdbch. on Sap., p. 176f).

c. it does not do away with that with which it is in opposition, but marks what has the preference: more willingly, more readily, sooner (German lieber), θέλω μᾶλλον and εὐδοκῶ μᾶλλον, to prefer, 1 Corinthians 14:5; 2 Corinthians 5:8 (βούλομαι μᾶλλον, Xenophon , Cyril 1, 1, 1); ζηλουν, 1 Corinthians 14:1 (μᾶλλον namely, ζηλοῦτε); χρωμαι, 1 Corinthians 7:21.

Μάλχος

(3124) Μάλχος (מֶלֶך Grecized; cf. Delitzsch in the Zeitschr. f. Luth. Theol., 1876, p. 605), Μαλχου, ὁ, Malchus, a servant of the high priest: John 18:10. (Cf. Hackett in B. D. , under the word.)

μάμμη

(3125) μάμμη, μαμμης, ἡ,

1. in the earlier Greek writings mother (the name infants use in addressing their mother).

2. in the later writings ((Philo ), Josephus , Plutarch , Appian , Herodian , Artemidorus Daldianus) equivalent to τήθη, grandmother (see Lob. ad Phryn. , pp. 133-135 (cf. Winer 's Grammar, 25)): 2 Timothy 1:5; 2 Timothy 4:1-22 Macc. 16:9.

μαμωνᾶς

(3126) μαμωνᾶς (G L T Tr WH ), incorrectly Μαμμωνᾶς (Rec. (in Matt.)), μαμωνᾷ (Buttmann , 20 (18); Winer 's Grammar, § 8, 1), ὁ, mammon (Chaldean מָאמונָא, to be derived, apparently, from אָמַן; hence, what is trusted in (cf. Buxtof, Lex. chald. talmud. et rabbin. col. 1217f (especially Fischer edition, p. 613f); according to Gesenius (Thesaurus i., 552) contracted from מַטְמון, treasure (Genesis 43:23); cf. B. D. , under the word; Edersheim, Jesus the Messiah, 2:269)), riches: Matthew 6:24 and Luke 16:13 (where it is personified and opposed to God; cf. Philippians 3:19); Luke 16:9, Luke 16:11. (lucrum punice mammon dicitur, Augustine (de serm. Dom. in monte, 1. ii. c. xiv. (sec. 47)); the Sept. translated the Hebrew אֱמוּנָה in Isaiah 33:6 θησαυροί, and in Psalms 36:3 (Psalms 37:3) πλοῦτος.)

Μαναήν

(3127) Μαναήν, ὁ (מְנַחֵם, consoler), Manaen, a certain prophet in the church at Antioch: Acts 13:1. (See Hackett in B. D. , under the word.)

Μανασσῆς

(3128) Μανασσης (Treg. Μαννασσης in Revelation), genitive and accusative Μανασσῆ (Buttmann , 19 (17); Winer s Grammar, § 10, 1; but see WH 's Appendix, p. 159a), ὁ (מְנַשֶּׁה, causing to forget, from נָשָׁה, to forget), Manasseh;

1. the firstborn son of Joseph (Genesis 41:51): Revelation 7:6.

2. the son of Hezekiah, king of Judah (2 Kings 21:1-18): Matthew 1:10.

μανθάνω

(3129) μανθάνω; 2 aorist ἔμαθον; perfect participle μεμαθηκώς; the Sept. for לָמַד; (from Homer down); to learn, be apprised;

a. universally: absolutely, to increase one's knowledge, 1 Timothy 2:11; 2 Timothy 3:7; to be increased in knowledge, 1 Corinthians 14:31; τί, Romans 16:17; 1 Corinthians 14:35; Philippians 4:9; 2 Timothy 3:14; Revelation 14:3; in John 7:15 supply αὐτά; followed by an indirect question, Matthew 9:13; Χριστόν, to be imbued with the knowledge of Christ, Ephesians 4:20; τί followed by ἀπό with the genitive of the thing furnishing the instruction, Matthew 24:32; Mark 13:28; ἀπό with the genitive of the person teaching, Matthew 11:29; Colossians 1:7; as in classical Greek (cf. Krüger , § 68, 34, 1; Buttmann , § 147, 5 (cf. 167 (146) and ἀπό, II. 1 d.)); followed by παρά with the genitive of person teaching, 2 Timothy 3:14 cf. John 6:45; followed by ἐν with the dative of person, in one i. e. by his example (see ἐν , I. 3 b.), 1 Corinthians 4:6 (cf. Winer s Grammar, 590 (548f); Buttmann , 394f (338)).

b. equivalent to to hear, be informed: followed by ὅτι, Acts 23:27; τί ἀπό τίνος (genitive of person), Galatians 3:2 (see ἀπό , as above).

c. to learn by use and practice; (in the preterite) to be in the habit of, accustomed to: followed by an infinitive, 1 Timothy 5:1-25:; Titus 3:14; Philippians 4:11 (Aeschylus Prom. 1068; Xenophon , an. 3, 2, 25); ἔμαθεν ἀφ' ὧν ἔπαθε τήν ὑπακοήν, Hebrews 5:8 (cf. Winer 's Grammar, § 68, 1 and ἀπό, as above). In the difficult passage 1 Timothy 5:13, neither ἀργαί depends upon the verb μανθάνουσι (which would mean they learn to be idle, or learn idleness; so Bretschneider (Lexicon, under the word 2 b.), and Winer s Grammar, 347 (325f); (cf. Stallbaum's note and references on Plato 's Euthydemus, p. 276 b.)), nor περιερχόμενοι (they learn to go about from house to house, — so the majority of interpreters; for, according to uniform Greek usage, a participle joined to the verb μανθάνειν and belonging to the subject denotes what sort of a person one learns or perceives himself to be, as ἔμαθεν ἔγκυος οὖσα, she perceived herself to be with child, Herodotus 1, 5); but μανθάνειν must be taken absolutely (see a. above) and emphatically, of what they learn by going about from house to house and what it is unseemly for them to know; cf. Bengel ad loc, and Buttmann , § 144, 17; (so Wordsworth, in the place cited). (Compare: καταμανθάνω.)

μανία

(3130) μανία, μανίας, ἡ (μαίνομαι), madness, frenzy: Acts 26:24. (From Theognis , Herodotus down.)

μάννα

(3131) μάννα, τό, indeclinable; (also) ἡ μάννα in Josephus (Antiquities 3, 13, 1 (etc.; ἡ μαννη, Sibylline Oracles 8, 411)); the Sept. τό μαν (also τό μάννα, a, Numbers 11:7) for Hebrew מָן (from the unused מָנַן, Arabic, to be kind, beneficent, to bestow liberally; whence the substantive properly, a gift (others prefer the derivation given, Exodus 16:15, Exodus 16:31; Josephus , Antiquities 3, 1, 6. The word mannu is said to be found also in the old Egyptian; Ebers, Durch Gosen as above with, p. 226; cf. "Speaker's Commentary" Exodus 16:1-36 note)); manna (Vulg. in N. T. manna indeclinable; in O. T. man; yet manna, genitive -ae, is used by Pliny (12, 14, 32, etc.) and Vegetius (Vet. 2, 39) of the grains of certain plants); according to the accounts of travellers a very sweet dew-like juice, which in Arabia and other oriental countries exudes from the leaves (according to others only from the twigs and branches; cf. Robinson, Pal. 1:115) of certain trees and shrubs, particularly in the summer of rainy years. It hardens into little white pellucid grains, and is collected before sunrise by the inhabitants of those countries and used as an article of food very sweet like honey. The Israelites in their journey through the wilderness met with a great quantity of food of this kind; and tradition, which the biblical writers follow, regarded it as bread sent down in profusion from heaven, and in various ways gave the occurrence the dignity of an illustrious miracle (Exodus 16:12; Psalm 77:24 (Psalms 78:24); Psalm 104:40 (Psalms 105:40); Wis. 16:20); cf. Winer s RWB, under the word Manna; Knobel on Exodus, p. 171ff; Furrer in Schenkel iv. 109f; (Robinson as above, and, p. 590; Tischendorf, Aus dem heil. Lande, pp. 54ff (where on, p. vi. an analysis of different species of natural manna is given after Berthelot (Comptes rendus hebdom. d. seances de l'acad. des sciences. Paris 1861, 2de semestre (30 the Sept. ), p. 583ff); especially Ritter, Erdkunde Part xiv. pp. 665-695 (Gage's translation, vol. i., pp. 271-292, where a full list of references is given); especially E. Renaud and E. Lacour, De la manne du desert etc. (1881). Against the indentification of the natural manna with the miraculous, see BB. DD. , under the word; especially Riehm in his HWB; Carruthers in the Bible Educator ii. 174ff). In the N. T. mention is made of

a. that manna with which the Israelites of old were nourished: John 6:31, John 6:49, and R L in 58;

b. that which was kept in the ark of the covenant: Hebrews 9:4(Exodus 16:33);

c. that which in the symbolic language of Revelation 2:17 is spoken of as kept in the heavenly temple for the food of angels and the blessed; (see δίδωμι , B. I., p. 146a).

