Beryl – Bonnet

Beryl

The rendering in the Authorized Version of the Hebrew word tarshish, a precious stone; probably so called as being brought from Tarshish. It was one of the stones on the breastplate of the high priest (Ex. 28:20; R.V. marg., "chalcedony;" 39:13). The colour of the wheels in Ezekiel's vision was as the colour of a beryl stone (1:16; 10:9; R.V., "stone of Tarshish"). It is mentioned in Cant. 5:14; Dan. 10:6; Rev. 21:20. In Ezek. 28:13 the LXX. render the word by "chrysolite," which the Jewish historian Josephus regards as its proper translation. This also is the rendering given in the Authorized Version in the margin. That was a gold-coloured gem, the topaz of ancient authors.

Besom

The rendering of a Hebrew word meaning sweeper, occurs only in Isa. 14:23, of the sweeping away, the utter ruin, of Babylon.

Besor

Cold, a ravine or brook in the extreme south-west of Judah, where 200 of David's men stayed behind because they were faint, while the other 400 pursued the Amalekites (1 Sam. 30:9, 10, 21). Probably the Wadyes Sheriah, south of Gaza.

Bestead

The rendering in Isa. 8:21, where alone it occurs, of a Hebrew word meaning to oppress, or be in circumstances of hardship.

Betah

Confidence, a city belonging to Hadadezer, king of Zobah, which yielded much spoil of brass to David (2 Sam. 8:8). In 1 Chr. 18:8 it is called Tibhath.

Beth

Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:

Bethabara

House of the ford, a place on the east bank of the Jordan, where John was baptizing (John 1:28). It may be identical with Bethbarah, the ancient ford of Jordan of which the men of Ephraim took possession (Judg. 7:24). The Revised Version reads "Bethany beyond Jordan." It was the great ford, and still bears the name of "the ford," Makhadhet Abarah, "the ford of crossing over," about 25 miles from Nazareth. (See [61]BETHBARAH.)

Beth-anath

House of response, one of the fenced cities of Naphtali (Josh. 19:38). It is perhaps identical with the modern village Ainata, 6 miles west of Kedesh.

Beth-anoth

House of answers, a city in the mountainous district of Judah (Josh. 15:59). It has been identified with the modern Beit-Anun, about 3 miles northeast of Hebron.

Bethany

House of dates. (1.) The Revised Version in John 1:28 has this word instead of Bethabara, on the authority of the oldest manuscripts. It appears to have been the name of a place on the east of Jordan.

(2.) A village on the south-eastern slope of the Mount of Olives (Mark 11:1), about 2 miles east of Jerusalem, on the road to Jericho. It derived its name from the number of palm-trees which grew there. It was the residence of Lazarus and his sisters. It is frequently mentioned in connection with memorable incidents in the life of our Lord (Matt. 21:17; 26:6; Mark 11:11, 12; 14:3; Luke 24:50; John 11:1; 12:1). It is now known by the name of el-Azariyeh, i.e., "place of Lazarus," or simply Lazariyeh. Seen from a distance, the village has been described as "remarkably beautiful, the perfection of retirement and repose, of seclusion and lovely peace." Now a mean village, containing about twenty families.

Beth-arabah

House of the desert, one of the six cities of Judah, situated in the sunk valley of the Jordan and Dead Sea (Josh. 18:22). In Josh. 15:61 it is said to have been "in the wilderness." It was afterwards included in the towns of Benjamin. It is called Arabah (Josh. 18:18).

Beth-aram

House of the height; i.e., "mountain-house", one of the towns of Gad, 3 miles east of Jordan, opposite Jericho (Josh. 13:27). Probably the same as Beth-haran in Num. 32:36. It was called by king Herod, Julias, or Livias, after Livia, the wife of Augustus. It is now called Beit-haran.

Beth-arbel

House of God's court, a place alluded to by Hosea (10:14) as the scene of some great military exploit, but not otherwise mentioned in Scripture. The Shalman here named was probably Shalmaneser, the king of Assyria (2 Kings 17:3).

