BIBLES NET. COM
Dictionary]
Easton’s Bible Dictionary
Black – properly the absence of
all colour. In Prov. 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
Deut. 32:10; Ps. 17:8; Prov. 7:2. It is a different word
which is rendered “black” in Lev. 13:31,37; Cant.
1:5; 5:11; and Zech. 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 (Judg. 3:22); the “shoulder blade”
(Job 31:22); the “blade” of cereals (Matt.
13:26).
connection with the sixth plague of Egypt (Ex. 9:9, 10). In
Deut. 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.
speaking evil of God this word is found in Ps. 74:18; Isa.
52:5; Rom. 2:24; Rev. 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 (Matt.
26:65; comp. Matt. 9:3; Mark 2:7). They who deny his
Messiahship blaspheme Jesus (Luke 22:65; John 10:36).
Blasphemy against the Holy Ghost (Matt. 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.
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 (Lev. 21:17-23;
22:19-25). The Christian church, as justified in Christ, is
“without blemish” (Eph. 5:27). Christ offered
himself a sacrifice “without blemish,” acceptable
to God (1 Pet. 1:19).
people when he bestows on them some gift temporal or
spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24,
35).
(2.) We bless God when we thank him for his mercies (Ps.
103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s
blessing (Isa. 65:16), or rejoices in God’s goodness to
him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or
offers prayer to God for his welfare (Gen. 24:60; 31:55; 1
Sam. 2:20). Sometimes blessings were uttered under divine
inspiration, as in the case of Noah, Isaac, Jacob, and
Moses (Gen. 9:26, 27; 27:28, 29, 40; 48:15-20; 49:1-28;
Deut. 33). The priests were divinely authorized to bless
the people (Deut. 10:8; Num. 6:22-27). We have many
examples of apostolic benediction (2 Cor. 13:14; Eph. 6:23,
24; 2 Thess. 3:16, 18; Heb. 13:20, 21; 1 Pet. 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. Ps. 116:13
refers to this custom. It is also alluded to in 1 Cor.
10:16, where the apostle speaks of the “cup of
blessing.”
frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3).
The blind are to be treated with compassion (Lev. 19:14;
Deut. 27:18). Blindness was sometimes a punishment for
disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect
of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15).
Conquerors sometimes blinded their captives (2 Kings 25:7;
1 Sam. 11:2). Blindness denotes ignorance as to spiritual
things (Isa. 6:10; 42:18, 19; Matt. 15:14; Eph. 4:18). The
opening of the eyes of the blind is peculiar to the Messiah
(Isa. 29:18). Elymas was smitten with blindness at
Paul’s word (Acts 13:11).
Blood – (1.) As food, prohibited
in Gen. 9:4, where the use of animal food is first allowed.
Comp. Deut. 12:23; Lev. 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 Sam.
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
(Ex. 12; Lev. 4:5-7; 16:14-19). At the giving of the law
(Ex. 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 (Matt. 26:28; Heb. 9:19,
20; 10:29; 13:20).
(3.) Human blood. The murderer was to be punished (Gen.
9:5). The blood of the murdered “crieth for
vengeance” (Gen. 4:10). The “avenger of
blood” was the nearest relative of the murdered, and
he was required to avenge his death (Num. 35:24, 27). No
satisfaction could be made for the guilt of murder (Num.
35:31).
(4.) Blood used metaphorically to denote race (Acts 17:26),
and as a symbol of slaughter (Isa. 34:3). To “wash the
feet in blood” means to gain a great victory (Ps.
58:10). Wine, from its red colour, is called “the
blood of the grape” (Gen. 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. Ps. 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; Prov. 9:7). To blot out sin is to forgive it (Ps.
51:1, 9; Isa. 44:22; Acts 3:19). Christ’s blotting out
the handwriting of ordinances was his fulfilling the law in
our behalf (Col. 2:14).
Blue – generally associated with
purple (Ex. 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 (Ex.
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 (Num. 4:6, 7, 9, 11, 12).
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 Ps. 80:13.
