Mary. [Gr. Maria and Mariam, from the Aramaic Maryam, a form of the Heb. Miryam, which in turn is probably a Hebrew adaptation of the Egyptian Mryt, "the beloved one."]

1. The mother of Jesus (Mt 1:18). That she was of the line of David is suggested in Rom 1:3 (cf. Acts 2:30; 13:23; 2:8). Mary, as well as Joseph, her betrothed, lived at Nazareth (Lk 1:26; 2:39), and there the angel Gabriel appeared to her and revealed that she was to be blessed above all women, for upon her was to be bestowed the supreme privilege coveted by women in Israel for many generations; she was to be mother of "the Son of the Highest," "the Son of God" (ch 1:26-35). Mary accepted this honour with humility. It would seem that she went immediately to a city in the hill country of Judea to visit a relative, Elizabeth, who was to be the mother of John the Baptist (vs. 39, 40). In Lk 1:36, KJV, Elizabeth is called the cousin of Mary. "Cousin" is the translation of the Gr. suggenis, which is a more general term correctly rendered simply "kinswoman" as in the RSV.

Three months later, shortly before the birth of John the Baptist, Mary returned to Nazareth (Lk 1:56). Her marriage to Joseph may have taken place at this time (see Mt 1:18-25).

When the time approached for Jesus to be born, Mary and Joseph found it necessary to go to their ancestral town, Bethlehem, for an "enrolment" (Lk 2:1-5, RSV), or census (KJV "tax"). In the crowded town, they could find accommodation only in a stable, and it was there that Jesus was born (vs. 6, 7).

Forty days after the birth of Jesus, Mary brought her first-born to the Temple at Jerusalem, as the ceremonial law required (Lk 2:22-24; cf. Lev 12:1-8). On that occasion something of the poignancy of her future experience was revealed to her when Simeon prophesied that "a sword shall pierce through thy own soul also" (Lk 2:34, 35). Shortly after this event, Mary and Joseph were warned by an angel to flee to Egypt to protect the life of the Child from the evil designs of King Herod (Mt 2:1-17). After some time they were informed in a dream of the death of Herod, whereupon they returned from Egypt and settled in Nazareth of Galilee (vs. 19-23).

When Jesus was twelve, Mary and Joseph took Him to Jerusalem to observe the Passover (Lk 2:41, 42). At that time they lost Jesus. When they reproved Jesus after they had found Him, He explained His actions in words that Mary at the time could not understand (vs. 43-51), but she "kept all these things, and pondered them in her heart" as she had done on a previous occasion (vs. 8-19).

Mary was present at a marriage feast at Cana of Galilee soon after Jesus entered upon His ministry. There, when need for wine arose, she appealed to Jesus, who in response performed His first public miracle by turning water into wine (Jn 2:1-11). Afterward she, with His disciples and others, accompanied Him to Capernaum (v 12). In Mt 12:46; Mk 3:31, 32; and Lk 8:19, 20, Jesus' mother is mentioned, though not named.

Mary stood near Jesus while He was upon the cross, and Jesus commended her to the keeping of His disciple John, who "from that hour … took her unto his own house" (Jn 19:25-27).

The Scriptures have nothing more to say of Mary except that she was present with others of Jesus' disciples who gathered "with one accord in prayer and supplication" previous to the day of Pentecost (Acts 1:14).

Tradition relates that Mary accompanied John to Ephesus many years after the crucifixion, and spent her closing years in that city.

The Bible nowhere justifies an exaltation of Mary such as is found in the Roman Catholic Church. The Bible does not call her the Mother of God, nor is she shown to be a dispenser of grace, but only a receiver of grace, in common with all others. Most of the Catholic teaching regarding her is based upon pagan concepts and apocryphal legend.

2. Mary Magdalene. She is described as accompanying Jesus, with certain other women and His disciples, on a preaching tour (Lk 8:1, 2). Jesus had previously cast 7 devils out of her (Lk 8:2; cf. Mk 16:9). The name Magdalene possibly indicates that she had lived in a town called Magdala (Mt 15:39) on the western side of the Sea of Galilee at the time Jesus cast the devils out of her. The epithet was apparently used to distinguish her from other Marys mentioned in the Gospels. The only context other than the journey mentioned above in which the full name Mary Magdalene occurs is in connection with the crucifixion and resurrection of Jesus. During those events she is described as being with other women beholding the events of the crucifixion (Mt 27:56; Mk 15:40; Jn 19:25); as ascertaining, with another Mary, where Jesus was laid (Mk 15:47); as keeping vigil near the tomb with the same woman (Mt 27:61); as being one of the first at the tomb before or at sunrise on the morning of the resurrection (Mt 28:1; Mk 16:1, 2; Jn 20:1); as being one of the first to inform the disciples of the resurrection (Mt 28:7, 8; Mk 16:9; Lk 24:1-10; Jn 20:18); and as being the first, or among the first, to whom Jesus appeared after His resurrection (Mt 28:1, 5, 6, 9; Mk 16:9; Jn 20:1, 11-17)

