BIBLES NET. COM
Dictionary]
Easton’s Bible Dictionary
Baal-shalisha – lord of Shalisha,
a place from which a man came with provisions for Elisha,
apparently not far from Gilgal (2 Kings 4:42). It has been
identified with Sirisia, 13 miles north of Lydda.
Baal-tamar – lord of palm trees,
a place in the tribe of Benjamin near Gibeah of Saul (Judg.
20:33). It was one of the sanctuaries or groves of Baal.
Probably the palm tree of Deborah (Judg. 4:5) is alluded to
in the name.
Baal-zebub – fly-lord, the god of
the Philistines at Ekron (2 Kings 1:2, 3, 16). This name
was given to the god because he was supposed to be able to
avert the plague of flies which in that region was to be
feared. He was consulted by Ahaziah as to his recovery.
Baal-zephon – Baal of the north,
an Egyptian town on the shores of the Gulf of Suez (Ex.
14:2; Num. 33:7), over against which the children of Israel
encamped before they crossed the Red Sea. It is probably to
be identified with the modern Jebel Deraj or Kulalah, on
the western shore of the Gulf of Suez. Baal-zapuna of the
Egyptians was a place of worship.
Baana – son of affliction. (1.)
One of Solomon’s purveyors (1 Kings 4:12).
(2.) Son of Hushai, another of Solomon’s purveyors (1
Kings 4:16).
(3.) Father of Zadok (Neh. 3:4).
Baanah – son of affliction. (1.)
One of the two sons of Rimmon the Beerothite, a captain in
Saul’s army. He and his brother Rechab assassinated
Ishbosheth (2 Sam. 4:2), and were on this account slain by
David, and their mutilated bodies suspended over the pool
at Hebron (5, 6, 12).
(2.) The father of Heled, who was one of David’s thirty
heroes (2 Sam. 23:29; 1 Chr. 11:30).
Baasha – bravery, the third king
of the separate kingdom of Israel, and founder of its
second dynasty (1 Kings 15; 16; 2 Chr. 16:1-6). He was the
son of Ahijah of the tribe of Issachar. The city of Tirzah
he made the capital of his kingdom, and there he was
buried, after an eventful reign of twenty-four years (1
Kings 15:33). On account of his idolatries his family was
exterminated, according to the word of the prophet Jehu (1
Kings 16:3, 4, 10-13).
Babe – used of children generally
(Matt. 11:25; 21:16; Luke 10:21; Rom. 2:20). It is used
also of those who are weak in Christian faith and knowledge
(1 Cor. 3:1; Heb. 5:13; 1 Pet. 2:2). In Isa. 3:4 the word
“babes” refers to a succession of weak and wicked
princes who reigned over Judah from the death of Josiah
downward to the destruction of Jerusalem.
Babel, tower of – the name given
to the tower which the primitive fathers of our race built
in the land of Shinar after the Deluge (Gen. 11:1-9). Their
object in building this tower was probably that it might be
seen as a rallying-point in the extensive plain of Shinar,
to which they had emigrated from the uplands of Armenia,
and so prevent their being scattered abroad. But God
interposed and defeated their design by condounding their
language, and hence the name Babel, meaning
“confusion.” In the Babylonian tablets there is
an account of this event, and also of the creation and the
deluge. (See
CHALDEA.)
The Temple of Belus, which is supposed to occupy its site,
is described by the Greek historian Herodotus as a temple
of great extent and magnificence, erected by the
Babylonians for their god Belus. The treasures
Nebuchadnezzar brought from Jerusalem were laid up in this
temple (2 Chr. 36:7).
The Birs Nimrud, at ancient Borsippa, about 7 miles
south-west of Hillah, the modern town which occupies a part
of the site of ancient Babylon, and 6 miles from the
Euphrates, is an immense mass of broken and fire-blasted
fragments, of about 2,300 feet in circumference, rising
suddenly to the height of 235 feet above the desert-plain,
and is with probability regarded as the ruins of the tower
of Babel. This is “one of the most imposing ruins in
the country.” Others think it to be the ruins of the
Temple of Belus.
BABEL; Semitic form Babilu, meaning “The Gate of
God.” In the Assyrian tablets it means “The city
of the dispersion of the tribes.” The monumental list
of its kings reaches back to B.C. 2300, and includes
Khammurabi, or Amraphel (q.v.), the contemporary of
Abraham. It stood on the Euphrates, about 200 miles above
its junction with the Tigris, which flowed through its
midst and divided it into two almost equal parts. The
Elamites invaded Chaldea (i.e., Lower Mesopotamia, or
Shinar, and Upper Mesopotamia, or Accad, now combined into
one) and held it in subjection. At length Khammu-rabi
delivered it from the foreign yoke, and founded the new
empire of Chaldea (q.v.), making Babylon the capital of the
united kingdom. This city gradually grew in extent and
grandeur, but in process of time it became subject to
Assyria. On the fall of Nineveh (B.C. 606) it threw off the
Assyrian yoke, and became the capital of the growing
Babylonian empire. Under Nebuchadnezzar it became one of
the most splendid cities of the ancient world.
After passing through various vicissitudes the city was
occupied by Cyrus, “king of Elam,” B.C. 538, who
issued a decree permitting the Jews to return to their own
land (Ezra 1). It then ceased to be the capital of an
empire. It was again and again visited by hostile armies,
till its inhabitants were all driven from their homes, and
the city became a complete desolation, its very site being
forgotten from among men.
On the west bank of the Euphrates, about 50 miles south of
Bagdad, there is found a series of artificial mounds of
vast extent. These are the ruins of this once famous proud
city. These ruins are principally (1) the great mound
called Babil by the Arabs. This was probably the noted
Temple of Belus, which was a pyramid about 480 feet high.
(2) The Kasr (i.e., “the palace”). This was the
great palace of Nebuchadnezzar. It is almost a square, each
side of which is about 700 feet long. The little town of
Hillah, near the site of Babylon, is built almost wholly of
bricks taken from this single mound. (3) A lofty mound, on
the summit of which stands a modern tomb called Amran
ibn-Ali. This is probably the most ancient portion of the
remains of the city, and represents the ruins of the famous
hanging-gardens, or perhaps of some royal palace. The utter
desolation of the city once called “The glory of
kingdoms” (Isa.13:19) was foretold by the prophets
(Isa.13:4-22; Jer. 25:12; 50:2, 3; Dan. 2:31-38).
The Babylon mentioned in 1 Pet. 5:13 was not Rome, as some
have thought, but the literal city of Babylon, which was
inhabited by many Jews at the time Peter wrote.
In Rev. 14:8; 16:19; 17:5; and 18:2, “Babylon” is
supposed to mean Rome, not considered as pagan, but as the
prolongation of the ancient power in the papal form. Rome,
pagan and papal, is regarded as one power. “The
literal Babylon was the beginner and supporter of tyranny
and idolatry…This city and its whole empire were taken by
the Persians under Cyrus; the Persians were subdued by the
Macedonians, and the Macedonians by the Romans; so that
Rome succeeded to the power of old Babylon. And it was her
method to adopt the worship of the false deities she had
conquered; so that by her own act she became the heiress
and successor of all the Babylonian idolatry, and of all
that was introduced into it by the immediate successors of
Babylon, and consequently of all the idolatry of the
earth.” Rome, or “mystical Babylon,” is
“that great city which reigneth over the kings of the
earth” (17:18).
Babylonish garment – a robe of
rich colours fabricated at Babylon, and hence of great
value (Josh.7:21).
