concluded in view of Mark’s general style. Also, the fourth-century scholars Jerome and Eusebius agree that the authentic record closes with the words “they were in fear.”

There are a number of manuscripts and versions that add a long or a short conclusion after these words. The long conclusion (consisting of twelve verses) is found in the Alexandrine Manuscript, the Codex Ephraemi rescriptus and the Cambridge Manuscript. It also appears in the Latin Vulgate, the Curetonian Syriac Version and the Syriac Peshitta Version. But it is omitted in the Sinaitic Manuscript, the Vatican Manuscript No. 1209, the Sinaitic codex (in Old Syriac) and the Armenian Version. Certain late manuscripts and versions contain the short conclusion. The Codex Regius of the eighth century C.E. has both conclusions, giving the shorter conclusion first. It prefixes a note to each conclusion saying that these passages are current in some quarters, though it evidently recognized neither of them as authoritative.

In commenting on the long and short conclusions of the Gospel of Mark, Bible translator Edgar J. Goodspeed noted: “The Short Conclusion connects much better with Mark 16:8 than does the Long, but neither can be considered an original part of the Gospel of Mark.”—The Goodspeed Parallel New Testament, p. 127.

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 181-186.

MARKETPLACE

An open area that served as a center for buying and selling and as a place of public assembly in cities and towns of the ancient Middle East and the Roman world. In Greek and Roman cities, statues and public buildings, including religious edifices, surrounded the open area. It appears that some judicial matters were handled in marketplaces. (Compare Acts 16:19-21.) Also, news, both local and foreign, could be obtained in the marketplace, for it was there that persons congregated and spoke about the latest happenings.—Compare Acts 17:17-21.

In the marketplaces of Palestine children could be found playing games. (Matt. 11:16; Luke 7:32) Unemployed men might be standing around, including those who were willing to be hired for a day. (Compare Matthew 20:3, 4.) The proud scribes and Pharisees wanted to be noticed by the throngs there and to be greeted in accord with their assumed high station. (Matt. 23:2, 6, 7; Mark 12:38; Luke 11:43; 20:46) Upon returning from the market, the tradition-keeping Pharisees and other Jews cleansed themselves by sprinkling before ever eating anything.—Mark 7:3, 4.

While on earth, Christ Jesus healed persons in the marketplaces. (Mark 6:56) And the apostle Paul, at Athens, daily reasoned “in the market place with those who happened to be on hand.”—Acts 17:16, 17; see Appius, MARKET PLACE OF; FORUM.

MAROTH

(Maʹroth) [bitterness, bitter fountains; or, perhaps, contentiousness].

A town mentioned by the prophet Micah in his prophecy foretelling Jehovah’s punishment of Jerusalem and Judah. (Mic. 1:12) The location is undetermined; some would identify it with Maarath of Joshua 15:59.—See MAARATH.

MARRIAGE

Marriage is a divine institution, authorized and established by Jehovah in Eden. Marriage brings into being the family unit, the family circle. Its basic purpose was the reproducing of the members of the human family, to bring into existence more creatures of the human kind. Jehovah the Creator made male and female and ordained marriage as the proper arrangement for the multiplication of the human race. (Gen. 1:27, 28) The first human wedding was performed by Jehovah, as described at Genesis 2:22-24.

Marriage was designed to form a permanent bond of union between man and woman, that they might be mutually helpful to each other. Living together in love and confidence, they could enjoy great happiness. Jehovah created woman as a mate for man by using the man’s rib as a base, thereby making woman man’s closest fleshly relative on earth, his own flesh. (Gen. 2:21) As Jesus pointed out, it was not Adam but God who said, “That is why a man will leave his father and his mother and he must stick to his wife and they must become one flesh.” The wording of this text makes it evident that monogamy was the original standard for marriage in the eyes of Jehovah God.—Matt. 19:4-6.

Marriage was the normal way of life among the Hebrews. Any exception called for explanation. There is no word for bachelor in the Hebrew Scriptures. The basic purpose of marriage being to have children, the statement of blessing by Rebekah’s family is understandable: “May you become thousands times ten thousand” (Gen. 24:60), also Rachel’s appeal to Jacob: “Give me children or otherwise I shall be a dead woman.” (Gen. 30:1) Marriage was a matter affecting the family, and not only the family but the entire tribe or patriarchal community, for it could have an effect on the strength of the tribe as well as its economy. It was natural and seemed necessary, therefore, that the selection of a wife and the arrangement of all contractual and financial matters connected with it should be decided upon by the parents or guardians involved, though the consent of the parties was sometimes sought (Gen. 24:8) and romantic attachments often accompanied the arrangements. (Gen. 29:20; 1 Sam. 18:20, 27, 28) The initial steps or proposals were generally made by the parents of the young man, but sometimes by the father of the girl, especially if there was a difference of rank.—Josh. 15:16, 17; 1 Sam. 18:20-27.

