Part 6
•BIGTHAN one of the eunuchs who "kept the door" in the court of Ahasuerus. With Teresh he conspired against the king's life. Mordecai detected the conspiracy, and the culprits were hanged (Esther 2:21-23; 6:1-3).
•BILDAD son of contention, one of Job's friends. He is called "the Shuhite," probably as belonging to Shuah, a district in Arabia, in which Shuah, the sixth son of Abraham by Keturah, settled (Genesis 25:2). He took part in each of the three controversies into which Job's friends entered with him (Job 8:1; 18:1; 25:1), and delivered three speeches, very severe and stern in their tone, although less violent than those of Zophar, but more so than those of Eliphaz.
•BILGAH cheerful. (1.) The head of the fifteenth sacerdotal course for the temple service (1 Chronicles 24:14). (2.) A priest who returned from Babylon with Zerubbabel (Nehemiah 12:5, 18).
•BILHAH faltering; bashful, Rachel's handmaid, whom she gave to Jacob (Genesis 29:29). She was the mother of Dan and Naphtali (Genesis 30:3-8). Reuben was cursed by his father for committing adultry with her (35:22; 49:4). He was deprived of the birth-right, which was given to the sons of Joseph.
•BILSHAN son of the tongue; i.e., "eloquent", a man of some note who returned from the Captivity with Zerubbabel (Ezra 2:2; Nehemiah 7:7).
•BIRD Birds are divided in the Mosaic law into two classes, (1) the clean (Leviticus 1:14-17; 5:7-10; 14:4-7), which were offered in sacrifice; and (2) the unclean (Leviticus 11:13-20). When offered in sacrifice, they were not divided as other victims were (Genesis 15:10). They are mentioned also as an article of food (Deuteronomy 14:11). The art of snaring wild birds is referred to (Psalm 124:7; Proverbs 1:17; 7:23; Jeremiah 5:27). Singing birds are mentioned in Psalm 104:12; Ecclesiastes 12:4. Their timidity is alluded to (Hos. 11:11). The reference in Psalm 84:3 to the swallow and the sparrow may be only a comparison equivalent to, "What her house is to the sparrow, and her nest to the swallow, that thine altars are to my soul."
•BIRSHA son of wickedness, a king of Gomorrah whom Abraham succoured in the invasion of Chedorlaomer (Genesis 14:2).
•BIRTH As soon as a child was born it was washed, and rubbed with salt (Ezekiel 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Leviticus 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Genesis 17:10-12; comp. Romans 4:11). Seasons of misfortune are likened to the pains of a woman in travail, and seasons of prosperity to the joy that succeeds child-birth (Isaiah 13:8; Jeremiah 4:31; John 16:21, 22). The natural birth is referred to as the emblem of the new birth (John 3:3-8; Galatians 6:15; Titus 3:5, etc.).
•BIRTH-DAY The observance of birth-days was common in early times (Job 1:4, 13, 18). They were specially celebrated in the land of Egypt (Genesis 40:20). There is no recorded instance in Scripture of the celebration of birth-days among the Jews. On the occasion of Herod's birth-day John the Baptist was beheaded (Matthew 14:6).
•BIRTHRIGHT (1.) This word denotes the special privileges and advantages belonging to the first-born son among the Jews. He became the priest of the family. Thus Reuben was the first-born of the patriarchs, and so the priesthood of the tribes belonged to him. That honour was, however, transferred by God from Reuben to Levi (Numbers 3:12, 13; 8:18).
(2.) The first-born son had allotted to him also a double portion of the paternal inheritance (Deuteronomy 21:15-17). Reuben was, because of his undutiful conduct, deprived of his birth-right (Genesis 49:4; 1 Chronicles 5:1). Esau transferred his birth-right to Jacob (Genesis 25:33).
(3.) The first-born inherited the judicial authority of his father, whatever it might be (2 Chronicles 21:3). By divine appointment, however, David excluded Adonijah in favour of Solomon.
(4.) The Jews attached a sacred importance to the rank of "first-born" and "first-begotten" as applied to the Messiah (Romans 8:29; Colossians 1:18;
Hebrews 1:4-6). As first-born he has an inheritance superior to his brethren, and is the alone true priest.
•BISHOP an overseer. In apostolic times, it is quite manifest that there was no difference as to order between bishops and elders or presbyters (Acts 20:17-28; 1 Peter 5:1, 2; Phil. 1:1; 1 Timothy 3). The term bishop is never once used to denote a different office from that of elder or presbyter. These different names are simply titles of the same office, "bishop" designating the function, namely, that of oversight, and "presbyter" the dignity appertaining to the office. Christ is figuratively called "the bishop [episcopos] of souls" (1 Peter 2:25).
•BIT the curb put into the mouths of horses to restrain them. The Hebrew word (metheg) so rendered in Psalm 32:9 is elsewhere translated "bridle" (2 Kings 19:28; Proverbs 26:3; Isaiah 37:29). Bits were generally made of bronze or iron, but sometimes also of gold or silver. In James 3:3 the Authorized Version translates the Greek word by "bits," but the Revised Version by "bridles."
•BITH-RON the broken or divided place, a district in the Arabah or Jordan valley, on the east of the river (2 Samuel 2:29). It was probably the designation of the region in general, which is broken and intersected by ravines.
•BITHYNIA a province in Asia Minor, to the south of the Euxine and Propontis. Christian congregations were here formed at an early time (1 Peter 1:1). Paul was prevented by the Spirit from entering this province (Acts 16:7). It is noted in church history as the province ruled over by Pliny as Roman proconsul, who was perplexed as to the course he should take with the numerous Christians brought before his tribunal on account of their profession of Christianity and their conduct, and wrote to Trajan, the emperor, for instructions (A.D. 107).
•BITTER Bitterness is symbolical of affliction, misery, and servitude (Exodus 1:14; Ruth 1:20; Jeremiah 9:15). The Chaldeans are called the "bitter and hasty nation" (Habakkuk 1:6). The "gall of bitterness" expresses a state of great wickedness (Acts 8:23). A "root of bitterness" is a wicked person or a dangerous sin (Hebrews 12:15).
The Passover was to be eaten with "bitter herbs" (Exodus 12:8; Numbers 9:11). The kind of herbs so designated is not known. Probably they were
any bitter herbs obtainable at the place and time when the Passover was celebrated. They represented the severity of the servitude under which the people groaned; and have been regarded also as typical of the sufferings of Christ.
•BITTERN is found three times in connection with the desolations to come upon Babylon, Idumea, and Nineveh (Isaiah 14:23; 34:11; Zephaniah 2:14). This bird belongs to the class of cranes. Its scientific name is Botaurus stellaris. It is a solitary bird, frequenting marshy ground. The Hebrew word (kippod) thus rendered in the Authorized Version is rendered "porcupine" in the Revised Version. But in the passages noted the kippod is associated with birds, with pools of water, and with solitude and desolation. This favours the idea that not the "porcupine" but the "bittern" is really intended by the word.
•BITUMEN Genesis 11:3, R.V., margin, rendered in the A.V. "slime"), a mineral pitch. With this the ark was pitched (6:14. See also Exodus 2:3.) (See SLIME.)
•BLACK properly the absence of all colour. In Proverbs 7:9 the Hebrew word means, as in the margin of the Revised Version, "the pupil of the eye." It is translated "apple" of the eye in Deuteronomy 32:10; Psalm 17:8; Proverbs 7:2. It is a different word which is rendered "black" in Leviticus 13:31,37; Cant. 1:5; 5:11; and Zechariah 6:2, 6. It is uncertain what the "black marble" of Esther 1:6 was which formed a part of the mosaic pavement.
•BLADE applied to the glittering point of a spear (Job 39:23) or sword (Nah. 3:3), the blade of a dagger (Judges 3:22); the "shoulder blade" (Job 31:22); the "blade" of cereals (Matthew 13:26).
•BLAINS occurs only in connection with the sixth plague of Egypt (Exodus 9:9, 10). In Deuteronomy 28:27, 35, it is called "the botch of Egypt." It seems to have been the fearful disease of black leprosy, a kind of elephantiasis, producing burning ulcers.
•BLASPHEMY In the sense of speaking evil of God this word is found in Psalm 74:18; Isaiah 52:5; Romans 2:24; Revelation 13:1, 6; 16:9, 11, 21. It denotes also any kind of calumny, or evil-speaking, or abuse (1 Kings 21:10; Acts 13:45; 18:6, etc.). Our Lord was accused of blasphemy when he claimed to be the Son of God (Matthew 26:65; comp. Matthew 9:3;
Mark 2:7). They who deny his Messiahship blaspheme Jesus (Luke 22:65; John 10:36).