“the land of the Chaldeans” (Jer. 24:5; Ezek,
12:13), was an extensive province in Central Asia along the
valley of the Tigris from the Persian Gulf northward for
some 300 miles. It was famed for its fertility and its
riches. Its capital was the city of Babylon, a great
commercial centre (Ezek. 17:4; Isa. 43:14). Babylonia was
divided into the two districts of Accad in the north, and
Summer (probably the Shinar of the Old Testament) in the
south. Among its chief cities may be mentioned Ur (now
Mugheir or Mugayyar), on the western bank of the Euphrates;
Uruk, or Erech (Gen. 10:10) (now Warka), between Ur and
Babylon; Larsa (now Senkereh), the Ellasar of Gen. 14:1, a
little to the east of Erech; Nipur (now Niffer), south-east
of Babylon; Sepharvaim (2 Kings 17:24), “the two
Sipparas” (now Abu-Habba), considerably to the north
of Babylon; and Eridu, “the good city” (now
Abu-Shahrein), which lay originally on the shore of the
Persian Gulf, but is now, owing to the silting up of the
sand, about 100 miles distant from it. Another city was
Kulunu, or Calneh (Gen. 10:10).
The salt-marshes at the mouths of the Euphrates and Tigris
were called Marratu, “the bitter” or
“salt”, the Merathaim of Jer. 50:21. They were
the original home of the Kalda, or Chaldeans.
The most famous of the early kings of Babylonia were Sargon
of Accad (B.C.3800) and his son, Naram-Sin, who conquered a
large part of Western Asia, establishing their power in
Palestine, and even carrying their arms to the Sinaitic
peninsula. A great Babylonian library was founded in the
reign of Sargon. Babylonia was subsequently again broken up
into more than one state, and at one time fell under the
domination of Elam. This was put an end to by Khammu-rabi
(Amraphel), who drove the Elamites out of the country, and
overcame Arioch, the son of an Elamite prince. From this
time forward Babylonia was a united monarchy. About B.C.
1750 it was conquered by the Kassi, or Kosseans, from the
mountains of Elam, and a Kassite dynasty ruled over it for
576 years and 9 months.
In the time of Khammu-rabi, Syria and Palestine were
subject to Babylonia and its Elamite suzerain; and after
the overthrow of the Elamite supremacy, the Babylonian
kings continued to exercise their influence and power in
what was called “the land of the Amorites.” In
the epoch of the Kassite dynasty, however, Canaan passed
into the hands of Egypt.
In B.C. 729, Babylonia was conquered by the Assyrian king
Tiglath-pileser III.; but on the death of Shalmaneser IV.
it was seized by the Kalda or “Chaldean” prince
Merodach-baladan (2 Kings 20:12-19), who held it till B.C.
709, when he was driven out by Sargon.
Under Sennacherib, Babylonia revolted from Assyria several
times, with the help of the Elamites, and after one of
these revolts Babylon was destroyed by Sennacherib, B.C.
689. It was rebuilt by Esarhaddon, who made it his
residence during part of the year, and it was to Babylon
that Manasseh was brought a prisoner (2 Chr. 33:11). After
the death of Esarhaddon, Saul-sumyukin, the viceroy of
Babylonia, revolted against his brother the Assyrian king,
and the revolt was suppressed with difficulty.
When Nineveh was destroyed, B.C. 606, Nabopolassar, the
viceroy of Babylonia, who seems to have been of Chaldean
descent, made himself independent. His son Nebuchadrezzar
(Nabu-kudur-uzur), after defeating the Egyptians at
Carchemish, succeeded him as king, B.C. 604, and founded
the Babylonian empire. He strongly fortified Babylon, and
adorned it with palaces and other buildings. His son,
Evil-merodach, who succeeded him in B.C. 561, was murdered
after a reign of two years. The last monarch of the
Babylonian empire was Nabonidus (Nabu-nahid), B.C. 555-538,
whose eldest son, Belshazzar (Bilu-sar-uzur), is mentioned
in several inscriptions. Babylon was captured by Cyrus,
B.C. 538, and though it revolted more than once in later
years, it never succeeded in maintaining its independence.
R.V., “valley of weeping,” marg., “or balsam
trees”), probably a valley in some part of Palestine,
or generally some one of the valleys through which pilgrims
had to pass on their way to the sanctuary of Jehovah on
Zion; or it may be figuratively “a valley of
weeping.”
rendering of a word which means to run about tattling,
calumniating; in Prov. 25:23, secret talebearing or
slandering; in Rom. 1:30 and 2 Cor. 12:20, evil-speaking,
maliciously defaming the absent.
apostatize in matters of religion (Acts 21:21; 2 Thess.
2:3; 1 Tim. 4:1). This may be either partial (Prov. 14:14)
or complete (Heb. 6:4-6; 10:38, 39). The apostasy may be
both doctrinal and moral.
Badger – this word is found in
Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34; Num. 4:6, etc. The
tabernacle was covered with badgers’ skins; the shoes
of women were also made of them (Ezek. 16:10). Our
translators seem to have been misled by the similarity in
sound of the Hebrew tachash_ and the Latin _taxus,
“a badger.” The revisers have correctly
substituted “seal skins.” The Arabs of the
Sinaitic peninsula apply the name tucash to the
seals and dugongs which are common in the Red Sea, and the
skins of which are largely used as leather and for sandals.
Though the badger is common in Palestine, and might occur
in the wilderness, its small hide would have been useless
as a tent covering. The dugong, very plentiful in the
shallow waters on the shores of the Red Sea, is a marine
animal from 12 to 30 feet long, something between a whale
and a seal, never leaving the water, but very easily
caught. It grazes on seaweed, and is known by naturalists
as Halicore tabernaculi.
cone-like shape in which Naaman bound two pieces of silver
for Gehazi (2 Kings 5:23). The same Hebrew word occurs
elsewhere only in Isa. 3:22, where it is rendered
“crisping-pins,” but denotes the reticules (or as
R.V., “satchels”) carried by Hebrew women.
(2.) Another word (kees) so rendered means a bag for
carrying weights (Deut. 25:13; Prov. 16:11; Micah 6:11). It
also denotes a purse (Prov. 1:14) and a cup (23:31).
(3.) Another word rendered “bag” in 1 Sam. 17:40
is rendered “sack” in Gen. 42:25; and in 1 Sam.
9:7; 21:5 “vessel,” or wallet for carrying food.
(4.) The word rendered in the Authorized Version
“bags,” in which the priests bound up the money
contributed for the restoration of the temple (2 Kings
12:10), is also rendered “bundle” (Gen. 42:35; 1
Sam. 25:29). It denotes bags used by travellers for
carrying money during a journey (Prov. 7:20; Hag. 1:6).
(5.) The “bag” of Judas was a small box (John
12:6; 13:29).
Bahurim – young men, a place east
of Jerusalem (2 Sam. 3:16; 19:16), on the road to the
Jordan valley. Here Shimei resided, who poured forth vile
abuse against David, and flung dust and stones at him and
his party when they were making their way down the eastern
slopes of Olivet toward Jordan (16:5); and here Jonathan
and Ahimaaz hid themselves (17:18).
With the exception of Shimei, Azmaveth, one of David’s
heroes, is the only other native of the place who is
mentioned (2 Sam. 23:31; 1 Chr. 11:33).
Bajith – house, probably a city
of Moab, which had a celebrated idol-temple (Isa. 15:2). It
has also been regarded as denoting simply the temple of the
idol of Moab as opposed to the “high place.”
bread was usually, in ancient times, committed to the
females or the slaves of the family (Gen. 18:6; Lev. 26:26;
1 Sam. 8:13); but at a later period we find a class of
public bakers mentioned (Hos. 7:4, 6; Jer. 37:21).
The bread was generally in the form of long or round cakes
(Ex. 29:23; 1 Sam. 2:36), of a thinness that rendered them
easily broken (Isa. 58:7; Matt. 14:19; 26:26; Acts 20:11).
