Mary

Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus, called the “Virgin Mary,” though never so designated in Scripture (Matt. 2:11; Acts 1:14). Little is known of her personal history. Her genealogy is given in Luke 3. She was of the tribe of Judah and the lineage of David (Ps. 132:11; Luke 1:32). She was connected by marriage with Elisabeth, who was of the lineage of Aaron (Luke 1:36). While she resided at Nazareth with her parents, before she became the wife of Joseph, the angel Gabriel announced to her that she was to be the mother of the promised Messiah (Luke 1:35). After this she went to visit her cousin Elisabeth, who was living with her husband Zacharias (probably at Juttah, Josh. 15:55; 21:16, in the neighbourhood of Maon), at a considerable distance, about 100 miles, from Nazareth. Immediately on entering the house she was saluted by Elisabeth as the mother of her Lord, and then forthwith gave utterance to her hymn of thanksgiving (Luke 1:46-56; comp. 1 Sam. 2:1-10). After three months Mary returned to Nazareth to her own home. Joseph was supernaturally made aware (Matt. 1:18-25) of her condition, and took her to his own home. Soon after this the decree of Augustus (Luke 2:1) required that they should proceed to Bethlehem (Micah 5:2), some 80 or 90 miles from Nazareth; and while they were there they found shelter in the inn or khan provided for strangers (Luke 2:6, 7). But as the inn was crowded, Mary had to retire to a place among the cattle, and there she brought forth her son, who was called Jesus (Matt. 1:21), because he was to save his people from their sins. This was followed by the presentation in the temple, the flight into Egypt, and their return in the following year and residence at Nazareth (Matt. 2). There for thirty years Mary, the wife of Joseph the carpenter, resides, filling her own humble sphere, and pondering over the strange things that had happened to her. During these years only one event in the history of Jesus is recorded, viz., his going up to Jerusalem when twelve years of age, and his being found among the doctors in the temple (Luke 2:41-52). Probably also during this period Joseph died, for he is not again mentioned. After the commencement of our Lord’s public ministry little notice is taken of Mary. She was present at the marriage in Cana. A year and a half after this we find her at Capernaum (Matt. 12:46, 48, 49), where Christ uttered the memorable words, “Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!” The next time we find her is at the cross along with her sister Mary, and Mary Magdalene, and Salome, and other women (John 19:26). From that hour John took her to his own abode. She was with the little company in the upper room after the Ascension (Acts 1:14). From this time she wholly disappears from public notice. The time and manner of her death are unknown. (2.) Mary Magdalene, i.e., Mary of Magdala, a town on the western shore of the Lake of Tiberias. She is for the first time noticed in Luke 8:3 as one of the women who “ministered to Christ of their substance.” Their motive was that of gratitude for deliverances he had wrought for them. Out of Mary were cast seven demons. Gratitude to her great Deliverer prompted her to become his follower. These women accompanied him also on his last journey to Jerusalem (Matt. 27:55; Mark 15:41; Luke 23:55). They stood near the cross. There Mary remained till all was over, and the body was taken down and laid in Joseph’s tomb. Again, in the earliest dawn of the first day of the week she, with Salome and Mary the mother of James (Matt. 28:1; Mark 16:2), came to the sepulchre, bringing with them sweet spices, that they might anoint the body of Jesus. They found the sepulchre empty, but saw the “vision of angels” (Matt. 28:5). She hastens to tell Peter and John, who were probably living together at this time (John 20:1, 2), and again immediately returns to the sepulchre. There she lingers thoughtfully, weeping at the door of the tomb. The risen Lord appears to her, but at first she knows him not. His utterance of her name “Mary” recalls her to consciousness, and she utters the joyful, reverent cry, “Rabboni.” She would fain cling to him, but he forbids her, saying, “Touch me not; for I am not yet ascended to my Father.” This is the last record regarding Mary of Magdala, who now returned to Jerusalem. The idea that this Mary was “the woman who was a sinner,” or that she was unchaste, is altogether groundless. (3.) Mary the sister of Lazarus is brought to our notice in connection with the visits of our Lord to Bethany. She is contrasted with her sister Martha, who was “cumbered about many things” while Jesus was their guest, while Mary had chosen “the good part.” Her character also appears in connection with the death of her brother (John 11:20, 31, 33). On the occasion of our Lord’s last visit to Bethany, Mary brought “a pound of