Blasphemy against the Holy Ghost (Matthew 12:31, 32; Mark 3:28, 29; Luke 12:10) is regarded by some as a continued and obstinate rejection of the gospel, and hence is an unpardonable sin, simply because as long as a sinner remains in unbelief he voluntarily excludes himself from pardon. Others regard the expression as designating the sin of attributing to the power of Satan those miracles which Christ performed, or generally those works which are the result of the Spirit's agency.
•BLASTUS chamberlain to king Herod Agrippa I. (Acts 12:20). Such persons generally had great influence with their masters.
•BLEMISH imperfection or bodily deformity excluding men from the priesthood, and rendering animals unfit to be offered in sacrifice (Leviticus 21:17-23; 22:19-25). The Christian church, as justified in Christ, is "without blemish" (Ephesians 5:27). Christ offered himself a sacrifice "without blemish," acceptable to God (1 Peter 1:19).
•BLESS (1.) God blesses his people when he bestows on them some gift temporal or spiritual (Genesis 1:22; 24:35; Job 42:12; Psalm 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Psalm 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God's blessing (Isaiah 65:16), or rejoices in God's goodness to him (Deuteronomy 29:19; Psalm 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Genesis 24:60; 31:55; 1 Samuel 2:20). Sometimes blessings were uttered under divine inspiration, as in the case of Noah, Isaac, Jacob, and Moses (Genesis 9:26, 27; 27:28, 29, 40; 48:15-20; 49:1-28; Deuteronomy 33). The priests were divinely authorized to bless the people (Deuteronomy 10:8; Numbers 6:22-27). We have many examples of apostolic benediction (2 Corinthians 13:14; Ephesians 6:23, 24; 2 Thessalonians 3:16, 18; Hebrews 13:20, 21; 1 Peter 5:10, 11).
(5.) Among the Jews in their thank-offerings the master of the feast took a cup of wine in his hand, and after having blessed God for it and for other mercies then enjoyed, handed it to his guests, who all partook of it. Psalm
116:13 refers to this custom. It is also alluded to in 1 Corinthians 10:16, where the apostle speaks of the "cup of blessing."
•BLIND Blind beggars are frequently mentioned (Matthew 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Leviticus 19:14; Deuteronomy 27:18). Blindness was sometimes a punishment for disobedience (1 Samuel 11:2; Jeremiah 39:7), sometimes the effect of old age (Genesis 27:1; 1 Kings 14:4; 1 Samuel 4:15). Conquerors sometimes blinded their captives (2 Kings 25:7; 1 Samuel 11:2). Blindness denotes ignorance as to spiritual things (Isaiah 6:10; 42:18, 19; Matthew 15:14; Ephesians 4:18). The opening of the eyes of the blind is peculiar to the Messiah (Isaiah 29:18). Elymas was smitten with blindness at Paul's word (Acts 13:11).
•BLOOD (1.) As food, prohibited in Genesis 9:4, where the use of animal food is first allowed. Comp. Deuteronomy 12:23; Leviticus 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Samuel 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the doorposts and lintels of the houses (Exodus 12; Leviticus 4:5-7; 16:14-19). At the giving of the law (Exodus 24:8) the blood of the sacrifices was sprinkled on the people as well as on the altar, and thus the people were consecrated to God, or entered into covenant with him, hence the blood of the covenant (Matthew 26:28; Hebrews 9:19, 20; 10:29; 13:20).
(3.) Human blood. The murderer was to be punished (Genesis 9:5). The blood of the murdered "crieth for vengeance" (Genesis 4:10). The "avenger of blood" was the nearest relative of the murdered, and he was required to avenge his death (Numbers 35:24, 27). No satisfaction could be made for the guilt of murder (Numbers 35:31).
(4.) Blood used metaphorically to denote race (Acts 17:26), and as a symbol of slaughter (Isaiah 34:3). To "wash the feet in blood" means to gain a great victory (Psalm 58:10). Wine, from its red colour, is called "the blood of the grape" (Genesis 49:11). Blood and water issued from our Saviour's side when it was pierced by the Roman soldier (John 19:34).
This has led pathologists to the conclusion that the proper cause of Christ's death was rupture of the heart. (Comp. Psalm 69:20.)
•BLOODY SWEAT the sign and token of our Lord's great agony (Luke 22:44).
•BLOT a stain or reproach (Job 31:7; Proverbs 9:7). To blot out sin is to forgive it (Psalm 51:1, 9; Isaiah 44:22; Acts 3:19). Christ's blotting out the handwriting of ordinances was his fulfilling the law in our behalf (Colossians 2:14).
•BLUE generally associated with purple (Exodus 25:4; 26:1, 31, 36, etc.). It is supposed to have been obtained from a shellfish of the Mediterranean, the Helix ianthina of Linnaeus. The robe of the high priest's ephod was to be all of this colour (Exodus 28:31), also the loops of the curtains (26:4) and the ribbon of the breastplate (28:28). Blue cloths were also made for various sacred purposes (Numbers 4:6, 7, 9, 11, 12). (See COLOUR.)
•BOANERGES sons of thunder, a surname given by our Lord to James and John (Mark 3:17) on account of their fervid and impetuous temper (Luke 9:54).
•BOAR occurs only in Psalm 80:13. The same Hebrew word is elsewhere rendered "swine" (Leviticus 11:7; Deuteronomy 14:8; Proverbs 11:22; Isaiah 65:4; 66:3, 17). The Hebrews abhorred swine's flesh, and accordingly none of these animals were reared, except in the district beyond the Sea of Galilee. In the psalm quoted above the powers that destroyed the Jewish nation are compared to wild boars and wild beasts of the field.
•BOAZ alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By the "levirate law" the duty devolved on him of marrying Ruth the Moabitess (Ruth 4:1-13). He was a kinsman of Mahlon, her first husband.
(2.) The name given (for what reason is unknown) to one of the two (the other was called Jachin) brazen pillars which Solomon erected in the court of the temple (1 Kings 7:21; 2 Chronicles 3:17). These pillars were broken up and carried to Babylon by Nebuchadnezzar.
•BOCHIM weepers, a place where the angel of the Lord reproved the Israelites for entering into a league with the people of the land. This caused
them bitterly to weep, and hence the name of the place (Judges 2:1, 5). It lay probably at the head of one of the valleys between Gilgal and Shiloh.
•BOIL (rendered "botch" in Deuteronomy 28:27, 35), an aggravated ulcer, as in the case of Hezekiah (2 Kings 20:7; Isaiah 38:21) or of the Egyptians (Exodus 9:9, 10, 11; Deuteronomy 28:27, 35). It designates the disease of Job (2:7), which was probably the black leprosy.
•BOLLED (Exodus 9:31), meaning "swollen or podded for seed," was adopted in the Authorized Version from the version of Coverdale (1535). The Revised Version has in the margin "was in bloom," which is the more probable rendering of the Hebrew word. It is the fact that in Egypt when barley is in ear (about February) flax is blossoming.
•BOLSTER The Hebrew word kebir, rendered "pillow" in 1 Samuel 19:13, 16, but in Revised Version marg. "quilt" or "network," probably means some counterpane or veil intended to protect the head of the sleeper. A different Hebrew word (meraashoth') is used for "bolster" (1 Samuel 26:7, 11, 16). It is rightly rendered in Revised Version "at his head." In Genesis 28:11, 18 the Authorized Version renders it "for his pillows," and the Revised Version "under his head." In Ezekiel 13:18, 20 another Hebrew word (kesathoth) is used, properly denoting "cushions" or "pillows," as so rendered both in the Authorized and the Revised Version.
•BOND an obligation of any kind (Numbers 30:2, 4, 12). The word means also oppression or affliction (Psalm 116:16; Phil. 1:7). Christian love is the "bond of perfectness" (Colossians 3:14), and the influences of the Spirit are the "bond of peace" (Ephesians 4:3).
•BONDAGE of Israel in Egypt (Exodus 2:23, 25; 5), which is called the "house of bondage" (13:3; 20:2). This word is used also with reference to the captivity in Babylon (Isaiah 14:3), and the oppression of the Persian king (Ezra 9:8, 9).
•BONNET (Hebrews peer), Exodus 39:28 (R.V., "head-tires"); Ezekiel 44:18 (R.V., "tires"), denotes properly a turban worn by priests, and in Isaiah 3:20 (R.V., "head-tires") a head-dress or tiara worn by females. The Hebrew word so rendered literally means an ornament, as in Isaiah 61:10 (R.V., "garland"), and in Ezekiel 24:17, 23 "tire" (R.V., "head-tire"). It consisted of a piece of cloth twisted about the head. In Exodus 28:40; 29:9 it is the translation of a different Hebrew word (migba'ah), which denotes
the turban (R.V., "head-tire") of the common priest as distinguished from the mitre of the high priest. (See MITRE.)
