goddesses such as Hathor, Amon, Imhotep, Isis, Osiris-Sokar, Anubis and others. This whole array of ancient deities and their idols was due for destruction by divine judgment.—Ezek. 30:13.

Royal burial sites

Evidence of Memphis’ past importance is seen from the vast burial grounds close by the ancient site, these areas containing some twenty pyramids or royal monumental tombs. The prominence of Memphis as a royal burial site doubtless is reflected in Hosea’s prophecy against faithless Israel in the eighth century B.C.E., to the effect that “Egypt itself will collect them together; Memphis, for its part, will bury them.” (Hos. 9:6) Among the pyramids found at Sakkara, just NW of Memphis, is the Step Pyramid built by King Djoser (“Third Dynasty”), considered to be the oldest free-standing stone structure known. Farther to the W-NW of Memphis are the far more impressive pyramids of Gizeh and the Great Sphinx. Today these tombs and similar stone structures are all that remain to indicate Memphis’ past religious glory. As foretold, the city has become “a mere object of astonishment.”—Jer. 46:19.

MEMUCAN

(Me·muʹcan) [perhaps, Magian].

The chief spokesman for the seven Medo-Persian princes on the occasion that Vashti refused to obey King Ahasuerus. (Esther 1:13-15) Memucan’s opinion was that Vashti had wronged not only the king but also the princes and the people of the empire, and, therefore, she should be removed as queen, so that all wives of the empire might learn to be obedient to their husbands. The king and the other princes agreed with Memucan, and a royal decree to this effect was written among the unchangeable laws of the Medes and Persians.—Esther 1:16-22.

These “seven princes of Persia and Media” were “versed in the law and legal cases.” They were the king’s closest advisers, “sitting first in the kingdom.” (Esther 1:13, 14) That the Persian court had such a council of seven is confirmed by Ezra 7:14.

MENAHEM

(Menʹa·hem) [one who comforts].

Son of Gadi and king of Israel for ten years (c. 791-780 B.C.E.). Upon learning that Shallum had assassinated King Zechariah, Menahem went from Tirzah to Samaria and killed the assassin there. He then assumed rulership. Evidently during the early part of his reign Menahem struck down Tiphsah “and all that was in it and its territory out from Tirzah, because it did not open up.” The town was apparently reluctant to open its gate to him. (LXX, Vg, Sy) Harsh treatment was meted out to the populace: “All its pregnant women he ripped up.”—2 Ki. 15:10, 13-17.

Menahem did what was bad in Jehovah’s eyes. He promoted calf worship, failing to depart from the sins of Jeroboam, the first king of the ten-tribe kingdom. During his reign, King Pul (Tiglath-pileser III) invaded Israel, and Menahem was forced to pay that Assyrian monarch “a thousand talents of silver,” equaling more than $1,423,000. He acquired this sum by imposing an assessment of fifty silver shekels upon each of the “valiant, mighty men” of Israel. Since a talent of silver equaled about three thousand shekels, the silver was obtained from about 60,000 persons. Menahem gave the silver to the Assyrian king, “that his hands might prove to be with him to strengthen the kingdom in his own hand.” Upon receiving this amount, Pul withdrew from the land.—2 Ki. 15:19, 20.

Menahem is named in an inscription of Tiglath-pileser III as “Menahem the Samarian” (Minehimmu Samarina), being listed there, along with Syrian King Rezin (Rasunnu) and King Hiram (Hirumu) of Tyre (different from the Hiram of David’s day), as a ruler from whom that Assyrian monarch claims to have received tribute. Menahem died about 780 B.C.E. and his son Pekahiah succeeded him on Israel’s throne.—2 Ki. 15:22.

Mene

(Meʹne).

The opening word of a cryptic message miraculously inscribed on the plaster wall of King Belshazzar’s banquet hall in Babylon on the night of October 5-6, 539 B.C.E. (Gregorian calendar), just before the city’s fall to the Medes and Persians. According to Daniel, who was empowered by Jehovah to read the inscription and give its interpretation, the writing read: “MENE, MENE, TEKEL and PARSIN.” (Dan. 5:25) The inscription evidently consisted only of consonants and required intelligent and proper vocalization, as well as correct interpretation. The words themselves literally mean: “A mina, a mina, a shekel and half-shekels.”

In giving the accurate interpretation, Daniel said first: “This is the interpretation of the word: MENE, God has numbered the days of your kingdom and has finished it.” (Dan. 5:26) Even that portion of the message should have made things clear to King Belshazzar. Jehovah had dethroned mighty Nebuchadnezzar, who was more powerful than Belshazzar. So He should be able to cut down the number of days of Belshazzar’s kingship and those of his coregent and father, Nabonidus. Jehovah could bring the dynasty to its end. The word “MENE” appeared twice in the inscription, perhaps because the message applied to both rulers in the kingdom of Babylon at that time, Nabonidus and Belshazzar. However, Daniel, in giving the interpretation, used “MENE” only once, possibly because only Belshazzar was present on this occasion.