It seems to have been generally customary for a man to look for a wife within the circle of his own relations or tribe. This principle is indicated by Laban’s statement to Jacob: “It is better for me to give [my daughter] to you than for me to give her to another man.” (Gen. 29:19) Especially was this observed among the worshipers of Jehovah, as exemplified by Abraham, who sent to his relatives in his own country to get a wife for his son Isaac rather than to take one from the daughters of the Canaanites among whom he was dwelling. (Gen. 24:3, 4) Marriage to nonworshipers of Jehovah was frowned upon and strongly discouraged. It was a form of disloyalty. (Gen. 26:34, 35) Under the Law, marriage alliances with persons of the seven Canaanite nations were prohibited. (Deut. 7:1-4) However, a soldier might marry a captive virgin from another foreign nation after a purification period, during which she mourned her dead parents and got rid of all features of her past religious connections.—Deut. 21:10-14.

BRIDE-PRICE

Before the marriage contract was concluded the young man or the father of the young man had to pay to the girl’s father the bride-price or marriage price. (Gen. 34:11, 12; Ex. 22:16; 1 Sam. 18:23, 25) This was doubtless regarded as compensation for the loss of the services of the daughter and for the trouble and expense that the parents had undergone in caring for and educating her. Sometimes the brideprice was paid in services to the father. (Gen. 29:18, 20, 27; 31:15) In the Law there was an established purchase price for an unengaged virgin who was seduced by a man.—Ex. 22:16.

CEREMONY

As to the wedding itself, the central and characteristic feature was the solemn bringing of the bride from her father’s home on the date agreed upon to her husband’s home, in which act the significance of marriage as representing admission of the bride into the family of her husband found expression. (Matt. 1:24) This constituted the wedding in patriarchal days before the Law. It was altogether a civil affair. There was no religious ceremony or form, and no priest or clergyman officiated or validated the marriage. The bridegroom took the bride to his house, or the tent or house of his parents. The matter was publicly made known, acknowledged and recorded, and the marriage was binding.—Gen. 24:67.

However, as soon as marriage arrangements had been made and the parties were engaged they were considered as being bound in marriage. Lot’s daughters were still in his house, under his jurisdiction and fled with him from Sodom, but the men engaged to them were termed Lot’s “sons-in-law who were to take his daughters.” (Gen. 19:14) Although Samson never married a certain Philistine woman but was only engaged to her, she was spoken of as his wife. (Judg. 14:10, 17, 20) The Law stated that if an engaged girl committed fornication, she and the guilty man were to be put to death. If she was violated against her will, the man was to be put to death. However, any case involving an unengaged girl was handled differently.—Deut. 22:22-27.

Marriages were registered. Under the Law marriages, as well as births resulting from the union, were recorded in the official records of the community. For this reason we have an accurate genealogy of Jesus Christ.—Matt. 1:1-16; Luke 3:23-28; compare Luke 2:1-5.

CELEBRATION

While the wedding itself had no formal ceremony, there was, nevertheless, a very joyous celebration of weddings in Israel. On the day of the wedding, at her own home the bride usually made elaborate preparations. First she would bathe herself and rub herself with perfumed oil. (Compare Ruth 3:3; Ezekiel 23:40.) At times assisted by woman attendants, she put on breastbands and a white robe, often richly embroidered, according to her financial status. (Jer. 2:32; Rev. 19:7, 8; Ps. 45:13, 14) She decked herself with ornaments and jewels, if she was able to do so. (Isa. 49:18; 61:10; Rev. 21:2), and then covered herself with a light garment, a form of veil, that extended from head to foot. (Isa. 3:19, 23) This explains why Laban could so easily practice a deception on Jacob so that Jacob did not know that Laban was giving him Leah instead of Rachel. (Gen. 29:23, 25) Rebekah put on a head covering when she approached to meet Isaac. (Gen. 24:65) This symbolized the subjection of the bride to the bridegroom—to his authority.—1 Cor. 11:5, 10.