Common ovens were generally used; at other times a jar was
half-filled with hot pebbles, and the dough was spread over
them. Hence we read of “cakes baken on the coals”
(1 Kings 19:6), and “baken in the oven” (Lev.
2:4). (See
BREAD.)
(Gen. 40:17), literally “works of the baker,”
such as biscuits and cakes.
foreigner or glutton, as interpreted by others, the son of
Beor, was a man of some rank among the Midianites (Num.
31:8; comp. 16). He resided at Pethor (Deut. 23:4), in
Mesopotamia (Num. 23:7). It is evident that though dwelling
among idolaters he had some knowledge of the true God; and
was held in such reputation that it was supposed that he
whom he blessed was blessed, and he whom he cursed was
cursed. When the Israelites were encamped on the plains of
Moab, on the east of Jordan, by Jericho, Balak sent for
Balaam “from Aram, out of the mountains of the
east,” to curse them; but by the remarkable
interposition of God he was utterly unable to fulfil
Balak’s wish, however desirous he was to do so. The
apostle Peter refers (2 Pet. 2:15, 16) to this as an
historical event. In Micah 6:5 reference also is made to
the relations between Balaam and Balak. Though Balaam could
not curse Israel, yet he suggested a mode by which the
divine displeasure might be caused to descend upon them
(Num. 25). In a battle between Israel and the Midianites
(q.v.) Balaam was slain while fighting on the side of Balak
(Num. 31:8).
The “doctrine of Balaam” is spoken of in Rev.
2:14, in allusion to the fact that it was through the
teaching of Balaam that Balak learned the way by which the
Israelites might be led into sin. (See NICOLAITANES.) Balaam was constrained to utter
prophecies regarding the future of Israel of wonderful
magnificence and beauty of expression (Num. 24:5-9, 17).
Baladan – he has given a son, the
father of the Babylonian king (2 Kings 20:12; Isa. 39:1)
Merodach-baladan (q.v.).
Balah – a city in the tribe of
Simeon (Josh. 19:3), elsewhere called Bilhah (1 Chr. 4:29)
and Baalah (Josh. 15:29).
Balak – empty; spoiler, a son of
Zippor, and king of the Moabites (Num. 22:2, 4). From fear
of the Israelites, who were encamped near the confines of
his territory, he applied to Balaam (q.v.) to curse them;
but in vain (Josh. 24:9).
Balance – occurs in Lev. 19:36
and Isa. 46:6, as the rendering of the Hebrew
kanch’, which properly means “a reed” or
“a cane,” then a rod or beam of a balance. This
same word is translated “measuring reed” in Ezek.
40:3,5; 42:16-18. There is another Hebrew word,
mozena’yim, i.e., “two poisers”, also so
rendered (Dan. 5:27). The balances as represented on the
most ancient Egyptian monuments resemble those now in use.
A “pair of balances” is a symbol of justice and
fair dealing (Job 31:6; Ps. 62:9; Prov. 11:1). The
expression denotes great want and scarcity in Rev. 6:5.
Baldness – from natural causes
was uncommon (2 Kings 2:23; Isa. 3:24). It was included
apparently under “scab” and “scurf,”
which disqualified for the priesthood (Lev. 21:20). The
Egyptians were rarely subject to it. This probably arose
from their custom of constantly shaving the head, only
allowing the hair to grow as a sign of mourning. With the
Jews artificial baldness was a sign of mourning (Isa.
22:12; Jer. 7:29; 16:6); it also marked the conclusion of a
Nazarite’s vow (Acts 18:18; 21:24; Num. 6:9). It is
often alluded to (Micah 1:16; Amos 8:10; Jer. 47:5). The
Jews were forbidden to follow the customs of surrounding
nations in making themselves bald (Deut. 14:1).
Bal’sam, a general name for many oily or resinous
substances which flow or trickle from certain trees or
plants when an incision is made through the bark.
(1.) This word occurs in the Authorized Version (Gen.
37:25; 43:11; Jer. 8:22; 46:11; 51:8; Ezek. 27:17) as the
rendering of the Hebrew word tsori_ or _tseri, which
denotes the gum of a tree growing in Gilead (q.v.), which
is very precious. It was celebrated for its medicinal
qualities, and was circulated as an article of merchandise
by Arab and Phoenician merchants. The shrub so named was
highly valued, and was almost peculiar to Palestine. In the
time of Josephus it was cultivated in the neighbourhood of
Jericho and the Dead Sea. There is an Arab tradition that
the tree yielding this balm was brought by the queen of
Sheba as a present to Solomon, and that he planted it in
his gardens at Jericho.
(2.) There is another Hebrew word, basam_ or _bosem,
from which our word “balsam,” as well as the
corresponding Greek balsamon, is derived. It is rendered
“spice” (Cant. 5:1, 13; 6:2; margin of Revised
Version, “balsam;” Ex. 35:28; 1 Kings 10:10), and
denotes fragrance in general. Basam also denotes the
true balsam-plant, a native of South Arabia (Cant. l.c.).
simply to denote a high place where the Jews worshipped
idols (Ezek. 20:29). The plural is translated “high
places” in Num. 22:41 and Ezek. 36:2.
forty-seventh station of the Israelites (Num. 21:19,20) in
the territory of the Moabites.
Bamoth-baal – heights of Baal, a
place on the river Arnon, or in the plains through which it
flows, east of Jordan (Josh. 13:17; comp. Num. 21:28). It
has been supposed to be the same place as Bamoth.
Bands – (1) of love (Hos. 11:4);
(2) of Christ (Ps. 2:3); (3) uniting together Christ’s
body the church (Col. 2:19; 3:14; Eph. 4:3); (4) the emblem
of the captivity of Israel (Ezek. 34:27; Isa. 28:22; 52:2);
(5) of brotherhood (Ezek. 37:15-28); (6) no bands to the
wicked in their death (Ps. 73:4; Job 21:7; Ps. 10:6). Also
denotes chains (Luke 8:29); companies of soldiers (Acts
21:31); a shepherd’s staff, indicating the union
between Judah and Israel (Zech. 11:7).
Bani – built. (1.) 1 Chr. 6:46.
(2.) One of David’s thirty-seven warriors, a Gadite (2
Sam. 23:36). (3.) Ezra 2:10; 10:29,34,38. (4.) A Levite who
was prominent in the reforms on the return from Babylon
(Neh. 8:7; 9:4,5). His son Rehum took part in rebuilding
the wall of Jerusalem (Neh. 3:17).
Banner – (1.) The flag or banner
of the larger kind, serving for three tribes marching
together. These standards, of which there were four, were
worked with embroidery and beautifully ornamented (Num.
1:52; 2:2, 3, 10, 18, 25; Cant. 2:4; 6:4, 10).
(2.) The flag borne by each separate tribe, of a smaller
form. Probably it bore on it the name of the tribe to which
it belonged, or some distinguishing device (Num. 2:2,34).
(3.) A lofty signal-flag, not carried about, but
stationary. It was usually erected on a mountain or other
lofty place. As soon as it was seen the war-trumpets were
blown (Ps. 60:4; Isa. 5:26; 11:12; 13:2; 18:3; 30:17; Jer.
4:6 21; Ezek. 27:7).
(4.) A “sign of fire” (Jer. 6:1) was sometimes
used as a signal.
The banners and ensigns of the Roman army had idolatrous
images upon them, and hence they are called the
“abomination of desolation” (q.v.). The principal
Roman standard, however, was an eagle. (See Matt. 24:28;
Luke 17:37, where the Jewish nation is compared to a dead
body, which the eagles gather together to devour.)