•BOOK This word has a comprehensive meaning in Scripture. In the Old Testament it is the rendering of the Hebrew word sepher, which properly means a "writing," and then a "volume" (Exodus 17:14; Deuteronomy 28:58; 29:20; Job 19:23) or "roll of a book" (Jeremiah 36:2, 4).
Books were originally written on skins, on linen or cotton cloth, and on Egyptian papyrus, whence our word "paper." The leaves of the book were generally written in columns, designated by a Hebrew word properly meaning "doors" and "valves" (Jeremiah 36:23, R.V., marg. "columns").
Among the Hebrews books were generally rolled up like our maps, or if very long they were rolled from both ends, forming two rolls (Luke 4:17-20). Thus they were arranged when the writing was on flexible materials; but if the writing was on tablets of wood or brass or lead, then the several tablets were bound together by rings through which a rod was passed.
A sealed book is one whose contents are secret (Isaiah 29:11; Revelation 5:1-3). To "eat" a book (Jeremiah 15:16; Ezekiel 2:8-10; 3:1-3; Revelation 10:9) is to study its contents carefully.
The book of judgment (Daniel 7:10) refers to the method of human courts of justice as illustrating the proceedings which will take place at the day of God's final judgment.
The book of the wars of the Lord (Numbers 21:14), the book of Jasher (Joshua 10:13), and the book of the chronicles of the kings of Judah and Israel (2 Chronicles 25:26), were probably ancient documents known to the Hebrews, but not forming a part of the canon.
The book of life (Psalm 69:28) suggests the idea that as the redeemed form a community or citizenship (Phil. 3:20; 4:3), a catalogue of the citizens' names is preserved (Luke 10:20; Revelation 20:15). Their names are registered in heaven (Luke 10:20; Revelation 3:5).
The book of the covenant (Exodus 24:7), containing Exodus 20:22-23:33, is the first book actually mentioned as a part of the written word. It contains a series of laws, civil, social, and religious, given to Moses at Sinai immediately after the delivery of the decalogue. These were written in this "book."
•BOOTH a hut made of the branches of a tree. In such tabernacles Jacob sojourned for a season at a place named from this circumstance Succoth (Genesis 33:17). Booths were erected also at the feast of Tabernacles (q.v.), Leviticus 23:42, 43, which commemorated the abode of the Israelites in the wilderness.
•BOOTY captives or cattle or objects of value taken in war. In Canaan all that breathed were to be destroyed (Deuteronomy 20: 16). The "pictures and images" of the Canaanites were to be destroyed also (Numbers 33:52). The law of booty as to its division is laid down in Numbers 31:26-47. David afterwards introduced a regulation that the baggage-guard should share the booty equally with the soldiers engaged in battle. He also devoted of the spoils of war for the temple (1 Samuel 30:24-26; 2 Samuel 8:11; 1 Chronicles 26:27).
•BORROW The Israelites "borrowed" from the Egyptians (Exodus 12:35, R.V., "asked") in accordance with a divine command (3:22; 11:2). But the word (sha'al) so rendered here means simply and always to "request" or "demand." The Hebrew had another word which is properly translated "borrow" in Deuteronomy 28:12; Psalm 37:21. It was well known that the parting was final. The Egyptians were so anxious to get the Israelites away out of their land that "they let them have what they asked" (Exodus 12:36, R.V.), or literally "made them to ask," urged them to take whatever they desired and depart. (See LOAN.)
•BOSOM In the East objects are carried in the bosom which Europeans carry in the pocket. To have in one's bosom indicates kindness, secrecy, or intimacy (Genesis 16:5; 2 Samuel 12:8). Christ is said to have been in "the bosom of the Father," i.e., he had the most perfect knowledge of the Father, had the closest intimacy with him (John 1:18). John (13:23) was "leaning on Jesus' bosom" at the last supper. Our Lord carries his lambs in his bosom, i.e., has a tender, watchful care over them (Isaiah 40:11).
•BOSOR the Chaldee or Aramaic form of the name Beor, the father of Balaam (2 Peter 2:15).
•BOSSES the projecting parts of a shield (Job 15:26). The Hebrew word thus rendered means anything convex or arched, and hence the back, as of animals.
•BOTCH the name given in Deuteronomy 28:27, 35 to one of the Egyptian plagues (Exodus 9:9). The word so translated is usually rendered "boil" (q.v.).
•BOTTLE a vessel made of skins for holding wine (Joshua 9:4. 13; 1 Samuel 16:20; Matthew 9:17; Mark 2:22; Luke 5:37, 38), or milk (Judges 4:19), or water (Genesis 21:14, 15, 19), or strong drink (Habakkuk 2:15).
Earthenware vessels were also similarly used (Jeremiah 19:1-10; 1 Kings 14:3; Isaiah 30:14). In Job 32:19 (comp. Matthew 9:17; Luke 5:37, 38; Mark 2:22) the reference is to a wine-skin ready to burst through the fermentation of the wine. "Bottles of wine" in the Authorized Version of Hos. 7:5 is properly rendered in the Revised Version by "the heat of wine," i.e., the fever of wine, its intoxicating strength.
The clouds are figuratively called the "bottles of heaven" (Job 38:37). A bottle blackened or shrivelled by smoke is referred to in Psalm 119:83 as an image to which the psalmist likens himself.
•BOW The bow was in use in early times both in war and in the chase (Genesis 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chronicles 8:40; 12:2; 2 Chronicles 14:8; 17:17); so also were the Elamites (Isaiah 22:6) and the Lydians (Jeremiah 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chronicles 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly "copper") are mentioned (2 Samuel 22:35; Psalm 18:34).
The arrows were carried in a quiver (Genesis 27:3; Isaiah 22:6; 49:2; Psalm 127:5). They were apparently sometimes shot with some burning material attached to them (Psalm 120:4).
The bow is a symbol of victory (Psalm 7:12). It denotes also falsehood, deceit (Psalm 64:3, 4; Hos. 7:16; Jeremiah 9:3).
"The use of the bow" in 2 Samuel 1:18 (A.V.) ought to be "the song of the bow," as in the Revised Version.
•BOWELS (Phil. 1:8; 2:1; Colossians 3:12), compassionate feelings; R.V., "tender mercies."
•BOWING a mode of showing respect. Abraham "bowed himself to the people of the land" (Genesis 23:7); so Jacob to Esau (Genesis 33:3); and
the brethren of Joseph before him as the governor of the land (Genesis 43:28). Bowing is also frequently mentioned as an act of adoration to idols (Joshua 23:7; 2 Kings 5:18; Judges 2:19; Isaiah 44:15), and to God (Joshua 5:14; Psalm 22:29; 72:9; Micah 6:6; Psalm 95:6; Ephesians 3:14).
•BOWL The sockets of the lamps of the golden candlestick of the tabernacle are called bowls (Exodus 25:31, 33, 34; 37:17, 19, 20); the same word so rendered being elsewhere rendered "cup" (Genesis 44:2, 12, 16), and wine "pot" (Jeremiah 35:5). The reservoir for oil, from which pipes led to each lamp in Zechariah's vision of the candlestick, is called also by this name (Zechariah 4:2, 3); so also are the vessels used for libations (Exodus 25:29; 37:16).
•BOX for holding oil or perfumery (Mark 14:3). It was of the form of a flask or bottle. The Hebrew word (pak) used for it is more appropriately rendered "vial" in 1 Samuel 10:1, and should also be so rendered in 2 Kings 9:1, where alone else it occurs.
•BOX-TREE (Hebrews teashshur), mentioned in Isaiah 60:13; 41:19, was, according to some, a species of cedar growing in Lebanon. The words of Ezekiel 27:6 literally translated are, "Thy benches they have made of ivory, the daughter of the ashur tree," i.e., inlaid with ashur wood. The ashur is the box-tree, and accordingly the Revised Version rightly reads "inlaid in box wood." This is the Buxus sempervirens of botanists. It is remarkable for the beauty of its evergreen foliage and for the utility of its hard and durable wood.
•BOZRAH enclosure; fortress. (1.) The city of Jobab, one of the early Edomite kings (Genesis 36:33). This place is mentioned by the prophets in later times (Isaiah 34:6; Jeremiah 49:13; Amos 1:12; Micah 2:12). Its modern representative is el-Busseireh. It lies in the mountain district of Petra, 20 miles to the south-east of the Dead Sea.
(2.) A Moabite city in the "plain country" (Jeremiah 48:24), i.e., on the high level down on the east of the Dead Sea. It is probably the modern Buzrah.
•BRACELET (1.) Anklets (Numbers 31:50; 2 Samuel 1:10), and with reference to men.