Beth-aven

House of nothingness; i.e., "of idols", a place in the mountains of Benjamin, east of Bethel (Josh. 7:2; 18:12; 1 Sam. 13:5). In Hos. 4:15; 5:8; 10:5 it stands for "Bethel" (q.v.), and it is so called because it was no longer the "house of God," but "the house of idols," referring to the calves there worshipped.

Beth-barah

House of crossing, a place south of the scene of Gideon's victory (Judg. 7:24). It was probably the chief ford of the Jordan in that district, and may have been that by which Jacob crossed when he returned from Mesopotamia, near the Jabbok (Gen. 32:22), and at which Jephthah slew the Ephraimites (Judg. 12:4). Nothing, however, is certainly known of it. (See [62]BETHABARA.)

Beth-car

Sheep-house, a place to which the Israelites pursued the Philistines west from Mizpeh (1 Sam. 7:11).

Beth-dagon

House of Dagon. (1.) A city in the low country or plain of Judah, near Philistia (Josh. 15:41); the modern Beit Degan, about 5 miles from Lydda.

(2.) A city near the south-east border of Asher (Josh. 19:27). It was a Philistine colony. It is identical with the modern ruined village of Tell D'auk.

Beth-diblathaim

House of two cakes of figs, a city of Moab, upon which Jeremiah (48:22) denounced destruction. It is called also Almon-diblathaim (Num. 33:46) and Diblath (Ezek. 6:14). (R.V., "Diblah.")

Bethel

House of God. (1.) A place in Central Palestine, about 10 miles north of Jerusalem, at the head of the pass of Michmash and Ai. It was originally the royal Canaanite city of Luz (Gen. 28:19). The name Bethel was at first apparently given to the sanctuary in the neighbourhood of Luz, and was not given to the city itself till after its conquest by the tribe of Ephraim. When Abram entered Canaan he formed his second encampment between Bethel and Hai (Gen. 12:8); and on his return from Egypt he came back to it, and again "called upon the name of the Lord" (13:4). Here Jacob, on his way from Beersheba to Haran, had a vision of the angels of God ascending and descending on the ladder whose top reached unto heaven (28:10, 19); and on his return he again visited this place, "where God talked with him" (35:1-15), and there he "built an altar, and called the place El-beth-el" (q.v.). To this second occasion of God's speaking with Jacob at Bethel, Hosea (12:4, 5) makes reference.

In troublous times the people went to Bethel to ask counsel of God (Judg. 20:18, 31; 21:2). Here the ark of the covenant was kept for a long time under the care of Phinehas, the grandson of Aaron (20:26-28). Here also Samuel held in rotation his court of justice (1 Sam. 7:16). It was included in Israel after the kingdom was divided, and it became one of the seats of the worship of the golden calf (1 Kings 12:28-33; 13:1). Hence the prophet Hosea (Hos. 4:15; 5:8; 10:5, 8) calls it in contempt Beth-aven, i.e., "house of idols." Bethel remained an abode of priests even after the kingdom of Israel was desolated by the king of Assyria (2 Kings 17:28, 29). At length all traces of the idolatries were extirpated by Josiah, king of Judah (2 Kings 23:15-18); and the place was still in existence after the Captivity (Ezra 2:28; Neh. 7:32). It has been identified with the ruins of Beitin, a small village amid extensive ruins some 9 miles south of Shiloh.

(2.) Mount Bethel was a hilly district near Bethel (Josh. 16:1; 1 Sam. 13:2).

(3.) A town in the south of Judah (Josh. 8:17; 12:16).

Bethelite

A designation of Hiel (q.v.), who rebuilt Jericho and experienced the curse pronounced long before (1 Kings 16:34).

Bether

Dissection or separation, certain mountains mentioned in Cant. 2:17; probably near Lebanon.