God’s setting up or giving a banner (Ps. 20:5; 60:4;
Cant. 2:4) imports his presence and protection and aid
extended to his people.
Banquet – a feast provided for
the entertainment of a company of guests (Esther 5; 7; 1
Pet. 4:3); such as was provided for our Lord by his friends
in Bethany (Matt. 26:6; Mark 14:3; comp. John 12:2). These
meals were in the days of Christ usually called
“suppers,” after the custom of the Romans, and
were partaken of toward the close of the day. It was usual
to send a second invitation (Matt. 22:3; Luke 14:17) to
those who had been already invited. When the whole company
was assembled, the master of the house shut the door with
his own hands (Luke 13:25; Matt. 25:10).
The guests were first refreshed with water and fragrant oil
(Luke 7:38; Mark 7:4). A less frequent custom was that of
supplying each guest with a robe to be worn during the
feast (Eccles. 9:8; Rev. 3:4, 5; Matt. 22:11). At private
banquets the master of the house presided; but on public
occasions a “governor of the feast” was chosen
(John 2:8). The guests were placed in order according to
seniority (Gen. 43:33), or according to the rank they held
(Prov. 25:6,7; Matt. 23:6; Luke 14:7).
As spoons and knives and forks are a modern invention, and
were altogether unknown in the East, the hands alone were
necessarily used, and were dipped in the dish, which was
common to two of the guests (John 13:26). In the days of
our Lord the guests reclined at table; but the ancient
Israelites sat around low tables, cross-legged, like the
modern Orientals. Guests were specially honoured when extra
portions were set before them (Gen. 43:34), and when their
cup was filled with wine till it ran over (Ps. 23:5). The
hands of the guests were usually cleaned by being rubbed on
bread, the crumbs of which fell to the ground, and were the
portion for dogs (Matt. 15:27; Luke 16:21).
At the time of the three annual festivals at Jerusalem
family banquets were common. To these the “widow, and
the fatherless, and the stranger” were welcome (Deut.
16:11). Sacrifices also included a banquet (Ex. 34:15;
Judg. 16:23). Birthday banquets are mentioned (Gen. 40:20;
Matt. 14:6). They were sometimes protracted, and attended
with revelry and excess (Gen. 21:8; 29:22; 1 Sam. 25:2,36;
2 Sam. 13:23). Portions were sometimes sent from the table
to poorer friends (Neh. 8:10; Esther 9:19, 22). (See
MEALS.)
Baptism, Christian – an ordinance
immediately instituted by Christ (Matt. 28:19, 20), and
designed to be observed in the church, like that of the
Supper, “till he come.” The words
“baptize” and “baptism” are simply
Greek words transferred into English. This was necessarily
done by the translators of the Scriptures, for no literal
translation could properly express all that is implied in
them.
The mode of baptism can in no way be determined from the
Greek word rendered “baptize.” Baptists say that
it means “to dip,” and nothing else. That is an
incorrect view of the meaning of the word. It means both
(1) to dip a thing into an element or liquid, and (2) to
put an element or liquid over or on it. Nothing therefore
as to the mode of baptism can be concluded from the mere
word used. The word has a wide latitude of meaning, not
only in the New Testament, but also in the LXX. Version of
the Old Testament, where it is used of the ablutions and
baptisms required by the Mosaic law. These were effected by
immersion, and by affusion and sprinkling; and the same
word, “washings” (Heb. 9:10, 13, 19, 21) or
“baptisms,” designates them all. In the New
Testament there cannot be found a single well-authenticated
instance of the occurrence of the word where it necessarily
means immersion. Moreover, none of the instances of baptism
recorded in the Acts of the Apostles (2:38-41; 8:26-39;
9:17, 18; 22:12-16; 10:44-48; 16:32-34) favours the idea
that it was by dipping the person baptized, or by
immersion, while in some of them such a mode was highly
improbable.
The gospel and its ordinances are designed for the whole
world, and it cannot be supposed that a form for the
administration of baptism would have been prescribed which
would in any place (as in a tropical country or in polar
regions) or under any circumstances be inapplicable or
injurious or impossible.
Baptism and the Lord’s Supper are the two symbolical
ordinances of the New Testament. The Supper represents the
work of Christ, and Baptism the work of the Spirit. As in
the Supper a small amount of bread and wine used in this
ordinance exhibits in symbol the great work of Christ, so
in Baptism the work of the Holy Spirit is fully seen in the
water poured or sprinkled on the person in the name of the
Father, Son, and Holy Ghost. That which is essential in
baptism is only “washing with water,” no mode
being specified and none being necessary or essential to
the symbolism of the ordinance.
The apostles of our Lord were baptized with the Holy Ghost
(Matt. 3:11) by his coming upon them (Acts 1:8). The fire
also with which they were baptized sat upon them. The
extraordinary event of Pentecost was explained by Peter as
a fulfilment of the ancient promise that the Spirit would
be poured out in the last days (2:17). He uses also with
the same reference the expression shed forth as descriptive
of the baptism of the Spirit (33). In the Pentecostal
baptism “the apostles were not dipped into the Spirit,
nor plunged into the Spirit; but the Spirit was shed forth,
poured out, fell on them (11:15), came upon them, sat on
them.” That was a real and true baptism. We are
warranted from such language to conclude that in like
manner when water is poured out, falls, comes upon or rests
upon a person when this ordinance is administered, that
person is baptized. Baptism is therefore, in view of all
these arguments “rightly administered by pouring or
sprinkling water upon the person.”
The subjects of baptism. This raises questions of greater
importance than those relating to its mode.
1. The controversy here is not about “believers’
baptism,” for that is common to all parties. Believers
were baptized in apostolic times, and they have been
baptized in all time by all the branches of the church. It
is altogether a misrepresentation to allege, as is
sometimes done by Baptists, that their doctrine is
“believers’ baptism.” Every instance of adult
baptism, or of “believers’ baptism,” recorded
in the New Testament (Acts 2:41; 8:37; 9:17, 18; 10:47;
16:15; 19:5, etc.) is just such as would be dealt with in
precisely the same way by all branches of the Protestant
Church, a profession of faith or of their being
“believers” would be required from every one of
them before baptism. The point in dispute is not the
baptism of believers, but whether the infant children of
believers, i.e., of members of the church, ought to be
baptized.
2. In support of the doctrine of infant baptism, i.e., of
the baptism of the infants, or rather the
“children,” of believing parents, the following
considerations may be adduced:
The Church of Christ exists as a divinely organized
community. It is the “kingdom of God,” one
historic kingdom under all dispensations. The commonwealth
of Israel was the “church” (Acts 7:38; Rom. 9:4)
under the Mosaic dispensation. The New Testament church is
not a new and different church, but one with that of the
Old Testament. The terms of admission into the church have
always been the same viz., a profession of faith and a
promise of subjection to the laws of the kingdom. Now it is
a fact beyond dispute that the children of God’s people
under the old dispensation were recognized as members of
the church. Circumcision was the sign and seal of their
membership. It was not because of carnal descent from
Abraham, but as being the children of God’s professing
people, that this rite was administered (Rom. 4:11). If
children were members of the church under the old
dispensation, which they undoubtedly were, then they are
members of the church now by the same right, unless it can
be shown that they have been expressly excluded. Under the
Old Testament parents acted for their children and
represented them. (See Gen. 9:9; 17:10; Ex. 24:7, 8; Deut.
29:9-13.) When parents entered into covenant with God, they
brought their children with them. This was a law in the
Hebrew Church. When a proselyte was received into
membership, he could not enter without bringing his
children with him. The New Testament does not exclude the
children of believers from the church. It does not deprive
them of any privilege they enjoyed under the Old Testament.
