appears at 1 Chronicles 15:18, 21; 25:3, 21. Both mean “gift of Jehovah.”

1. A Levite who played a harp when the ark of the covenant was brought to Jerusalem from the house of Obed-edom. (1 Chron. 15:17-21, 25) Probably this same Mattithiah was one of the Levitical musicians whom David put before the Ark “both to call to remembrance and to thank and praise Jehovah the God of Israel” (1 Chron. 16:4, 5) and the individual later selected by lot from among the sons of Jeduthun to head the fourteenth division of twelve Levite musicians.—1 Chron. 25:1, 3, 9, 21.

2. A Kohathite Levite of the family of Korah and the firstborn son of Shallum. This Mattithiah was among the Levites returning from Babylonian exile and “was in the office of trust over the things baked in pans.”—1 Chron. 9:31, 32.

3. A Levite or priest who stood at Ezra’s right hand when the copyist read the law of Moses to the Jews assembled in Jerusalem.—Neh. 8:1, 4.

4. An Israelite “of the sons of Nebo” who was among those accepting foreign wives but who sent them away “along with sons” in Ezra’s day.—Ezra 10:25, 43, 44.

MATURITY

The state of being full-grown, ripe, complete or perfect, as determined by a standard. (See PERFECTION.) The Bible provides the standard for ascertaining what constitutes spiritual maturity (completeness or perfection). According to this standard, a mature spirit-begotten Christian is one who is not a spiritual babe, often changeable and easily led astray or influenced by others in matters of doctrine. (Eph. 4:11-14) Since his perceptive powers are trained, he is able to distinguish both right and wrong. He does not need to be taught elementary things. (Heb. 5:11–6:2) He is guided, not by worldly wisdom, but by God’s spirit. (1 Cor. 2:6, 10-13) To such a spirit-begotten Christian the “prize of the upward call of God” should be the most important thing. So he should forget the things behind and continuously strive to gain that prize. It is noteworthy that this attitude toward the prize is not a precedent for gaining maturity, but an attitude that Paul exhorted already mature spirit-begotten Christians to have.—Phil. 3:12-16.

Never does the Bible speak about degrees or stages of spiritual maturity or adulthood. However, just as a person continues to grow in knowledge, experience and discernment after becoming an adult, the mature Christian likewise continues to make progress. Trials that he has can strengthen his faith and endurance. Wrote the disciple James: “Consider it all joy, my brothers, when you meet with various trials, knowing as you do that this tested quality of your faith works out endurance. But let endurance have its work complete, that you may be complete [literally, perfect] and sound in all respects, not lacking in anything.” (Jas. 1:2-4) Similarly, as adults will vary in physical aspects and in mental abilities and talents, so mature Christians may vary in certain qualities, some being notable in some aspect, such as knowledge, judgment, courage or generosity; others in another. (Compare 1 Corinthians 7:7; 12:4-11, 27-31.) Thus, in considering maturity, it is necessary to take into consideration that special abilities or talents are not the things that determine whether one is a mature Christian or not.

The entire congregational arrangement, with its apostles, prophets, evangelizers, shepherds and teachers, served to produce mature Christians, spiritual adults. (Eph. 4:11-14; compare Colossians 1:28, 29; 4:12, 13.) Obviously, then, those serving as shepherds and teachers had to be spiritually mature persons, not babes. However, more than spiritual adulthood was required of one appointed as an overseer or ministerial servant. (1 Tim. 3:1-9, 12, 13; Titus 1:5-9) For example, one of the requirements for an overseer was that he be a “man presiding over his own household in a fine manner, having children in subjection with all seriousness.” (1 Tim. 3:4) Thus, a man could be mature in certain respects from a spiritual viewpoint, and yet, if his children were rebellious and uncontrollable, he would not qualify for the position of overseer.

MAZZAROTH CONSTELLATION

(Mazʹza·roth).

At Job 38:32 Jehovah asks Job: “Can you bring forth the Mazzaroth constellation in its appointed time? And as for the Ash constellation alongside its sons, can you conduct them?” Thus, whatever the identification of these particular constellations may be, God puts the question to Job as to whether he can control the visible celestial bodies, bringing forth a certain group at its proper season, or guiding another constellation in its prescribed heavenly course.

The Aramaic Targum equates Mazzaroth with the maz·za·lohthʹ of 2 Kings 23:5, “constellations of the zodiac,” or “twelve signs, or constellations.” (NW; AV) Some believe that the word is derived from a root meaning “to engird,” and that Mazzaroth refers to the zodiacal circle. However, at Job 38:32 a singular pronoun is used in Hebrew in the expression “in its appointed time,” whereas the reference in 2 Kings 23:5 is in the plural. Hence, Mazzaroth appears to refer to a particular constellation rather than to the entire zodiacal circle, but no positive identification is possible at present.