Bethesda

House of mercy, a reservoir (Gr. kolumbethra, "a swimming bath") with five porches, close to the sheep-gate or market (Neh. 3:1; John 5:2). Eusebius the historian (A.D. 330) calls it "the sheep-pool." It is also called "Bethsaida" and "Beth-zatha" (John 5:2, R.V. marg.). Under these "porches" or colonnades were usually a large number of infirm people waiting for the "troubling of the water." It is usually identified with the modern so-called Fountain of the Virgin, in the valley of the Kidron, and not far from the Pool of Siloam (q.v.); and also with the Birket Israel, a pool near the mouth of the valley which runs into the Kidron south of "St. Stephen's Gate." Others again identify it with the twin pools called the "Souterrains," under the convent of the Sisters of Zion, situated in what must have been the rock-hewn ditch between Bezetha and the fortress of Antonia. But quite recently Schick has discovered a large tank, as sketched here, situated about 100 feet north-west of St. Anne's Church, which is, as he contends, very probably the Pool of Bethesda. No certainty as to its identification, however, has as yet been arrived at. (See [63]FOUNTAIN; [64]GIHON.)

Beth-gamul

Camel-house, a city in the "plain country" of Moab denounced by the prophet (Jer. 48:23); probably the modern Um-el-Jemal, near Bozrah, one of the deserted cities of the Hauran.

Beth-gilgal

House of Gilgal, a place from which the inhabitants gathered for the purpose of celebrating the rebuilding of the walls on the return exile (Neh. 12:29). (See [65]GILGAL.)

Beth-haccerem

House of a vineyard, a place in the tribe of Judah (Neh. 3:14) where the Benjamites were to set up a beacon when they heard the trumpet against the invading army of the Babylonians (Jer. 6:1). It is probable that this place is the modern Ain Karim, or "well of the vineyards," near which there is a ridge on which are cairns which may have served as beacons of old, one of which is 40 feet high and 130 in diameter.

Beth-horon

House of the hollow, or of the cavern, the name of two towns or villages (2 Chr. 8:5; 1 Chr. 7:24) in the territory of Ephraim, on the way from Jerusalem to Joppa. They are distinguished as Beth-horon "the upper" and Beth-horon "the nether." They are about 2 miles apart, the former being about 10 miles north-west of Jerusalem. Between the two places was the ascent and descent of Beth-horon, leading from Gibeon down to the western plain (Josh. 10:10, 11; 18:13, 14), down which the five kings of the Amorites were driven by Joshua in that great battle, the most important in which the Hebrews had been as yet engaged, being their first conflict with their enemies in the open field. Jehovah interposed in behalf of Israel by a terrific hailstorm, which caused more deaths among the Canaanites than did the swords of the Israelites. Beth-horon is mentioned as having been taken by Shishak, B.C. 945, in the list of his conquests, and the pass was the scene of a victory of Judas Maccabeus. (Comp. Ex. 9:19, 25; Job 38:22, 23; Ps. 18:12-14; Isa. 30:30.) The modern name of these places is Beit-ur, distinguished by el-Foka, "the upper," and el-Tahta, "the nether." The lower was at the foot of the pass, and the upper, 500 feet higher, at the top, west of Gibeon. (See [66]GIBEON.)

Beth-jeshimoth

House of wastes, or deserts, a town near Abel-shittim, east of Jordan, in the desert of Moab, where the Israelites encamped not long before crossing the Jordan (Num. 33:49; A.V., "Bethjesimoth"). It was within the territory of Sihon, king of the Amorites (Josh. 12:3).

Beth-le-Aphrah

(R.V. Micah 1:10), house of dust. The Authorized Version reads "in the house of Aphrah." This is probably the name of a town in the Shephelah, or "low country," between Joppa and Gaza.