There is no command or statement of any kind, that can be
interpreted as giving any countenance to such an idea,
anywhere to be found in the New Testament. The church
membership of infants has never been set aside. The ancient
practice, orginally appointed by God himself, must remain a
law of his kingdom till repealed by the same divine
authority. There are lambs in the fold of the Good Shepherd
(John 21:15; comp. Luke 1:15; Matt. 19:14; 1 Cor. 7:14).
“In a company of converts applying for admission into
Christ’s house there are likely to be some heads of
families. How is their case to be treated? How, for
example, are Lydia and her neighbour the keeper of the city
prison to be treated? Both have been converted. Both are
heads of families. They desire to be received into the
infant church of Philippi. What is Christ’s direction
to them? Shall we say that it is to this effect:
‘Arise, and wash away your sins, and come into my
house. But you must come in by yourselves. These babes in
your arms, you must leave them outside. They cannot believe
yet, and so they cannot come in. Those other little ones by
your side, their hearts may perhaps have been touched with
the love of God; still, they are not old enough to make a
personal profession, so they too must be left outside…For
the present you must leave them where they are and come in
by yourselves.’ One may reasonably demand very
stringent proofs before accepting this as a fair
representation of the sort of welcome Christ offers to
parents who come to his door bringing their children with
them. Surely it is more consonant with all we know about
him to suppose that his welcome will be more ample in its
scope, and will breathe a more gracious tone. Surely it
would be more like the Good Shepherd to say, ‘Come in,
and bring your little ones along with you. The youngest
needs my salvation; and the youngest is accessible to my
salvation. You may be unable as yet to deal with them about
either sin or salvation, but my gracious power can find its
way into their hearts even now. I can impart to them pardon
and a new life. From Adam they have inherited sin and
death; and I can so unite them to myself that in me they
shall be heirs of righteousness and life. You may without
misgiving bring them to me. And the law of my house
requires that the same day which witnesses your reception
into it by baptism must witness their reception
also'” (The Church, by Professor Binnie, D.D.).
mentioned in 1 Cor. 15:29. This expression as used by the
apostle may be equivalent to saying, “He who goes
through a baptism of blood in order to join a glorified
church which has no existence [i.e., if the dead rise not]
is a fool.” Some also regard the statement here as an
allusion to the strange practice which began, it is said,
to prevail at Corinth, in which a person was baptized in
the stead of others who had died before being baptized, to
whom it was hoped some of the benefits of that rite would
be extended. This they think may have been one of the
erroneous customs which Paul went to Corinth to “set
in order.”
Christian baptism, nor was that which was practised by the
disciples previous to our Lord’s crucifixion. Till then
the New Testament economy did not exist. John’s baptism
bound its subjects to repentance, and not to the faith of
Christ. It was not administered in the name of the Trinity,
and those whom John baptized were rebaptized by Paul (Acts
18:24; 19:7).
Baptism of Christ – Christ had to
be formally inaugurated into the public discharge of his
offices. For this purpose he came to John, who was the
representative of the law and the prophets, that by him he
might be introduced into his offices, and thus be publicly
recognized as the Messiah of whose coming the prophecies
and types had for many ages borne witness.
John refused at first to confer his baptism on Christ, for
he understood not what he had to do with the “baptism
of repentance.” But Christ said, “‘Suffer it
to be so now,’ NOW as suited to my state of
humiliation, my state as a substitute in the room of
sinners.” His reception of baptism was not necessary
on his own account. It was a voluntary act, the same as his
act of becoming incarnate. Yet if the work he had engaged
to accomplish was to be completed, then it became him to
take on him the likeness of a sinner, and to fulfil all
righteousness (Matt. 3:15).
The official duty of Christ and the sinless person of
Christ are to be distinguished. It was in his official
capacity that he submitted to baptism. In coming to John
our Lord virtually said, “Though sinless, and without
any personal taint, yet in my public or official capacity
as the Sent of God, I stand in the room of many, and bring
with me the sin of the world, for which I am the
propitiation.” Christ was not made under the law on
his own account. It was as surety of his people, a position
which he spontaneously assumed. The administration of the
rite of baptism was also a symbol of the baptism of
suffering before him in this official capacity (Luke
12:50). In thus presenting himself he in effect dedicated
or consecrated himself to the work of fulfilling all
righteousness.
Bar – used to denote the means by
which a door is bolted (Neh. 3:3); a rock in the sea (Jonah
2:6); the shore of the sea (Job 38:10); strong
fortifications and powerful impediments, etc. (Isa. 45:2;
Amos 1:5); defences of a city (1 Kings 4:13). A bar for a
door was of iron (Isa. 45:2), brass (Ps. 107:16), or wood
(Nah. 3:13).
Barabbas – i.e., son of Abba or
of a father, a notorious robber whom Pilate proposed to
condemn to death instead of Jesus, whom he wished to
release, in accordance with the Roman custom (John 18:40;
Mark 15:7; Luke 23:19). But the Jews were so bent on the
death of Jesus that they demanded that Barabbas should be
pardoned (Matt. 27:16-26; Acts 3:14). This Pilate did.
Barachel – whom God has blessed,
a Buzite, the father of Elihu, one of Job’s friends
(Job 32:2, 6).
Barachias, Berechiah – 4 (q.v.),
whom Jehovah hath blessed, father of the prophet Zechariah
(Zech. 1:1,7; Matt. 23:35).
Abinoam (Judg. 4:6). At the summons of Deborah he made war
against Jabin. She accompanied him into the battle, and
gave the signal for the little army to make the attack; in
which the host of Jabin was completely routed. The battle
was fought (Judg. 4:16) in the plain of Jezreel (q.v.).
This deliverance of Israel is commemorated in Judg. 5.
Barak’s faith is commended (Heb. 11:32). “The
character of Barak, though pious, does not seem to have
been heroic. Like Gideon, and in a sense Samson, he is an
illustration of the words in Heb. 11:34, ‘Out of
weakness were made strong.'” (See
DEBORAH.)
Barbarian – a Greek word used in
the New Testament (Rom. 1:14) to denote one of another
nation. In Col. 3:11, the word more definitely designates
those nations of the Roman empire that did not speak Greek.
In 1 Cor. 14:11, it simply refers to one speaking a
different language. The inhabitants of Malta are so called
(Acts 28:1,2, 4). They were originally a Carthaginian
colony. This word nowhere in Scripture bears the meaning it
does in modern times.
Ezek. 5:1, where reference is made to the Jewish custom of
shaving the head as a sign of mourning. The Nazarites were
untouched by the razor from their birth (Num. 6:5). Comp.
Judg. 16:19.
Barefoot – To go barefoot was a
sign of great distress (Isa. 20:2, 3, 4), or of some great
calamity having fallen on a person (2 Sam. 15:30).
Shemaiah’s five sons. Their father is counted along
with them in 1 Chr. 3:22.
Bar-jesus – son of Joshua, the
patronymic of Elymas the sorcerer (Acts 13:6), who met Paul
and Barnabas at Paphos. Elymas is a word of Arabic origin
meaning “wise.”
patronymic of Peter (Matt. 16:17; John 1:42), because his
father’s name was Jonas. See Peter.
Neh. 7:55). The father of some of the Nethinim.
Barley – a grain much cultivated
in Egypt (Ex. 9:31) and in Palestine (Lev. 27:16; Deut.
8:8). It was usually the food of horses (1 Kings 4:28).
Barley bread was used by the poorer people (Judg. 7:13; 2
Kings 4:42). Barley of the first crop was ready for the
harvest by the time of the Passover, in the middle of April
(Ruth 1:22; 2 Sam. 21:9). Mention is made of barley-meal
(Num. 5:15). Our Lord fed five thousand with “five
barley loaves and two small fishes” (John 6:9).
