said: “His legs are pillars of marble based on socket pedestals of refined gold.” (Song of Sol. 5:15) The Persian palace at Shushan in the days of Queen Esther had marble Pillars, and its pavement in part was made of black marble. (Esther 1:6) Marble is also listed as one of the precious commodities of “the traveling merchants of the earth” who weep over the downfall of Babylon the Great.—Rev. 18:11, 12.

MAREAL

(Marʹe·al).

A boundary location of Zebulun. (Josh. 19:10, 11) Some would link Mareal with modern Tell Ghalta, lying E-NE of the suggested sites for Dabbesheth and Jokneam in the Valley of Jezreel. But its exact location is now unknown.

MARESHAH

(Ma·reʹshah) [perhaps, possession, or, head place].

1. A descendant of Judah who is called the “father” of Hebron. (1 Chron. 2:3, 42) While it might be concluded that Mareshah was the ancestor of the inhabitants of the city of Hebron, this is unlikely since the Hebron here mentioned had sons and thus was evidently a person.—1 Chron. 2:43.

2. A descendant of Judah through Shelah. Laadah is identified as the “father of Mareshah.” (1 Chron. 4:21) While it is possible that this Mareshah (or his father Laadah) founded the town of Mareshah, or that he is the same person as the Judahite mentioned above, there is no certainty about these matters.

3. One of a group of nine cities in the Shephelah region of Judah (Josh. 15:44), Mareshah occupied a position of strategic importance beside one of the valleys forming a natural route from the coastal plain up into the mountains and to Hebron. It is identified today with Tell Sandahannah, about one mile (1.6 kilometers) S-SE of Beit Jibrin, although the ancient name survives at nearby Khirbet Mirʽash. King Rehoboam, successor to Solomon, made a fortress city of Mareshah, thereby strengthening Judah’s defense against attack from that avenue of approach. (2 Chron. 11:5, 8) Zerah the Ethiopian swept up from the S with his huge force of a million men and was met at Mareshah by the army of King Asa, and the battle, resulting in a Judean victory by divine assistance, was fought in that area. Asa pursued the defeated Ethiopian force some thirty miles (48 kilometers) to Gerar, SW of Mareshah. (2 Chron. 14:9-13) Mareshah, also Maresha, was the hometown of the prophet Eliezer, who correctly foretold the failure of King Jehoshaphat’s joint maritime enterprise with Ahaziah of Israel.—2 Chron. 20:35-37.

Micah’s prophecy, warning apostate Judah and Israel of impending punishment, is notable for its frequent play on words, and the prophet appears to connect the name Mareshah with the Hebrew root word ya·rashʹ (“to possess”) in saying: “The dispossessor I shall yet bring to you, O inhabitress of Mareshah.”—Mic. 1:15.

In the postexilic period, Mareshah became known as Marissa and continued to be a site of considerable importance, though it became a Sidonian colony and later an Idumean stronghold. It was finally destroyed by the Parthians in 40 B.C.E.

MARINER

One who navigates or assists in the operation of a ship; a sailor or seaman. (1 Ki. 9:26, 27; Ezek. 27:8, 9; Rev. 18:17-19) The life of ancient mariners was a perilous one. In a storm-tossed sea they were practically helpless. Wrote the psalmist: “Because of the calamity their very soul finds itself melting. They reel and move unsteadily like a drunken man, and even all their wisdom proves confused. And they begin crying out to Jehovah in their distress.”—Ps. 107:26-28.

Acts 27:15-19 contains a vivid account of the measures taken by mariners during a storm. The skiff, which was towed along and evidently served as a lifeboat when needed, was hoisted aboard. Helps, possibly ropes or chains, were used to undergird the boat, that is, were passed around the hull of the ship and tightened on deck. The gear was lowered. This may mean that the mainsail was reduced. Items were thrown overboard to lighten the vessel, this serving to increase the ship’s buoyancy.—Compare Jonah 1:5; Acts 27:38; see SHIP.

MARK, I

[Gr., Marʹkos, from Lat., Marcus, meaning “a large hammer”].

The Roman surname of the son of Mary of Jerusalem. His Hebrew name was John, meaning “Jehovah has been gracious.” (Acts 12:12, 25) Mark was a cousin of Barnabas, was his traveling companion and that of other early Christian missionaries, and was inspired to write the Gospel bearing his own name. (Col. 4:10) Mark is the John Mark mentioned in the book of Acts and the John of Acts 13:5, 13.

He was evidently an early believer in Christ. His mother’s home was used as a place of worship by the early Christian congregation, which may mean that both she and Mark became Jesus’ followers before Christ’s death. (Acts 12:12) Since Mark alone mentions the scantily clad young man who fled on the night of Jesus’ betrayal, there is reason to believe that Mark himself was that young man. (Mark 14:51, 52) So it seems likely that Mark was present when the holy spirit was poured out on the some 120 disciples of Christ on Pentecost 33 C.E.—Acts 1:13-15; 2:1-4.