(2.) The rendering of a Hebrew word meaning fasteners, found in Genesis 24:22, 30, 47.
(3.) In Isaiah 3:19, the rendering of a Hebrew word meaning chains, i.e., twisted or chain-like bracelets.
(4.) In Exodus 35:22 it designates properly a clasp for fastening the dress of females. Some interpret it as a nose-ring.
(5.) In Genesis 38:18, 25, the rendering of a Hebrew word meaning "thread," and may denote the ornamental cord with which the signet was suspended from the neck of the wearer.
Bracelets were worn by men as well as by women (Cant. 5:14, R.V.). They were of many various forms. The weight of those presented by Eliezer to Rebekah was ten shekels (Genesis 24:22).
•BRAMBLE (1.) Hebrew atad, Judges 9:14; rendered "thorn," Psalm 58:9. The LXX. and Vulgate render by rhamnus, a thorny shrub common in Palestine, resembling the hawthorn.
(2.) Hebrew hoah, Isaiah 34:13 (R.V. "thistles"); "thickets" in 1 Samuel 13:6; "thistles" in 2 Kings 14:9, 2 Chronicles 25:18, Job 31:40; "thorns" in 2 Chronicles 33:11, Cant. 2:2, Hos. 9:6. The word may be regarded as denoting the common thistle, of which there are many species which encumber the corn-fields of Palestine. (See THORNS.)
•BRANCH a symbol of kings descended from royal ancestors (Ezekiel 17:3, 10; Daniel 11:7); of prosperity (Job 8:16); of the Messiah, a branch out of the root of the stem of Jesse (Isaiah 11:1), the "beautiful branch" (4:2), a "righteous branch" (Jeremiah 23:5), "the Branch" (Zechariah 3:8; 6:12).
Disciples are branches of the true vine (John 15:5, 6). "The branch of the terrible ones" (Isaiah 25:5) is rightly translated in the Revised Version "the song of the terrible ones," i.e., the song of victory shall be brought low by the destruction of Babylon and the return of the Jews from captivity.
The "abominable branch" is a tree on which a malefactor has been hanged (Isaiah 14:19). The "highest branch" in Ezekiel 17:3 represents Jehoiakim the king.
•BRASS which is an alloy of copper and zinc, was not known till the thirteenth century. What is designated by this word in Scripture is properly copper (Deuteronomy 8:9). It was used for fetters (Judges 16:21; 2 Kings 25:7), for pieces of armour (1 Samuel 17:5, 6), for musical
instruments (1 Chronicles 15:19; 1 Corinthians 13:1), and for money (Matthew 10:9).
It is a symbol of insensibility and obstinacy in sin (Isaiah 48:4; Jeremiah 6:28; Ezekiel 22:18), and of strength (Psalm 107:16; Micah 4:13).
The Macedonian empire is described as a kingdom of brass (Daniel 2:39). The "mountains of brass" Zechariah (6:1) speaks of have been supposed to represent the immutable decrees of God.
The serpent of brass was made by Moses at the command of God (Numbers 21:4-9), and elevated on a pole, so that it might be seen by all the people when wounded by the bite of the serpents that were sent to them as a punishment for their murmurings against God and against Moses. It was afterwards carried by the Jews into Canaan, and preserved by them till the time of Hezekiah, who caused it to be at length destroyed because it began to be viewed by the people with superstitious reverence (2 Kings 18:4). (See NEHUSHTAN.)
The brazen serpent is alluded to by our Lord in John 3:14, 15. (See SERPENT.)
•BRAVERY (Isaiah 3:18), an old English word meaning comeliness or beauty.
•BREACH an opening in a wall (1 Kings 11:27; 2 Kings 12:5); the fracture of a limb (Leviticus 24:20), and hence the expression, "Heal, etc." (Psalm 60:2). Judges 5:17, a bay or harbour; R.V., "by his creeks."
•BREAD among the Jews was generally made of wheat (Exodus 29:2; Judges 6:19), though also sometimes of other grains (Genesis 14:18; Judges 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).
Bread was prepared by kneading in wooden bowls or "kneading troughs" (Genesis 18:6; Exodus 12:34; Jeremiah 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always unleavened (Exodus 12:15-20; Deuteronomy 16:3). In the towns there were public ovens, which were much made use of for baking bread; there were also bakers by trade (Hos. 7:4; Jeremiah 37:21). Their ovens were not unlike those of modern times. But sometimes the bread was baked by being placed on the ground that had been heated by a fire, and by covering it with the embers (1 Kings
19:6). This was probably the mode in which Sarah prepared bread on the occasion referred to in Genesis 18:6.
In Leviticus 2 there is an account of the different kinds of bread and cakes used by the Jews. (See BAKE.)
The shew-bread (q.v.) consisted of twelve loaves of unleavened bread prepared and presented hot on the golden table every Sabbath. They were square or oblong, and represented the twelve tribes of Israel. The old loaves were removed every Sabbath, and were to be eaten only by the priests in the court of the sanctuary (Exodus 25:30; Leviticus 24:8; 1 Samuel 21:1-6; Matthew 12:4).
The word bread is used figuratively in such expressions as "bread of sorrows" (Psalm 127:2), "bread of tears" (80:5), i.e., sorrow and tears are like one's daily bread, they form so great a part in life. The bread of "wickedness" (Proverbs 4:17) and "of deceit" (20:17) denote in like manner that wickedness and deceit are a part of the daily life.
•BREASTPLATE (1.) That piece of ancient armour that protected the breast. This word is used figuratively in Ephesians 6:14 and Isaiah 59:17. (See ARMOUR.)
(2.) An ornament covering the breast of the high priest, first mentioned in Exodus 25:7. It was made of embroidered cloth, set with four rows of precious stones, three in each row. On each stone was engraved the name of one of the twelve tribes (Exodus 28:15-29; 39:8-21). It was in size about ten inches square. The two upper corners were fastened to the ephod by blue ribbons. It was not to be "loosed from the ephod" (Exodus 28:28). The lower corners were fastened to the girdle of the priest. As it reminded the priest of his representative character, it was called the memorial (28:29). It was also called the breastplate of judgment (28:15). (See PRIEST.)
•BREECHES (Exodus 28:42), rather linen drawers, reaching from the waist to a little above the knee, worn by the priests (Ezekiel 44:17, 18).
•BRIBE None to be taken; "for the gift maketh open eyes blind, and perverteth the cause of the righteous" (Exodus 23:8, literally rendered).
•BRICKS the making of, formed the chief labour of the Israelites in Egypt (Exodus 1:13, 14). Those found among the ruins of Babylon and Nineveh
are about a foot square and four inches thick. They were usually dried in the sun, though also sometimes in kilns (2 Samuel 12:31; Jeremiah 43:9; Nah. 3:14). (See NEBUCHADNEZZAR.)
The bricks used in the tower of Babel were burnt bricks, cemented in the building by bitumen (Genesis 11:3).
•BRIDE frequently used in the ordinary sense (Isaiah 49:18; 61:10, etc.). The relation between Christ and his church is set forth under the figure of that between a bridegroom and bride (John 3:29). The church is called "the bride" (Revelation 21:9; 22:17). Compare parable of the Ten Virgins (Matthew 25:1-13).
•BRIDLE Three Hebrew words are thus rendered in the Authorized Version. (1.) Hebrews mahsom' signifies a muzzle or halter or bridle, by which the rider governs his horse (Psalm 39:1).
(2.) Me'theg, rendered also "bit" in Psalm 32:9, which is its proper meaning. Found in 2 Kings 19:28, where the restraints of God's providence are metaphorically styled his "bridle" and "hook." God's placing a "bridle in the jaws of the people" (Isaiah 30:28; 37:29) signifies his preventing the Assyrians from carrying out their purpose against Jerusalem.
(3.) Another word, re'sen, was employed to represent a halter or bridle-rein, as used Psalm 32:9; Isaiah 30:28. In Job 30:11 the restraints of law and humanity are called a bridle.
•BRIER This word occurs frequently, and is the translation of several different terms.
(1.) Micah 7:4, it denotes a species of thorn shrub used for hedges. In Proverbs 15:19 the word is rendered "thorn" (Hebrews hedek, "stinging"), supposed by some to be what is called the "apple of Sodom" (q.v.).
(2.) Ezekiel 28:24, sallon', properly a "prickle," such as is found on the shoots of the palm tree.
(3.) Isaiah 55:13, probably simply a thorny bush. Some, following the Vulgate Version, regard it as the "nettle."
(4.) Isaiah 5:6; 7:23-25, etc., frequently used to denote thorny shrubs in general. In 10:17; 27:4, it means troublesome men.
(5.) In Hebrews 6:8 the Greek word (tribolos) so rendered means "three-pronged," and denotes the land caltrop, a low throny shrub resembling in its spikes the military "crow-foot." Comp. Matthew 7:16, "thistle."