a Roman Christian who is greeted by St. Paul in his Epistle to the Romans, ch. (Romans 16:6) as having toiled hard for him. (a tear) of Cle’ophas. So in Authorized Version, but accurately “of Clopas,” i.e. the wife of Clopas (or Alphaeus). She is brought before us for the first time on the day of the crucifixion, standing by the cross. (John 19:25) In the evening of the same day we find her sitting desolate at the tomb with Mary Magdalene, (Matthew 27:61; Mark 15:47) and at the dawn of Easter morning she was again there with sweet spices, which she had prepared on the Friday night, (Matthew 28:1; Mark 16:1; Luke 23:56) and was one of those who had “a vision of angels, which said that he was alive.” (Luke 24:23) She had four sons and at least three daughters. The names of the daughters are unknown to us; those of the sons are, James, Joses, Jude and Simon, two of whom became enrolled among the twelve apostles [James The Less], and a third [Simon] may have succeeded his brother ill charge of the church of Jerusalem. By many she is thought to have been the sister of the Virgin Mary.

MA'RY, corresponding to the "Miriam "of the O.T. The virgin mother of our Lord (and hence "blessed among women"), was of the trib of Judah, of the lineage of David, and by marriage connected with Elisabeth, the mother of John the Baptist. who was of the tribe of Levi, of the lineage of Aaron. After the incidents belonging to the infancy of Jesus — the visit of the shepherds, the circumcision, the adoration of the wise men, the presentation in the temple, and the flight into Egypt — Mary is mentioned only four times in the records of sacred history: at the marriage of Cana of Galilee, John 2:3; the attempt to speak to Jesus while he was teaching, Matt 12:46; Mark 3:21, 1 Chr 24:31; Luke 8:19; the crucifixion, John 19:26; and during the days succeeding the ascension. Acts 1:14. She was present at the marriage in Cana, which took place in the three months between the baptism of Christ and the Passover of the year 27, and at which Jesus wrought his first miracle, after she had called attention to the lack of wine at the feast. She also sought an interview with him, in company with others of the family, when he was preaching to a crowd in a country place. She was present at his crucifixion, and was there commended by the expiring Redeemer to the filial kindness and attention of the beloved John; and she is mentioned as one among the praying company in the upper room at Jerusalem after the ascension of our Saviour. A great multitude of legends have clustered around her name, referring to her life before the birth of Christ and after his death, but most of them are extremely fabulous, and none of them seems to contain any historical kernel. The wife of Cleophas, was present at the crucifixion and burial of our Lord, Matt 27:56, Josh 15:61, was among those who went to embalm him, Mark 16:1-10, was among the earliest to whom the news of his resurrection was announced, Luke 24:6, 1 Kgs 16:10, and on her way to the disciples with the intelligence she met her risen Lord and worshipped him. Matt 28:1, Gal 1:9. The mother of John Mark, Acts 12:12, and aunt to Barnabas, Col 4:10, a godly woman residing at Jerusalem at whose house the disciples were convened the night Peter was miraculously delivered from prison. The sister of Lazarus and Martha, and a devoted friend and disciple of our Saviour, from whom she received the testimony that she had chosen the good part which should not be taken from her. Luke 10:41-42. Compared with her sister, she appears of a more contemplative turn of mind and more occupied with the "one thing" needful. John 11:1; 1 Kgs 12:2. Mary Magdalene, or Mary of Magdala. Luke 8:2. The general impression that she was an unchaste woman is entirely without foundation. There is nothing to warrant the opinion that she was identical with the woman who was a sinner. On the contrary, she was a woman in good circumstances and of unblemished character. Having been relieved of a demoniacal possession by the divine power of our Saviour, she became his follower, Luke 8:2-3, and evinced her attachment to him and his cause to the very last. She was at his crucifixion, John 19:25, and burial, Mark 15:47, and was among those who had prepared the materials to embalm him, Mark 16:1, and who first went to the sepulchre after the resurrection; and what is particularly interesting in her history, she was the first to whom the risen Redeemer appeared, Mark 16:9, and his conversation with her is exceeded in interest and pathos by no passage of history, sacred or profane. John 20:11-18. A Christian woman in Rome to whom Paul sends his salutation. Rom 16:6.