After they had carried out the relief ministration in Jerusalem, Barnabas and Saul (Paul) “returned and took along with them John, the one surnamed Mark.” It appears that Mark served as their attendant, perhaps caring for their physical needs while they traveled. (Acts 12:25; 13:5) For some undisclosed reason, when they arrived at Perga in Pamphylia, “John [Mark] withdrew from them and returned to Jerusalem.” (Acts 13:13) When Paul later set out on his second missionary journey, though Barnabas was determined to take Mark along the apostle “did not think it proper to be taking this one along with them, seeing that he had departed from them from Pamphylia and had not gone with them to the work.” “A sharp burst of anger” ensued and they separated, Barnabas taking Mark with him to Cyprus and Paul taking Silas with him through Syria and Cilicia.—Acts 15:36-41.

Some time thereafter, however, whatever breach there was between Paul, Barnabas and Mark was evidently healed, for Mark was with Paul in Rome and joined him in sending greetings to the Colossian Christians (c. 60-61 C.E.). Paul spoke favorably of him, saying: “Aristarchus my fellow captive sends you his greetings, and so does Mark the cousin of Barnabas, (concerning whom you received commands to welcome him if ever he comes to you).” (Col. 4:10) Mark is also among those mentioned by Paul as sending greetings to Philemon when the apostle wrote to him from Rome (also c. 60-61 C.E.). (Philem. 23, 24) Later (c. 65 C.E.), when Paul was again a prisoner in Rome, he specifically asked Timothy to “take Mark and bring him with you, for he is useful to me for ministering.”—2 Tim. 4:11.

John Mark also associated with Peter in Babylon, for he is mentioned as sending greetings in the apostle’s first letter (written about 62-64 C.E.). Peter calls him “Mark my son,” perhaps indicating the strong bond of Christian affection that existed between them. (1 Pet. 5:13; compare 1 John 2:1, 7.) Thus, Mark, once the cause of difficulty, gained the commendation and trust of prominent servants of God and enjoyed the yet greater privilege of being inspired to write an account of Jesus’ ministry.—See MARK, GOSPEL OF.

MARK, II

Anciently, marks, some in the form of an X, were used for various purposes. (Compare 1 Samuel 21:13.) Among non-Israelites animals and even slaves were branded with a mark as an indication of ownership. In the case of humans, such property marks were placed on a conspicuous part of the body, such as the forehead. Worshipers of false gods at times identified themselves as such by having the mark of their deity on their forehead. However, Jehovah’s law to Israel prohibited disfiguring humans with marks. This served to counteract an idolatrous practices and taught due regard for God’s creation.—Lev. 19:28.

FIGURATIVE USE

The Scriptures allude to marks made on humans and refer to these in a figurative sense. In Ezekiel’s vision a man with a recorder’s inkhorn was commissioned to go through Jerusalem and to ‘put a mark on those who were sighing and groaning over all the detestable things that were being done in the midst of it.’ This action on their part showed that they were righteous persons, servants belonging to God, and therefore worthy of preservation at the time for the execution of Jehovah’s judgment. The conspicuous mark upon their forehead testified to that fact.—Ezek. chap. 9; compare 2 Peter 2:6-8.

On the other hand, in John’s vision persons receiving the mark of the wild beast on their forehead and/or upon their hand were in line for destruction. The mark in the forehead publicly identified them as worshipers of the wild beast and therefore as slaves to it. They were thus shown to be opposers of God, for the wild beast received its authority from the dragon, Satan the Devil. The mark in the hand would logically signify active support of the wild beast, the hand being used to accomplish work.—Rev. 13:1, 2, 16-18; 14:9, 10; 16:1, 2; 20:4.

MARK, GOOD NEWS ACCORDING TO

The divinely inspired record of the ministry of Jesus Christ written by John Mark. This account of the “good news about Jesus Christ” begins with the work of Christ’s forerunner, John the Baptist, and concludes with a report of the circumstances surrounding Jesus’ resurrection. Hence, it covers the time from the spring of 29 to the spring of 33 C.E.—Mark 1:1.

This Gospel, the shortest of all four, is a rapid-moving and descriptive record of the ministry of Jesus Christ as the miracle-working Son of God. Frequent is the use of “immediately” or “at once.” (Mark 1:10, 12, 18, 21, 29) The account is almost evenly divided between conversation and action.