MEAH

See TOWER.

MEAL

Often occasions of happy fellowship and spiritual benefit among the ancient Hebrews and, later, the early Christians, meals also afforded opportunities for showing love and extending hospitality to others. It appears that the Hebrews and early Christians customarily offered prayers in connection with meals.—1 Sam. 9:13; Acts 27:35; 1 Tim. 4:1, 3; see HOSPITALITY; LORD’S EVENING MEAL; LOVE FEASTS.

The Israelites appear to have had two main meals each day, one in the morning and the other in the evening at the close of the workday. (Compare Ruth 3:2, 3, 7; 1 Kings 17:6.) While many ate their breakfasts at home, others, including fishermen who toiled all night, apparently made it a practice to take some food along when going to work. Fishermen could also prepare some of their catch for breakfast.—Compare Mark 8:14; John 21:12, 15.

There is evidence, however, that a meal, perhaps usually a lighter one, was served about noon. (Acts 10:9, 10) Probably at this time persons working in the field stopped to rest and ate some food.—Compare Ruth 2:14.

Women customarily served the food. (John 12:1-3) But at times they ate their meals in company with men. (1 Sam. 1:4, 5; Job 1:4) In well-to-do, particularly royal, households servants waited on the tables. King Solomon’s table was served by waiters having special attire.—1 Ki. 10:4, 5; 2 Chron. 9:3, 4.

Drinks were usually served in individual cups, but food was often placed in a common dish. Those eating might take food with their fingers or use a piece of bread somewhat like a spoon to partake of certain foods.—Mark 14:20; John 13:25, 26; see also Proverbs 26:15.

The postures assumed by persons at meals included reclining and sitting. (Gen. 18:4; 27:19; Judg. 19:6; Luke 9:14) A relief from the palace of Assyrian King Ashurbanipal depicts him as reclining on a couch and his queen as seated on an elevated chair while feasting. Reclining on couches at meals was apparently also a practice among the Persians. (Esther 7:8) Tables and couches were used at least by some Israelites in Ezekiel’s time.—Ezek. 23:41.

IN THE TIME OF JESUS’ EARTHLY MINISTRY

The general Hebrew custom in the first century C.E. was for persons to wash their hands before eating a meal. This was a ritualistic practice among the scribes and Pharisees.—Mark 7:1-8; see WASHING OF HANDS.

At banquets or large feasts in the time of Jesus’ earthly ministry, couches of different heights were placed around three sides of a table. This left the fourth side free so that those serving the food could gain access to the table. The Roman arrangement of table and couches was such that the highest couch was to the right hand of those serving the meal as they approached the table. A somewhat lower couch was straight ahead of them and the lowest couch was to their left.

At times four or five persons occupied one couch, but usually the number was three. Those partaking of the meal usually rested on the left elbow, probably on a cushion, with their heads toward the table. Food was normally taken with the right hand. The place of highest importance on a couch was that occupied by the person having no one behind him. To be in the “bosom position” in relation to someone else reclining at a meal meant being in front of him and would also signify having his favor. (John 13:23) The individual having a person in the bosom position could easily carry on a confidential conversation with him.

The customary three positions on each couch indicated that a person had the high, middle or low position on the couch. One having the low position on the third or lowest couch had the lowest position at the meal.—Compare Matthew 23:6; Luke 14:7-11.

At least on certain festive occasions a large meal or banquet might be under the supervision of a director (John 2:9) and could feature such entertainment as “a music concert and dancing.”—Luke 15:25.

PROPER VIEW OF MEALS

It is God’s will for man to enjoy food and drink. (Eccl. 2:24) But excesses are detestable to him. (Prov. 23:20, 21; Eccl. 10:17; Rom. 13:13; 1 Pet. 4:3; see DRUNKENNESS; GLUTTON.) Since partaking of meals in moderation can be most delightful, the condition of one who is joyful at heart is comparable to a continuous feast. (Prov. 15:15) Also, a loving atmosphere contributes to the enjoyment of a meal. Says the proverb: “Better is a dish of vegetables where there is love than a manger-fed bull and hatred along with it.”—Prov. 15:17.

FIGURATIVE USE

To eat a meal with someone else signified friendship and peace between the persons involved. Therefore one who was privileged to eat regularly at the table of a king was especially favored and enjoyed a very close bond with the monarch. (1 Ki. 2:7) This relationship Jesus promised his faithful disciples when telling them that they would eat and drink with him in his kingdom.—Luke 22:28-30; see also Luke 13:29; Revelation 19:9.