Bethlehem

House of bread. (1.) A city in the "hill country" of Judah. It was originally called Ephrath (Gen. 35:16, 19; 48:7; Ruth 4:11). It was also called Beth-lehem Ephratah (Micah 5:2), Beth-lehem-judah (1 Sam. 17:12), and "the city of David" (Luke 2:4). It is first noticed in Scripture as the place where Rachel died and was buried "by the wayside," directly to the north of the city (Gen. 48:7). The valley to the east was the scene of the story of Ruth the Moabitess. There are the fields in which she gleaned, and the path by which she and Naomi returned to the town. Here was David's birth-place, and here also, in after years, he was anointed as king by Samuel (1 Sam. 16:4-13); and it was from the well of Bethlehem that three of his heroes brought water for him at the risk of their lives when he was in the cave of Adullam (2 Sam. 23:13-17). But it was distinguished above every other city as the birth-place of "Him whose goings forth have been of old" (Matt. 2:6; comp. Micah 5:2). Afterwards Herod, "when he saw that he was mocked of the wise men," sent and slew "all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under" (Matt. 2:16, 18; Jer. 31:15).

Bethlehem bears the modern name of Beit-Lahm, i.e., "house of flesh." It is about 5 miles south of Jerusalem, standing at an elevation of about 2,550 feet above the sea, thus 100 feet higher than Jerusalem.

There is a church still existing, built by Constantine the Great (A.D. 330), called the "Church of the Nativity," over a grotto or cave called the "holy crypt," and said to be the "stable" in which Jesus was born. This is perhaps the oldest existing Christian church in the world. Close to it is another grotto, where Jerome the Latin father is said to have spent thirty years of his life in translating the Scriptures into Latin. (See [67]VERSION.)

(2.) A city of Zebulun, mentioned only in Josh. 19:15. Now Beit-Lahm, a ruined village about 6 miles west-north-west of Nazareth.

Beth-peor

House of Peor; i.e., "temple of Baal-peor", a place in Moab, on the east of Jordan, opposite Jericho. It was in the tribe of Reuben (Josh. 13:20; Deut. 3:29; 4:46). In the "ravine" or valley over against Beth-peor Moses was probably buried (Deut. 34:6).

Beth-phage

House of the unripe fig, a village on the Mount of Olives, on the road from Jerusalem to Jericho (Matt. 21:1; Mark 11:1; Luke 19:29), and very close to Bethany. It was the limit of a Sabbath-day's journey from Jerusalem, i.e., 2,000 cubits. It has been identified with the modern Kefr-et-Tur.

Bethsaida

House of fish. (1.) A town in Galilee, on the west side of the sea of Tiberias, in the "land of Gennesaret." It was the native place of Peter, Andrew, and Philip, and was frequently resorted to by Jesus (Mark 6:45; John 1:44; 12:21). It is supposed to have been at the modern Ain Tabighah, a bay to the north of Gennesaret.

(2.) A city near which Christ fed 5,000 (Luke 9:10; comp. John 6:17; Matt. 14:15-21), and where the blind man had his sight restored (Mark 8:22), on the east side of the lake, two miles up the Jordan. It stood within the region of Gaulonitis, and was enlarged by Philip the tetrarch, who called it "Julias," after the emperor's daughter. Or, as some have supposed, there may have been but one Bethsaida built on both sides of the lake, near where the Jordan enters it. Now the ruins et-Tel.

Beth-shean

House of security or rest, a city which belonged to Manasseh (1 Chr. 7:29), on the west of Jordan. The bodies of Saul and his sons were fastened to its walls. In Solomon's time it gave its name to a district (1 Kings 4:12). The name is found in an abridged form, Bethshan, in 1 Sam. 31:10, 12 and 2 Sam. 21:12. It is on the road from Jerusalem to Damascus, about 5 miles from the Jordan, and 14 from the south end of the Lake of Gennesaret. After the Captivity it was called Scythopolis, i.e., "the city of the Scythians," who about B.C. 640 came down from the steppes of Southern Russia and settled in different places in Syria. It is now called Beisan.