The same Hebrew word is elsewhere rendered
“swine” (Lev. 11:7; Deut. 14:8; Prov. 11:22; Isa.
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
Chr. 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 (Judg.
2:1, 5). It lay probably at the head of one of the valleys
between Gilgal and Shiloh.
“botch” in Deut. 28:27, 35), an aggravated ulcer,
as in the case of Hezekiah (2 Kings 20:7; Isa. 38:21) or of
the Egyptians (Ex. 9:9, 10, 11; Deut. 28:27, 35). It
designates the disease of Job (2:7), which was probably the
black leprosy.
“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.
kebir, rendered “pillow” in 1 Sam. 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 Sam. 26:7, 11, 16). It is rightly
rendered in Revised Version “at his head.” In
Gen. 28:11, 18 the Authorized Version renders it “for
his pillows,” and the Revised Version “under his
head.” In Ezek. 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
(Num. 30:2, 4, 12). The word means also oppression or
affliction (Ps. 116:16; Phil. 1:7). Christian love is the
“bond of perfectness” (Col. 3:14), and the
influences of the Spirit are the “bond of peace”
(Eph. 4:3).
Bondage – of Israel in Egypt (Ex.
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 (Isa. 14:3), and the
oppression of the Persian king (Ezra 9:8, 9).
Bonnet – (Heb. peer), Ex. 39:28
(R.V., “head-tires”); Ezek. 44:18 (R.V.,
“tires”), denotes properly a turban worn by
priests, and in Isa. 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 Isa. 61:10
(R.V., “garland”), and in Ezek. 24:17, 23
“tire” (R.V., “head-tire”). It
consisted of a piece of cloth twisted about the head. In
Ex. 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.
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” (Ex. 17:14; Deut. 28:58; 29:20; Job
19:23) or “roll of a book” (Jer. 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” (Jer.
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 (Isa. 29:11;
Rev. 5:1-3). To “eat” a book (Jer. 15:16; Ezek.
2:8-10; 3:1-3; Rev. 10:9) is to study its contents
carefully.
The book of judgment (Dan. 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 (Num. 21:14), the book of
Jasher (Josh. 10:13), and the book of the chronicles of the
kings of Judah and Israel (2 Chr. 25:26), were probably
ancient documents known to the Hebrews, but not forming a
part of the canon.
The book of life (Ps. 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; Rev. 20:15). Their names are registered in heaven
(Luke 10:20; Rev. 3:5).
The book of the covenant (Ex. 24:7), containing Ex.
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.”
branches of a tree. In such tabernacles Jacob sojourned for
a season at a place named from this circumstance Succoth
(Gen. 33:17). Booths were erected also at the feast of
Tabernacles (q.v.), Lev. 23:42, 43, which commemorated the
abode of the Israelites in the wilderness.
objects of value taken in war. In Canaan all that breathed
were to be destroyed (Deut. 20: 16). The “pictures and
images” of the Canaanites were to be destroyed also
(Num. 33:52). The law of booty as to its division is laid
down in Num. 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 Sam.
30:24-26; 2 Sam. 8:11; 1 Chr. 26:27).
“borrowed” from the Egyptians (Ex. 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 Deut. 28:12; Ps.
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” (Ex. 12:36, R.V.), or literally “made them
to ask,” urged them to take whatever they desired and
depart.
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 (Gen. 16:5; 2 Sam. 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 (Isa. 40:11).
Bosor – the Chaldee or Aramaic
form of the name Beor, the father of Balaam (2 Pet.
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 Deut.
28:27, 35 to one of the Egyptian plagues (Ex. 9:9). The
word so translated is usually rendered “boil”
(q.v.).
Bottle – a vessel made of skins
for holding wine (Josh. 9:4. 13; 1 Sam. 16:20; Matt. 9:17;
Mark 2:22; Luke 5:37, 38), or milk (Judg. 4:19), or water
(Gen. 21:14, 15, 19), or strong drink (Hab. 2:15).
