Josephus (Ant. v. viii. 1-3) decorates the narra-
*In v.19 the MT nivy) xbox, from which it is impossible to obtain the EV tr", ‘and (the angel) did wondrously,’ is mani- festly corrupt. While B reads χαὶ διεχώρισεν ποιῆσαι, A has τῷ θαυμαστὰ ποιοῦντι Κυρίῳ (cf. Vulg. Domino mirabilia facienti). Perhaps we ought to restore the text accordingly, w$apq mid nivy, ‘to J” who worketh wonderfully’ (go Moore).
MANSION
tive, but adds nothing to our knowledge. When the promised son has grown up, he asks his father as well as his mother to obtain for him as his wife a woman of Timnah, but they are much displeased , still Samson persists in the request to his father, who was the proper person to make the proposal for the marriage (see Gn 84". Oranniled By hin they went down to Timnah, and some time later Manoah accompanied his son to the wedding-feast.
Manoah seems to have died before his son, and ‘the burying-place of Manoah’ is mentioned as the place of burial of Samson (Jg 16%). It has been questioned whether Manoah really after all took part in the marriage of Samson, and some have ener upon this as an interpolation (see Moore’s Judges, pp. 329, 330). The ‘Menuhoth’ and ‘ Manahathites’ of 1 Ch 2°*-64 are connected with Manoah, the latter being called also Zorites.
Hi. A. Reprars.
MANSION (Lat. maneo to stay, mansio a staying, place of abode, Old Fr. mansion a dwelling-place, abode; ‘manse’ and ‘manor’ are of the same origin, the one directly from Lat., the other through the Fr. manoir).—A mansion is primarily any kind of dwelling-place, as in Milton, 11 Pens. 92—
“Τὸ unfold What worlds or what vast regions hold
The immortal mind, that hath forsook Her mansion in this fleshly nook.’
Especially a place to abide in permanently, as T. Adams on 2 P 14 ‘Worldly things are but a tabernacle, a movable; heaven is a mansion.’ Cf. Shaks. Timon, v. i. 218—
‘Timon hath made his everlasting mansion
Upon the beached verge of the salt flood.’ Later it came to signify a house of some grandeur, which is its modern meaning.
In AV ‘mansion’ occurs only Jn 145 ‘In my Father’s house are many mansions’ (μονᾶί, RVm ‘abiding places’). The tr. is Tindale’s (perhaps suggested by Vulg. mansiones; but neither Wye. nor Rhem. uses the word) ; Cov. chose ‘dwellinges’ (which was Wyelif’s word), the Gen. and the Bishops’ Bible ‘dwelling places,’ but the rest followed Tindale. It is curious, however, that in 14%, the only other place in NT where μονή is found, no version gives ‘mansion’; some tr. by a verb ‘dwell,’ others use ‘dwelling,’ Rhem., AV, and RV ‘abode.’
What is the μονήῦὕ It is clear that in both passages its meaning is the same, and the simplest meaning is the best—an abode or dwelling. In Jn 14% Jesus says, ‘If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him.’ Where the man may be is of no account. Wherever he is and loves, there the Father and the Son have their abode rap’ αὐτῷ beside him—in his conscious presence. Cf. Lk 1” ‘Fear ποῦ, Mary ; for thou hast found favour with God’ (παρὰ τῷ θεῷ). That after Tindale’s tr. the word should be applied to heaven was natural, since that is the meaning that has been almost always given to ‘my Father's house.’ But there is nothing in the word or in the context to suggest rooms in heaven; still less Westcott’s idea of ‘stations’ or temporary resting-places on a road. For the application of the word ‘mansion’ to heaven see fthem. NT, note on Lk 16° ‘yea and that they be in such favour with God, that they may and doe receive their frendes which were once their benefactors, into their mansions in heaven, no less then the farmers whom the il steward pleasured, might receive their freend into their earthly houses’ ; and Adams, Works, i. 68, ‘It is smal! comfort to the harbourless wretch to pass through a goodly city, and see many glorious buildings, when he
MANSLAYER
cannot say, Hae mea domus, I have a place here. The beauty of that excellent city Jerusalem, .. . atlords a soul no comfort, unless he can say, mea civitas, Τ have a mansion in it.’ But the word was still free enough to let Milton use it of hell, as in PL i. 268— ‘But wherefore let we then our faithful friends, The associates and co-partners of our loss, Lie thus astonished on the oblivious pool, And call them not to share with us their part In this unhappy mansion, or once more With rallied arms to try what may be yet Regained in Heaven, or what more lost in Hell?’ J. HASTINGS. MANSLAYER.—In Nu 35° AV uses ‘man- slayer’ for the person who unwittingly causes another’s death. Elsewhere for the same Heb. and in this sense (ΠΝ or n¥5, ptep. of ns to murder) AV gives ‘slayer’ or ‘murderer, RV _ always ‘manslayer.’ The word ‘manslayer’ is used also in 1 Ti 19 as tr. of ἀνδροφόνος in its only occurrence. The mod. word is ‘homicide,’ but there was no difference in meaning between ‘manslayer’ when it was in use and ‘murderer.’ Thus Jn 8“ Wyc. hs ben of the fadir, the devel, and ye wolen do the desyris of youre fadir. He was a mansleere fro the bigynnyng’; and Udal, Erasmus’ Para- phrase, ii. fol. 278, ‘ Whosoever hateth hys brother isamanslear. And ye knowe that no man slear hath eternal life abiding in hym.’ Other forms were mankiller, as the Rhem. tr. of Jn 8* ‘he was a mankiller from the beginning,’ and of Ac 3! ‘But you denied the holy and the just one, and asked a mankiller to be given unto you’; and manqueller: thus, the marg. note in Matthews’ Bible to Dt 194 is, ‘Here are shewed ii maner of manquelling, one done wyllyngly and of set det See the other unwyllinglye ; for even he that ylleth with the hande maye before God be no man- guellare : and agayne he that is angrye and envyeth a!thoughe he kyll not wyth the hande, cannot but be a manslear before God: because he wylleth hys neyghboure evyll.’ See GOEL, REFUGE (CITIES OF). anslaughter is perhaps more general, but not, as now, carefully distinguished from murder: 2 Es 136 ‘ye have defiled your hands with blood, and your feet are swift to commit manslaughter’ (homicidia); Wis 14% (φόνος, RV ‘murder’). Cf. Milton, PL xi. 693—