Beth-shemesh

House of the sun. (1.) A sacerdotal city in the tribe of Dan (Josh. 21:16; 1 Sam. 6:15), on the north border of Judah (Josh. 15:10). It was the scene of an encounter between Jehoash, king of Israel, and Amaziah, king of Judah, in which the latter was made prisoner (2 Kings 14:11, 13). It was afterwards taken by the Philistines (2 Chr. 28:18). It is the modern ruined Arabic village Ain-shems, on the north-west slopes of the mountains of Judah, 14 miles west of Jerusalem.

(2.) A city between Dothan and the Jordan, near the southern border of Issachar (Josh. 19:22), 7 1/2 miles south of Beth-shean. It is the modern Ain-esh-Shemsiyeh.

(3.) One of the fenced cities of Naphtali (Josh. 19:38), between Mount Tabor and the Jordan. Now Khurbet Shema, 3 miles west of Safed. But perhaps the same as No. 2.

(4.) An idol sanctuary in Egypt (Jer. 43:13); called by the Greeks Heliopolis, and by the Egyptians On (q.v.), Gen. 41:45.

Beth-tappuah

House of apples, a town of Judah, now Tuffuh, 5 miles west of Hebron (Josh. 15:53).

Bethuel

Man of God, or virgin of God, or house of God. (1.) The son of Nahor by Milcah; nephew of Abraham, and father of Rebekah (Gen. 22:22, 23; 24:15, 24, 47). He appears in person only once (24:50).

(2.) A southern city of Judah (1 Chr. 4:30); called also Bethul (Josh. 19:4) and Bethel (12:16; 1 Sam. 30:27).

Bethzur

House of rock, a town in the mountains of Judah (Josh. 15:58), about 4 miles to the north of Hebron. It was built by Rehoboam for the defence of his kingdom (2 Chr. 11:7). It stood near the modern ed-Dirweh. Its ruins are still seen on a hill which bears the name of Beit-Sur, and which commands the road from Beer-sheba and Hebron to Jerusalem from the south.

Betroth

To promise "by one's truth." Men and women were betrothed when they were engaged to be married. This usually took place a year or more before marriage. From the time of betrothal the woman was regarded as the lawful wife of the man to whom she was betrothed (Deut. 28:30; Judg. 14:2, 8; Matt. 1:18-21). The term is figuratively employed of the spiritual connection between God and his people (Hos. 2:19, 20).

Beulah

Married, is used in Isa. 62:4 metaphorically as the name of Judea: "Thy land shall be married," i.e., favoured and blessed of the Lord.

Bewray

To reveal or disclose; an old English word equivalent to "betray" (Prov. 27:16; 29:24, R.V., "uttereth;" Isa. 16:3; Matt. 26:73).

Beyond

When used with reference to Jordan, signifies in the writings of Moses the west side of the river, as he wrote on the east bank (Gen. 50:10, 11; Deut. 1:1, 5; 3:8, 20; 4:46); but in the writings of Joshua, after he had crossed the river, it means the east side (Josh. 5:1; 12:7; 22:7).

Bezaleel

In the shadow of God; i.e., "under his protection", the artificer who executed the work of art in connection with the tabernacle in the wilderness (Ex. 31:2; 35:30). He was engaged principally in works of metal, wood, and stone; while Aholiab, who was associated with him and subordinate to him, had the charge of the textile fabrics (36:1, 2; 38:22). He was of the tribe of Judah, the son of Uri, and grandson of Hur (31:2). Mention is made in Ezra 10:30 of another of the same name.

Bezek

Lightning. (1.) The residence of Adoni-bezek, in the lot of Judah (Judg. 1:5). It was in the mountains, not far from Jerusalem. Probably the modern Bezkah, 6 miles south-east of Lydda.

(2.) The place where Saul numbered the forces of Israel and Judah (1 Sam. 11:8); somewhere in the centre of the country, near the Jordan valley. Probably the modern Ibzik, 13 miles north-east of Shechem.

