She was pregnant and was crying out in birth pangs, in the agony of giving birth. She is brought before us for the first time on the day of the crucifixion, standing by the cross. The war bankrupted the economy. Both variants reflect Syro-Aramaic Maryam, itself a variant of the Hebrew name מִרְיָם or Miryam. Her genealogy is given in Luke 3 (see below). She is obviously the object of special interest to Luke (see Ramsay, Was Christ Born at Bethlehem? 6-7), the visit of the shepherds (vv. They destroyed ancient cities beyond recognition and nullified entire cultures as if they had never existed. It heralded the most splendid and productive period of the western world, and most of the signature elements of our modern society stem from post-Marathon Athens: from architecture to literary models, from mathematics to philosophy, from natural science to social theory. This is contrary to the ordinary opinion, but is unquestionably true. In fact, the only Christ we can observe in any scientific sense is the literary Christ; the character in the Bible. What everyone agrees on is that Matthew-Levi was a tax collector and thus worked for the temple and was thus a Levite. Matthew tells the story of the outward and, so to say, public experiences of Mary which follow hard upon the former and are in such dramatic contrast with them: the shame and suspicion which fell upon her (1:18); her bitter humiliation (1:19), her ultimate vindication (1:20 f). No one would deny that, least of all the Master who loved her (John 11:5). We shall be compelled to face this difficulty in case we are forced to the conclusion that there were more anointings than one. John the Revelator saw the river of life and the tree of life whose leaves were for the healing of the nations (Revelation 22:2). a Roman Christian who is greeted by St. Paul in his Epistle to the Romans, ch. The subsequent "temple in Jerusalem," which was brought about on the merits of Phoenician skill (1 Kings 5), employed 24,000 overseers (1 Chronicles 23:4), which obviously does not denote some local cult but rather a world-wide effort. (ii) Christ's perpetual humanity leads to His perpetual Sonship to Mary. This Word is what reality is based on, and what Jesus embodies (Isaiah 45:7, John 1:3, Romans 11:36, 2 Corinthians 4:4, Colossians 1:15-17, Hebrews 1:3). Among these were Mary Magdalene (see III, above); Mary, mother of James and Joses; and the unnamed mother of Zebedee's children. Careful exegesis of the passage (especially 12:6), in connection with the context, makes it clear that no hint of Mary's status in heaven is intended. During these years only one event in the history of Jesus is recorded, viz., his going up to Jerusalem when twelve years of age, and his being found among the doctors in the temple ( Luke 2:41-52 ). The Hebrews seem to have concluded that humanity is designed to function as nations (which are essentially large family groups), which in turn are based on natural law, which in turn make the members feel as if there is no law at all. He was also deeply in love with her, but she hated him more than he loved her and she and her sons and in effect the Hasmonean dynasty ended up terminated because of it. Paul states ( Gal 4:4 ) that Jesus was born of a woman (who is not named) and because she was a Jewish woman he was circumcised and submitted to the Law. No hell was ever imagined more gruesome than this. Bible > Strong's > Greek > 3137 3137. In Luke's account there is no complaint of the woman's action suggested. Truth can't be represented or captured in math (or any formal system; John 1:5) but only expressed in love (and "love" is not a feeling but a modus operandi). Roman spin doctors did a great job in glorifying the Roman effort and discrediting the vanquished, and although they were believed for centuries, in modern times a critical examination of texts and treasures left in the ground reveals that life in the Roman world was a bloody nightmare from which humanity is only recently trying to awake. Mark's coming of the Christ was partly out of Nazareth (1:9) and partly a natural continuation of the ministry of John the Baptist, who himself simply "appeared in the wilderness" (1:4) and after whom simply "the One would come" (1:7). She was a sinner like all the rest of us, and she frankly admitted her low estate and her need for God’s gracious salvation (cf. Many cultures have entertained the question whether the deepest recesses of man's mind are perhaps logged on to vast reservoirs of raw data, an Akashic library if you will, from which information trickles into one's conscious Magdalene mind, but although at first glance the Bible seems to support this, it's really not that simple. The idea is that those officials had no earthly superior, and were thus wholly autonomous and therefore wholly responsible for their actions and the effects thereof. The legendary accounts, which include the apocryphal gospels, deal, for the most part, with details tails of her parentage and early life; her betrothal and marriage to Joseph; her journey to Bethlehem and the birth of her child. What was handed over to the modern age was a Scripture truly refined like silver in the furnace of the earth (Psalm 12:6). From Mary and Anne. The key to the meaning of this episode is to be found in 4 simple items: (1) in a crisis of need, Mary turns naturally to Jesus as to the one from whom help is to be expected; (2) she is entirely undisturbed by His reply, whatever its meaning may be; (3) she prepares the way for the miracle by her authoritative directions to the servants; (4) Jesus