Earthenware vessels were also similarly used (Jer. 19:1-10;
1 Kings 14:3; Isa. 30:14). In Job 32:19 (comp. Matt. 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 Ps. 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 (Gen. 21:20; 27:3;
48:22). The tribe of Benjamin were famous for the use of
the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also
were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9).
The Hebrew word commonly used for bow means properly to
tread (1 Chr. 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 Sam. 22:35;
Ps. 18:34).
The arrows were carried in a quiver (Gen. 27:3; Isa. 22:6;
49:2; Ps. 127:5). They were apparently sometimes shot with
some burning material attached to them (Ps. 120:4).
The bow is a symbol of victory (Ps. 7:12). It denotes also
falsehood, deceit (Ps. 64:3, 4; Hos. 7:16; Jer. 9:3).
“The use of the bow” in 2 Sam. 1:18 (A.V.) ought
to be “the song of the bow,” as in the Revised
Version.
Bowels – (Phil. 1:8; 2:1; Col.
3:12), compassionate feelings; R.V., “tender
mercies.”
respect. Abraham “bowed himself to the people of the
land” (Gen. 23:7); so Jacob to Esau (Gen. 33:3); and
the brethren of Joseph before him as the governor of the
land (Gen. 43:28). Bowing is also frequently mentioned as
an act of adoration to idols (Josh. 23:7; 2 Kings 5:18;
Judg. 2:19; Isa. 44:15), and to God (Josh. 5:14; Ps. 22:29;
72:9; Micah 6:6; Ps. 95:6; Eph. 3:14).
Bowl – The sockets of the lamps
of the golden candlestick of the tabernacle are called
bowls (Ex. 25:31, 33, 34; 37:17, 19, 20); the same word so
rendered being elsewhere rendered “cup” (Gen.
44:2, 12, 16), and wine “pot” (Jer. 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 (Zech. 4:2, 3); so also are the vessels used
for libations (Ex. 25:29; 37:16).
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 Sam. 10:1, and
should also be so rendered in 2 Kings 9:1, where alone else
it occurs.
mentioned in Isa. 60:13; 41:19, was, according to some, a
species of cedar growing in Lebanon. The words of Ezek.
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.
(1.) The city of Jobab, one of the early Edomite kings
(Gen. 36:33). This place is mentioned by the prophets in
later times (Isa. 34:6; Jer. 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” (Jer.
48:24), i.e., on the high level down on the east of the
Dead Sea. It is probably the modern Buzrah.
31:50; 2 Sam. 1:10), and with reference to men.
(2.) The rendering of a Hebrew word meaning fasteners,
found in Gen. 24:22, 30, 47.
(3.) In Isa. 3:19, the rendering of a Hebrew word meaning
chains, i.e., twisted or chain-like bracelets.
(4.) In Ex. 35:22 it designates properly a clasp for
fastening the dress of females. Some interpret it as a
nose-ring.
(5.) In Gen. 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 (Gen.
24:22).
atad, Judg. 9:14; rendered “thorn,” Ps. 58:9.
The LXX. and Vulgate render by rhamnus, a thorny shrub
common in Palestine, resembling the hawthorn.
(2.) Hebrew hoah, Isa. 34:13 (R.V.
“thistles”); “thickets” in 1 Sam. 13:6;
“thistles” in 2 Kings 14:9, 2 Chr. 25:18, Job
31:40; “thorns” in 2 Chr. 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.
descended from royal ancestors (Ezek. 17:3, 10; Dan. 11:7);
of prosperity (Job 8:16); of the Messiah, a branch out of
the root of the stem of Jesse (Isa. 11:1), the
“beautiful branch” (4:2), a “righteous
branch” (Jer. 23:5), “the Branch” (Zech.
3:8; 6:12).
Disciples are branches of the true vine (John 15:5, 6).
“The branch of the terrible ones” (Isa. 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 (Isa. 14:19). The “highest
branch” in Ezek. 17:3 represents Jehoiakim the king.
copper and zinc, was not known till the thirteenth century.