Bezer

Ore of gold or silver. (1.) A city of the Reubenites; one of the three cities of refuge on the east of Jordan (Deut. 4: 43; Josh. 20:8). It has been identified with the modern ruined village of Burazin, some 12 miles north of Heshbon; also with Kasur-el-Besheir, 2 miles south-west of Dibon.

(2.) A descendant of Asher (1 Chr. 7:37).

Bible

Bible, the English form of the Greek name Biblia, meaning "books," the name which in the fifth century began to be given to the entire collection of sacred books, the "Library of Divine Revelation." The name Bible was adopted by Wickliffe, and came gradually into use in our English language. The Bible consists of sixty-six different books, composed by many different writers, in three different languages, under different circumstances; writers of almost every social rank, statesmen and peasants, kings, herdsmen, fishermen, priests, tax-gatherers, tentmakers; educated and uneducated, Jews and Gentiles; most of them unknown to each other, and writing at various periods during the space of about 1600 years: and yet, after all, it is only one book dealing with only one subject in its numberless aspects and relations, the subject of man's redemption.

It is divided into the Old Testament, containing thirty-nine books, and the New Testament, containing twenty-seven books. The names given to the Old in the writings of the New are "the scriptures" (Matt. 21:42), "scripture" (2 Pet. 1:20), "the holy scriptures" (Rom. 1:2), "the law" (John 12:34), "the law of Moses, the prophets, and the psalms" (Luke 24:44), "the law and the prophets" (Matt. 5:17), "the old covenant" (2 Cor. 3:14, R.V.). There is a break of 400 years between the Old Testament and the New. (See [68]APOCRYPHA.)

The Old Testament is divided into three parts:, 1. The Law (Torah), consisting of the Pentateuch, or five books of Moses. 2. The Prophets, consisting of (1) the former, namely, Joshua, Judges, the Books of Samuel, and the Books of Kings; (2) the latter, namely, the greater prophets, Isaiah, Jeremiah, and Ezekiel, and the twelve minor prophets. 3. The Hagiographa, or holy writings, including the rest of the books. These were ranked in three divisions:, (1) The Psalms, Proverbs, and Job, distinguished by the Hebrew name, a word formed of the initial letters of these books, emeth, meaning truth. (2) Canticles, Ruth, Lamentations, Ecclesiastes, and Esther, called the five rolls, as being written for the synagogue use on five separate rolls. (3) Daniel, Ezra, Nehemiah, and 1 and 2 Chronicles. Between the Old and the New Testament no addition was made to the revelation God had already given. The period of New Testament revelation, extending over a century, began with the appearance of John the Baptist.

The New Testament consists of (1) the historical books, viz., the Gospels, and the Acts of the Apostles; (2) the Epistles; and (3) the book of prophecy, the Revelation.

The division of the Bible into chapters and verses is altogether of human invention, designed to facilitate reference to it. The ancient Jews divided the Old Testament into certain sections for use in the synagogue service, and then at a later period, in the ninth century A.D., into verses. Our modern system of chapters for all the books of the Bible was introduced by Cardinal Hugo about the middle of the thirteenth century (he died 1263). The system of verses for the New Testament was introduced by Stephens in 1551, and generally adopted, although neither Tyndale's nor Coverdale's English translation of the Bible has verses. The division is not always wisely made, yet it is very useful. (See [69]VERSION.)

Bier

The frame on which dead bodies were conveyed to the grave (Luke 7:14).

Bigtha

Garden, or gift of fortune, one of the seven eunuchs or chamberlains who had charge of the harem of Ahasuerus (Esther 1:10).

Bigthan

One of the eunuchs who "kept the door" in the court of Ahasuerus. With Teresh he conspired against the king's life. Mordecai detected the conspiracy, and the culprits were hanged (Esther 2:21-23; 6:1-3).