•BRIGANDINE (Jeremiah 46:4; 51:3), an obsolete English word denoting a scale coat of armour, or habergeon, worn by light-armed "brigands." The Revised Version has "coat of mail."
•BRIMSTONE an inflammable mineral substance found in quantities on the shores of the Dead Sea. The cities of the plain were destroyed by a rain of fire and brimstone (Genesis 19:24, 25). In Isaiah 34:9 allusion is made to the destruction of these cities. This word figuratively denotes destruction or punishment (Job 18:15; Isaiah 30:33; 34:9; Psalm 11:6; Ezekiel 38:22). It is used to express the idea of excruciating torment in Revelation 14:10; 19:20; 20:10.
•BROOK a torrent. (1.) Applied to small streams, as the Arnon, Jabbok, etc. Isaiah (15:7) speaks of the "book of the willows," probably the Wady-el-Asha. (2.) It is also applied to winter torrents (Job 6:15; Numbers 34:5; Joshua 15:4, 47), and to the torrent-bed or wady as well as to the torrent itself (Numbers 13:23; 1 Kings 17:3). (3.) In Isaiah 19:7 the river Nile is meant, as rendered in the Revised Version.
•BROTHER (1.) In the natural and common sense (Matthew 1:2; Luke 3:1, 19).
(2.) A near relation, a cousin (Genesis 13:8; 14:16; Matthew 12:46; John 7:3; Acts 1:14; Galatians 1:19).
(3.) Simply a fellow-countryman (Matthew 5:47; Acts 3:22; Hebrews 7:5).
(4.) A disciple or follower (Matthew 25:40; Hebrews 2:11, 12).
(5.) One of the same faith (Amos 1:9; Acts 9:30; 11:29; 1 Corinthians 5:11); whence the early disciples of our Lord were known to each other as brethren.
(6.) A colleague in office (Ezra 3:2; 1 Corinthians 1:1; 2 Corinthians 1:1).
(7.) A fellow-man (Genesis 9:5; 19:7; Matthew 5:22, 23, 24; 7:5; Hebrews 2:17).
(8.) One beloved or closely united with another in affection (2 Samuel 1:26; Acts 6:3; 1 Thessalonians 5:1). Brethren of Jesus (Matthew 1:25; 12:46, 50: Mark 3:31, 32; Galatians 1:19; 1 Corinthians 9:5, etc.) were probably the younger children of Joseph and Mary. Some have supposed that they may have been the children of Joseph by a former marriage, and others that they were the children of Mary, the Virgin's sister, and wife of Cleophas. The first interpretation, however, is the most natural.
•BRUIT a rumour or report (Jeremiah 10:22, R.V. "rumour;" Nah. 3:19).
•BUCKET a vessel to draw water with (Isaiah 40:15); used figuratively, probably, of a numerous issue (Numbers 24:7).
•BUCKLER (1.) A portable shield (2 Samuel 22:31; 1 Chronicles 5:18).
(2.) A shield surrounding the person; the targe or round form; used once figuratively (Psalm 91:4).
(3.) A large shield protecting the whole body (Psalm 35:2; Ezekiel 23:24; 26:8).
(4.) A lance or spear; improperly rendered "buckler" in the Authorized Version (1 Chronicles 12:8), but correctly in the Revised Version "spear."
The leather of shields required oiling (2 Samuel 1:21; Isaiah 21:5), so as to prevent its being injured by moisture. Copper (= "brass") shields were also in use (1 Samuel 17:6; 1 Kings 14:27). Those spoken of in 1 Kings 10:16, etc.; 14:26, were probably of massive metal.
The shields David had taken from his enemies were suspended in the temple as mementoes (2 Kings 11:10). (See ARMOUR, SHIELD.)
•BUILDING among the Jews was suited to the climate and conditions of the country. They probably adopted the kind of architecture for their dwellings which they found already existing when they entered Canaan (Deuteronomy 6:10; Numbers 13:19). Phoenician artists (2 Samuel 5:11; 1 Kings 5:6, 18) assisted at the erection of the royal palace and the temple at Jerusalem. Foreigners also assisted at the restoration of the temple after the Exile (Ezra 3:7).
In Genesis 11:3, 9, we have the first recorded instance of the erection of buildings. The cities of the plain of Shinar were founded by the descendants of Shem (10:11, 12, 22).
The Israelites were by occupation shepherds and dwellers in tents (Genesis 47:3); but from the time of their entering Canaan they became dwellers in towns, and in houses built of the native limestone of Palestine. Much building was carried on in Solomon's time. Besides the buildings he completed at Jerusalem, he also built Baalath and Tadmor (1 Kings 9:15, 24). Many of the kings of Israel and Judah were engaged in erecting various buildings.
Herod and his sons and successors restored the temple, and built fortifications and other structures of great magnificence in Jerusalem (Luke 21:5).
The instruments used in building are mentioned as the plumb-line (Amos 7:7), the measuring-reed (Ezekiel 40:3), and the saw (1 Kings 7:9).
Believers are "God's building" (1 Corinthians 3:9); and heaven is called "a building of God" (2 Corinthians 5:1). Christ is the only foundation of his church (1 Corinthians 3:10-12), of which he also is the builder (Matthew 16:18).
•BUL rainy, the eighth ecclesiastical month of the year (1 Kings 6:38), and the second month of the civil year; later called Marchesvan (q.v.). (See MONTH.)
•BULLOCK (1.) The translation of a word which is a generic name for horned cattle (Isaiah 65:25). It is also rendered "cow" (Ezekiel 4:15), "ox" (Genesis 12:16).
(2.) The translation of a word always meaning an animal of the ox kind, without distinction of age or sex (Hos. 12:11). It is rendered "cow" (Numbers 18:17) and "ox" (Leviticus 17:3).
(3.) Another word is rendered in the same way (Jeremiah 31:18). It is also translated "calf" (Leviticus 9:3; Micah 6:6). It is the same word used of the "molten calf" (Exodus 32:4, 8) and "the golden calf" (1 Kings 12:28).
(4.) In Judges 6:25; Isaiah 34:7, the Hebrew word is different. It is the customary word for bulls offered in sacrifice. In Hos. 14:2, the Authorized Version has "calves," the Revised Version "bullocks."
•BULRUSH (1.) In Isaiah 58:5 the rendering of a word which denotes "belonging to a marsh," from the nature of the soil in which it grows
(Isaiah 18:2). It was sometimes platted into ropes (Job. 41:2; A.V., "hook," R.V., "rope," lit. "cord of rushes").
(2.) In Exodus 2:3, Isaiah 18:2 (R.V., "papyrus") this word is the translation of the Hebrew gome, which designates the plant as absorbing moisture. In Isaiah 35:7 and Job 8:11 it is rendered "rush." This was the Egyptian papyrus (papyrus Nilotica). It was anciently very abundant in Egypt. The Egyptians made garments and shoes and various utensils of it. It was used for the construction of the ark of Moses (Exodus 2:3, 5). The root portions of the stem were used for food. The inside bark was cut into strips, which were sewed together and dried in the sun, forming the papyrus used for writing. It is no longer found in Egypt, but grows luxuriantly in Palestine, in the marshes of the Huleh, and in the swamps at the north end of the Lake of Gennesaret. (See CANE.)
•BULWARKS mural towers, bastions, were introduced by king Uzziah (2 Chronicles 26:15; Zephaniah 1:16; Psalm 48:13; Isaiah 26:1). There are five Hebrew words so rendered in the Authorized Version, but the same word is also variously rendered.
•BUNCH (1.) A bundle of twigs (Exodus 12:22). (2.) Bunch or cake of raisins (2 Samuel 16:1). (3.) The "bunch of a camel" (Isaiah 30:6).
•BURDEN (1.) A load of any kind (Exodus 23:5). (2.) A severe task (Exodus 2:11). (3.) A difficult duty, requiring effort (Exodus 18:22). (4.) A prophecy of a calamitous or disastrous nature (Isaiah 13:1; 17:1; Habakkuk 1:1, etc.).
•BURIAL The first burial we have an account of is that of Sarah (Genesis 23). The first commercial transaction recorded is that of the purchase of a burial-place, for which Abraham weighed to Ephron "four hundred shekels of silver current money with the merchants." Thus the patriarch became the owner of a part of the land of Canaan, the only part he ever possessed. When he himself died, "his sons Isaac and Ishmael buried him in the cave of Machpelah," beside Sarah his wife (Genesis 25:9).