μαντεύομαι

(3132) μαντεύομαι; (μάντις (a seer; allied to μανία, μαίνομαι; cf. Curtius , § 429)); from Homer down; to act as seer; deliver an oracle, prophesy, divine: Acts 16:16 μαντευομένη, of a false prophetess (A. V. by soothsaying). The Sept. for קָסַם, to practise divination; said of false prophets. (On the heathen character of the suggestions and associations of the word, as distinguished from προφητεύω, see Trench , N. T. Synonyms, § vi.)

μαραίνω

(3133) μαραίνω: 1 future passive μαρανθήσομαι; from Homer , Iliad 9, 212; 23, 228 on; to extinguish (a flame, fire, light, etc.); to render arid, make to waste away, cause to wither; passive to wither, wilt, dry up (Wis. 2:8 of roses; Job 15:30). Trop. to waste away, consume away, perish (νόσῳ, Euripides , Alc. 203; τῷ λιμῷ, Josephus , b. j. 6, 5, 1); equivalent to to have a miserable end: James 1:11, where the writer uses a figure suggested by what he had just said (10); (Buttmann , 52 (46)).

μαράνα θά

(3134) μαραναθα (so Lachmann, but μαρὰν ἀθα R G T Tr WH ), the Chaldean words אֲתָה מָרָנָא, i. e. our Lord cometh or will come: 1 Corinthians 16:22. (BB. DD. ; cf. Klostermann, Probleme etc. (1883), p. 220ff; Kautzsch , Gr., pp. 12, 174; Nestle in Theol. Stud. aus Würtem. 1884, p. 186ff.)

μαργαρίτης

(3135) μαργαρίτης, μαργαρίτου, ὁ, a pearl: Matthew 13:45; 1 Timothy 2:9; Revelation 17:4; Revelation 18:1-24:(Revelation 18:12),Revelation 18:16; Revelation 21:21 (here L T WH accent μαργαρῖται, R G Tr μαργαρῖται (cf. Tdf. Proleg., p. 101)); τούς μαργαρίτας βάλλειν ἔμπροσθεν χοίρων, a proverb, i. e. to thrust the most sacred and precious teachings of the gospel upon the most wicked and abandoned men (incompetent as they are, through their hostility to the gospel, to receive them), and thus to profane them, Matthew 7:6 (cf. Proverbs 3:15; Job 28:18).

Μάρθα

(3136) Μάρθα, Μάρθας (John 11:1 (cf. Buttmann , 17 (15); WH 's Appendix, p. 156)), ἡ (Chaldean מָרְתָא mistress, Latin domina ), Martha, the sister of Lazarus of Bethany: Luke 10:38, Luke 10:40; John 11:1, John 11:5, John 11:19-39; John 12:2. (On the accent cf. Kautzsch , p. 8.)

Μαρία

(3137) Μαριάμ indeclinable, and Μαρία, Μαρίας, ἡ (מִרְיָם 'obstinacy,' 'rebelliousness'; the well-known proper name of the sister of Moses; in the Targums מַרְיָם; cf. Delitzsch, Zeitschr. f. luth. Theol. for 1877, p. 2 (Maria is a good Latin name also)), Mary. The women of this name mentioned in the N. T. are the following:

1. the mother of Jesus Christ, the wife of Joseph; her name is written Μαρία (in an oblique case) in Matthew 1:16, Matthew 1:18; Matthew 2:11; Mark 6:3; Luke 1:41; Acts 1:14 (R G L ); Μαριάμ Matthew 13:55; Luke 1:27, Luke 1:30-56 ((in Luke 1:38 L marginal reading Μαρία)); Luke 2:5, Luke 2:16, Luke 2:34; (Acts 1:14 T Tr WH ); the reading varies between the two forms in Matthew 1:20 (WH text Μαρίαν); Luke 2:19 (L T Tr WH text Μαρία); so where the other women of this name are mentioned, (see Tdf. Proleg., p. 116, where it appears that in his text the genitive is always (seven times) Μαρίας; the nominative in Mark always (seven times) Μαρία; that in John Μαριάμ occurs eleven times; Μαρία (or Μαρίαν) only three times, etc.; for the facts respecting the manuscripts, see (Tdf. as above and) WH s Appendix, p. 156); cf. Buttmann , 17 (15).

2. Mary Magdalene (a native of Magdala): Matthew 27:56, Matthew 27:61; Matthew 28:1; Mark 15:40, Mark 15:47; Mark 16:1, Mark 16:9; Luke 8:2; Luke 24:10; John 19:25; John 20:1, John 20:11, John 20:16, John 20:18.

3. the mother of James the less and Joses, the wife of Clopas (or Alphaeus) and sister of the mother of Jesus: Matthew 27:56, Matthew 27:61; Matthew 28:1; Mark 15:40, Mark 15:47; Mark 16:1; Luke 24:10; John 19:25 (see Ἰάκωβος , 2). There are some, indeed, who, thinking it improbable that there were two living sisters of the name of Mary (the common opinion), suppose that not three but four women are enumerated in John 19:25, and that these are distributed into two pairs so that ἀδελφή τῆς μητρός Ἰησοῦ designates Salome, the wife of Zebedee; so especially Wieseler in the Theol. Studien und Kritiken for 1840, p. 648ff, (cf. Lightfoot s Commentary on Galatians, Diasert. ii., especially, pp. 255f, 264) with whom Lücke, Meyer, Ewald and others agree; in opposed to them cf. Grimm in Ersch and Gruber's Encykl. sect. 2 vol. xxii., p. 1f. In fact, instances are not lacking among the Jews of two living brothers of the same name, e. g. Onias, in Josephus , Antiquities 12, 5, 1; Herod, sons of Herod the Great, one by Mariamne, the other by Cleopatra of Jerusalem, Josephus , Antiquities 17, 1, 3; b. j. 1, 28, 4; (cf. B. D. , under the phrase, Mary of Cleophas; Lightfoot as above, p. 264).

4. the sister of Lazarus and Martha: Luke 10:39, Luke 10:42; John 11:1-45; John 12:3.

5. the mother of John Mark: Acts 12:12.

6. a certain Christian woman mentioned in Romans 16:6.

Μᾶρκος

(3138) Μᾶρκος, Μάρκου, ὁ, Mark; according to the tradition of the church the author of the second canonical Gospel and identical with the John Mark mentioned in the Acts (see Ἰωάννης , 5). He was the son of a certain Mary who dwelt at Jerusalem, was perhaps converted to Christianity by Peter (Acts 12:11), and for this reason called (1 Peter 5:13) Peter's son. He was the cousin of Barnabas and the companion of Paul in some of his apostolic travels; and lastly was the associate of Peter also: Acts 12:12, Acts 12:25; Acts 15:37, Acts 15:39; Colossians 4:10; 2 Timothy 4:11; Philemon 1:24 (23); 1 Peter 5:13, cf. Eusebius , h. e. 2, 15f; 3, 39. Some, as Grotius, (Tillemont, Hist. Eccl. 2:89f, 503f; Patritius, De Evangeliis 50:1, c. 2, quaest. 1 (cf. Cotelerius, Patr. Apost. i., 262f)), Kienlen (in the Studien und Kritiken for 1843, p. 423), contend that there were two Marks, one the disciple and companion of Paul mentioned in the Acts and Pauline Epistles, the other the associate of Peter and mentioned in 1 Peter 5:13; (cf. James Morison, Commentary on Mark, Introduction, § 4; Lightfoot on Colossians 4:10).

μάρμαρος

(3139) μάρμαρος, μαρμάρου, ὁ, ἡ (μαρμαίρω to sparkle, glisten);

1. a stone, rock (Homer , Euripides ).

2. marble ((cf. Epistle Jer. Epistle of Jeremiah 1:71), Theophrastus , Strabo , others): Revelation 18:12.