SOURCE OF INFORMATION

Ancient tradition indicates that Peter provided the basic information for Mark’s Gospel, and this would agree with the fact that Mark was associated with Peter in Babylon. (1 Pet. 5:13) According to Origen, Mark composed his Gospel “as Peter explained to him.” (The Ecclesiastical History of Eusebius Pamphilus, Book VI, chap. 25) Tertullian’s testimony is: “The Gospel of Mark is maintained to be Peter’s, whose interpreter he was, . . . for it is possible that that which scholars publish should be regarded as their master’s work.” Eusebius (The Ecclesiastical History, Book III, chap. 39) gives the statement of John “the presbyter” as quoted by Papias (c. 140 C.E.): “And John the presbyter also said this, Mark being the interpreter of Peter, whatsoever he recorded he wrote with great accuracy, but not, however, in the order in which it was spoken or done by our Lord, . . . Mark has not erred in any thing, by writing some things as he has recorded them; for he was carefully attentive to one thing, not to pass by any thing that he heard, or to state any thing falsely in these accounts.”

John Mark evidently also had other sources of information. Since Jesus’ early disciples met in the home of his mother (Acts 12:12), Mark must have been acquainted with persons other than Peter who had known Jesus Christ well, individuals who had seen him doing his work, and had heard him preach and teach. Probably being the “certain young man” whom those arresting Christ tried to seize but who “got away naked,” Mark himself was apparently not totally without personal contact with Jesus.—Mark 14:51, 52.

EVIDENTLY WRITTEN WITH NON-JEWS IN MIND

While the “good news” according to Mark would interest and benefit Jewish readers, apparently it was not written specifically for them. It seems to have been composed primarily for non-Jewish readers, especially the Romans. Its conciseness and abrupt character have been viewed as particularly suitable for the intellect of Roman readers. Latin terms are sometimes transliterated into Greek, as when the Greek word prai·toʹri·on is used for the Latin term praetorium. (Mark 15:16, Kingdom Interlinear Translation) Also, the Greek word ken·ty·riʹon is employed for the Latin word centurio, an officer in command of a hundred soldiers.—Mark 15:39, Kingdom Interlinear Translation.

The account contains explanations that would not have been necessary for Jewish readers. It indicates that the Jordan was a river and shows that the temple could be seen from the Mount of Olives. (Mark 1:5; 13:3) It mentions that the Pharisees practiced “fasting” and that the Sadducees “say there is no resurrection.” (Mark 2:18; 12:18) This Gospel also explains that the passover victim was sacrificed on “the first day of unfermented cakes” and that “preparation” was “the day before the sabbath.”—Mark 14:12; 15:42.

Whereas it would not normally have been necessary to explain Semitic terms for Palestinian readers in general, Mark’s Gospel provides many of such explanations. Interpretations are given for “Boanerges” (“Sons of Thunder”), Talʹi·tha cuʹmi (“Maiden, I say to you, Get up!”), “corban” (“a gift dedicated to God”), and “Eʹli, Eʹli, laʹma sa·bach·thaʹni?” (“My God, my God, why have you forsaken me?”).—Mark 3:17; 5:41; 7:11; 15:34.

TIME AND PLACE OF COMPOSITION

According to ancient tradition, Mark’s Gospel was first made public in Rome, this being the testimony of such early writers as Clement, Eusebius and Jerome. Mark was in Rome during Paul’s first imprisonment there. (Col. 4:10; Philem. 1, 23, 24) Thereafter he was with Peter in Babylon. (1 Pet. 5:13) Then, during Paul’s second Imprisonment in Rome, he asked that Timothy come soon and bring Mark with him. (2 Tim. 4:11) Probably Mark did then return to Rome. Since no mention is made of Jerusalem’s destruction in fulfillment of Jesus’ prophecy, Mark must have compiled his account before that event in 70 C.E. His presence in Rome at least once, and likely twice, during the years 60-65 C.E. suggests that Mark may have completed his Gospel there sometime during those years.

UNIQUE FEATURES OF MARK’S ACCOUNT

Though largely covering material similar to that of Matthew and Luke, Mark also provides supplementary details. Some of these illuminate how Jesus felt about certain things. He was ‘grieved at the insensibility of the hearts’ of persons who objected to his healing a man’s withered hand on the sabbath. (Mark 3:5) When Jesus received a poor reception from people in his home territory, “he wondered at their lack of faith.” (Mark 6:6) And he “felt love” for the rich young man who asked about the requirements for gaining everlasting life.—Mark 10:21.

Also unique with Mark’s account are certain points regarding the end of Jesus’ earthly life. He reports that at Jesus’ trial the false witnesses were not in agreement. (Mark 14:59) The passerby impressed into service to carry Jesus’ torture stake was Simon of Cyrene, “the father of Alexander and Rufus.” (Mark 15:21) And Mark relates that Pilate made sure that Jesus was dead before granting permission for Joseph of Arimathea to take the body for burial.—Mark 15:43-45.

One of the four illustrations of Jesus found in