Deborah, Rebekah's nurse, was buried under Allon-bachuth, "the oak of weeping" (Genesis 35:8), near to Bethel. Rachel died, and was buried near Ephrath; "and Jacob set a pillar upon her grave" (16-20). Isaac was buried at Hebron, where he had died (27, 29). Jacob, when charging his sons to bury him in the cave of Machpelah, said, "There they buried Abraham and
Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah" (49:31). In compliance with the oath which he made him swear unto him (47:29-31), Joseph, assisted by his brethren, buried Jacob in the cave of Machpelah (50:2, 13). At the Exodus, Moses "took the bones of Joseph with him," and they were buried in the "parcel of ground" which Jacob had bought of the sons of Hamor (Joshua 24:32), which became Joseph's inheritance (Genesis 48:22; 1 Chronicles 5:1; John 4:5). Two burials are mentioned as having taken place in the wilderness. That of Miriam (Numbers 20:1), and that of Moses, "in the land of Moab" (Deuteronomy 34:5, 6, 8). There is no account of the actual burial of Aaron, which probably, however, took place on the summit of Mount Hor (Numbers 20:28, 29).
Joshua was buried "in the border of his inheritance in Timnath-serah" (Joshua 24: 30).
In Job we find a reference to burying-places, which were probably the Pyramids (3:14, 15). The Hebrew word for "waste places" here resembles in sound the Egyptian word for "pyramids."
Samuel, like Moses, was honoured with a national burial (1 Samuel 25:1). Joab (1 Kings 2:34) "was buried in his own house in the wilderness."
In connection with the burial of Saul and his three sons we meet for the first time with the practice of burning the dead (1 Samuel 31:11-13). The same practice is again referred to by Amos (6:10).
Absalom was buried "in the wood" where he was slain (2 Samuel 18:17, 18). The raising of the heap of stones over his grave was intended to mark abhorrence of the person buried (comp. Joshua 7:26 and 8:29). There was no fixed royal burying-place for the Hebrew kings. We find several royal burials taking place, however, "in the city of David" (1 Kings 2:10; 11:43; 15:8; 2 Kings 14:19, 20; 15:38; 1 Kings 14:31; 22:50; 2 Chronicles 21:19, 20; 2 Chronicles 24:25, etc.). Hezekiah was buried in the mount of the sepulchres of the sons of David; "and all Judah and the inhabitants of Jerusalem did him honour at his death" (2 Chronicles 32:33).
Little is said regarding the burial of the kings of Israel. Some of them were buried in Samaria, the capital of their kingdom (2 Kings 10:35; 13:9; 14:16).
Our Lord was buried in a new tomb, hewn out of the rock, which Joseph of Arimathea had prepared for himself (Matthew 27:57-60; Mark 15:46; John 19:41, 42).
The grave of Lazarus was "a cave, and a stone lay on it" (John 11:38). Graves were frequently either natural caverns or artificial excavations formed in the sides of rocks (Genesis 23:9; Matthew 27:60); and coffins were seldom used, unless when the body was brought from a distance.
•BURNT OFFERING Hebrew olah; i.e., "ascending," the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a "whole burnt offering." It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Genesis 4:3, 4, here called minhah; i.e., "a gift"), Noah (Genesis 8:20), Abraham (Genesis 22:2, 7, 8, 13), and by the Hebrews in Egypt (Exodus 10:25).
The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were "the continual burnt offering" (Exodus 29:38-42; Leviticus 6:9-13), "the burnt offering of every sabbath," which was double the daily one (Numbers 28:9, 10), "the burnt offering of every month" (28:11-15), the offerings at the Passover (19-23), at Pentecost (Leviticus 23:16), the feast of Trumpets (23:23-25), and on the day of Atonement (Leviticus 16).
On other occasions special sacrifices were offered, as at the consecration of Aaron (Exodus 29) and the dedication of the temple (1 Kings 8:5, 62-64).
Free-will burnt offerings were also permitted (Leviticus 1:13), and were offered at the accession of Solomon to the throne (1 Chronicles 29:21), and at the reformation brought about by Hezekiah (2 Chronicles 29: 31-35).
These offerings signified the complete dedication of the offerers unto God. This is referred to in Romans 12:1. (See ALTAR, SACRIFICE.)
•BUSH in which Jehovah appeared to Moses in the wilderness (Exodus 3:2; Acts 7:30). It is difficult to say what particular kind of plant or bush is here meant. Probably it was the mimosa or acacia. The words "in the bush" in Mark 12:26; Luke 20:37, mean "in the passage or paragraph on the bush;" i.e., in Exodus 3.
•BUTLER properly a servant in charge of the wine (Genesis 40:1-13; 41:9). The Hebrew word, mashkeh, thus translated is rendered also (plural) "cup-bearers" (1 Kings 10:5; 2 Chronicles 9:4). Nehemiah (1:11) was cup-bearer to king Artaxerxes. It was a position of great responsibility and honour in royal households.
•BUTTER (Hebrews hemah), curdled milk (Genesis 18:8; Judges 5:25; 2 Samuel 17:29), or butter in the form of the skim of hot milk or cream, called by the Arabs kaimak, a semi-fluid (Job 20:17; 29:6; Deuteronomy 32:14). The words of Proverbs 30:33 have been rendered by some "the pressure [not churning] of milk bringeth forth cheese."
•BUZ contempt. (1.) The second son of Nahor and Milcah, and brother of Huz (Genesis 22:21). Elihu was one of his descendants (Job 32:2).
(2.) One of the chiefs of the tribe of Gad (1 Chronicles 5:14).
(3.) A district in Arabia Petrea (Jeremiah 25:23).
•BUZI the father of the prophet Ezekiel (1:3).
•BY in the expression "by myself" (A.V., 1 Corinthians 4:4), means, as rendered in the Revised Version, "against myself."
•BY AND BY immediately (Matthew 13:21; R.V., "straightway;" Luke 21:9).
•BY-WAYS only in Judges 5:6 and Psalm 125:5; literally "winding or twisted roads." The margin has "crooked ways."
•BY-WORD Hebrew millah (Job 30:9), a word or speech, and hence object of talk; Hebrew mashal (Psalm 44:14), a proverb or parable. When it denotes a sharp word of derision, as in Deuteronomy 28:37, 1 Kings 9:7, 2 Chronicles 7:20, the Hebrew sheninah is used. In Jeremiah 24:9 it is rendered "taunt."
•CAB hollow (R.V., "kab"), occurs only in 2 Kings 6:25; a dry measure, the sixth part of a seah, and the eighteenth part of an ephah, equal to about two English quarts.
•CABINS only in Jeremiah 37:16 (R.V., "cells"), arched vaults or recesses off a passage or room; cells for the closer confinement of prisoners.
•CABUL how little! as nothing. (1.) A town on the eastern border of Asher (Joshua 19:27), probably one of the towns given by Solomon to Hiram; the modern Kabul, some 8 miles east of Accho, on the very borders of Galilee.
(2.) A district in the north-west of Galilee, near to Tyre, containing twenty cities given to Hiram by Solomon as a reward for various services rendered to him in building the temple (1 Kings 9:13), and as payment of the six score talents of gold he had borrowed from him. Hiram gave the cities this name because he was not pleased with the gift, the name signifying "good for nothing." Hiram seems afterwards to have restored these cities to Solomon (2 Chronicles 8:2).
•CAESAR the title assumed by the Roman emperors after Julius Caesar. In the New Testament this title is given to various emperors as sovereigns of Judaea without their accompanying distinctive proper names (John 19:15; Acts 17:7). The Jews paid tribute to Caesar (Matthew 22:17), and all Roman citizens had the right of appeal to him (Acts 25:11). The Caesars referred to in the New Testament are Augustus (Luke 2:1), Tiberius (3:1; 20:22), Claudius (Acts 11:28), and Nero (Acts 25:8; Phil. 4:22).
•CAESARA PHILIPPI a city on the northeast of the marshy plain of el-Huleh, 120 miles north of Jerusalem, and 20 miles north of the Sea of Galilee, at the "upper source" of the Jordan, and near the base of Mount Hermon. It is mentioned in Matthew 16:13 and Mark 8:27 as the northern limit of our Lord's public ministry. According to some its original name was Baal-Gad (Joshua 11:17), or Baal-Hermon (Judges 3:3; 1 Chronicles 5:23), when it was a Canaanite sanctuary of Baal. It was afterwards called
Panium or Paneas, from a deep cavern full of water near the town. This name was given to the cavern by the Greeks of the Macedonian kingdom of Antioch because of its likeness to the grottos of Greece, which were always associated with the worship of their God Pan. Its modern name is Banias. Here Herod built a temple, which he dedicated to Augustus Caesar. This town was afterwards enlarged and embellished by Herod Philip, the tetrarch of Trachonitis, of whose territory it formed a part, and was called by him Caesarea Philippi, partly after his own name, and partly after that of the emperor Tiberius Caesar. It is thus distinguished from the Caesarea of Palestine. (See JORDAN.)