μαρτυρέω

(3140) μαρτυρέω, μαρτυρῶ; imperfect 3 person plural ἐμαρτύρουν; future μαρτυρήσω; 1 aorist ἐμαρτύρησα; perfect μεμαρτύρηκα; passive, present μαρτυροῦμαι; imperfect ἐμαρτυρουμην; perfect μεμαρτύρημαι; 1 aorist ἐμαρτυρήθην; from (Simonides , Pindar ), Aeschylus , Herodotus down; to be a witness, to bear witness, testify, i. e. to affirm that one has seen or heard or experienced something, or that (so in the N. T.) he knows it because taught by divine revelation or inspiration (sometimes in the N. T. the apostles are said μαρτυρεῖν, as those who had been eye-witnesses and ear-witnesses of the extraordinary sayings, deeds and sufferings of Jesus, which proved his Messiahship; so too Paul, as one to whom the risen Christ had visibly appeared; cf. John 15:27; John 19:35; John 21:24; Acts 23:11; 1 Corinthians 15:15; 1 John 1:2, cf. Acts 1:22; Acts 2:32; Acts 3:15; Acts 4:33; Acts 5:32; Acts 10:39, Acts 10:41; Acts 13:31; Acts 26:16; (cf. Westcott (Speaker's) commentary on John, Introduction, p. 45f));

a. in general; absolutely, to give (not to keep back) testimony: John 15:27; Acts 26:5; followed by ὅτι recitative and the orat. direct., John 4:39; also preceded by λέγων, John 1:32; μαρτυρεῖν εἰς with an accusative of the place into (unto) which the testimony (concerning Christ) is borne, Acts 23:11 (see εἰς , A. I. 5 b.); μαρτυρῶ, inserted parenthetically (Winer 's Grammar, § 62, 2), 2 Corinthians 8:3; equivalent to to prove or confirm by testimony, 1 John 5:6; used of Jesus, predicting what actually befell him, John 13:21; of God, who himself testifies in the Scriptures that a thing is so (viz. as the author declares), followed by the recitative ὅτι, Hebrews 7:17 R. μαρτυρεῖται followed by περί with the genitive of a person, to bear witness concerning one: John 1:7; περί τοῦ ἀνθρώπου, concerning man, i. e. to tell what one has himself learned about the nature, character, conduct, of men, John 2:25 (see ἄνθρωπος , 1 a.); περί τίνος, followed by direct discourse, John 1:15; the Scriptures are said to testify περί Ἰησοῦ, i. e. to declare things which make it evident that he was truly sent by God, John 5:39; God is said to do the same — through the Scriptures, John 5:37, cf. John 8:18; through the expiation wrought by the baptism and death of Christ, and the Holy Spirit giving souls assurance of this expiation, 1 John 5:6-9; so John the Baptist, as being a 'prophet', John 5:32; so the works which he himself did, John 5:36 (there followed by ὅτι); John 10:25; so the Holy Spirit, John 15:26; the apostles, John 15:27; so Christ himself περί ἑαυτοῦ, John 5:31; John 8:13, John 8:18. περί with the genitive of the thing, John 21:24; περί τοῦ κακοῦ, to bring forward evidence to prove τό κακόν, John 18:23. with the accusative of a cognate noun, μαρτυρίαν μαρτυρεῖν περί with a genitive of the person, John 5:32; 1 John 5:9 Rec. ; 1 John 5:10 (τήν αὐτήν μαρτυρίαν, μαρτυρεῖν, Plato , Eryx., p. 399 b.; τήν μαρτυρίαν αὐτοῦ ἥν τῇ ἀρετή μαρτυρεῖ, Epictetus diss. 4, 8, 32 (cf. Winer s Grammar, 225 (211); Buttmann , 148 (129))); with an accusative of the thing, to testify a thing, bear witness to (of) anything: John 3:11, John 3:32; supply αὐτό in John 19:35; τίνι τί, 1 John 1:2; ὅς ἐμαρτύρησε... Χριστοῦ, who has borne witness of (viz., in this book, i. e. the Apocalypse) what God has spoken and Jesus Christ testified (namely, concerning future events; see λόγος , I. 2 b. ἐ.), Revelation 1:2; ὁ μαρτύρων ταῦτα he that testifieth these things i. e. has caused them to be testified by the prophet, his messenger, Revelation 22:20; μαρτυρῆσαι ὑμῖν ταῦτα ἐπί (L Tr marginal reading WH marginal reading ἐν) ταῖς ἐκκλησίαις, to cause these things to be testified to you in the churches or for, on account of, the churches, Revelation 22:16 — unless ἐπί be dropped from the text and the passage translated, to you, viz. the (seven) churches (of Asia Minor), the prophet reverting again to Revelation 1:4; cf. DeWette, Bleek, Düsterdieck, ad loc.; (others, retaining ἐπί, render it over, concerning, cf. Revelation 10:11; Winer s Grammar, 393 (368) c.; see ἐπί , B. 2 f. β. at the end). of testimony borne not in word but by deed, in the phrase used of Christ μαρτυρεῖν τήν καλήν ὁμολογίαν, to witness the good confession, to attest the truth of the (Christian) profession by his sufferings and death, 1 Timothy 6:13, where cf. Hofmann. Passive: Romans 3:21 (a righteousness such as the Scriptures testify that God ascribes to believers, cf. Romans 4:3). μεμαρτύρηκα followed by ὅτι that, John 1:34 (cf. Winer 's Grammar, 273 (256)); (John 4:44); John 12:17 (here R^st Tr text WH ὅτε); 1 John 4:14; περί with the genitive of a person followed by ὅτι, John 5:36; John 7:7; κατά τίνος, against (so Winer s Grammar, 382 (357), Meyer, others; yet see κατά , I. 2 b.) one, followed by ὅτι, 1 Corinthians 15:15. with a dative of the thing i. e. for the benefit of, in the interests of, a thing (cf. Buttmann , § 133, 11): τῇ ἀλήθεια, John 5:33; John 18:37; σου τῇ ἀλήθεια (see ἀλήθεια , II.), to bear witness unto thy truth, how great it is, 3 John 1:3, 3 John 1:6; used of the testimony which is given in deeds to promote some object: τῷ λόγῳ, Acts 14:3 (T prefixes ἐπί); with a dative (of a thing) incommodi: μαρτυρεῖτε (T Tr WH μάρτυρες ἐστε) τοῖς ἔργοις τῶν πατέρων, by what ye are doing ye add to the deeds of your fathers a testimony which proves that those things were done by them, Luke 11:48. with a dative of the person: to declare to one by testimony (by suggestion, instruction), Hebrews 10:15; followed by direct discourse, Revelation 22:18 G L T Tr WH ; to testify to one what he wishes one to testify concerning him: Acts 22:5; followed by ὅτι, Matthew 23:31; John 3:28; Romans 10:2; Galatians 4:15; Colossians 4:13; followed by an accusative with an infinitive Acts 10:43; to give testimony in one's favor, to commend (Winer s Grammar, § 31, 4 b.; Buttmann , as above): John 3:26; Acts 13:22; Acts 15:8; passive μαρτυροῦμαι witness is borne to me, it is witnessed of me (Winer s Grammar, § 39, 1; Buttmann , § 134, 4): followed by ὅτι, Hebrews 7:8; followed by ὅτι recitative and direct discourse, Hebrews 7:17 L T Tr WH ; followed by an infinitive belonging to the subject, Hebrews 11:4.

b. emphatically; to utter honorable testimony, give a good report: with a dative of the person, Luke 4:22; ἐπί τίνι, on account of, for a thing, Hebrews 11:4 (here L Tr read μαρτυροῦντος ἐπί κτλ. τῷ Θεῷ (but see the commentaries)); μεμαρτύρηται τίνι ὑπό τίνος, 3 John 1:12; passive μαρτυροῦμαι to be borne (good) witness to, to be well reported of, to hate (good) testimony borne to one, accredited, attested, of good report, approved: Acts 6:3 (Clement of Rome , 1 Cor. 17, 1f [ET]; 18, 1 [ET]; 19, 1 [ET]; 47, 4 [ET]); followed by ἐν with a dative of the thing in which the commmended excellence appears, 1 Timothy 5:10; Hebrews 11:2 (ἐπί τίνι, for a thing, Athen. 1, p. 25 f.; (yet cf. Winer 's Grammar, 387 (362) note)); διά τίνος, to have (honorable) testimony borne to one through (by) a thing, Hebrews 11:39; ὑπό with the genitive of the person giving honorable testimony, Acts 10:22; Acts 16:2; Acts 22:12 (Clement of Rome , 1 Cor. 38, 2 [ET]; 44, 3 [ET]; Ignatius ad Philad. c. 5, 2 [ET] cf. 11, 1 [ET] and ad Eph. 12, 2 [ET]; Antoninus 7, 62); with the dative of the person testifying (equivalent to ὑπό τίνος), Acts 26:22 R G .

c. middle, according to a false reading, to conjure, implore: 1 Thessalonians 2:12 (11), where T Tr WH have rightly restored μαρτυρόμενοι. (Compare: ἐπιμαρτυρέω, συνεπιμαρτυρέω, καταμαρτυρέω, συμμαρτυρέω.)

μαρτυρία

(3141) μαρτυρία, μαρτυρίας, ἡ (μαρτυρέω, which see) (from Homer down);

1. a testifying: the office committed to the prophets of testifying concerning future events, Revelation 11:7.