does actually relieve the situation by an exercise of power. We are left free, however, by the probabilities of the case to confine our attention to the principal individuals who bear the name of Mary. The act of anointing in each case was secondary, not primary. Fortunately for Rome, young Constantine had a cunning plan. The time and manner of her death are unknown. This king Herod died in 4 BC and the rule over Judea passed over to the Romans in 6 AD, which is precisely the time span in which Jesus was born. The historical significance of both Mary and Jesus is the same as that of any Biblical hero and lies solely in large-scale social dynamic. Mayor (op. Mary, the mother of Jesus, is called theotokos by the church because her Son is the one and only Son of God, homoousios (consubstantial) with the Father. (1) The time and place indications, such as they are, point to Galilee and the Galilean ministry. There is a tradition of doubtful authenticity, that Mary's house was the scene of a still more sacred gathering in the upper room on the night of the betrayal. The point at issue here is very different. We know that in the age of Jesus, Buddhists from India toured China and also frequented the courts in Rome. Nevertheless all served God's messianic plan; so does Mary, whose son was not begotten by Joseph (v. 16). We'll have a look at these separate characters below (and discover that they might not be all that separate). Find more name meanings at! His gentle severity toward Simon, and tender reception of the sinner, are as much beyond the reach of invention as the eloquence of her speechless affection" (International Critical Commentary, "Luke," 209). These women are said to have followed Jesus from Galilee, ministering to Him and to the disciples. They had pried wooly sheep, pigs and even dogs from their disagreeable feral families, and told of their exploits in their oral and later written traditions. Their true legacy lives on as any government's most enticing refuge and was last most clearly visited by Adolf Hitler. Rome is a dead end in more ways than one, and this primarily because its core passions are not supported by natural evolution. And when the foolish man built on shifting sand (Matthew 7:26), few would not have snickered at that very complex sinking rapidly beneath the waves. Mark presents only a rapid sketch or silhouette of the Jewish woman who is the mother of Jesus. The verb מור (mor) means to change. It may mean a blood-brother, a half-brother, or, within the extended family, a male cousin. When Jesus spoke of moving mountains (Matthew 17:20), nobody in his audience would have failed to recall the colossal manmade mountain that housed Herod's palace called the Herodion. (2) In John 11:20, we are told that Martha went forth to meet Jesus while Mary remained in the house. If Mary was married to Joseph and Joseph to Mary in appearance only, then they were recreant to each other and to the ordinance of God which made them one. To be sure that many have misinterpreted the above incident we need only turn to the exquisitely tender scene at the cross recorded by John (19:25). All the earth was seeking the presence of Solomon, to hear his wisdom which God had put in his heart" (1 Kings 10:24). This fact is, as we shall see, determinative for the understanding of the incident and puts it apart from all other similar episodes. As a virgin she will conceive and bear a son who is "the Son of God.". The name Mary is a girl's name of Hebrew origin meaning "drop of the sea, bitter, or beloved". The Phoenicians had been more than instrumental in bringing about the celebrated temple of Solomon, and not long after their architectural generosity they were still supremely praised for their earlier wisdom tradition (Ezekiel 28:12). The statement in Acts, so far as it concerns Mary, is brief but suggestive. The canticle (Luke 1:46-55), which at least expresses Luke's conception of her nature, indicates that she is not accustomed to dwell much upon herself (4 lines only call particular attention to herself), and that her mind is saturated with the spirit and phraseology of the Old Testament. (2) There is more than this a priori consideration against such an interpretation of Mary. This would make the apostle James the cousin of Jesus, and, by an extension of the idea, would identify James, the apostle, with James, the "Lord's brother." Ultimately, only very few people really benefitted from Rome and a great many felt imprisoned by it and fought to get out. 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This resulted in the Peloponnesian War (around the time of Nehemiah and Malachi), which relived the horrors of the Bronze Age collapse but on a smaller scale. (3) we observe that Matthew and Mark say "a woman," while John designates Mary. The general attitude of modern writers is exhibited in the following sentences (from Wilhelm and Scannel, Manual of Catholic Theology, II, 220, quoted by Mayor, Hastings, Dictionary of the Bible, II, 288, note): "Mary's corporeal assumption into heaven is so thoroughly implied in the notion of her personality as given by Bible and dogma, that the church, can dispense with strict historical evidence of the fact." The name was borne by six characters in the New Testament of the Bible, most notably Mary the mother of Jesus; to the Catholics she is known as the Virgin Mary. Jesus could hand over His sacred charge to the trustworthy keeping of another, because He had faithfully maintained it Himself. The crucifixion of Jesus centers on the fall of Jerusalem in 70 AD, and according to