THE BIBLE DOES NOT REVEAL WHY NONE OF BABYLON’S WISE MEN WERE ABLE TO READ THE WRITING. (DAN. 5:8) IT MAY HAVE BEEN BECAUSE OF THE CRYPTIC NATURE OF THE MESSAGE, OR THE WRITING ITSELF MAY HAVE BEEN IN A SCRIPT OR LANGUAGE UNKNOWN TO THEM.

MENNA

(Menʹna).

A distant maternal ancestor of Jesus Christ, not far removed from David.—Luke 3:31.

MENSTRUATION

(menʹstru·aʹtion).

The periodic discharge of the menses (blood, fluid and some tissue debris) from a woman’s uterus. The English term “menses” is the plural of the Latin mensis, meaning “month.” Menstruation of women is generally a monthly experience, occurring about every four weeks. Girls begin menstruating at puberty and this function normally continues until menopause, each menstrual flow usually lasting from three to five days.

The Scriptures associate menstruation with impurity and uncleanness (Lev. 12:2; Ezek. 22:10; 36:17), a form of the Hebrew word relating to it (nid-dahʹ) sometimes being rendered “menstrual impurity.” (Lev. 15:25, 26) A form of another Hebrew term, da·wehʹ, which can denote illness (Lam. 5:17), is used in the expression “menstruating woman.” (Lev. 15:33; Isa. 30:22) Menstruation is also meant by the phrase “the customary thing with women.”—Gen. 31:35.

“UNCLEAN” UNDER LAW

According to the Mosaic law, a woman was considered unclean for seven days during normal menstruation. The bed or any other articles upon which the menstruating woman might lie or sit were also rendered unclean. Anyone touching her or items she had made unclean was required to wash his garments and bathe, and remained unclean until the evening. If her menstrual impurity came to be upon a man lying down with her (as when, unwittingly, a husband had sexual relations with his wife at the beginning of menstruation) he was rendered unclean for seven days, and the bed upon which he might lie down was considered unclean.

The woman was also viewed as unclean for the duration of an irregular running discharge of blood or “a flow longer than her menstrual impurity,” at which time she made the articles on which she lay or sat as well as persons touching these items unclean. After the abnormal discharge ceased she was to count seven days, and she then became clean. On the eighth day the woman brought two turtledoves or two male pigeons to the priest, who made atonement for her, presenting one of these creatures to Jehovah as a sin offering and the other as a burnt offering.—Lev. 15:19-30; see CLEAN, CLEANNESS.

CONSIDERATENESS

If a man and a woman deliberately cohabited during her menstrual impurity, they were cut off in death. (Lev. 18:19; 20:18) The prohibiting of sexual union during menstruation probably contributed to health, perhaps preventing, for instance, the occurrence of inflammation in the genital area, simple urethritis. The Israelites also may have been reminded of the sanctity of blood by the Law’s regulations involving menstruation or blood flow. These rules were not discriminatory against women, for men were subject to uncleanness by discharges to which they were prone. (Lev. 15:1-17) Especially did regulations concerning menstruation show Jehovah’s consideration for womankind. The Christian husband, though he is not under the Law (Rom. 6:14; Eph. 2:11-16), also does well to consider his wife’s cycles and vicissitudes, dwelling with her “according to knowledge” and assigning her honor “as to a weaker vessel, the feminine one.”—1 Pet. 3:7.

MENUHOTH

(Me·nuʹhoth) [the resting-places].

According to the Masoretic text, apparently a Judean family descended through Shobal. (1 Chron. 2:4, 52) But some scholars prefer emending the Hebrew text to read “the Manahathites,” as in verse 54. (JB, Mo) And a Jewish commentary on Chronicles (Soncino Books of the Bible, p. 15) gives the alternate reading “who supervised half of the resting-places” and notes: “Shobal was in charge of half the caravan stations in the land of Judah.”

MEONENIM, BIG TREE OF

(Me·onʹe·nim) [those practicing magic].

A tree within sight of Shechem, passed by a band of King Abimelech’s men before their fight with the landowners of that city. (Judg. 9:34-37) “Big tree of Meonenim” translates the Hebrew words ʼe·lohnʹ m^eʽoh·n^enimʹ. ʼE·lohnʹ means big trees in general and m^eʽoh-n^enimʹ is a participle signifying “those practicing magic.” The tree may have been so named because Canaanites or apostate Israelites engaged in magical practices there. Some scholars also link the “big tree of Meonenim” with the “big trees of Moreh” that are similarly described as being in the vicinity of Shechem.—Compare Genesis 12:6; 35:4; Judges 9:6.

MEONOTHAI

(Me·oʹno·thai) [my habitations].