2. what one testifies, testimony: universally, John 5:34; in a legal sense, of testimony before a judge: Luke 22:71; Mark 14:56; with the genitive of the subjunctive, Mark 14:59; John 8:17; 1 John 5:9; κατά τίνος, against one, Mark 14:55; in an historical sense, of the testimony of an historian: John 19:35; John 21:24; in an ethical sense, of testimony concerning one's character: 3 John 1:12; 1 Timothy 3:7; Titus 1:13; in a predominantly dogmatic sense respecting matters relating to the truth of Christianity: of the testimony establishing the Messiahship and the divinity of Jesus (see μαρτυρέω , a.), given by — John the Baptist: John 1:7; John 5:32; ἡ μαρτυρία τοῦ Ἰωάννου, John 1:19; Jesus himself, with a genitive of the subjunctive, John 5:31; John 8:13; God, in the prophecies of Scripture concerning Jesus tile Messiah, in the endowments conferred upon him, in the works done by him, John 5:36; through the Holy Spirit, in the Christian's blessed consciousness of eternal life and of reconciliation with God, obtained by baptism ((cf. references under the word βάπτισμα, 3)) and the expiatory death of Christ, with a subject. genitive τοῦ Θεοῦ, 1 John 5:9-11, cf. 1 John 5:6-8; the apostles, σου τήν μαρτυρίαν περί ἐμοῦ, Acts 22:18 (Winer 's Grammar, 137 (130)); the other followers of Christ: Revelation 6:9; with a genitive of the subjunctive αὐτῶν, Revelation 12:11; with a genitive of the object Ἰησοῦ, Revelation 12:17; Revelation 19:10; Revelation 20:4 (ἔχειν this μαρτυρία is to hold the testimony, to persevere steadfastly in bearing it, Revelation 6:9; Revelation 12:17; Revelation 19:10 (see ἔχω , I. 1 d.); others, however, explain it to have the duty of testifying laid upon oneself); elsewhere the testimony of Christ is that which he gives concerning divine things, of which he alone has thorough knowledge, John 3:11, John 3:32; ἡ μαρτυρία Ἰησοῦ, that testimony which he gave concerning future events relating to the consummation of the kingdom of God, Revelation 1:2 (cf. Revelation 22:16, Revelation 22:20); διά τήν μαρτυρίαν Ἰησοῦ Χριστοῦ, to receive this testimony, Revelation 1:9.

μαρτύριον

(3142) μαρτύριον, μαρτυρίου, τό (μάρτυρ (cf. μάρτυς )), (from Pindar , Herodotus down), the Sept. for עֵד, עֵדָה, more often for עֵדוּת (an ordinance, precept); most frequently for מועֵד (an assembly), as though that came from עוּד to testify, whereas it is from יָעַד to appoint; testimony;

a. with a genitive of the subjunctive: τῆς συνειδήσεως, 2 Corinthians 1:12; with the genitive of object: ἀποδιδόναι τό... τῆς ἀναστάσεως Ἰησοῦ, Acts 4:33.

b. τοῦ Χριστοῦ, concerning Christ the Saviour (cf. Winer 's Grammar, § 30, 1 a.): the proclamation of salvation by the apostles is so called (for reasons given under μαρτυρέω, at the beginning), 1 Corinthians 1:6; also τοῦ κυρίου ἡμῶν, 2 Timothy 1:8; τοῦ Θεοῦ, concerning God (Winer 's Grammar, as above), i. e. concerning what God has done through Christ for the salvation of men, 1 Corinthians 2:1 (here WH text μυστήριον); with the subject. genitive ἡμῶν, given by us, 2 Thessalonians 1:10. εἰς μαρτύριον τῶν λαληθησομένων, to give testimony concerning those things which were to be spoken (in the Messiah's time) i. e. concerning the Christian revelation, Hebrews 3:5; cf. Delitzsch at the passage (others refer it to the Mosaic law (Numbers 12:7, especially 8); cf. Riehm , Lehrbegriff d. Heb. 1:312).

c. εἰς μαρτύριον αὐτοῖς for a testimony unto them, that they may have testimony, i. e. evidence, in proof of this or that: e. g. that a leper has been cured, Matthew 8:4; Mark 1:44; Luke 5:14; that persons may get knowledge of something the knowledge of which will be for their benefit, Matthew 10:18; Matthew 24:14; Mark 13:9; that they may have evidence of their impurity, Mark 6:11; in the same case we find εἰς μαρτύριον ἐπ' αὐτούς, for a testimony against them (cf. ἐπί , C. I. 2 g. γ. ββ.), Luke 9:5; ἀποβήσεται ὑμῖν εἰς μαρτύριον, it will turn out to you as an opportunity of bearing testimony concerning me and my cause, Luke 21:13; εἰς μαρτύριον ὑμῖν ἔσται, it will serve as a proof of your wickedness, James 5:3; by apposition to the whole preceding clause (Winer 's Grammar, § 59, 9 a.), τό μαρτύριον καιροῖς ἰδίοις, that which (to wit, that Christ gave himself as a ransom) would be (the substance of) the testimony equivalent to was to be testified (by the apostles and the preachers of the gospel) in the times fitted for it, 1 Timothy 2:6 (where Lachmann omits τί μαρτύριον); cf. the full exposition of this passage in Fritzsche, Ep. ad Romans iii., p. 12ff; ἡ σκηνή τοῦ μαρτυρίου, Acts 7:44; Revelation 15:5; in the Sept. very often for אֹהֶל־מועֵד (see above), and occasionally for הָעֵדוּת אֹהֶל, as Exodus 38:26; Leviticus 24:3, etc.

μαρτύρομαι

(3143) μαρτύρομαι (from μάρτυρ (cf. μάρτυς ));

1. to cite a witness, bring forward a witness, call to witness (Tragg., Thucydides , Plato , and following); to affirm by appeal to God, to declare solemnly, protest: ταῦτα, Plato , Phil., p. 47 c.; ὅτι, Acts 20:26; Galatians 5:3.

2. to conjure, beseech as in God's name, exhort solemnly: τίνι, Acts 26:22 L T Tr WH ; followed by the accusative with the infinitive, Ephesians 4:17; εἰς τό followed by accusative with an infinitive (cf. Buttmann , § 140, 10, 3), 1 Thessalonians 2:12-11T Tr WH . (Compare: διαμαρτύρομαι, προμαρτύρομαι.)

μάρτυς

(3144) μάρτυς (Aeolic μάρτυρ, a form not found in the N. T.; (etymologically one who is mindful, heeds; probably allied with Latinmemor , cf. Vanicek , p. 1201; Curtius , § 466)), μάρτυρός, accusative μάρτυρα, ὁ; plural μάρτυρες, dative plural μάρτυσι; the Sept. for עֵד; (Hesiod , Simonides , Theognis , others); a witness (one who avers, or can aver, what he himself has seen or heard or knows by any other means);

a. in a legal sense: Matthew 18:16; Matthew 26:65; Mark 14:63; Acts 6:13; Acts 7:58; 2 Corinthians 13:1; 1 Timothy 5:19; Hebrews 10:28.

b. in an historical sense: Acts 10:41; 1 Timothy 6:12; (2 Timothy 2:2); one who is a spectator of anything, e. g. of a contest, Hebrews 12:1; with a genitive of the object, Luke 24:48; Acts 1:22; Acts 2:32; Acts 3:15; Acts 5:32 G L T Tr WH ; Acts 10:39; Acts 26:16; 1 Peter 5:1; with a genitive of the possessor 'one who testifies for one', Acts 1:8 L T Tr WH ; Acts 13:31; with a genitive of the possessor and of the object, Acts 5:32 Rec. ; μάρτυρα εἶναι τίνι, to be a witness for one, serve him by testimony, Acts 1:8 R G ; Acts 22:15; (Luke 11:48 T Tr WH ). He is said to be a witness, to whose attestation appeal is made; hence, the formulas μάρτυς μου ἐστιν ὁ Θεός, Romans 1:9; Philippians 1:8; Θεός μάρτυς, 1 Thessalonians 2:5: μάρτυρα τόν Θεόν ἐπικαλοῦμαι, 2 Corinthians 1:23; ὑμεῖς μάρτυρες καί ὁ Θεός, 1 Thessalonians 2:10; the faithful interpreters of God's counsels are called God's witnesses: Revelation 11:3; Christ is reckoned among them, Revelation 1:5; Revelation 3:14.

c. in an ethical sense those are called μάρτυρες Ἰησοῦ, who after his example have proved the strength and genuineness of their faith in Christ by undergoing a violent death (cf B. D. American edition and Dict. of Chris. Antiq. under the word ): Acts 22:20; Revelation 2:13; Revelation 17:6.

μασάομαι

(3145) μασσάομαι (R G ) more correctly μασάομαι (L T Tr WH ): imperfect 3 person plural ἐμασῶντο; (ΜΑΩ μάσσω, to knead); to chew, consume, eat, devour (κρέας, Aristophanes , Plutarch , 321; τά δέρματα τῶν θυρεων, Josephus , b. j. 6, 3, 3; ῤίζας ξύλων, the Sept. Job 30:4, and other examples in other authors): ἐμασῶντο τάς γλώσσας αὐτῶν, they gnawed their tongues (for pain), Revelation 16:10.

μαστιγόω

(3146) μαστιγόω, μαστίγω, 3 person singular μαστιγοῖ; future μαστιγώσω; 1 aorist ἐμαστιγωσα; (μάστιξ); from Herodotus down; the Sept. chiefly for הִכָּה; to scourge; properly: τινα, Matthew 10:17; Matthew 20:19; Matthew 23:34; Mark 10:34; Luke 18:33; John 19:1; (cf. B. D. under the word ; Farrar, St. Paul, vol. i. excurs. xi.). metaphorically, of God as a father chastising and training men as children by afflictions: Hebrews 12:6; cf. Jeremiah 5:3; Proverbs 3:12; Judith 8:27.