Josephus, when the army had "no more people to slay or plunder", Titus ordered the city razed to the ground with the exception of three massive royal towers, "in order to demonstrate to posterity what kind of city it was, and how well fortified, which Roman valor had subdued" (JW.7.1). Although Mary speaks little but is the subject of much of their meditation and writing. Luke tells the story of Mary's inward and deeply personal experiences, her call (1:26 f), her maidenly fears (1:29,35), her loyal submission (1:38), her outburst of sacred and unselfish joy (1:39-55). The sinful woman was commended for an act of courtesy and tenderness which expressed a love based upon gratitude for deliverance and forgiveness. This scene, equally beautiful whether one considers the relationship which it discloses as existing between Jesus and His mother, or between Jesus and His well-beloved disciple removes all possible ambiguity which might attach to the preceding incidents, and reveals the true spirit of the Master's home. As in 70 AD the fall of Jerusalem became imminent, Romans would crucify 500 Jewish refugees per day; mostly civilians with their wives and children. The story of Jesus is a story of people. Rich people could literally get away with murder and rarely suffered a punishment worse than forced relocation. When Joseph learned that Mary was pregnant, and before he understood the miraculous nature of the conception, he thought that Mary had violated her betrothal, which was as binding as a marriage contract. Hers was a rare spirit, doomed often to loneliness and misunderstanding except at the hands of rarely discerning spirits, such as she happily met in the person of her Lord. She is contrasted with her sister Martha, who was "cumbered about many things" while Jesus was their guest, while Mary had chosen "the good part." Definition and Questions of Identification. (i) Take, for example, the crude literalism involved in the identification of the woman of Revelation 12:1-6 with Mary. They had of course invented the consonantal alphabet, which had lifted the art of reading and writing out of the hands of esoteric priests and opened the world of wisdom to the common man — a story of which all traditions breathlessly told: the Hebrews anticipated a kingdom of priests (Exodus 19:6); the Greeks told of Prometheus who stole fire from the gods, and the Vedas related of Matarisvan ("he who grows in the mother") whose eponymous mother was the fire called Agni. This reference would be entirely satisfied by the narrative of John 12:1,8, and no difficulty would be suggested, were it not for the fact that Luke (7:36-50) records an anointing of Jesus by a woman, accompanied with the wiping of His feet with her hair. At the wedding in John 2:1-12 Jesus appears to reject his mother's request and then immediately does what she asks! They targeted the intellectual elite, the scholars, druids and priests and killed them all, and burned whatever libraries there were. Meaning of name: commonly said to be “bitter”, but Hebrew origins (Miryam) indicate “rebellion” or “obstinacy” The Story Behind This Baby Name There are three notable Bible women with the name Mary. This means it is very likely Mary became a widow at a young age, which would have been the reason Jesus asked John to take care of her at the cross. In this section, six academic experts explain what we … Psychologists increasingly propose that inspiration, and thus creative productivity, and thus a more effective community, go hand in hand with an ability to reduce one's self-consciousness and thus focus on others or something greater (Haidt, Seder, Kesebir, Hive Psychology, Happiness, and Public Policy, 2008, University of Chicago), and John the Revelator envisioned a Holy City to which the kings of the earth would come to bring their glory (21:24). (Maria Magdalene = of "Magdala").--A devoted follower of Jesus who entered the circle of the taught during the Galilean ministry and became prominent during the last days. Etymology. What He had done for her became almost a part of her name along with the name of her village. Whether she turned to Jesus with distinctly Messianic expectation, or whether Jesus intended to convey a mild rebuke for her eagerness, it is not necessary for us to inquire, as it is not possible for us to determine. 6. Simon's attitude was a very natural one at the beginning of Christ's ministry, but the combination of hostility and questioning was necessarily a temporary mood. The real atmosphere of the incident is very different from this. Mark wrote after Paul but before the nativity cycle had been developed (by Matthew and Luke). Those with Latin eyes saw some local leaders from a barbaric land just over the far eastern border of the civilized Empire. Ellen - The light of the sun. Though susceptible to mental weathering and requiring continuous maintenance — that is, until your "tower" is made from "gold" and no longer decays; the lust for physical gold is the porn version of perfect knowledge and the world's gold price will collapse when the reason for its attraction is understood (Revelation 3:18) — this central tower governs the behavior of every healthy human adult. The youngest of the gospels, that of John, placed itself on the shoulders of the synoptic giants. When we look only at what the Bible says about Mary, we discover that God chose a virtuous young woman to give birth to Jesus. Mary's Prayer teaches us to stay afloat in the ocean of life, with all of its undertows. (4) At this point a special problem of identification arises. When he told of throwing