Bildad

Son of contention, one of Job's friends. He is called "the Shuhite," probably as belonging to Shuah, a district in Arabia, in which Shuah, the sixth son of Abraham by Keturah, settled (Gen. 25:2). He took part in each of the three controversies into which Job's friends entered with him (Job 8:1; 18:1; 25:1), and delivered three speeches, very severe and stern in their tone, although less violent than those of Zophar, but more so than those of Eliphaz.

Bilgah

Cheerful. (1.) The head of the fifteenth sacerdotal course for the temple service (1 Chr. 24:14). (2.) A priest who returned from Babylon with Zerubbabel (Neh. 12:5, 18).

Bilhah

Faltering; bashful, Rachel's handmaid, whom she gave to Jacob (Gen. 29:29). She was the mother of Dan and Naphtali (Gen. 30:3-8). Reuben was cursed by his father for committing adultry with her (35:22; 49:4). He was deprived of the birth-right, which was given to the sons of Joseph.

Bilshan

Son of the tongue; i.e., "eloquent", a man of some note who returned from the Captivity with Zerubbabel (Ezra 2:2; Neh. 7:7).

Bird

Birds are divided in the Mosaic law into two classes, (1) the clean (Lev. 1:14-17; 5:7-10; 14:4-7), which were offered in sacrifice; and (2) the unclean (Lev. 11:13-20). When offered in sacrifice, they were not divided as other victims were (Gen. 15:10). They are mentioned also as an article of food (Deut. 14:11). The art of snaring wild birds is referred to (Ps. 124:7; Prov. 1:17; 7:23; Jer. 5:27). Singing birds are mentioned in Ps. 104:12; Eccl. 12:4. Their timidity is alluded to (Hos. 11:11). The reference in Ps. 84:3 to the swallow and the sparrow may be only a comparison equivalent to, "What her house is to the sparrow, and her nest to the swallow, that thine altars are to my soul."

Birsha

Son of wickedness, a king of Gomorrah whom Abraham succoured in the invasion of Chedorlaomer (Gen. 14:2).

Birth

As soon as a child was born it was washed, and rubbed with salt (Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Gen. 17:10-12; comp. Rom. 4:11). Seasons of misfortune are likened to the pains of a woman in travail, and seasons of prosperity to the joy that succeeds child-birth (Isa. 13:8; Jer. 4:31; John 16:21, 22). The natural birth is referred to as the emblem of the new birth (John 3:3-8; Gal. 6:15; Titus 3:5, etc.).

Birth-day

The observance of birth-days was common in early times (Job 1:4, 13, 18). They were specially celebrated in the land of Egypt (Gen. 40:20). There is no recorded instance in Scripture of the celebration of birth-days among the Jews. On the occasion of Herod's birth-day John the Baptist was beheaded (Matt. 14:6).

Birthright

(1.) This word denotes the special privileges and advantages belonging to the first-born son among the Jews. He became the priest of the family. Thus Reuben was the first-born of the patriarchs, and so the priesthood of the tribes belonged to him. That honour was, however, transferred by God from Reuben to Levi (Num. 3:12, 13; 8:18).

(2.) The first-born son had allotted to him also a double portion of the paternal inheritance (Deut. 21:15-17). Reuben was, because of his undutiful conduct, deprived of his birth-right (Gen. 49:4; 1 Chr. 5:1). Esau transferred his birth-right to Jacob (Gen. 25:33).

(3.) The first-born inherited the judicial authority of his father, whatever it might be (2 Chr. 21:3). By divine appointment, however, David excluded Adonijah in favour of Solomon.

(4.) The Jews attached a sacred importance to the rank of "first-born" and "first-begotten" as applied to the Messiah (Rom. 8:29; Col. 1:18; Heb. 1:4-6). As first-born he has an inheritance superior to his brethren, and is the alone true priest.