μαστίζω

(3147) μαστίζω; equivalent to μαστιγόω, which see; τινα, Acts 22:25. (Numbers 22:25; Wis. 5:11, and often in Homer .) See related Strong's entry Strong's 3146.

μάστιξ

(3148) μάστιξ, μαστιχος, ἡ, a whip, scourge (for שׁוט, 1 Kings 12:11, 1 Kings 12:14; Proverbs 26:3): Acts 22:21; Hebrews 11:36; metaphorically, a scourge, plague, i. e. a calamity, misfortune, especially as sent by God to discipline or punish (Psalm 88:33 (Psalms 89:33); with Διός added, Homer , Iliad 12, 37; 13, 812; Θεοῦ, Aeschylus sept. 607): of distressing bodily diseases, Mark 3:10; Mark 5:29, Mark 5:34; Luke 7:21; Luke 2:1-52 Macc. 9:11.

μαστός

(3149) μαζός, μαζου, ὁ, the breast: of a man, Revelation 1:13 Lachmann ((see μαστός ). From Homer down.)

ματαιολογία

(3150) ματαιολογία, ματαιολογιας, ἡ (ματαιολόγος), vain talking, empty talk (Vulg. vaniloquium ): 1 Timothy 1:6. (Plutarch , mor., p. 6 f.; Porphyry , de abstin. 4, 16.)

ματαιολόγος

(3151) ματαιολόγος, ματαιολογου, ὁ (μάταιος and λέγω), an idle talker, one who utters empty, senseless things: Titus 1:10.

μάταιος

(3152) μάταιος, μάταια (1 Corinthians 15:17; (1 Peter 1:18)), μάταιον, also μάταιος, μάταιον (James 1:26; Titus 3:9) (cf. WH s Appendix, p. 157; Winer 's Grammar, § 11, 1) (from μάτην), the Sept. for הֶבֶל, שָׁוְא, כָּזָב (a lie), etc.; as in secular authors (Latincanus ) devoid of force, truth, success, result (A. V. uniformly vain): universally, ἡ θρησκεία, James 1:26; useless, to no purpose, ἡ πίστις, 1 Corinthians 15:17; foolish, διαλογισμοί, 1 Corinthians 3:20; ζητήσεις, Titus 3:9; given to vain things and leading away from salvation, ἀναστροφή, 1 Peter 1:18. τά μάταια, vain things, vanities, of heathen deities and their worship (הֶבֶל, Jeremiah 2:5; Jeremiah 10:3; הַהֶבֶל אַחֲרֵי יָלַך, πορεύεσθαι ὀπίσω τῶν ματαίων, 2 Kings 17:15; הֲבָלִים, μάταια, Jeremiah 8:19; εἴδωλα, Deuteronomy 32:21; Jeremiah 14:22): Acts 14:15. (Cf. Trench , Synonyms, § xlix.)

ματαιότης

(3153) ματαιότης, ματαιότητος, ἡ (μάταιος, which see), a purely Biblical and ecclesiastical word ((Pollux 50:6 c. 32 § 134)); the Sept. for הֶבֶל (often in Ecclesiastes), also for שָׁוְא, etc.; vanity;

a. what is devoid of truth and appropriateness: ὑπέρογκα ματαιότητος (genitive of quality), 2 Peter 2:18.

b. perverseness, depravation: τοῦ νως, Ephesians 4:17.

c. frailty, want of vigor: Romans 8:20.

ματαιόω

(3154) ματαιόω: (μάταιος); 1 aorist passive ἐματαιώθην; to make empty, vain, foolish: ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, were brought to folly in their thoughts, i. e. fell into error, Romans 1:21. (2 Kings 17:15; Jeremiah 2:5; 1 Chronicles 21:8; (etc.); nowhere in Greek authors.)

μάτην

(3155) μάτην (accusative (cf. Winer s Grammar, 230 (216); Buttmann , § 131, 12) of μάτη, equivalent to ματία, a futile attempt, folly, fault), adverb, from Pindar , Aeschylus down, in vain, fruitlessly: Matthew 15:9 and Mark 7:7, after Isaiah 29:13 the Sept. .

Μαθθαῖος

(3156) Ματθαῖος (L T Tr WH Μαθθαῖος, cf. Buttmann , 8 (7); (WH s Appendix, 159b; Scrivener , Introduction, chapter viii. § 5, p. 562)), Ματθαιου (Buttmann , 18 (16)), ὁ (commonly regarded as Hebrew מַתִּיָה, gift of God, from מַתָּן and יָהּ; but מַתִּיָּה is in Greek Ματθίας, and the analogy of the names חַגַּי (from חָג a festival) in Greek Αγγαιος, זַכַּי, Ζακχαῖος, and others, as well as the Syriac form of the name before us yTM [] (and its form in the Talmud, viz., מתי or מתאי; Sanhedrin 43{a}; Meuschen, N. T. ex Talm. illustr., p. 8) certainly lead us to adopt the Aramaic form מַתַּי, and to derive that from the unused singular מַת, a man, plural מְתִים; hence, equivalent to manly, cf. Grimm in the Studien und Kritiken for 1870, p. 723ff), Matthew, at first a collector of imposts, afterward an apostle of Jesus: Matthew 9:9 (cf. Mark 2:14; Luke 5:27; see Λευί , 4); Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13. According to Papias (in Eusebius , h. e. 3, 39) he wrote down Ἑβραΐδι διαλέκτῳ τά (κυριακα) λόγια, i. e. the sayings of our Lord; this collection of discourses, perhaps already retouched by someone else and translated into Greek, the author of our first canonical Gospel combined with accounts of the acts and sufferings of Christ, and so it came to pass that this Gospel was ascribed by the church to Matthew as its author. (But this theory seems to be rendered unnecessary by the fact that λόγια had already come to denote sacred oracles equivalent to ἱερά γράμματα, Josephus , b. j. 6, 5, 4, or ἱεραι γραφαί, Clement of Rome , 1 Cor. 53, 1 [ET]; see the added references under the word λόγιον. Cf. Fisher, Supernat. Origin of Christianity, pp. 160-167; and references in Schaff, Hist. of the Christ. Church, i., 622f; Bleek, Einl. ins N. T. (edited by Mangold), p. 115f.)

Ματθάν

(3157) Ματθάν (L T Tr WH Μαθθάν (see references under the word Ματθαῖος)), ὁ (מַתָּן a gift), Matthan, one of Christ's ancestors: Matthew 1:15.

Μαθθάτ

(3158) Ματθάτ (Tdf. Μαθθάθ (see references s. v: Ματθαῖος)), ὁ (מַתָּת, from נָתַן), Matthat;

1. one of Christ's ancestors, the son of Levi: Luke 3:24.

2. one of the ancestors of the man just spoken of: Luke 3:29 (here Tr WH Μαθθάτ (see as above)).

Μαθθίας

(3159) Ματθίας (T Tr WH Μαθθίας (see references under the word Ματθαῖος)), Ματθια (yet cf. Buttmann , 18 (16)), ὁ (see Ματθαῖος ), Matthias, the apostle who took the place of Judas Iscariot: Acts 1:23, Acts 1:26.

Ματταθά

(3160) Ματταθά, ὁ (see the preceding names), Mattatha, the son of Nathan and grandson of David: Luke 3:31.

Ματταθίας

(3161) Ματταθίας, Ματταθίου (Buttmann , 18 (16)), ὁ, Mattathias;

1. one of Christ's ancestors: Luke 3:25 (here Treg. Μαθθαθιου (cf. references under the word Ματθαῖος, at the beginning)).

2. one of the ancestors of the man just mentioned: Luke 3:26 (Tr marginal reading Ματαθιου).

μάχαιρα

(3162) μάχαιρα, genitive μαχαίρας (so (with R G ) Lachmann in Luke 21:24) and μαχαίρης, dative μάχαιρα. (so (with R G ) Lachmann in Luke 22:49; Acts 12:2) and μαχαίρῃ (between which forms the manuscripts vary, cf. (Scrivener , Collation, etc., p. lvi.; Tdf. Proleg., p. 117; WH s Appendix, p. 156a); Winer s Grammar, 62 (61); Buttmann , 11; Delitzsch on Hebrews 11:34, p. 584 note), ἡ, (akin to μάχη and Latinmactare );

1. a large knife, used for killing animals and cutting up flesh: Homer , Pindar , Herodotus , at.; hence, Genesis 22:6, Genesis 22:10; Judges 19:29 Alex. , for מַאֲכֶלֶת.