What is designated by this word in Scripture is properly
copper (Deut. 8:9). It was used for fetters (Judg. 16:21; 2
Kings 25:7), for pieces of armour (1 Sam. 17:5, 6), for
musical instruments (1 Chr. 15:19; 1 Cor. 13:1), and for
money (Matt. 10:9).
It is a symbol of insensibility and obstinacy in sin (Isa.
48:4; Jer. 6:28; Ezek. 22:18), and of strength (Ps. 107:16;
Micah 4:13).
The Macedonian empire is described as a kingdom of brass
(Dan. 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 (Num. 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.)
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 (Lev.
24:20), and hence the expression, “Heal, etc.”
(Ps. 60:2). Judg. 5:17, a bay or harbour; R.V., “by
his creeks.”
generally made of wheat (Ex. 29:2; Judg. 6:19), though also
sometimes of other grains (Gen. 14:18; Judg. 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” (Gen. 18:6; Ex. 12:34; Jer.
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 (Ex. 12:15-20; Deut.
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; Jer. 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 Gen. 18:6.
In Lev. 2 there is an account of the different kinds of
bread and cakes used by the Jews.
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 (Ex. 25:30; Lev.
24:8; 1 Sam. 21:1-6; Matt. 12:4).
The word bread is used figuratively in such expressions as
“bread of sorrows” (Ps. 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” (Prov. 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 Eph. 6:14 and Isa. 59:17.
(2.) An ornament covering the breast of the high priest,
first mentioned in Ex. 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 (Ex. 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” (Ex. 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).
Breeches – (Ex. 28:42), rather
linen drawers, reaching from the waist to a little above
the knee, worn by the priests (Ezek. 44:17, 18).
“for the gift maketh open eyes blind, and perverteth
the cause of the righteous” (Ex. 23:8, literally
rendered).
Bricks – the making of, formed
the chief labour of the Israelites in Egypt (Ex. 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
Sam. 12:31; Jer. 43:9; Nah. 3:14). (See NEBUCHADNEZZAR.)
The bricks used in the tower of Babel were burnt bricks,
cemented in the building by bitumen (Gen. 11:3).
Bride – frequently used in the
ordinary sense (Isa. 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” (Rev. 21:9; 22:17).
Compare parable of the Ten Virgins (Matt. 25:1-13).
Bridle – Three Hebrew words are
thus rendered in the Authorized Version. (1.) Heb.
mahsom’ signifies a muzzle or halter or bridle, by
which the rider governs his horse (Ps.39:1).
(2.) Me’theg, rendered also “bit” in
Ps. 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” (Isa. 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 Ps. 32:9; Isa.
30:28. In Job 30:11 the restraints of law and humanity are
called a bridle.
frequently, and is the translation of several different
terms. (1.) Micah 7:4, it denotes a species of thorn shrub
used for hedges. In Prov. 15:19 the word is rendered
“thorn” (Heb. hedek,
“stinging”), supposed by some to be what is
called the “apple of Sodom” (q.v.).
(2.) Ezek. 28:24, sallon’, properly a
“prickle,” such as is found on the shoots of the
palm tree.
(3.) Isa. 55:13, probably simply a thorny bush. Some,
following the Vulgate Version, regard it as the
“nettle.”
(4.) Isa. 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 Heb. 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. Matt. 7:16,
“thistle.”
Brigandine – (Jer. 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.”
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 (Gen. 19:24, 25). In Isa. 34:9
allusion is made to the destruction of these cities. This
word figuratively denotes destruction or punishment (Job
18:15; Isa. 30:33; 34:9; Ps. 11:6; Ezek. 38:22). It is used
to express the idea of excruciating torment in Rev. 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; Num. 34:5; Josh. 15:4, 47), and to the
torrent-bed or wady as well as to the torrent itself (Num.
13:23; 1 Kings 17:3). (3.) In Isa. 19:7 the river Nile is
meant, as rendered in the Revised Version.
Brother – (1.) In the natural and
common sense (Matt. 1:2; Luke 3:1, 19).
(2.) A near relation, a cousin (Gen. 13:8; 14:16; Matt.
12:46; John 7:3; Acts 1:14; Gal. 1:19).