same as Miriam

MA'RY, corresponding to the "Miriam "of the O.T. in the temple, and the flight into Egypt — Mary is mentioned only four times in the records of sacred history: at the marriage of Cana of Galilee, John 2:3; the attempt to speak to Jesus while he was teaching, Matt 12:46; Mark 3:21, 1 Chr 24:31; Luke 8:19; the crucifixion, John 19:26; and during the days succeeding the ascension. Acts 1:14. She was present at the marriage in Cana, which took place in the three months between the baptism of Christ and the Passover of the year 27, and at which Jesus wrought his first miracle, after she had called attention to the lack of wine at the feast. She also sought an interview with him, in company with others of the family, when he was preaching to a crowd in a country place. She was present at his crucifixion, and was there commended by the expiring Redeemer to the filial kindness and attention of the beloved John; and she is mentioned as one among the praying company in the upper room at Jerusalem after the ascension of our Saviour. A great multitude of legends have clustered around her name, referring to her life before the birth of Christ and after his death, but most of them are extremely fabulous, and none of them seems to contain any historical kernel. The wife of Cleophas, was present at the crucifixion and burial of our Lord, Matt 27:56, Josh 15:61, was among those who went to embalm him, Mark 16:1-10, was among the earliest to whom the news of his resurrection was announced, Luke 24:6, 1 Kgs 16:10, and on her way to the disciples with the intelligence she met her risen Lord and worshipped him. Matt 28:1, Gal 1:9. The mother of John Mark, Acts 12:12, and aunt to Barnabas, Col 4:10, a godly woman residing at Jerusalem at whose house the disciples were convened the night Peter was miraculously delivered from prison. The sister of Lazarus and Martha, and a devoted friend and disciple of our Saviour, from whom she received the testimony that she had chosen the good part which should not be taken from her. Luke 10:41-42. Compared with her sister, she appears of a more contemplative turn of mind and more occupied with the "one thing" needful. John 11:1; 1 Kgs 12:2. Mary Magdalene, or Mary of Magdala. Luke 8:2. The general impression that she was an unchaste woman is entirely without foundation. There is nothing to warrant the opinion that she was identical with the woman who was a sinner. On the contrary, she was a woman in good circumstances and of unblemished character. Having been relieved of a demoniacal possession by the divine power of our Saviour, she became his follower, Luke 8:2-3, and evinced her attachment to him and his cause to the very last. She was at his crucifixion, John 19:25, and burial, Mark 15:47, and was among those who had prepared the materials to embalm him, Mark 16:1, and who first went to the sepulchre after the resurrection; and what is particularly interesting in her history, she was the first to whom the risen Redeemer appeared, Mark 16:9, and his conversation with her is exceeded in interest and pathos by no passage of history, sacred or profane. John 20:11-18. A Christian woman in Rome to whom Paul sends his salutation. Rom 16:6. MAS'CHIL is found in the title or inscription of thirteen Psalms — namely, 32, 42, 44, 45, 52-55, 74, 78, 88, 89, 142 — and is by some explained as an aesthetical term meaning "didactic," by others as a musical term referring to the melody.

Part of speech: noun (n.)

Marrow. [Obs.] Chaucer.

Part of speech: interjection (interj.)

See Marry. [Obs.] Chaucer.