The destruction of those standing in opposition to God provides the occasion for a “great evening meal.” This meal is for the birds that will feed on the dead bodies of those slain. (Rev. 19:15-18) A very different meal is the great banquet for all the peoples mentioned at Isaiah 25:6.

MEARAH

(Me·arʹah) [a cave].

A Sidonian city or district that remained to be conquered after Israel’s campaign under Joshua’s leadership ended. (Josh. 13:2, 4) Two locations have been suggested as possible identifications. One is the village of Mogheiriyeh, about six miles (10 kilometers) NE of Sidon. The other is Mughar Jezzin (Arabic for “Caves of Jezzin”), a district of caves atop the Lebanon range and E of Sidon.

MEASURE

See WEIGHTS AND MEASURES.

MEASURING LINE

A string, rope or cord used for measuring. (1 Ki. 7:15, 23; Amos 7:17; Zech. 2:1, 2) Some measuring lines were apparently divided into cubits. (2 Chron. 4:2) The extent of a particular land area was determined by stretching or casting a measuring line upon its surface. (Compare Job 38:4, 5; Psalm 78:55; Micah 2:4, 5.) Builders used it, as when laying out a city (Jer. 31:38, 39; Zech. 1:16), and a wood carver might use it to set the dimensions of an object. (Isa. 44:13) On one occasion King David appears to have measured off the vanquished Moabites that were to be put to death from those to be preserved alive.—2 Sam. 8:2.

FIGURATIVE USE

In a figurative sense “measuring line” denotes a rule or standard of action. (Isa. 28:10, 13) For example, Jehovah made “justice the measuring line” when dealing with his unfaithful people. (Isa. 28:17) His applying the same measuring line to Jerusalem as he had to Samaria pointed to a similar desolation for Jerusalem. (2 Ki. 21:13; Lam. 2:8) His stretching out the “measuring line of emptiness” on Edom likewise betokened destruction, and the use of this measuring line meant apportioning the land to the animals that would begin to dwell in the desolated areas of Edom.—Isa. 34:5-17.

David regarded his relationship with Jehovah as his portion in life. This was a most satisfying inheritance, prompting him to say: “The measuring lines themselves have fallen for me in pleasant places.”—Ps. 16:5, 6; compare Numbers 18:20.

The heavenly bodies testify to God’s creative activity and, since their silent testimony fills the earth, the psalmist could say respecting them: “Into all the earth their measuring line has gone out.”—Ps. 19:1-4; Rom. 1:20.

MEBUNNAI

(Me·bunʹnai) [well built].

A Hushathite mighty man in David’s army. (2 Sam. 23:27) Apparently he is the same person as the Sibbecai mentioned in 2 Samuel 21:18 and 1 Chronicles 11:29; 20:4; 27:11.

MECHERATHITE

(Me·cheʹrath·ite) [dweller in Mecherah].

A term pertaining to a person or place named Mecherah, to which Hepher, one of David’s mighty men, was linked either by descent or former residence. (1 Chron. 11:26, 36) Some scholars suggest that “Mecherathite” may be a variation of “Maacathite,” as at 2 Samuel 23:34.

MECONAH

(Me·coʹnah) [foundation].

A town in southern Judah apparently near Ziklag and large enough to have dependent or “daughter” towns. (Neh. 11:25, 28) Precise identification is not possible; most suggested locations are based on textual emendations.

MEDAD

(Meʹdad) [affectionate, or, perhaps, beloved].

One of the seventy older men of Israel selected to assist Moses during the wilderness trek. While Medad and Eldad had not gone to the tent of meeting with the others, “they were among those written down.” Hence, when Jehovah took away some of the spirit that was upon Moses, putting it upon each of the seventy older men, these too received it and began acting as prophets in the camp. (Num. 11:16, 17, 24-26) Though Joshua suggested restraining Medad and Eldad, Moses said: “Are you feeling jealous for me? No, I wish that all of Jehovah’s people were prophets, because Jehovah would put his spirit upon them!”—Num. 11:27-29.

MEDAN

(Meʹdan) [strife, contention].

One of Abraham’s six sons by his concubine Keturah. (Gen. 25:1, 2; 1 Chron. 1:32) The Arabian tribe that descended from Medan has not been identified, and where it settled is unknown. However, “Medan” may be represented in “Badan,” a place S of Tema taken by Assyrian King Tiglath-pileser III in the eighth century B.C.E., as the Arabic “m” and “b” are frequently interchanged.