A descendant of Judah who “became father to Ophrah,” being either the paternal ancestor of a person named Ophrah or the founder of a place bearing that name.—1 Chron. 4:1, 14.

MEPHAATH

(Mephʹa·ath) [possibly, splendor].

A city originally assigned to the Reubenites but subsequently granted to the Merarite Levites. (Josh. 13:15, 18; 21:34, 36, 37; 1 Chron. 6:77-79) In Jeremiah’s day, about eight centuries later, Mephaath was under Moabite control. (Jer. 48:21, 24) The city is usually identified with modern Jawah, about seven miles (11 kilometers) S of Amman (Rabbah). Nearby Khirbet Nefaʽa may preserve some echo of the ancient name.

MEPHIBOSHETH

(Me·phibʹo·sheth) [one who scatters or disperses shame, or, idol breaker].

1. One of King Saul’s two sons by Rizpah the daughter of Aiah. (2 Sam. 21:8) He was among the seven descendants of Saul that David gave to the Gibeonites to atone for Saul’s attempt to annihilate them. The Gibeonites exposed Mephibosheth and the six other members of Saul’s household “on the mountain before Jehovah,” after putting them to death “in the first days of the harvest, at the start of the barley harvest.” (Compare Numbers 25:4.) However, Rizpah acted to keep the fowls and wild beasts away from them, and David later had their bones gathered and buried with those of Saul and Jonathan in the burial place of Kish.—2 Sam. 21:1-14.

2. Son of Jonathan and grandson of King Saul. When the report about the deaths of Saul and Jonathan came from Jezreel, Mephibosheth’s nurse began to carry the five-year-old boy and flee in panic. At that time he “had a fall and was lamed” in both feet. (2 Sam. 4:4) For some years thereafter, Mephibosheth lived in the house of Machir the son of Ammiel at Lo-debar. David learned this from Ziba, a former servant in Saul’s house. Doubtless remembering his covenant with Jonathan (1 Sam. 20:12-17, 42), David wished to exercise loving-kindness toward anyone “left over of the house of Saul.” Mephibosheth was brought before David and when the king explained that it was his desire to exercise loving-kindness toward Mephibosheth by returning to him “all the field of Saul” and by having him “eat bread at my table constantly,” Mephibosheth responded humbly: “What is your servant, that you have turned your face to the dead dog such as I am?” However, in keeping with David’s determination in the matter, Ziba (who had fifteen sons and twenty servants) and all those dwelling in his house became servants to Mephibosheth, who was given Saul’s property. He thereafter resided in Jerusalem and constantly ate at the table of the king.—2 Sam. chap. 9.

When David fled from Jerusalem because of Absalom’s conspiracy, he was met by Ziba, who provided him with supplies. Answering David’s inquiries as to the whereabouts of Mephibosheth, Ziba said: “There he is dwelling in Jerusalem; for he said: ‘Today the house of Israel will give back to me the royal rule of my father.’” At that, the king told Ziba: “Look! Yours is everything that belongs to Mephibosheth.” (2 Sam. 16:1-4) Mephibosheth came to meet David upon the king’s return to Jerusalem, the account saying “he had not attended to his feet nor had he attended to his mustache nor had he washed his garments from the day that the king went away until the day that he came in peace.” When David asked why Mephibosheth had not gone with him, Mephibosheth gave the explanation that his servant had tricked him and also said: “So he slandered your servant to my lord the king. But my lord the king is as an angel of the true God” (that is, he would see the matter in its true light). David evidently recognized Mephibosheth’s innocence, altering his first decree by saying: “You and Ziba should share in the field.” To this Mephibosheth replied: “Let him even take the whole, now that my lord the king has come in peace to his house.”—2 Sam. 19:24-30; compare Proverbs 18:17; 25:8-10.

When the Gibeonites sought the death of Saul’s descendants to atone for that king’s evil attempt against them, David felt compassion for Mephibosheth because of the oath of Jehovah between David and Jonathan and spared Mephibosheth. (2 Sam. 21:7, 8) The Scriptures provide no further information about Mephibosheth, though Saul’s family continued in existence to a later generation through Mephibosheth’s son Mica (Micah). (2 Sam. 9:12; 1 Chron. 9:39-44) Evidently Mephibosheth also had the name Merib-baal, as 1 Chronicles 8:34 and 9:40 would indicate.

MERAB

(Meʹrab) [probably, increase].

The older of King Saul’s two daughters. (1 Sam. 14:49) Saul had evidently promised to give one of them in marriage to the man who would defeat Goliath (1 Sam. 17:25) and it may have been for that reason that he offered Merab to David. After his encounter with Goliath, David proved to be a prudent and successful fighter against the Philistines, so much so that Saul “was scared of him,” while the people of Israel and Judah loved him. (1 Sam. 18:15, 16) In offering Merab to David as a wife, Saul urged him on to continued valor, while thinking to himself, “Do not let my hand come to be upon him, but let the hand of the