generally of all manner fear, but of that only * The TR ixperogépnety is best attested (RBO2DHLP, as against ACIE for ἐτροφοφόρνσιν). In the original ὁ Dt 1
there is also uncertaint;
of reading. The decision between the two readings, thoug’
they yield such different meanings, must be mainly due to the view taken of the context. Page and Rendall take opposite sides—the former thinking that the apostle is dwelling, not on the perversity of Israel, but on the care and affection of God for them, so that irpeg. is clearly required here as well as in Dt 15); the latter holding that itper., correctly rendered ‘suffered their manners,’ en- tirely with the context and the circumstances, ‘for it exactly describes God's longsuffering with a perverse and rebellious eneration.’ Perhaps the strongest argument against ites. that it is doubtful if τροφοφορν means simply ‘carry.’ It is rather ‘give suck.’ Rendall further urges that in Dt 18) we should expect τέκνον, not υἱόν.
MANOAH
which the conscience of sin putteth a man in.’ So Spenser, FQ I. xii. 70—
‘Right hard it was for wight which did it heare
To read what manner musicke that mote bee.’
In AV 1611 this construction occurs in Ly 7% ‘Ye shall eat no maner fat of oxe’; 14% ‘This is the law for all manner plague of leprosie and skall’ ; and Rev 18" ‘all maner vessels of Yuorie, and all maner vessels of most precious wood’; but modern editions have retained it only in the last passage.
The phrase ‘in a manner’ is found in 1S 215 ‘ the bread ts in ἃ manner common.’ The passage is a particularly difficult one. W. R. Smith (/2S? 455) translates ; ‘Nay, but women are forbidden to us as has always been my rule when I go on an expedition, so that the gear (clothes, arms, etc.) of the young men is holy even when it is a common (not a sacred) journey ; how much more 80 when [Pr 2127] to-day they will be consecrated, gear and all.’ Driver (Notes on Samuel, p. 138 f.), on the whole, favours the rendering of AV, which makes the ‘ vessels’ to be the wallets or utensils in which they carried food, and represents David as saying that these vessels being ceremonially clean could not defile the sacred bread put into them. But he does not regard the interpretation as certain, or the text as free from suspicion. H. P. Sinith (/ntern. Com. on Sam.) is more suspicious of the text. He agrees with others that to David war was sacred, peace secular (‘common’), but he sees no occasion David had or saying that now he was on a peaceable expedition. Rather, David says his men and their vessels were consecrated for war, and therefore, even if the bread were common, it would be con- secrated by the vessels into which it was to be put. For the Eng. phrase, which means ‘in some respect,’ ‘to a certain extent,’ cf. Shaks. K. John, v. vii. 89—‘ Nay, it is in a manner done already’; and Beaumont and Fletcher, Laws of Candy, i, 1—
‘'Tis not a time to pity passionate griefs, When a whole kingdom in a manner lies Upon its death-bed bleeding.’
More obscure is the phrase ‘with the manner’ found in Nu 513 ‘If a man’s wife go aside, and commit a trespass against him . . . and there be no witness against her, neither she be taken with the manner’ (RV ‘in the act’). The RV gives the modern equivalent of the phrase, which is a legal one. In Old Eng. the word is in this phrase spelt mainour (rom Fr. manier, to take with the hand), and for a thief to be ‘taken with the manner’ is with the stolen goods about him, The phrase in AV comes from Tindale, who also uses it in Expositions (Prol. to 1 Jn), p. 142, ‘Ye have corrupt the open scripture before our eyes, and are taken with the manner.’ So Shaks. J Henry IV. τι. iv. 347 —‘O villain, thou stolest a cup of sack eighteen years ago, and wert taken with the manner, and ever since thou hast blushed extempore’; and Love's Labour's Lost, 1.i. 205, ‘The manner of it is, 1 was taken with the manner.’ Sometimes the phrase is ‘in the manner,’ as Hall, Works, ii. 190, ‘ But, O foolish sinners, all your packing and secrecy cannot so contrive it, but that ye shall be taken in the manner.’ J. HASTINGS.
MANOAH (τ, Mave, Mavwyns [Jos.], Manue).— A native of Zorah, of the Danites, whose wife had no children (Jg 133. When it had been revealed to her by the angel of the Lorp that she should have a son, who was to be brought up as a Nazirite, and to be a saviour for Israel from the Philistines, she told her husband of the vision, and of the instructions of the messenger (νν. 5.8), Upon Manoah’s entreaty, God sent the angel again to his wife as she sat in the field. She at once ran and fetched her husband, who received the same instructions about the child as his wife had done. Manoah invites the angel to stay and eat. He declines, but tells them to offer a burnt-offering to the Lorp. Manoah did not know that he was an angel of the Lorp, and asks him his name, but hewill not reveal it, ‘seeing it is ineffable’ (vv.98), The offering is offered on the rock, and a wondrous sign is at once given.* The angel ascends in the flame of the sacrifice. Thereupon Manoah and his wife fall on their faces to the ground, and Manoah realizes that he has seen an angel of the LorD. Manoah is greatly alarmed, but his wife comforts him (vv.!*-*),