2. a small sword, distinguished from the large sword, the ῤομφαία (Josephus , Antiquities 6, 9, 5 ἀποτεμνει τήν κεφαλήν τῇ ῤομφαία τῇ ἐκείνου (Goliath's), μάχαιραν, οὐκ ἔχων αὐτός), and curred, for a cutting stroke; distinct also from ξίφος, a straight sword, for thrusting, Xenophon , r. eq. 12, 11, cf. Hell. 3, 3, 7; but the words are frequently used interchangeably. In the N. T. universally, a sword (the Sept. often for חֶרֶב): as a weapon for making or repelling an attack, Matthew 26:47, Matthew 26:51, Matthew 26:52,(55); Mark 14:43, Mark 14:47; Luke 22:36, Luke 22:38, Luke 22:49, Luke 22:52; John 18:10; Acts 16:27; Hebrews 11:37; Revelation 6:4; Revelation 13:10,(14); by a Hebraism, στόμα μαχαίρας, the edge of the sword (חֶרֶב פִּי, Genesis 34:26; Joshua 8:24; 1 Samuel 13:22; Judges 3:16, etc. (but in the Sept. the rendering στόμα ξίφους or στόμα ῤομφαίας is more common)): Luke 21:24; Hebrews 11:34; μάχαιρα δίστομος (see δίστομος ), Hebrews 4:12. of the sword as the instrument of a magistrate or judge: death by the sword, Romans 8:35; ἀναιρεῖν τινα μάχαιρα, Acts 12:2; τήν μαχαίρας φόρειν, to bear the sword, is used of him to whom the sword has been committed, viz. to use when a malefactor is to he punished; hence, equivalent to to have the power of life and death, Romans 13:4 (so ξίφος, ξιφη ἔχειν, Philostr. vit. Apoll. 7, 16; vit. sophist. 1, 25, 2 (3), cf. Dion Cass. 42, 27; and in the Talmud the king who bears the sword, of the Hebrew king). Metaphorically, μάχαιρα, a weapon of war, is used for war, or for quarrels and dissensions that destroy peace; so in the phrase βαλεῖν μάχαιραν ἐπί τήν τήν, to send war on earth, Matthew 10:34 (for which Luke 12:51 says διαμερισμόν); ἡ μάχαιρα τοῦ πνεύματος, the sword with which the Spirit subdues the impulses to sin and proves its own power and efficacy (which sword is said to be ῤῆμα Θεοῦ (cf. Buttmann , 128 (112))), Ephesians 6:17 (on the genitive in this passage cf. Ellicott or Meyer).

μάχη

(3163) μάχη, μάχης, ἡ (μάχομαι; from Homer down), the Sept. several times for רִיב, מָדון, etc.; a flight, combat;

1. of those in arms, a battle.

2. of persons at variance disputants, etc., strife, contention; a quarrel: 2 Corinthians 7:5; 2 Timothy 2:23; James 4:1; μάχαι νομικαι, contentions about the law, Titus 3:9.

μάχομαι

(3164) μάχομαι; imperfect 3 person plural Ἐμάχοντο; (allied with μάχαιρα; Curtius , § 459; Vanicek , p. 687; from Homer down); to fight: properly, of armed combatants, or those who engage in a hand-to-hand struggle, Acts 7:26; tropically, of those who engage in a war of words, to quarrel, wrangle, dispute: 2 Timothy 2:24; πρός ἀλλήλους, John 6:52 (cf. Winer s Grammar, § 31, 5; Buttmann , § 133, 8); of those who contend at law for property and privileges, James 4:2. (Compare: διαμάχομαι. Synonym: see πόλεμος , b.)

με

(3165) *For 3165 see Strong's entry Strong's 1691.

αὐχέω

(3166) μεγαλαυχέω, μεγαλαύχω; (μεγάλαυχος, and this from μεγάλα and αὐχέω); to be grandiloquent; to boast great things, to bear oneself loftily in speech or action: ἡ γλῶσσα μεγάλαυχεῖ (L T Tr WH μεγάλα αὐχεῖ), James 3:5, where it seems to denote any kind of haughty language which wounds and provokes others, and stirs up strife. (Aeschylus Ag. 1528; Polybius 12, 13, 10; 8, 23, 11; Diodorus 15, 16, others; middle γυναῖκα πρός Θεούς ἐριζουσαν καί μεγαλαυχουμενην, Plato , rep. 3, p. 395 d.; for גָּבָה, to exalt oneself, carry oneself haughtily, Ezekiel 16:50; Zephaniah 3:11; add, 2 Macc. 15:32; Sir. 48:18.)

μεγαλεῖος

(3167) μεγαλεῖος, μεγαλεῖα, μεγαλεῖον (μέγας), magnificent, excellent, splendid, wonderful (Xenophon , Josephus , Artemidorus Daldianus, others); absolutely, μεγαλεῖα (ποιεῖν τίνι) to do great things for one (show him conspicuous favors), Luke 1:49 R G ; τά μεγαλεῖα τοῦ Θεοῦ (Vulg. magnalia dei (A. V. the mighty works of God)), i. e. the glorious perfections of God and his marvellous doings (גְּדֹלות, Psalm 70:19 (Psalms 71:19); Sir. 33:10 (Sir. 36:10); Sirach 42:21), Acts 2:11.

μεγαλειότης

(3168) μεγαλειότης, μεγαλειότητος, ἡ (from the preceding word), greatness, magnificence (Athen. 4, 6, p. 130 at the end; for תִּפְאֶרֶת, Jeremiah 40:9 (Jeremiah 33:9)); the majesty of God, Luke 9:43; τῆς Ἀρτέμιδος, Acts 19:27; of the visible splendor of the divine majesty as it appeared in the transfiguration of Christ, 2 Peter 1:16.

μεγαλοπρεπής

(3169) μεγαλοπρεπής, μεγαλοπρεπες, genitive μεγαλοπρεποῦς, (μέγας, and πρέπει it is becoming (see πρέπω )), befitting a great man, magnificent, splendid; full of majesty, majestic: 2 Peter 1:17. (2 Macc. 8:15 2Macc. 15:13; 3Macc. 2:9; Herodotus , Xenophon , Plato , others.)

μεγαλύνω

(3170) μεγαλύνω; imperfect ἐμεγαλυνον; passive (imperfect 3 person singular ἐμεγαλύνετο); 1 aorist infinitive μεγαλυνθῆναι; 1 future μεγαλυνθήσομαι; (μέγας); from (Aeschylus and) Thucydides down; the Sept. mostly for הִגְדִּיל;

1. to make great, magnify (Vulg. magnifico ): τινα or τί, properly, of dimension, Matthew 23:5 (here A. V. enlarge); passive to increase: of bodily stature, ἐμεγαλύνθη τό παιδάριον, 1 Samuel 2:21; so in a figure, 2 Corinthians 10:15, of Paul, that his apostolic efficiency among the Corinthians may increase more and more and have more abundant results (others refer this to 2; see Meyer (edited by Heinrici) in the place cited). metaphorically, to make conspicious: Luke 1:58 (on which see ἔλεος , 2 a.).

2. to deem or declare great, i. e. to esteem highly, to extol, laud, celebrate: Luke 1:16; Acts 5:13; Acts 10:46; Acts 19:17. (often so in classical Greek also); passive equivalent to to get glory and praise: ἐν τίνι, in a thing, Philippians 1:20.

μεγάλως

(3171) μεγάλως, adverb,greatly: Philippians 4:10. (From Homer down.)

μεγαλωσύνη

(3172) μεγαλωσύνη, μεγαλωσύνης, ἡ, only in Biblical and ecclesiastical writings (cf. Winer s Grammar, 26, 95 (90); Buttmann , 73, and see ἀγαθωσύνη ) (μέγας), the Sept. for גֹּדֶל and גְּדוּלָה; majesty: of the majesty of God, Hebrews 1:3; Hebrews 8:1; Jude 1:25 (Song of Solomon 2:1-17 Samuel 7:23; Psalms 144:3, Psalms 144:6 (Psalms 145:3,Psalms 145:6); Wis. 18:24; Sir. 2:18, and often).

μέγας

(3173) μέγας, μεγάλη, μέγα ((related to Latin magnus, magister , Goth. maist (cf. τό πλεῖστον), etc.; Vanicek , p. 682; Curtius , § 462)), accusative μέγαν, μεγάλην, μέγα; plural μεγάλοι, μεγάλαι, μεγάλα; comparative μείζων, μεῖζον (accusative masculine and feminine μείζονα, once contracted μείζω, John 5:36 (R G T WH , but L Tr μείζων (cf. Tdf. Proleg., p. 119)); neuter plural μείζονα, once contracted μείζω, John 1:50(51)) and μειζότερος, 3 John 1:4 (from the comparitive μείζων), a poetic comparison, on which see the remark quoted under ἐλαχιστοτερος, cf. Matthiae , § 136; superlative μέγιστος (found only in 2 Peter 1:4); (from Homer down); the Sept. for גָּדול; also for רַב; great;

1. predicated

a. of the external form or sensible appearance of things (or of persons); in particular, of space and its dimensions — as respects

α. mass and weight: λίθος, Matthew 27:60; Mark 16:4; Revelation 18:21; ὄρος, Revelation 8:8; ἀστήρ, Revelation 8:10; (δράκων, Revelation 12:3, Revelation 12:9; ἀετός, Revelation 12:14; δένδρον, Luke 13:19 (T WH omit; L Tr brackets μέγα); κλάδοι, Mark 4:32; ἰχθύες, John 21:11;

β. compass and extent; large, spacious: σκηνή (μείζων), Hebrews 9:11; ἀνάγαιον (R ἀνώγεον, which see), Mark 14:15; ἀποθήκη, Luke 12:18; κάμινος, Revelation 9:2; πόλις, Revelation 11:8; Revelation 16:19; Revelation 17:18; Revelation 18:2, Revelation 18:16, Revelation 18:18, Revelation 18:19; ποταμός, Revelation 9:14; Revelation 16:12; θύρα, 1 Corinthians 16:9; ληνός, Revelation 14:19; ὀθόνη, Acts 10:11; Acts 11:5; χάσμα, Luke 16:26 (2 Samuel 18:17).