Barn – a storehouse (Deut. 28:8;
Job 39:12; Hag. 2:19) for grain, which was usually under
ground, although also sometimes above ground (Luke
12:18).
Barnabas – son of consolation,
the surname of Joses, a Levite (Acts 4:36). His name stands
first on the list of prophets and teachers of the church at
Antioch (13:1). Luke speaks of him as a “good
man” (11:24). He was born of Jewish parents of the
tribe of Levi. He was a native of Cyprus, where he had a
possession of land (Acts 4:36, 37), which he sold. His
personal appearance is supposed to have been dignified and
commanding (Acts 14:11, 12). When Paul returned to
Jerusalem after his conversion, Barnabas took him and
introduced him to the apostles (9:27). They had probably
been companions as students in the school of Gamaliel.
The prosperity of the church at Antioch led the apostles
and brethren at Jerusalem to send Barnabas thither to
superintend the movement. He found the work so extensive
and weighty that he went to Tarsus in search of Saul to
assist him. Saul returned with him to Antioch and laboured
with him for a whole year (Acts 11:25, 26). The two were at
the end of this period sent up to Jerusalem with the
contributions the church at Antioch had made for the poorer
brethren there (11:28-30). Shortly after they returned,
bringing John Mark with them, they were appointed as
missionaries to the heathen world, and in this capacity
visited Cyprus and some of the principal cities of Asia
Minor (Acts 13:14). Returning from this first missionary
journey to Antioch, they were again sent up to Jerusalem to
consult with the church there regarding the relation of
Gentiles to the church (Acts 15:2: Gal. 2:1). This matter
having been settled, they returned again to Antioch,
bringing the decree of the council as the rule by which
Gentiles were to be admitted into the church.
When about to set forth on a second missionary journey, a
dispute arose between Saul and Barnabas as to the propriety
of taking John Mark with them again. The dispute ended by
Saul and Barnabas taking separate routes. Saul took Silas
as his companion, and journeyed through Syria and Cilicia;
while Barnabas took his nephew John Mark, and visited
Cyprus (Acts 15:36-41). Barnabas is not again mentioned by
Luke in the Acts.
keeping flour (1 Kings 17:12, 14, 16). The same word (cad)
so rendered is also translated “pitcher,” a
vessel for carrying water (Gen. 24:14; Judg. 7:16).
Barren – For a woman to be barren
was accounted a severe punishment among the Jews (Gen.
16:2; 30:1-23; 1 Sam. 1:6, 27; Isa. 47:9; 49:21; Luke
1:25). Instances of barrenness are noticed (Gen. 11:30;
25:21; 29:31; Judg. 13:2, 3; Luke 1:7, 36).
surname (1) of Joseph, also called Justus (Acts 1:23), some
identify him with Barnabas; (2) of Judas, who was a
“prophet.” Nothing more is known of him than what
is mentioned in Acts 15:32.
Bartholomew – son of Tolmai, one
of the twelve apostles (Matt. 10:3; Acts 1:13); generally
supposed to have been the same as Nathanael. In the
synoptic gospels Philip and Bartholomew are always
mentioned together, while Nathanael is never mentioned; in
the fourth gospel, on the other hand, Philip and Nathanael
are similarly mentioned together, but nothing is said of
Bartholomew. He was one of the disciples to whom our Lord
appeared at the Sea of Tiberias after his resurrection
(John 21:2). He was also a witness of the Ascension (Acts
1:4, 12, 13). He was an “Israelite indeed” (John
1:47).
Bartimaeus – son of Timaeus, one
of the two blind beggars of Jericho (Mark 10:46; Matt.
20:30). His blindness was miraculously cured on the ground
of his faith.
secretary of the prophet Jeremiah (32:12; 36:4). He was of
the tribe of Judah (51:59). To him Jeremiah dictated his
prophecies regarding the invasion of the Babylonians and
the Captivity. These he read to the people from a window in
the temple in the fourth year of the reign of Jehoiakim,
king of Judah (Jer. 36). He afterwards read them before the
counsellors of the king at a private interview; and then to
the king himself, who, after hearing a part of the roll,
cut it with a penknife, and threw it into the fire of his
winter parlour, where he was sitting.
During the siege of Jerusalem by Nebuchadnezzar, he was the
keeper of the deed of purchase Jeremiah had made of the
territory of Hanameel (Jer. 32:12). Being accused by his
enemies of favouring the Chaldeans, he was cast, with
Jeremiah, into prison, where he remained till the capture
of Jerusalem (B.C. 586). He probably died in Babylon.
(2.) Neh. 3:20; 10:6; 11:5.
Meholathite, the father of Adriel (2 Sam. 21:8).
(2.) A Gileadite of Rogelim who was distinguished for his
loyalty to David. He liberally provided for the king’s
followers (2 Sam. 17:27). David on his death-bed,
remembering his kindness, commended Barzillai’s
children to the care of Solomon (1 Kings 2:7).
(3.) A priest who married a daughter of the preceding (Ezra
2:61).
mentioned in Gen. 14:5, where it is said that Chedorlaomer
and his confederates “smote the Rephaim in
Ashteroth,” where Og the king of Bashan had his
residence. At the time of Israel’s entrance into the
Promised Land, Og came out against them, but was utterly
routed (Num. 21:33-35; Deut. 3:1-7). This country extended
from Gilead in the south to Hermon in the north, and from
the Jordan on the west to Salcah on the east. Along with
the half of Gilead it was given to the half-tribe of
Manasseh (Josh. 13:29-31). Golan, one of its cities, became
a “city of refuge” (Josh. 21:27). Argob, in
Bashan, was one of Solomon’s commissariat districts (1
Kings 4:13). The cities of Bashan were taken by Hazael (2
Kings 10:33), but were soon after reconquered by Jehoash (2
Kings 13:25), who overcame the Syrians in three battles,
according to the word of Elisha (19). From this time Bashan
almost disappears from history, although we read of the
wild cattle of its rich pastures (Ezek. 39:18; Ps. 22:12),
the oaks of its forests (Isa. 2:13; Ezek. 27:6; Zech.
11:2), and the beauty of its extensive plains (Amos 4:1;
Jer. 50:19). Soon after the conquest, the name
“Gilead” was given to the whole country beyond
Jordan. After the Exile, Bashan was divided into four
districts, (1.) Gaulonitis, or Jaulan, the most western;
(2.) Auranitis, the Hauran (Ezek. 47:16); (3.) Argob or
Trachonitis, now the Lejah; and (4.) Batanaea, now
Ard-el-Bathanyeh, on the east of the Lejah, with many
deserted towns almost as perfect as when they were
inhabited. (See HAURAN.)
Bashan-havoth-jair – the Bashan
of the villages of Jair, the general name given to Argob by
Jair, the son of Manasseh (Deut. 3:14), containing sixty
cities with walls and brazen gates (Josh. 13:30; 1 Kings
4:13). (See ARGOB.)
Bashan, Hill of – (Ps. 68:15),
probably another name for Hermon, which lies to the north
of Bashan.
Bashemath – sweet-smelling. (1.)
The daughter of Ishmael, the last of Esau’s three wives
(Gen. 36:3, 4, 13), from whose son Reuel four tribes of the
Edomites sprung. She is also called Mahalath (Gen. 28:9).
It is noticeable that Esau’s three wives receive
different names in the genealogical table of the Edomites
(Gen. 36) from those given to them in the history (Gen.
26:34; 28:9).
(2.) A daughter of Solomon, and wife of Ahimaaz, one of his
officers (1 Kings 4:15).
Basilisk – (in R.V., Isa. 11:8;
14:29; 59:5; Jer. 8:17), the “king serpent,” as
the name imports; a fabulous serpent said to be three spans
long, with a spot on its head like a crown. Probably the
yellow snake is intended. (See COCKATRICE.)