The bridegroom, likewise arrayed in his best attire and often with a handsome headdress and a garland on his head (Song of Sol. 3:11; Isa. 61:10), would leave his house in the evening for the home of the bride’s parents, escorted by his friends. (Matt. 9:15) From there the procession moved toward the home of the bridegroom or the house of his father, accompanied by musicians and singers and unusually by persons bearing lamps.

The people along the route would take great interest in the procession. The voices of the bride and bridegroom would be heard in exultation. Some would join the procession, particularly maidens bearing lamps. (Jer. 7:34; 16:9; Isa. 62:5; Matt. 25:1) The bridegroom might spend considerable time at his home and, then again, some delay might take place before the procession would leave the home of the bride, so that it would thus be quite late, and some waiting along the way might get drowsy and fall asleep, as in Jesus’ illustration of the ten virgins. The singing and exultation might be heard quite a distance ahead, those hearing it making the cry: “Here is the bridegroom!” The attendants were ready to greet the bridegroom when he came, and those invited to the marriage supper would enter the house. After the bridegroom and his entourage had gone into the house and closed the door, it was too late for tardy guests to enter. (Matt. 25:1-12; Gen. 29:22; Matt. 22:1-3) It was looked upon as a gross insult to decline the invitation to the marriage feast. (Matt. 22:8) The guests might be provided with robes (Matt. 22:11), and their respective places at the feast were often designated by the one extending the invitation.—Luke 14:8-10.

FRIEND OF THE BRIDEGROOM

“The friend of the bridegroom” had a large share in the arrangements and was looked upon as bringing together the bride and groom. The friend of the bridegroom rejoiced in hearing the voice of the groom conversing with the bride and now could feel happy that his duties had been blessed with a successful conclusion.—John 3:29.

PROOF OF VIRGINITY

After the supper the husband took his bride into the nuptial chamber. (Ps. 19:5; Joel 2:16) On the wedding night a cloth or garment was used and then kept or given to the wife’s parents so that the marks of the blood of the girl’s virginity would constitute legal protection for her in the event she was later charged with lack of virginity or of having been a prostitute prior to her marriage. Otherwise, she could be stoned to death for having presented herself in marriage as a spotless virgin and for bringing great reproach on her father’s house. (Deut. 22:13-21) This practice of keeping the cloth has continued among some peoples in the Near East until recent times.

PRIVILEGES AND DUTIES

The husband was head of the house, and the final decision on matters affecting the welfare and economy of the family were left to him. If he felt that the family would be adversely affected, he could even annul a vow of his wife or daughter. This authority evidently also belonged to the man when he was engaged to a woman. (Num. 30:3-8, 10-15) The husband was the baal, the lord, master of the household, and considered as the owner of the woman. (Deut. 22:22) Proverbs 31 describes some of the duties of the wife toward her husband or owner, which included the household work, the making of and care for clothing, even some of the buying and selling and general supervision of the household.

On the other hand, the woman, while being in subjection and being in a sense the property of the husband, enjoyed a fine status and many privileges. Her husband was to love her, and this was true even if she was a secondary wife or one who had been taken as a captive. She was not to be mistreated and was guaranteed food, clothing and shelter and the marriage due without diminution. Also, the husband could not constitute the son of the favorite wife as the firstborn at the expense of the son of the “hated” (or less preferred) wife. (Ex. 21:7-11; Deut. 21:11, 14-17) Faithful Hebrew men loved their wives and, if the wife was wise and in harmony with God’s law, often the husband would listen to her or approve of her actions.—Gen. 21:8-14; 27:41-46; 28:1-4.

Even the unengaged virgin who was seduced by an unmarried man was protected, for, if the father permitted, the seducer had to marry the girl and could never divorce her all his life. (Deut. 22, 28, 29) If the wife was formally accused by her husband of not being a virgin at the time of marriage and the charge was proved false, her husband was fined and could never divorce her. (Deut. 22:17-19) The woman who was accused of secret adultery, if innocent, was then to be made pregnant by her husband so that she could bear a child and thereby give public notice of her innocence. The dignity of the wife’s person was respected. Intercourse with her during menstruation was forbidden.—Lev. 18:19; Num. 5:12-28.

PROHIBITED MARRIAGES

Besides prohibition of marriage alliances with non-worshipers of Jehovah, especially with the seven nations in the land of Canaan (Ex. 34:14-16; Deut. 7:1-4), other marriages were prohibited within certain degrees of consanguinity or affinity. For details on these, see LAW.

A high priest was prohibited from marrying a