γ. measure and height: οἰκοδομαί, Mark 13:2; θρόνος, Revelation 20:11; long, μάχαιρα, Revelation 6:4; as respects stature and age, μικροί καί μεγάλοι, small and great, young and old, Acts 8:10; Acts 26:22; Hebrews 8:11; Revelation 11:18; Revelation 13:16; Revelation 19:5, Revelation 19:18; Revelation 20:12 (Genesis 19:11; 2 Kings 23:2; 2 Chronicles 34:30). (neuter singular used adverbially: ἐν μεγάλῳ, Acts 26:29 L T Tr WH (for R G ἐν πολλῷ, which see in πολύς , d.) in great namely, degree. The apostle plays upon Agrippa's words ἐν ὀλίγῳ (which see) in a little (time) thou woulds fain etc... I would to God that both in little and in great i. e. in all respects etc.; cf. the use of ὀλίγον καί μέγα or μικρόν καί μέγα (yet in negative sentences) to express totality; e. g. Plato , Phileb. 21 e.; Apology 19 c.; 21 b.; 26 b.; but see d. below.)

b. of number and quantity, equivalent to numerous, large: ἀγέλη, Mark 5:11; abundant, πορισμός, 1 Timothy 6:6; μισθαποδοσία, Hebrews 10:35.

c. of age: ὁ μείζων, the elder, Romans 9:12 after Genesis 25:23 (Σκιπιων ὁ μέγας, Polybius 18, 18 (35), 9; 32, 12, 1).

d. used of intensity and its degrees: δύναμις, Acts 4:33; Acts 8:10; neuter ἐν μεγάλῳ, with great effort, Acts 26:29 L T Tr WH (but see γ. above); of the affections and emotions of the mind: χαρά, Matthew 2:10; Matthew 28:8; Luke 2:10; Luke 24:52; Acts 15:3; φόβος, Mark 4:41; Luke 2:9; Luke 8:37; Acts 5:5, Acts 5:11; Revelation 11:11; θυμός, Revelation 12:12; λύπη, Romans 9:2; ἔκστασις, Mark 5:42 (Genesis 27:33); πιστός, Matthew 15:28; χάρις, Acts 4:33; ἀγάπη John 15:13. of natural events powerfully affecting the senses, equivalent to violent, mighty, strong: ἄνεμος, John 6:18; Revelation 6:13; βροντή, Revelation 14:2; χάλαζα, Revelation 11:19; Revelation 16:21; σεισμός, Matthew 8:24; Matthew 28:2; Luke 21:11; Acts 16:26; Revelation 6:12; Revelation 11:13; Revelation 16:18; λαῖλαψ, Mark 4:37; πτῶσις, Matthew 7:27. of other external things, such as are perceived by hearing: κραυγεη, Acts 23:9; Revelation 14:18 (R G ); μεῖζον κράζειν, to cry out the louder, Matthew 20:31; φωνῆς, Matthew 24:31 (T omits φονης, WH only in marginal reading); Matthew 27:46,Matthew 27:50; Luke 23:23; John 11:43; Acts 8:7; Revelation 1:10; Revelation 5:2, Revelation 5:12; Revelation 6:10; Revelation 7:2, Revelation 7:10; Revelation 8:13; Revelation 10:3; Revelation 11:12, Revelation 11:15; (Revelation 14:18 L T Tr WH ; Revelation 18:2 Rec. ), and elsewhere; γαλήνη, Matthew 8:26; Mark 4:39. of objects of sight which excite admiration and wonder: φῶς, Matthew 4:16; σημεῖον, Matthew 24:24; Luke 21:11; Acts 6:8; Acts 8:13; Revelation 13:13; ἔργα, Revelation 15:3; μείζω, μείζονα τούτων, greater things than these, i. e. more extraordinary, more wonderful, John 1:50 (John 1:51); John 5:20; John 14:12. of things that are felt: καῦμα, Revelation 16:9; πυρετός, Luke 4:38; of other things that distress: ἀνάγκη, Luke 21:23; (θλῖψις, Matthew 24:21; Acts 7:11; Revelation 2:22; Revelation 7:14; (διωγμός, Acts 8:1; λιμός, Luke 4:25; Acts 11:28; πληγή, Revelation 16:21.

2. predicated of rank, as belonging to

a. persons, eminent for ability, virtue, authority, power; as God, and sacred personages: Θεός, Titus 2:13 ((on which see Prof. Abbot, Note C. in Journ. See Biblical Literature, etc. i., p. 19, and cf. ἐπιφάνεια )); Ἄρτεμις, Acts 19:27, Acts 19:34; ἀρχιερεύς, Hebrews 4:14; ποιμήν, Hebrews 13:20; προφήτης, Luke 7:16; absolutely, οἱ μεγάλοι, great men, leaders, rulers, Matthew 20:25; Mark 10:42; universally, eminent, distinguished: Matthew 5:19; Matthew 20:26; Luke 1:15, Luke 1:32; Acts 8:9. μείζων is used of those who surpass others — either in nature and power, as God: John 10:29 (here T Tr WH text give the neuter (see below)); John 10:28; Hebrews 6:13; 1 John 4:4; add, John 4:12; John 8:53; or in excellence, worth, authority, etc.: Matthew 11:11; Matthew 18:1; Matthew 23:11; Mark 9:34; Luke 7:28; Luke 9:46; Luke 22:26; John 13:16; John 15:20; 1 Corinthians 14:5; δυνάμει μείζονες, 2 Peter 2:11; neuter μεῖζον, something higher, more exalted, more majestic than the temple, to wit the august person of Jesus the Messiah and his preeminent influence, Matthew 12:6 L T Tr WH ; (cf. John 10:29 above); contextually equivalent to strict in condemning, of God, 1 John 3:20.

b. things to be esteemed highly for their importance, equivalent to Latin gravis ; of great moment, of great wight, important: ἐπαγγέλματα, 2 Peter 1:4; ἐντολή, Matthew 22:36, Matthew 22:38; μσυτηριον, Ephesians 5:32; 1 Timothy 3:16; ἁμαρτία, John 19:11; μείζων μαρτυρία, of greater proving power, John 5:36 (see above at the beginning); 1 John 5:9 (μαρτυρίαν μείζω καί σαφεστεραν, Isocrates Archid. § 32). μέγας equivalent to solemn, sacred, of festival days (cf. Isaiah 1:18, the Sept. ): ἡμέρα, John 7:37; John 19:31; notable, august, ἡμέρα, of the day of the final judgment, Acts 2:20; Jude 1:6; Revelation 6:17; Revelation 16:14. neuter μέγα, a great matter, thing of great moment: 1 Corinthians 9:11 (Genesis 45:28; Isaiah 49:6); οὐ μέγα, 2 Corinthians 11:15.

c. a thing to be highly esteemed for its excellence, equivalent to excellent: 1 Corinthians 13:13 (cf. Winer s Grammar, § 35, i. Buttmann , § 123, 13); τά χαρίσματα τά μείζονα (R G κρείττονα), 1 Corinthians 12:31 L T Tr WH .

3. splendid, prepared on a grand scale, stately: δοχή, Luke 5:29 (Genesis 21:8); δεῖπνον, Luke 14:16; Revelation 19:17 (G L T Tr WH ) (Daniel 5:1 (Theod. )); οἰκία, 2 Timothy 2:20 (Jeremiah 52:13; (οἶκος), 2 Chronicles 2:5, 2 Chronicles 2:9).

4. neuter plural μεγάλα, great things: of God's preeminent blessings, Luke 1:49 L T Tr WH (see μεγαλεῖος ); of things which overstep the province of a created being, proud (presumptuous) things, full of arrogance, derogatory to the majesty of God: λαλοῦν μεγάλα joined with βλασφημίας, Revelation 13:5; Daniel 7:8, Daniel 7:11, Daniel 7:20; like μέγα εἰπεῖν, Homer , Odyssey 3, 227; 16, 243; 22, 288.

μέγεθος

(3174) μέγεθος, μεγέθους, τό (μέγας) (from Homer down), greatness: Ephesians 1:19.