(3.) Simply a fellow-countryman (Matt. 5:47; Acts 3:22;
Heb. 7:5).
(4.) A disciple or follower (Matt. 25:40; Heb. 2:11, 12).
(5.) One of the same faith (Amos 1:9; Acts 9:30; 11:29; 1
Cor. 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 Cor. 1:1; 2 Cor.
1:1).
(7.) A fellow-man (Gen. 9:5; 19:7; Matt. 5:22, 23, 24; 7:5;
Heb. 2:17).
(8.) One beloved or closely united with another in
affection (2 Sam. 1:26; Acts 6:3; 1 Thess. 5:1). Brethren
of Jesus (Matt. 1:25; 12:46, 50: Mark 3:31, 32; Gal. 1:19;
1 Cor. 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 (Jer.
10:22, R.V. “rumour;” Nah. 3:19).
Bucket – a vessel to draw water
with (Isa. 40:15); used figuratively, probably, of a
numerous issue (Num. 24:7).
Buckler – (1.) A portable shield
(2 Sam. 22:31; 1 Chr. 5:18).
(2.) A shield surrounding the person; the targe or round
form; used once figuratively (Ps. 91:4).
(3.) A large shield protecting the whole body (Ps. 35:2;
Ezek. 23:24; 26:8).
(4.) A lance or spear; improperly rendered
“buckler” in the Authorized Version (1 Chr.
12:8), but correctly in the Revised Version
“spear.”
The leather of shields required oiling (2 Sam. 1:21; Isa.
21:5), so as to prevent its being injured by moisture.
Copper (= “brass”) shields were also in use (1
Sam. 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.)
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 (Deut. 6:10; Num. 13:19). Phoenician artists
(2 Sam. 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 Gen. 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 (Gen. 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 (Ezek. 40:3), and
the saw (1 Kings 7:9).
Believers are “God’s building” (1 Cor. 3:9);
and heaven is called “a building of God” (2 Cor.
5:1). Christ is the only foundation of his church (1 Cor.
3:10-12), of which he also is the builder (Matt. 16:18).
ecclesiastical month of the year (1 Kings 6:38), and the
second month of the civil year; later called Marchesvan
(q.v.).
Bullock – (1.) The translation of
a word which is a generic name for horned cattle (Isa.
65:25). It is also rendered “cow” (Ezek. 4:15),
“ox” (Gen. 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” (Num. 18:17) and
“ox” (Lev. 17:3).
(3.) Another word is rendered in the same way (Jer. 31:18).
It is also translated “calf” (Lev. 9:3; Micah
6:6). It is the same word used of the “molten
calf” (Ex. 32:4, 8) and “the golden calf” (1
Kings 12:28).
(4.) In Judg. 6:25; Isa. 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 Isa. 58:5 the
rendering of a word which denotes “belonging to a
marsh,” from the nature of the soil in which it grows
(Isa. 18:2). It was sometimes platted into ropes (Job.
41:2; A.V., “hook,” R.V., “rope,” lit.
“cord of rushes”).
(2.) In Ex. 2:3, Isa. 18:2 (R.V., “papyrus”) this
word is the translation of the Hebrew gome, which
designates the plant as absorbing moisture. In Isa. 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 (Ex. 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.
bastions, were introduced by king Uzziah (2 Chr. 26:15;
Zeph. 1:16; Ps. 48:13; Isa. 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
(Ex. 12:22). (2.) Bunch or cake of raisins (2 Sam. 16:1).
(3.) The “bunch of a camel” (Isa. 30:6).
Burden – (1.) A load of any kind
(Ex. 23:5). (2.) A severe task (Ex. 2:11). (3.) A difficult
duty, requiring effort (Ex. 18:22). (4.) A prophecy of a
calamitous or disastrous nature (Isa. 13:1; 17:1; Hab. 1:1,
etc.).
Burial – The first burial we have
an account of is that of Sarah (Gen. 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 (Gen. 25:9).
