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