•CAESAREA (Palestinae), a city on the shore of the Mediterranean, on the great road from Tyre to Egypt, about 70 miles northwest of Jerusalem, at the northern extremity of the plain of Sharon. It was built by Herod the Great (B.C. 10), who named it after Caesar Augustus, hence called Caesarea Sebaste (Gr. Sebastos = "Augustus"), on the site of an old town called "Strato's Tower." It was the capital of the Roman province of Judaea, the seat of the governors or procurators, and the headquarters of the Roman troops. It was the great Gentile city of Palestine, with a spacious artificial harbour. It was adorned with many buildings of great splendour, after the manner of the Roman cities of the West. Here Cornelius the centurion was converted through the instrumentality of Peter (Acts 10:1, 24), and thus for the first time the door of faith was opened to the Gentiles. Philip the evangelist resided here with his four daughters (21:8). From this place Saul sailed for his native Tarsus when forced to flee from Jerusalem (9:30), and here he landed when returning from his second missionary journey (18:22). He remained as a prisoner here for two years before his voyage to Rome (Acts 24:27; 25:1, 4, 6, 13). Here on a "set day," when games were celebrated in the theatre in honour of the emperor Claudius, Herod Agrippa I. appeared among the people in great pomp, and in the midst of the idolatrous homage paid to him was suddenly smitten by an angel, and carried out a dying man. He was "eaten of worms" (12:19-23), thus perishing by the same loathsome disease as his granfather, Herod the Great. It still retains its ancient name Kaiseriyeh, but is now desolate. "The present inhabitants of the ruins are snakes, scorpions, lizards, wild boars, and jackals." It is described as the most desolate city of all Palestine.
•CAGE (Hebrews kelub', Jeremiah 5:27, marg. "coop;" rendered "basket" in Amos 8:1), a basket of wicker-work in which birds were placed after being caught. In Revelation 18:2 it is the rendering of the Greek phulake, properly a prison or place of confinement.
•CAIAPHAS the Jewish high priest (A.D. 27-36) at the beginning of our Lord's public ministry, in the reign of Tiberius (Luke 3:2), and also at the time of his condemnation and crucifixion (Matthew 26:3,57; John 11:49; 18:13, 14). He held this office during the whole of Pilate's administration. His wife was the daughter of Annas, who had formerly been high priest, and was probably the vicar or deputy (Hebrews sagan) of Caiaphas. He was of the sect of the Sadducees (Acts 5:17), and was a member of the council when he gave his opinion that Jesus should be put to death "for the people, and that the whole nation perish not" (John 11:50). In these words he unconsciously uttered a prophecy. "Like Saul, he was a prophet in spite of himself." Caiaphas had no power to inflict the punishment of death, and therefore Jesus was sent to Pilate, the Roman governor, that he might duly pronounce the sentence against him (Matthew 27:2; John 18:28). At a later period his hostility to the gospel is still manifest (Acts 4:6). (See ANNAS.)
•CAIN a possession; a spear. (1.) The first-born son of Adam and Eve (Genesis 4). He became a tiller of the ground, as his brother Abel followed the pursuits of pastoral life. He was "a sullen, self-willed, haughty, vindictive man; wanting the religious element in his character, and defiant even in his attitude towards God." It came to pass "in process of time" (marg. "at the end of days"), i.e., probably on the Sabbath, that the two brothers presented their offerings to the Lord. Abel's offering was of the "firstlings of his flock and of the fat," while Cain's was "of the fruit of the ground." Abel's sacrifice was "more excellent" (Hebrews 11:4) than Cain's, and was accepted by God. On this account Cain was "very wroth," and cherished feelings of murderous hatred against his brother, and was at length guilty of the desperate outrage of putting him to death (1 John 3:12). For this crime he was expelled from Eden, and henceforth led the life of an exile, bearing upon him some mark which God had set upon him in answer to his own cry for mercy, so that thereby he might be protected from the wrath of his fellow-men; or it may be that God only gave him some sign to assure him that he would not be slain (Genesis 4:15). Doomed to be a wanderer and a fugitive in the earth, he went forth
into the "land of Nod", i.e., the land of "exile", which is said to have been in the "east of Eden," and there he built a city, the first we read of, and called it after his son's name, Enoch. His descendants are enumerated to the sixth generation. They gradually degenerated in their moral and spiritual condition till they became wholly corrupt before God. This corruption prevailed, and at length the Deluge was sent by God to prevent the final triumph of evil. (See ABEL.)
(2.) A town of the Kenites, a branch of the Midianites (Joshua 15:57), on the east edge of the mountain above Engedi; probably the "nest in a rock" mentioned by Balaam (Numbers 24:21). It is identified with the modern Yekin, 3 miles south-east of Hebron.
•CAINAN possession; smith. (1.) The fourth antediluvian patriarch, the eldest son of Enos. He was 70 years old at the birth of his eldest son Mahalaleel, after which he lived 840 years (Genesis 5:9-14), and was 910 years old when he died. He is also called Kenan (1 Chronicles 1:2).
(2.) The son of Arphaxad (Luke 3:36). He is nowhere named in the Old Testament. He is usually called the "second Cainan."
•CAKE Cakes made of wheat or barley were offered in the temple. They were salted, but unleavened (Exodus 29:2; Leviticus 2:4). In idolatrous worship thin cakes or wafers were offered "to the queen of heaven" (Jeremiah 7:18; 44:19).
Pancakes are described in 2 Samuel 13:8, 9. Cakes mingled with oil and baked in the oven are mentioned in Leviticus 2:4, and "wafers unleavened anointed with oil," in Exodus 29:2; Leviticus 8:26; 1 Chronicles 23:29. "Cracknels," a kind of crisp cakes, were among the things Jeroboam directed his wife to take with her when she went to consult Ahijah the prophet at Shiloh (1 Kings 14:3). Such hard cakes were carried by the Gibeonites when they came to Joshua (9:5, 12). They described their bread as "mouldy;" but the Hebrew word nikuddim, here used, ought rather to be rendered "hard as biscuit." It is rendered "cracknels" in 1 Kings 14:3. The ordinary bread, when kept for a few days, became dry and excessively hard. The Gibeonites pointed to this hardness of their bread as an evidence that they had come a long journey.
We read also of honey-cakes (Exodus 16:31), "cakes of figs" (1 Samuel 25:18), "cake" as denoting a whole piece of bread (1 Kings 17:12), and "a
[round] cake of barley bread" (Judges 7:13). In Leviticus 2 is a list of the different kinds of bread and cakes which were fit for offerings.
•CALAH one of the most ancient cities of Assyria. "Out of that land he [i.e., Nimrod] went forth into Assyria, and built Nineveh, Rehoboth-Ir, and Calah, and Resen" (Genesis 10:11, R.V.). Its site is now marked probably by the Nimrud ruins on the left bank of the Tigris. These cover an area of about 1,000 acres, and are second only in size and importance to the mass of ruins opposite Mosul. This city was at one time the capital of the empire, and was the residence of Sardanapalus and his successors down to the time of Sargon, who built a new capital, the modern Khorsabad. It has been conjectured that these four cities mentioned in Genesis 10:11 were afterwards all united into one and called Nineveh (q.v.).
•CALAMUS the Latin for cane, Hebrew Kaneh, mentioned (Exodus 30:23) as one of the ingredients in the holy anointing oil, one of the sweet scents (Cant. 4:14), and among the articles sold in the markets of Tyre (Ezekiel 27:19). The word designates an Oriental plant called the "sweet flag," the Acorus calamus of Linnaeus. It is elsewhere called "sweet cane" (Isaiah 43:24; Jeremiah 6:20). It has an aromatic smell, and when its knotted stalk is cut and dried and reduced to powder, it forms an ingredient in the most precious perfumes. It was not a native of Palestine, but was imported from Arabia Felix or from India. It was probably that which is now known in India by the name of "lemon grass" or "ginger grass," the Andropogon schoenanthus. (See CANE.)
•CALCOL (1 Chronicles 2:6), sustenance, the same probably as Chalcol (1 Kings 4:31), one of the four sages whom Solomon excelled in wisdom; for "he was wiser than all men."
•CALEB a dog. (1.) One of the three sons of Hezron of the tribe of Judah. He is also called Chelubai (1 Chronicles 2:9). His descendants are enumerated (18-20, 42-49).
(2.) A "son of Hur, the firstborn of Ephratah" (1 Chronicles 2:50). Some would read the whole passage thus: "These [i.e., the list in ver. 42-49] were the sons of Caleb. The sons of Hur, the firstborn of Ephratah, were Shobal, etc." Thus Hur would be the name of the son and not the father of Caleb (ver. 19).