Deborah, Rebekah’s nurse, was buried under
Allon-bachuth, “the oak of weeping” (Gen. 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 (Josh. 24:32), which became Joseph’s
inheritance (Gen. 48:22; 1 Chr. 5:1; John 4:5). Two burials
are mentioned as having taken place in the wilderness. That
of Miriam (Num. 20:1), and that of Moses, “in the land
of Moab” (Deut. 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 (Num. 20:28, 29).
Joshua was buried “in the border of his inheritance in
Timnath-serah” (Josh. 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
Sam. 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 Sam. 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 Sam. 18:17, 18). The raising of the heap of stones
over his grave was intended to mark abhorrence of the
person buried (comp. Josh. 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 Chr. 21:19, 20; 2
Chr. 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 Chr. 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 (Matt.
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 (Gen. 23:9; Matt. 27:60); and coffins were
seldom used, unless when the body was brought from a
distance.
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 (Gen.
4:3, 4, here called minhah; i.e., “a
gift”), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8,
13), and by the Hebrews in Egypt (Ex. 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” (Ex.
29:38-42; Lev. 6:9-13), “the burnt offering of every
sabbath,” which was double the daily one (Num. 28:9,
10), “the burnt offering of every month”
(28:11-15), the offerings at the Passover (19-23), at
Pentecost (Lev. 23:16), the feast of Trumpets (23:23-25),
and on the day of Atonement (Lev. 16).
On other occasions special sacrifices were offered, as at
the consecration of Aaron (Ex. 29) and the dedication of
the temple (1 Kings 8:5, 62-64).
Free-will burnt offerings were also permitted (Lev. 1:13),
and were offered at the accession of Solomon to the throne
(1 Chr. 29:21), and at the reformation brought about by
Hezekiah (2 Chr. 29: 31-35).
These offerings signified the complete dedication of the
offerers unto God. This is referred to in Rom. 12:1. (See
ALTAR)
Bush – in which Jehovah appeared
to Moses in the wilderness (Ex. 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 Ex. 3.
Butler – properly a servant in
charge of the wine (Gen. 40:1-13; 41:9). The Hebrew word,
mashkeh, thus translated is rendered also (plural)
“cup-bearers” (1 Kings 10:5; 2 Chr. 9:4).
Nehemiah (1:11) was cup-bearer to king Artaxerxes. It was a
position of great responsibility and honour in royal
households.
Butter – (Heb. hemah), curdled
milk (Gen. 18:8; Judg. 5:25; 2 Sam. 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; Deut. 32:14).
The words of Prov. 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 (Gen. 22:21).
Elihu was one of his descendants (Job 32:2).
(2.) One of the chiefs of the tribe of Gad (1 Chr. 5:14).
(3.) A district in Arabia Petrea (Jer. 25:23).
Buzi – the father of the prophet
Ezekiel (1:3).
myself” (A.V., 1 Cor. 4:4), means, as rendered in the
Revised Version, “against myself.”
By and by – immediately (Matt.
13:21; R.V., “straightway;” Luke 21:9).
By-ways – only in Judg. 5:6 and
Ps. 125:5; literally “winding or twisted roads.”
The margin has “crooked ways.”
(Job 30:9), a word or speech, and hence object of talk;
Hebrew mashal (Ps. 44:14), a proverb or parable.
When it denotes a sharp word of derision, as in Deut.
28:37, 1 Kings 9:7, 2 Chr. 7:20, the Hebrew sheninah
is used. In Jer. 24:9 it is rendered “taunt.”
“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.
(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 (Josh. 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 Chr. 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
(Matt. 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 Matt. 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
(Josh. 11:17), or Baal-Hermon (Judg. 3:3; 1 Chr. 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.
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.
5:27, marg. “coop;” rendered “basket”
in Amos 8:1), a basket of wicker-work in which birds were
placed after being caught. In Rev. 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 (Matt.
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 (Heb. 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 (Matt. 27:2; John
18:28). At a later period his hostility to the gospel is
still manifest (Acts 4:6).
(1.) The first-born son of Adam and Eve (Gen. 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” (Heb.