Bishop

An overseer. In apostolic times, it is quite manifest that there was no difference as to order between bishops and elders or presbyters (Acts 20:17-28; 1 Pet. 5:1, 2; Phil. 1:1; 1 Tim. 3). The term bishop is never once used to denote a different office from that of elder or presbyter. These different names are simply titles of the same office, "bishop" designating the function, namely, that of oversight, and "presbyter" the dignity appertaining to the office. Christ is figuratively called "the bishop [episcopos] of souls" (1 Pet. 2:25).

Bit

The curb put into the mouths of horses to restrain them. The Hebrew word (metheg) so rendered in Ps. 32:9 is elsewhere translated "bridle" (2 Kings 19:28; Prov. 26:3; Isa. 37:29). Bits were generally made of bronze or iron, but sometimes also of gold or silver. In James 3:3 the Authorized Version translates the Greek word by "bits," but the Revised Version by "bridles."

Bith-ron

The broken or divided place, a district in the Arabah or Jordan valley, on the east of the river (2 Sam. 2:29). It was probably the designation of the region in general, which is broken and intersected by ravines.

Bithynia

A province in Asia Minor, to the south of the Euxine and Propontis. Christian congregations were here formed at an early time (1 Pet. 1:1). Paul was prevented by the Spirit from entering this province (Acts 16:7). It is noted in church history as the province ruled over by Pliny as Roman proconsul, who was perplexed as to the course he should take with the numerous Christians brought before his tribunal on account of their profession of Christianity and their conduct, and wrote to Trajan, the emperor, for instructions (A.D. 107).

Bitter

Bitterness is symbolical of affliction, misery, and servitude (Ex. 1:14; Ruth 1:20; Jer. 9:15). The Chaldeans are called the "bitter and hasty nation" (Hab. 1:6). The "gall of bitterness" expresses a state of great wickedness (Acts 8:23). A "root of bitterness" is a wicked person or a dangerous sin (Heb. 12:15).

The Passover was to be eaten with "bitter herbs" (Ex. 12:8; Num. 9:11). The kind of herbs so designated is not known. Probably they were any bitter herbs obtainable at the place and time when the Passover was celebrated. They represented the severity of the servitude under which the people groaned; and have been regarded also as typical of the sufferings of Christ.

Bittern

Is found three times in connection with the desolations to come upon Babylon, Idumea, and Nineveh (Isa. 14:23; 34:11; Zeph. 2:14). This bird belongs to the class of cranes. Its scientific name is Botaurus stellaris. It is a solitary bird, frequenting marshy ground. The Hebrew word (kippod) thus rendered in the Authorized Version is rendered "porcupine" in the Revised Version. But in the passages noted the kippod is associated with birds, with pools of water, and with solitude and desolation. This favours the idea that not the "porcupine" but the "bittern" is really intended by the word.

Bitumen

Gen. 11:3, R.V., margin, rendered in the A.V. "slime"), a mineral pitch. With this the ark was pitched (6:14. See also Ex. 2:3.) (See [70]SLIME.)

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).

Blains

Occurs only in 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.

Blasphemy

In the sense of 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.

Blastus

Chamberlain to king Herod Agrippa I. (Acts 12:20). Such persons generally had great influence with their masters.

Blemish

Imperfection or bodily deformity excluding men from the priesthood, and rendering animals unfit to be offered in sacrifice (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).

Bless

(1.) God blesses his 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."

Blind

Blind beggars are 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). (See [71]COLOUR.)

Boanerges

Sons of thunder, a surname given by our Lord to James and John (Mark 3:17) on account of their fervid and impetuous temper (Luke 9:54).

Boar

Occurs only in 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.

Boil

(rendered "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.

Bolled

(Ex. 9:31), meaning "swollen or podded for seed," was adopted in the Authorized Version from the version of Coverdale (1535). The Revised Version has in the margin "was in bloom," which is the more probable rendering of the Hebrew word. It is the fact that in Egypt when barley is in ear (about February) flax is blossoming.

Bolster

The Hebrew word kebir, rendered "pillow" in 1 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. (See [72]MITRE.)