(3.) The son of Jephunneh (Numbers 13:6; 32:12; Joshua 14:6, 14). He was one of those whom Moses sent to search the land in the second year after the Exodus. He was one of the family chiefs of the tribe of Judah. He and Joshua the son of Nun were the only two of the whole number who encouraged the people to go up and possess the land, and they alone were spared when a plague broke out in which the other ten spies perished (Numbers 13; 14). All the people that had been numbered, from twenty years old and upward, perished in the wilderness except these two. The last notice we have of Caleb is when (being then eighty-five years of age) he came to Joshua at the camp at Gilgal, after the people had gained possession of the land, and reminded him of the promise Moses had made to him, by virtue of which he claimed a certain portion of the land of Kirjath-arba as his inheritance (Joshua 14:6-15; 15:13-15; 21:10-12; 1 Samuel 25:2,3; 30:14). He is called a "Kenezite" in Joshua 14:6,14. This may simply mean "son of Kenez" (Numbers 32:12). Some, however, read "Jephunneh, the son of Kenez," who was a descendant of Hezron, the son of Pharez, a grandson of Judah (1 Chronicles 2:5). This Caleb may possibly be identical with (2).
(4.) Caleb gave his name apparently to a part of the south country (1 Samuel 30:14) of Judah, the district between Hebron and Carmel, which had been assigned to him. When he gave up the city of Hebron to the priests as a city of refuge, he retained possession of the surrounding country (Joshua 21:11,12; comp. 1 Samuel 25:3).
•CALF Calves were commonly made use of in sacrifices, and are therefore frequently mentioned in Scripture. The "fatted calf" was regarded as the choicest of animal food; it was frequently also offered as a special sacrifice (1 Samuel 28:24; Amos 6:4; Luke 15:23). The words used in Jeremiah 34:18, 19, "cut the calf in twain," allude to the custom of dividing a sacrifice into two parts, between which the parties ratifying a covenant passed (Genesis 15:9, 10, 17, 18). The sacrifice of the lips, i.e., priase, is called "the calves of our lips" (Hos. 14:2, R.V., "as bullocks the offering of our lips." Comp. Hebrews 13:15; Psalm 116:7; Jeremiah 33:11).
The golden calf which Aaron made (Exodus 32:4) was probably a copy of the God Moloch rather than of the God Apis, the sacred ox or calf of Egypt. The Jews showed all through their history a tendency toward the Babylonian and Canaanitish idolatry rather than toward that of Egypt.
Ages after this, Jeroboam, king of Israel, set up two idol calves, one at Dan, and the other at Bethel, that he might thus prevent the ten tribes from resorting to Jerusalem for worship (1 Kings 12:28). These calves continued to be a snare to the people till the time of their captivity. The calf at Dan was carried away in the reign of Pekah by Tiglath-pileser, and that at Bethel ten years later, in the reign of Hoshea, by Shalmaneser (2 Kings 15:29; 17:33). This sin of Jeroboam is almost always mentioned along with his name (2 Kings 15:28 etc.).
•CALKERS workmen skilled in stopping the seams of the deck or sides of vessels. The inhabitants of Gebel were employed in such work on Tyrian vessels (Ezekiel 27:9, 27; marg., "strengtheners" or "stoppers of chinks").
•CALL (1.) To cry for help, hence to pray (Genesis 4:26). Thus men are said to "call upon the name of the Lord" (Acts 2:21; 7:59; 9:14; Romans 10:12; 1 Corinthians 1:2).
(2.) God calls with respect to men when he designates them to some special office (Exodus 31:2; Isaiah 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matthew 9:13; 11:28; 22:4).
In the message of the gospel his call is addressed to all men, to Jews and Gentiles alike (Matthew 28:19; Mark 16:15; Romans 9:24, 25). But this universal call is not inseparably connected with salvation, although it leaves all to whom it comes inexcusable if they reject it (John 3:14-19; Matthew 22:14).
An effectual call is something more than the outward message of the Word of God to men. It is internal, and is the result of the enlightening and sanctifying influence of the Holy Spirit (John 16:14; Acts 26: 18; John 6:44), effectually drawing men to Christ, and disposing and enabling them to receive the truth (John 6:45; Acts 16:14; Ephesians 1:17).
•CALLING a profession, or as we usually say, a vocation (1 Corinthians 7:20). The "hope of your calling" in Ephesians 4:4 is the hope resulting from your being called into the kingdom of God.
•CALNEH fort, one of the four cities founded by Nimrod (Genesis 10:10). It is the modern Niffer, a lofty mound of earth and rubbish situated in the marshes on the left, i.e., the east, bank of the Euphrates, but 30 miles distant from its present course, and about 60 miles south-south-east from Babylon. It is mentioned as one of the towns with which Tyre carried on
trade. It was finally taken and probably destroyed by one of the Assyrian kings (Amos 6:2). It is called Calno (Isaiah 10:9) and Canneh (Ezekiel 27:23).
•CALVARY only in Luke 23:33, the Latin name Calvaria, which was used as a translation of the Greek word Kranion, by which the Hebrew word Gulgoleth was interpreted, "the place of a skull." It probably took this name from its shape, being a hillock or low, rounded, bare elevation somewhat in the form of a human skull. It is nowhere in Scripture called a "hill." The crucifixion of our Lord took place outside the city walls (Hebrews 13:11-13) and near the public thoroughfare. "This thing was not done in a corner." (See GOLGOTHA.)
•CAMEL from the Hebrew gamal, "to repay" or "requite," as the camel does the care of its master. There are two distinct species of camels, having, however, the common characteristics of being "ruminants without horns, without muzzle, with nostrils forming oblique slits, the upper lip divided and separately movable and extensile, the soles of the feet horny, with two toes covered by claws, the limbs long, the abdomen drawn up, while the neck, long and slender, is bent up and down, the reverse of that of a horse, which is arched."
(1.) The Bactrian camel is distinguished by two humps. It is a native of the high table-lands of Central Asia.
(2.) The Arabian camel or dromedary, from the Greek dromos, "a runner" (Isaiah 60:6; Jeremiah 2:23), has but one hump, and is a native of Western Asia or Africa.
The camel was early used both for riding and as a beast of burden (Genesis 24:64; 37:25), and in war (1 Samuel 30:17; Isaiah 21:7). Mention is made of the camel among the cattle given by Pharaoh to Abraham (Genesis 12:16). Its flesh was not to be eaten, as it was ranked among unclean animals (Leviticus 11:4; Deuteronomy 14:7). Abraham's servant rode on a camel when he went to fetch a wife for Isaac (Genesis 24:10, 11). Jacob had camels as a portion of his wealth (30:43), as Abraham also had (24:35). He sent a present of thirty milch camels to his brother Esau (32:15). It appears to have been little in use among the Jews after the conquest. It is, however, mentioned in the history of David (1 Chronicles 27:30), and after the Exile (Ezra 2:67; Nehemiah 7:69). Camels were much in use among other nations in the East. The queen of Sheba came with a
caravan of camels when she came to see the wisdom of Solomon (1 Kings 10:2; 2 Chronicles 9:1). Benhadad of Damascus also sent a present to Elisha, "forty camels' burden" (2 Kings 8:9).
To show the difficulty in the way of a rich man's entering into the kingdom, our Lord uses the proverbial expression that it was easier for a camel to go through the eye of a needle (Matthew 19:24).
To strain at (rather, out) a gnat and swallow a camel was also a proverbial expression (Matthew 23:24), used with reference to those who were careful to avoid small faults, and yet did not hesitate to commit the greatest sins. The Jews carefully filtered their wine before drinking it, for fear of swallowing along with it some insect forbidden in the law as unclean, and yet they omitted openly the "weightier matters" of the law.
The raiment worn by John the Baptist was made of camel's hair (Matthew 3:4; Mark 1:6), by which he was distinguished from those who resided in royal palaces and wore soft raiment. This was also the case with Elijah (2 Kings 1:8), who is called "a hairy man," from his wearing such raiment. "This is one of the most admirable materials for clothing; it keeps out the heat, cold, and rain." The "sackcloth" so often alluded to (2 Kings 1:8; Isaiah 15:3; Zechariah 13:4, etc.) was probably made of camel's hair.
•CAMON full of stalks, a place (Judges 10:5) where Jair was buried. It has usually been supposed to have been a city of Gilead, on the east of Jordan. It is probably, however, the modern Tell-el-Kaimun, on the southern slopes of Carmel, the Jokneam of Carmel (Joshua 12:22; 1 Kings 4:12), since it is not at all unlikely that after he became judge, Jair might find it more convenient to live on the west side of Jordan; and that he was buried where he had lived.
•CAMP During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Exodus 16:13; Numbers 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Numbers 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.