Basin – or Bason. (1.) A trough
or laver (Heb. aggan’) for washing (Ex. 24:6); rendered
also “goblet” (Cant. 7:2) and “cups”
(Isa. 22:24).
(2.) A covered dish or urn (Heb. k’for) among the
vessels of the temple (1 Chr. 28:17; Ezra 1:10; 8:27).
(3.) A vase (Heb. mizrak) from which to sprinkle anything.
A metallic vessel; sometimes rendered “bowl”
(Amos 6:6; Zech. 9:15). The vessels of the tabernacle were
of brass (Ex. 27:3), while those of the temple were of gold
(2 Chr. 4:8).
(4.) A utensil (Heb. saph) for holding the blood of the
victims (Ex. 12:22); also a basin for domestic purposes (2
Sam. 17:28).
The various vessels spoken of by the names “basin,
bowl, charger, cup, and dish,” cannot now be
accurately distinguished.
The basin in which our Lord washed the disciples’ feet
(John 13:5) must have been larger and deeper than the
hand-basin.
Basket – There are five different
Hebrew words so rendered in the Authorized Version: (1.) A
basket (Heb. sal, a twig or osier) for holding bread (Gen.
40:16; Ex. 29:3, 23; Lev. 8:2, 26, 31; Num. 6:15, 17, 19).
Sometimes baskets were made of twigs peeled; their
manufacture was a recognized trade among the Hebrews.
(2.) That used (Heb. salsilloth’) in gathering grapes
(Jer. 6:9).
(3.) That in which the first fruits of the harvest were
presented, Heb. tene, (Deut. 26:2, 4). It was also used for
household purposes. In form it tapered downwards like that
called corbis by the Romans.
(4.) A basket (Heb. kelub) having a lid, resembling a
bird-cage. It was made of leaves or rushes. The name is
also applied to fruit-baskets (Amos 8:1, 2).
(5.) A basket (Heb. dud) for carrying figs (Jer. 24:2),
also clay to the brick-yard (R.V., Ps. 81:6), and bulky
articles (2 Kings 10:7). This word is also rendered in the
Authorized Version “kettle” (1 Sam. 2:14),
“caldron” (2 Chr. 35:13),
“seething-pot” (Job 41:20).
In the New Testament mention is made of the basket (Gr.
kophinos, small “wicker-basket”) for the
“fragments” in the miracle recorded Mark 6:43,
and in that recorded Matt. 15:37 (Gr. spuris, large
“rope-basket”); also of the basket in which Paul
escaped (Acts 9:25, Gr. spuris; 2 Cor. 11: 33, Gr. sargane,
“basket of plaited cords”).
Bastard – In the Old Testament
the rendering of the Hebrew word mamzer’, which
means “polluted.” In Deut. 23:2, it occurs in the
ordinary sense of illegitimate offspring. In Zech. 9:6, the
word is used in the sense of foreigner. From the history of
Jephthah we learn that there were bastard offspring among
the Jews (Judg. 11:1-7). In Heb. 12:8, the word (Gr.
nothoi) is used in its ordinary sense, and denotes those
who do not share the privileges of God’s children.
Bastinado – beating, a mode of
punishment common in the East. It is referred to by
“the rod of correction” (Prov. 22:15),
“scourging” (Lev. 19:20), “chastising”
(Deut. 22:18). The number of blows could not exceed forty
(Deut. 25:2, 3).
(atalleph’) so rendered (Lev. 11:19; Deut. 14:18)
implies “flying in the dark.” The bat is reckoned
among the birds in the list of unclean animals. To cast
idols to the “moles and to the bats” means to
carry them into dark caverns or desolate places to which
these animals resort (Isa. 2:20), i.e., to consign them to
desolation or ruin.
Bath – a Hebrew liquid measure,
the tenth part of an homer (1 Kings 7:26, 38; Ezek. 45:10,
14). It contained 8 gallons 3 quarts of our measure.
“Ten acres of vineyard shall yield one bath”
(Isa. 5:10) denotes great unproductiveness.
Bath-rabbim – daughter of many,
the name of one of the gates of the city of Heshbon, near
which were pools (Cant.7:4).
Baths – The use of the bath was
very frequent among the Hebrews (Lev. 14:8; Num. 19:19,
ect.). The high priest at his inauguration (Lev. 8:6), and
on the day of atonement, was required to bathe himself
(16:4, 24). The “pools” mentioned in Neh. 3:15,
16, 2 Kings 20:20, Isa. 22:11, John 9:7, were public
bathing-places.
oath, or of seven, called also Bath-shu’a (1 Chr. 3:5),
was the daughter of Eliam (2 Sam. 11:3) or Ammiel (1 Chr.
3:5), and wife of Uriah the Hittite. David committed
adultery with her (2 Sam. 11:4, 5; Ps. 51:1). The child
born in adultery died (2 Sam. 12:15-19). After her husband
was slain (11:15) she was married to David (11:27), and
became the mother of Solomon (12:24; 1 Kings 1:11; 2:13).
She took a prominent part in securing the succession of
Solomon to the throne (1 Kings 1:11, 16-21).
21:22), a military engine, consisting of a long beam of
wood hung upon a frame, for making breaches in walls. The
end of it which was brought against the wall was shaped
like a ram’s head.
Battle-axe – a mallet or heavy
war-club. Applied metaphorically (Jer. 51:20) to Cyrus,
God’s instrument in destroying Babylon.
Battle-bow – the war-bow used in
fighting (Zech. 9:10; 10:4). “Thy bow was made quite
naked” (Hab. 3:9) means that it was made ready for
use. By David’s order (2 Sam. 1:18) the young men were
taught the use, or rather the song of the bow. (See ARMOUR.)
Battlement – a parapet wall or
balustrade surrounding the flat roofs of the houses,
required to be built by a special law (Deut. 22:8). In Jer.
5:10, it denotes the parapet of a city wall.
Bay – denotes the estuary of the
Dead Sea at the mouth of the Jordan (Josh. 15:5; 18:19),
also the southern extremity of the same sea (15:2). The
same Hebrew word is rendered “tongue” in Isa.
11:15, where it is used with reference to the forked mouths
of the Nile.
Bay in Zech. 6:3, 7 denotes the colour of horses, but the
original Hebrew means strong, and is here used rather to
describe the horses as fleet or spirited.
37:35, Authorized Version. The Hebrew word so rendered is
ereh, which simply means “native born”,
i.e., a tree not transplanted, but growing on its native
soil, and therefore luxuriantly. If the psalmist intended
by this word to denote any particular tree, it may have
been the evergreen bay laurel (Laurus nobilis), which is a
native of Palestine. Instead of “like a green bay
tree” in the Authorized Version, the Revised Version
has, “like a green tree in its native soil.”
Bdellium – occurs only in Gen.
2:12, where it designates a product of the land of Havilah;
and in Num. 11:7, where the manna is likened to it in
colour. It was probably an aromatic gum like balsam which
exuded from a particular tree (Borassus flabelliformis)
still found in Arabia, Media, and India. It bears a
resemblance in colour to myrrh. Others think the word
denotes “pearls,” or some precious stone.
used as a standard or ensign set on the tops of mountains
as a call to the people to assemble themselves for some
great national purpose (Isa. 30:17). In Isa. 33:23 and
Ezek. 27:5, the same word is rendered “mast.”
(See Banner.)
Bealiah – whose Lord is Jehovah,
a Benjamite, one of David’s thirty heroes of the sling
and bow (1 Chr. 12:5).
Bealoth – citizens, a town in the
extreme south of Judah (Josh. 15:24); probably the same as
Baalath-beer (19:8). In 1 Kings 4:16, the Authorized
Version has “in Aloth,” the Revised Version
“Bealoth.”