μεγιστάν

(3175) μεγιστάν, μεγιστανος, ὁ (from μέγιστος, as νέαν from νέος, ξυνάν from ξυνός), a later Greek word (see Lob. ad Phryn. , p. 196), once in singular Sir. 4:7; commonly in plural οἱ μεγιστᾶνες, the grandees, magnates, nobles, chief men of a city or a people, the associates or courtiers of a king (Vulg. principes ): Revelation 6:15; τῆς γῆς, Revelation 18:23; τοῦ Ἡρῴδου, Mark 6:21. (The Sept. for אַדִּירִים, Jeremiah 14:3; Nahum 2:6; Zechariah 11:2; גְּדולִים, Jonah 3:7; Nahum 3:10; רַבְרְבִין, Daniel, Theod. 4:33, etc.; שָׂרִים, Isaiah 34:12; Jeremiah 24:8, etc.; 1 Macc. 9:37; often in Sir. Manetho 4, 41; Josephus , Artemidorus Daldianus, In Latinmegistanes , Tacitus , ann. 15, 27; Suct. Calig. 5.)

μέγιστος

(3176) μέγιστος, see μέγας , at the beginning See related Strong's entry Strong's 3173.

μεθερμηνεύω

(3177) μεθερμηνεύω: passive, 3 person singular μεθερμηνεύεται, participle μεθερμηνευόμενον; to translate into the language of one with whom I wish to communicate, to interpret: Matthew 1:23; Mark 5:41; Mark 15:22, Mark 15:34; John 1:38-39L Tr WH , 41 (42); Acts 4:36; Acts 13:8. (Polybius , Diodorus , Plutarch , (Sir. prol. 1. 19; others).)

μέθη

(3178) μέθη, μέθης, ἡ (akin to μέθυ, wine; perhaps any intoxicating drink, Latintemetum ; cf. German Meth (mead)), intoxication; drunkenness: Luke 21:34; plural, Romans 13:13; Galatians 5:21. (Hebrew שֵׁכָר, intoxicating drink, Proverbs 20:1; Isaiah 28:7; and שִׁכָּרון, intoxication, Ezekiel 23:32; Ezekiel 39:19; (Antiphon ), Xenophon , Plato , others) (Cf. Trench , § lxi.)

μεθίστημι

(3179) μεθίστημι and (in 1 Corinthians 13:2 R G WH (cf. ἵστημι )) μεθιστάνω; 1 aorist μετέστησα; 1 aorist passive subjunctive μετασταθῶ; from Homer down; properly, to transpose, transfer, remote from one place to another: properly, of change of situation or place, ὄρη, 1 Corinthians 13:2 (Isaiah 54:10); τινα εἰς τί, Colossians 1:13; τινα (T Tr WH add ἐκ, so L in brackets) τῆς οἰκονομίας, to remove from the office of steward, passive Luke 16:4 (τῆς χρείας, 1 Macc. 11:63); τινα ἐκ τοῦ ζῆν, to remove from life, Diodorus 2, 57, 5; 4, 55, 1; with ἐκ τοῦ ζῆν omitted, Acts 13:22 (in Greek writings also in the middle and in the intransitive tenses of the active to depart from life, to die, Euripides , Alc. 21; Polybius 32, 21, 3; Heliodorus 4, 14). metaphorically, τινα, without adjunct (cf. German verrücken (English pervert), i. e. to lead aside (A. V. turn away) to other tenets: Acts 19:26 (τήν καρδίαν τοῦ λαοῦ, Joshua 14:8).

μεθοδεία

(3180) μεθοδεία (T WH μεθοδια, see Iota), μεθοδείας, ἡ (from μεθοδεύω, i. e.

1. to follow up or investigate by method and settled plan;

2. to follow craftily, frame devices, deceive: Diodorus 7, 16; 2 Samuel 19:27; (Exodus 21:13 Aq. ; (middle) Chariton 7, 6, p. 166, 21 edition Reiske (1783); Polybius 38, 4, 10)), a noun occuring neither in the O. T. nor in secular authors, cunning arts, deceit, craft, trickery: ἡ μεθοδεία τῆς πλάνης, which ἡ πλάνη uses, Ephesians 4:14; τοῦ διαβόλου, plural, Ephesians 6:11 (A. V. wiles. Cf. Lightfoot , Polycarp , ad Phil. 7 [ET], p. 918.)

μεθόριον

(3181) μεθόριον, μεθοριου, τό (neuter of adjective μεθόριος, μεθόρια, μεθόριον; from μετά with, and ὅρος a boundary), a border, frontier: τά μεθόρια τίνος, the confines (of any land or city), i. e. the places adjacent to any region, the vicinity, Mark 7:24 R G . (Thucydides , Xenophon , Plato , others.)

μεθύσκω

(3182) μεθύσκω: passive, present μεθύσκομαι; 1 aorist ἐμεθυσθην; (from μέθυ, see μέθη ); from Herodotus down; the Sept. for רִוָּה, הִרְוָה (Kal רָוָה), and שִׁכֵּר, to intoxicate, make drunk; passive (cf. Winer s Grammar, 252 (237)) to get drunk, become intoxicated: Luke 12:45; John 2:10; 1 Thessalonians 5:7 (Buttmann , 62 (54)); οἴνῳ (Winer 's Grammar, 217 (203)), Ephesians 5:18; ἐκ τοῦ οἴνου, Revelation 17:2 (see ἐκ , II. 5); τοῦ νεκταρος, Plato , symp., p. 203 b.; Lucian , dial. deor. 6, 3; ἀπό τίνος, Sir. 1:16 Sir. 35:13.

μέθυσος

(3183) μέθυσος, μεθύσῃ, μέθυσον, in later Greek also of two terminations (μέθυ, see μέθη ), drunken, intoxicated: 1 Corinthians 5:11; 1 Corinthians 6:10. (Phryn.: μέθυσος ἀνήρ, οὐκ ἐρεῖς, ἀλλά μεθυστικός. γυναῖκα δέ ἐρεῖς μέθυσον καί μεθυσην (Aristophanes ); but Menander , Plutarch , Lucian , Sextus Empiricus , others (the Sept. , Proverbs 23:21, etc.; Sir. 19:1, etc.) use it also of men; cf. Lob. ad Phryn. , p. 151.)

μεθύω

(3184) μεθύω (from μέθυ, see μέθη ); from Homer down; the Sept. for רָוָה and שָׁכַר; to be drunken: Matthew 24:49; Acts 2:15; 1 Corinthians 11:21; 1 Thessalonians 5:7 (cf. Buttmann , 62 (54)); ἐκ τοῦ αἵματος (see ἐκ , II. 5; Tr marginal reading τῷ αἵματι), of one who has shed blood profusely, Revelation 17:6 (Pliny , h. n. 14, 28 (22)ebrius jam sanguine civium et tanto magis eum sitiens ).

μείζων

(3185) *For 3185 see Strong's entry Strong's 3173.

μειζότερος

(3186) μειζότερος, μειζοτερα, μειζοτερον, see μέγας , at the beginning

μείζων

(3187) μείζων, see μέγας , at the beginning

μέλαν

(3188) μέλαν, μέλανος, τό, see the following word.

μέλας

(3189) μέλας, μέλαινα, μέλαν, genitive μέλανος, μελαινης, μέλανος (from Homer down), the Sept. several times for שָׁחֹר, black: Revelation 6:5, Revelation 6:12; opposed to λευκός, Matthew 5:36. Neuter τό μέλαν, substantive black ink (Plato , Phaedr., p. 276 c.; Demosthenes , p. 313, 11; Plutarch , mor., p. 841 e.; others): 2 Corinthians 3:3; 2 John 1:12; 3 John 1:13; (cf. Gardthausen, Palaeographie, Buch i. Kap. 4; Edersheim, Jesus the Messiah, ii., 270f; B. D. under the word , under the end.)

Μελεά

(3190) Μελεας, genitive Μελεά (Buttmann , 20f (17f)) (T Tr WH Μελεά, indeclinable (on the accent in manuscripts cf. Tdf. Proleg., p. 103)), ὁ, (מְלֵאָה, abundance), Melea, one of king David's descendants: Luke 3:31.

μελετάω

(3191) μελετάω, μελέτω; 1 aorist ἐμελέτησα; (from μελέτη care, practice); especially frequent in Greek writings from Sophocles and Thucydides down; the Sept. chiefly for הָגָה; to care for, attend to carefully, practise: τί, 1 Timothy 4:15 (R. V. be diligent in); to meditate equivalent to to devise, contrive: Acts 4:25 from Psalms 2:1; used by the Greeks of the meditative pondering and the practice of orators and rhetoricians, as μελετᾶν τήν ἀπολογίαν ὑπέρ ἑαυτῶν, Demosthenes , p. 1129, 9 (cf. Passow , under the word, d. (Liddell and Scott, under the word, II. 2 and III. 4 b.)), which usage seems to have been in the writer's mind in Mark 13:11 (R L brackets Compare: προμελετάω).

μέλι

(3192) μέλι, μέλιτος, τό, the Sept. for דְּבַשׁ (from Homer down). honey: Revelation 10:9; ἄγριον (which see), Matthew 3:4; Mark 1:6.