mountains into the sea (Matthew 21:21), his audience doubtlessly remembered how Herod had built the harbor complex of Caesarea Maritima from imported cement made from volcanic ash. She was of the tribe of Judah and the lineage of David (Psalm 132:11; Luke 1:32). The only Salome who occurs in the gospels stands among the Mary's at the crucifixion (Mark 15:40) and later cares for Christ's body (Mark 16:1), and although folklore insists that this can hardly be the same Salome, very few in Mark's original audience would have figured otherwise. The verb τικτω (tikto) means to beget or rather to physically bring forth a child (both by father and mother) as wonderfully expressed by David in his famous "you wove me in my mother's womb" (Psalm 139:13). More than this, the story is a truly human narrative in which the remarkable character of the events which took place in her life only serves to bring into sharper relief the simple, humble, natural qualities of the subject of them. In Biblical times it had its most recent installment in Pallas Athena. Along with this reasonable conclusion has grown, as an excrescence, another for which there is no basis whatever; namely, that the wife of Clopas was the sister of Mary, the mother of Jesus. Origin - Biblical. She's mentioned a mere twelve times — see full concordance — but her character is so enticing that she enjoys her own spinoffs in popular culture. Both Luke and Matthew explain that the Creator inspires humanity via the Holy Spirit (Matthew 1:18, Luke 1:35) but Matthew additionally emphasizes Joseph's ability to interpret dreams — which obviously goes back to the core structure of Israel in Jacob's penultimate son Joseph (and see our article on the verb חלם, halam, meaning to dream). Suddenly her life changed forever. As Athens' social theory developed, Athena's divine character grew increasingly pronounced. This brings us to the point where we may consider the one serious difficulty, that alleged by Mayor and others, against the hypothesis of two anointings, namely, that a repetition of an act like this with commendation attached would not be likely to occur. It returns in Ezekiel's parable of Oholah and Oholibah (Ezekiel 23), Solomon's wise decree (1 Kings 3:16-28) and ultimately in the enigmatic Johannine report of "his mother and his mother's sister" who stood at the cross of Jesus (John 19:25). Mary is both "the handmaid of the Lord" and "the mother of my Lord, " for her Son is the Son of God, the Messiah of Israel and Savior of the world. (a tear ) of Cleophas. The point to be emphasized above all others is that we have real biography, although in fragments; in that the same person appears in the inimitable reality of actual characterization, in both parts of the story. We are told practically nothing, directly, concerning her; but, incidentally, she is known to be generous, faithful, loving, true and brave. The Hebrew vowels breathed life into the Phoenician consonantal alphabet, as YHWH came to dwell in Solomon and Hiram's magnificent temple (1 Kings 8:10-11). The gospels aren't journalistic realism. Suffering far less opposition than the Jews in Palestine, the Babylonian Jews were the first to figure out what the deal was. The answer to this argument is that the difficulty itself is an artificial one due to a misreading of the incident. When Herod Agrippa II interrogated Paul, the latter praised the king for his knowledge of the Scriptures (Acts 26:26) and the former quipped that he might become a Christian (26:28 — the joke is that back then the word Christian still denoted someone rooting for a Jewish king on a Jewish throne; Agrippa was the great-grandson of the legendary Idumean-and-thus-not-Jewish Herod the Great who sat on a Roman throne). Mary was commended for an act which had a mysterious and sacramental relationship to the Lord's death, near at hand. The pantheon of demigods now became called saints (deified humans), the divine and elite political hierarchy was dubbed clergy, amulets became icons, magic chants became prayers, spells became blessings and invocations curses, and of course the divine representative of the Pantokrator was the holy emperor himself! Mary in Ecclesiastical Doctrine and Tradition, (c) Doctrine of Mary's Glorification as the Object of Worship and Her Function as Intercessor. She became the wife of Joseph and the mother of Jesus. She is of whom Paul wrote, "There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek, but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek. In the point of central reference the two episodes are worlds apart. The canticle echoes several biblical passages, but the most pronounced allusions are to the Song of Hannah, from the Books of Samuel (1 Samuel 2:1–10). Another devoted follower of Jesus. The other notices of Mary show her lingering late at the cross (Mark 15:40); a spectator at the burial (Mark 15:47); and among the first to bear spices to the tomb. Mary the mother of Jesus, Mary Magdalene, Mary the sister of Martha, Mary the mother of James, Mary the mother of John Mark, Mary of Rome The name Mary appears in the bible in the following verses: Touched with manifold unconscious traits of truth are like a fishing net that everything. Condition, and call it peace '' ( Tacitus, Agricola.1.30 ) not supported by natural evolution the infancy in... Ultimately was derived from a barbaric land just over the whole of this name ; but the material this... As biblical meaning of mary government 's most enticing refuge and was thus a Levite received ’! 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