She has generally been identified with the "woman … which was a sinner," who anointed Jesus' feet (Lk 7:37-50). She has less often been identified with Mary, 3, the sister of Martha and Lazarus, who is recorded as having anointed His feet (Jn 11:1, 2; Jn 12:2, 8). The basis for the latter identification is the similarity of the 2 narratives of the anointing.

3. Mary of Bethany. The sister of Martha, who lived in a "certain village" (Lk 10:38). John (Jn 11:1) identifies this village as Bethany, a place about 1 1/2 mi. (c. 2.5 km.) from Jerusalem on the Jericho Road. It may be concluded from John's account that Lazarus also dwelt with them. Luke records the following incident in connection with a visit of Jesus to their home: Mary is pictured as sitting at Jesus' feet while He talks to her. Martha, on the other hand, busies herself preparing a meal. Exasperated at having been left to toil alone, Martha chides Jesus for permitting Mary to be idle. Jesus gently defends Mary by hinting that she has chosen something of far more lasting value than the mere preparation of a meal (Lk 10:38-42). At the death of her brother Lazarus, Mary expressed her conviction that he would not have died had Jesus been there (Jn 11:32). After Lazarus' resurrection a feast was made in Jesus' honour, during which Mary anointed His feet (Jn 12:1-8; cf. Mt 26:6; Mk 14:3). For this she was severely criticised by the avaricious Judas, who claimed that the spikenard used to anoint Jesus should have been sold for 300 pence and the proceeds used for the poor. "This he said, not that he cared for the poor; but because he was a thief, and had the bag" (Jn 12:4-6). Jesus responded that she had anointed Him for the day of His burial (v 7). On the identification of this Mary with the one preceding, made by some, see Mary, 2.

4. "The other Mary" (Mt 27:61; 28:1). She is described as "sitting over against the sepulchre" with Mary Magdalene immediately after the burial of Christ (ch 27:60, 61), and as accompanying her to the tomb before dawn on the resurrection day (ch 28:1). It is impossible to identify this Mary with any degree of certainty unless she is identical with Mary, 5.

5. "Mary the mother of James the less and of Joses" (Mk 15:40; cf. 15:47; 16:1, where she seems to be named separately, as "Mary the mother of Joses" and "Mary the mother of James"). Matthew also mentions "Mary the mother of James and Joses" (Mt 27:56). On the assumption that "the other Mary" and "Mary the mother of James and Joses" are the same, a comparison of their actions may be made thus: (1) Mary the mother of (James and) Joses lingered with Mary Magdalene at the tomb after the burial of Christ (Mk 15:47), as did also "the other Mary" (Mt 27:61); (2) Mary the mother of James (and Joses) accompanied Mary Magdalene to the sepulchre very early on the resurrection morning (Mk 16:1, 2), as did also "the other Mary" (Mt 28:1); (3) Mary the mother of James (and Joses) and Mary Magdalene were informed by an angel that Jesus had risen, and were instructed to tell the disciples (Mk 16:1-7; Lk 24:1-10); "the other Mary" also had an identical experience with Mary Magdalene (Mt 28:1-8).

It has also been suggested that "the other Mary" is the same as Mary, 6.

6. The wife of Clopas (KJV "Cleophas"). She is described by John (Jn 19:25) as being with Mary Magdalene and Jesus' mother near the cross. If she was Mary, 5, then she and Clopas were the parents of "James the less and of Joses" mentioned in this connection.

7. Mary the mother of John Mark (Acts 12:12). According to the KJV of Col 4:10 she was the "sister" of Barnabas. The Greek word translated "sister's son" is more properly rendered "cousin" (see RSV). In Acts 12:12, the Christian believers at Jerusalem are described as meeting in her house, praying together for the deliverance of Peter from prison. Because there is no mention of her husband it is concluded that she may have been a widow. She seems to have been a woman of some means.

8. A woman mentioned in Rom 16:6. Nothing is known of her except that she seems to have been a zealous Christian worker in the church at Rome (textual evidence attests the reading "you" instead of "us," thus making the Roman Christians the group among whom she laboured) -- Seventh-day Adventist Bible Dictionary.