Beam – occurs in the Authorized
Version as the rendering of various Hebrew words. In 1 Sam.
17:7, it means a weaver’s frame or principal beam; in
Hab. 2:11, a crossbeam or girder; 2 Kings 6:2, 5, a
cross-piece or rafter of a house; 1 Kings 7:6, an
architectural ornament as a projecting step or moulding;
Ezek. 41:25, a thick plank. In the New Testament the word
occurs only in Matt. 7:3, 4, 5, and Luke 6:41, 42, where it
means (Gr. dokos) a large piece of wood used for building
purposes, as contrasted with “mote” (Gr.
karphos), a small piece or mere splinter. “Mote”
and “beam” became proverbial for little and great
faults.
Beans – mentioned in 2 Sam. 17:28
as having been brought to David when flying from Absalom.
They formed a constituent in the bread Ezekiel (4:9) was
commanded to make, as they were in general much used as an
article of diet. They are extensively cultivated in Egypt
and Arabia and Syria.
Bear – a native of the mountain
regions of Western Asia, frequently mentioned in Scripture.
David defended his flocks against the attacks of a bear (1
Sam. 17:34-37). Bears came out of the wood and destroyed
the children who mocked the prophet Elisha (2 Kings 2:24).
Their habits are referred to in Isa. 59:11; Prov. 28:15;
Lam. 3:10. The fury of the female bear when robbed of her
young is spoken of (2 Sam. 17:8; Prov. 17:12; Hos. 13:8).
In Daniel’s vision of the four great monarchies, the
Medo-Persian empire is represented by a bear (7:5).
Beard – The mode of wearing it
was definitely prescribed to the Jews (Lev. 19:27; 21:5).
Hence the import of Ezekiel’s (5:1-4) description of
the “razor” i.e., the agents of an angry
providence being used against the guilty nation of the
Jews. It was a part of a Jew’s daily toilet to anoint
his beard with oil and perfume (Ps. 133:2). Beards were
trimmed with the most fastidious care (2 Sam. 19:24), and
their neglet was an indication of deep sorrow (Isa. 15:2;
Jer. 41:5). The custom was to shave or pluck off the hair
as a sign of mourning (Isa. 50:6; Jer. 48:37; Ezra 9:3).
The beards of David’s ambassadors were cut off by hanun
(2 Sam. 10:4) as a mark of indignity.
On the other hand, the Egyptians carefully shaved the hair
off their faces, and they compelled their slaves to do so
also (Gen. 41:14).
flocks or herds of grazing animals (Ex. 22:5; Num. 20:4, 8,
11; Ps. 78:48); of beasts of burden (Gen. 45:17); of
eatable beasts (Prov. 9:2); and of swift beasts or
dromedaries (Isa. 60:6). In the New Testament it is used of
a domestic animal as property (Rev. 18:13); as used for
food (1 Cor. 15:39), for service (Luke 10:34; Acts 23:24),
and for sacrifice (Acts 7:42).
When used in contradistinction to man (Ps. 36:6), it
denotes a brute creature generally, and when in
contradistinction to creeping things (Lev. 11:2-7; 27:26),
a four-footed animal.
The Mosaic law required that beasts of labour should have
rest on the Sabbath (Ex. 20:10; 23:12), and in the
Sabbatical year all cattle were allowed to roam about
freely, and eat whatever grew in the fields (Ex. 23:11;
Lev. 25:7). No animal could be castrated (Lev. 22:24).
Animals of different kinds were to be always kept separate
(Lev. 19:19; Deut. 22:10). Oxen when used in threshing were
not to be prevented from eating what was within their reach
(Deut. 25:4; 1 Cor.9:9).
This word is used figuratively of an infuriated multitude
(1 Cor. 15:32; Acts 19:29; comp. Ps. 22:12, 16; Eccl. 3:18;
Isa. 11:6-8), and of wicked men (2 Pet. 2:12). The four
beasts of Daniel 7:3, 17, 23 represent four kingdoms or
kings.
Beaten gold – in Num. 8:4, means
“turned” or rounded work in gold. The Greek
Version, however, renders the word “solid gold;”
the Revised Version, “beaten work of gold.” In 1
Kings 10:16, 17, it probably means “mixed” gold,
as the word ought to be rendered, i.e., not pure gold.
Others render the word in these places “thin plates of
gold.”
Beaten oil – (Ex. 27:20; 29:40),
obtained by pounding olives in a mortar, not by crushing
them in a mill. It was reckoned the best. (See OLIVE.)
Beautiful gate – the name of one
of the gates of the temple (Acts 3:2). It is supposed to
have been the door which led from the court of the Gentiles
to the court of the women. It was of massive structure, and
covered with plates of Corinthian brass.
Becher – first-born; a youth, the
second son of Benjamin (Gen. 46:21), who came down to Egypt
with Jacob. It is probable that he married an Ephraimitish
heiress, and that his descendants were consequently
reckoned among the tribe of Ephraim (Num. 26:35; 1 Chr.
7:20, 21). They are not reckoned among the descendants of
Benjamin (Num. 26:38).
Bed – (Heb. mittah), for rest at
night (Ex. 8:3; 1 Sam. 19:13, 15, 16, etc.); during
sickness (Gen. 47:31; 48:2; 49:33, etc.); as a sofa for
rest (1 Sam. 28:23; Amos 3:12). Another Hebrew word
(er’es) so rendered denotes a canopied bed, or a bed
with curtains (Deut. 3:11; Ps. 132:3), for sickness (Ps.
6:6; 41:3).
In the New Testament it denotes sometimes a litter with a
coverlet (Matt. 9:2, 6; Luke 5:18; Acts 5:15).
The Jewish bedstead was frequently merely the divan or
platform along the sides of the house, sometimes a very
slight portable frame, sometimes only a mat or one or more
quilts. The only material for bed-clothes is mentioned in 1
Sam. 19:13. Sleeping in the open air was not uncommon, the
sleeper wrapping himself in his outer garment (Ex.
22:26,27; Deut. 24:12,13).
Israel (1 Sam. 12:11). It is uncertain who he was. Some
suppose that Barak is meant, others Samson, but most
probably this is a contracted form of Abdon (Judg.
12:13).
Eastern houses, furnished with a slightly elevated platform
at the upper end and sometimes along the sides, on which
were laid mattresses. This was the general arrangement of
the public sleeping-room for the males of the family and
for guests, but there were usually besides distinct
bed-chambers of a more private character (2 Kings 4:10; Ex.
8:3; 2 Kings 6:12). In 2 Kings 11:2 this word denotes, as
in the margin of the Revised Version, a store-room in which
mattresses were kept.
Bedstead – used in Deut. 3:11,
but elsewhere rendered “couch,” “bed.”
In 2 Kings 1:4; 16:2; Ps. 132:3; Amos 3:12, the divan is
meant by this word.
Bee – First mentioned in Deut.
1:44. Swarms of bees, and the danger of their attacks, are
mentioned in Ps. 118:12. Samson found a “swarm of
bees” in the carcass of a lion he had slain (Judg.
14:8). Wild bees are described as laying up honey in woods
and in clefts of rocks (Deut. 32:13; Ps. 81:16). In Isa.
7:18 the “fly” and the “bee” are
personifications of the Egyptians and Assyrians, the
inveterate enemies of Israel.
Beel’zebul), the name given to Satan, and found only in
the New Testament (Matt. 10:25; 12:24, 27; Mark 3:22). It
is probably the same as Baalzebub (q.v.), the god of Ekron,
meaning “the lord of flies,” or, as others think,
“the lord of dung,” or “the dung-god.”
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