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 (Gen. 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
(Josh. 15:57), on the east edge of the mountain above
Engedi; probably the “nest in a rock” mentioned
by Balaam (Num. 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 (Gen. 5:9-14),
and was 910 years old when he died. He is also called Kenan
(1 Chr. 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.”
barley were offered in the temple. They were salted, but
unleavened (Ex. 29:2; Lev. 2:4). In idolatrous worship thin
cakes or wafers were offered “to the queen of
heaven” (Jer. 7:18; 44:19).
Pancakes are described in 2 Sam. 13:8, 9. Cakes mingled
with oil and baked in the oven are mentioned in Lev. 2:4,
and “wafers unleavened anointed with oil,” in Ex.
29:2; Lev. 8:26; 1 Chr. 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 (Ex. 16:31), “cakes of
figs” (1 Sam. 25:18), “cake” as denoting a
whole piece of bread (1 Kings 17:12), and “a [round]
cake of barley bread” (Judg. 7:13). In Lev. 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” (Gen. 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 Gen. 10:11 were afterwards
all united into one and called Nineveh (q.v.).
Hebrew Kaneh, mentioned (Ex. 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 (Ezek. 27:19). The word designates an
Oriental plant called the “sweet flag,” the
Acorus calamus of Linnaeus. It is elsewhere called
“sweet cane” (Isa. 43:24; Jer. 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.
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 Chr. 2:9). His descendants are
enumerated (18-20, 42-49).
(2.) A “son of Hur, the firstborn of Ephratah” (1
Chr. 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 (Num. 13:6; 32:12; Josh. 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 (Num. 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 (Josh. 14:6-15; 15:13-15; 21:10-12; 1 Sam.
25:2,3; 30:14). He is called a “Kenezite” in
Josh. 14:6,14. This may simply mean “son of
Kenez” (Num. 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 Chr. 2:5). This Caleb may possibly be identical
with (2).
(4.) Caleb gave his name apparently to a part of the south
country (1 Sam. 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
(Josh. 21:11,12; comp. 1 Sam. 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 Sam. 28:24; Amos
6:4; Luke 15:23). The words used in Jer. 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 (Gen. 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.
Heb. 13:15; Ps. 116:7; Jer. 33:11).
The golden calf which Aaron made (Ex. 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.).
stopping the seams of the deck or sides of vessels. The
inhabitants of Gebel were employed in such work on Tyrian
vessels (Ezek. 27:9, 27; marg., “strengtheners”
or “stoppers of chinks”).
hence to pray (Gen. 4:26). Thus men are said to “call
upon the name of the Lord” (Acts 2:21; 7:59; 9:14;
Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them
to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2),
and when he invites them to accept his offered grace (Matt.
9:13; 11:28; 22:4).
In the message of the gospel his call is addressed to all
men, to Jews and Gentiles alike (Matt. 28:19; Mark 16:15;
Rom. 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; Matt.
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;
Eph. 1:17).
Calling – a profession, or as we
usually say, a vocation (1 Cor. 7:20). The “hope of
your calling” in Eph. 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 (Gen. 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 (Isa. 10:9) and Canneh
(Ezek. 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 (Heb. 13:11-13) and near the
public thoroughfare. “This thing was not done in a
corner.” (See GOLGOTHA.)
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” (Isa. 60:6; Jer. 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 (Gen. 24:64; 37:25), and in war (1 Sam. 30:17; Isa.
21:7). Mention is made of the camel among the cattle given
by Pharaoh to Abraham (Gen. 12:16). Its flesh was not to be
eaten, as it was ranked among unclean animals (Lev. 11:4;
Deut. 14:7). Abraham’s servant rode on a camel when he
went to fetch a wife for Isaac (Gen. 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 Chr. 27:30), and after
the Exile (Ezra 2:67; Neh. 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 Chr. 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 (Matt. 19:24).
To strain at (rather, out) a gnat and swallow a camel was
also a proverbial expression (Matt. 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 (Matt. 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; Isa. 15:3; Zech. 13:4, etc.) was
probably made of camel’s hair.
Camon – full of stalks, a place
(Judg. 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
(Josh. 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.
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