Baal – Banquet

Baal

(BAALI, BAALIM). Used generally, the word ba’al means ‘possessor,’ ‘inhabitant,’ ‘controller.’ Thus, a married man is called ‘possessor of a woman’ (2 Samuel 11). a ram, ‘possessor of horns,’ and even the citizens of a locality are denoted by this word (Judges 9:2 20:5. 1 Samuel 23:11 f.: 2 Samuel 21:12). With a similar meaning, it is applied to numerous Canaanitish local deities (pi. ba’ aiim, Judges 2:11 3:7 8:33 lO", 1 Samuel 7:1 12:10. 1 Kings 18:18; coll. sing, ba’al. Judges 2:13. Jeremiah 11:13 etc.; cf. Baal-gad, Baalath-beer, and other compounds of this word). These gods were supposed to manifest themselves in the fertility, or in some startling natural formation, of the locality where they were worshipped. Such an animistic conception is evident from the fact that they were worshipped in high places and in groves, where such rites as prophecy (Jeremiah 22:13). fornication (Jeremiah 7:9). self-mutilation (1 Kings 18:28). and child-sacrifice (Jeremiah 19:5) were practised under the guidance of kemarim or idolatrous priests (Zephaniah 1:4). The same idea is also clear from the use of this word among the Arabs, who designate land irrigated by subterranean springs as ‘Ba’l land,’ i.e. land inhabited by a spirit. Gradually, however, some of these gods assimilated more abstract powers (cf. Baal-berith), and as their votaries extended their powers over a greater area, became the Baal par excellence, i.e. the controller of the destiny of his worshippers (cf. Judges 6:25. 1 Kings 16:31 18 19:18 [in the last three passages, Melkart of Tyrel).

So great a predilection for cults of such a nature was shown by the Israelites, from the time of their entrance into Canaan until the fall of the monarchy, that Jahweh was given this title. Thus Saul, a zealous worshipper of Jahweh, names (1 Chronicles 8:33) one of his sons Eshbaal, and one of David’s heroes is called (1 Chronicles 12:5) Bealiah (‘J" is Baal’); cf. also Meribbaal (1 Chronicles 9:40). Beeliada (1 Chronicles 14:7). Jerubbaal (Judges 8:35). A confusion, however, of Jahweh and the Canaanitish deities seems to have taken place, to avoid which, Hosea (2:16, 17) demands that Jahweh be no longer called Ba’aii (‘my Baal’), but ‘Ishi (‘my husband’). Under the influence of such prophecies the Israelites abandoned the use of Baal for Jahweh, and in later times developed so great an antipathy to this word that later revisers substituted bBsheth (‘shameful thing’), not only wherever Ba’al occurred for the Canaanitish deities (Hosea 9. Jeremiah 3:24 11:13). but also, forgetful of its former application to Jahweh, in some of the above names (see Ishbosheth), supposing them to allude to local gods. N. Koenig.

Baal

1. A Reubenite (1 Chronicles 5). 2. A Gibeonite, granduncle of Saul (1 Chronicles 8:33).

BAAL, BAALAH. BAALATH.- l.=Kiriath-jearim (1 Chronicles 13:6. Joshua 15:9, 10). 2. Baalath-beer (Joshua 19:8. l Ch 4 [Baal)), a site in the Negeb. 3. A city in the S. of Judah (Joshua 15:29 19:3. 1 Chronicles 4:29). i. Mount Baalah, between Ekron and Jabneel (Joshua 15:11). possibly, as M. Clermont-Ganneau has suggested, the river (not mountain) of Baal (now Nahr Rubin). 5. An unknown town of Dan (Joshua 19:44). 6. An unknown town (1 K 9:18 = 2 Chronicles 8:6). E. W. G. Mastekman.

Baal-berith

(‘lord of the covenant’). The god of Shechem, where he had a temple (Judges 8:33 9:4) called also El-berith (9:46). The ‘covenant’ may be that amongst the Canaanlte peoples or that between Canaanites and Israelites; or the title may be parallel to Zeus Horkios, the god who presides over covenants.

Baal-gad

(? ‘Baal of fortune’). A place under Hermon, in the valley of Lebanon, referred to only as the northern limit of the country conquered by Joshua (Joshua 11:17 12:7 13). Various identifications have been suggested, all uncertain. Perhaps Banias is the most probable. See C^bakea Philippi.

R. A. S. Macausteh.

Baal-hamon

The unknown site of Solomon’s vineyard (Song of Songs 8:11).

Baal-hanan

1. A king of Edom (Genesis 36:38 f.: 1 Chronicles 1:49 f.). 2. A Gederite (1 Chronicles 27:28).

Baal-hazor

Beside Ephraim, where were Absalom’s sheep-shearers (2 Samuel 13:23). Identified by Conder with Tell ‘Asur, a mountain 4960 ft. above the sea, an hour’s ride N.E. of Beitin.

R. A. S. Macalister.

Baal-hermon

Baal-hermon (Judges 3, 1 Chronicles 5:23). See Hehmon.

BAALE- JUDAH = Baalah, No. 1, i.e. Kiriath-jearim.

Baalis

King of Ammon in time of Gedaliah ( Jer40" ) .

Baal-meon

A city of Moab assigned to Reuben. The name occurs in Numbers 32:38 as Baal-meon, but in Joshua 13:17 as Beth-baal-meon ; both forms being found also on the Moabite Stone; cf. Ezekiel 25:9. 1 Chronicles 5:8; also Beth-meon of Jeremiah 48:23. It is to be identified with the modern Ma’ in, about 5 miles S.W. of Medeba. G. L. Robinson.

Baal-peor

The local deity of Mt. Peor (Deuteronomy 4:35, Numbers 25:5). In Deuteronomy 4:35 and Hosea 9:10 it is perhaps the name of a place.

Baal-peraz

Baal-peraz m. — An unidentified site near Jerusalem(2 S 52», 1 Chronicles 14:11).

Baalsakeus

Baalsakeus (1 Es 9<8)=Maaseiah of Neb 8:7.

Baal-shalishah

Baal-shalishah (2 Kings 4:42). An unknown site, probably somewhere in Mt. Ephraim.

Baal-tamar

An unknown site near Bethel and Gibeah (Judges 4:5).

Baalzebub

(BEELZEBUB). A Philistine god worshipped at Ekron (2 Kings 1:2, 3, 6. i6)_ whose name in the form of Beelzebul (AV and RV Beelzebub) has been applied to the ‘prince of the devils’ (Matthew 10:25 \2’", Mark 3:22. Luke 11:15, 18, 1 f.). The OT form, ‘Baal (controller, inhabiter) of flies,’ indicates either that the god was thought to appear as a fly, or that, besides oracular powers, he possessed the ability to increase or destroy these insects. On the other hand, if the NT spelling, ‘Baal of the mansion (temple),’ is to be preferred, it would seem to indicate that the OT form is a deliberate perversion originating with some pious scribe, who was perhaps offended at such a title being given to any other than Jahweh. Such an interpretation would account for the variation in spelling, and for its application to Satan, whose realm was called ‘the house’ par excellence among the Jews of the NT period.

N. KOENIQ.

Baal-zephon

Exodus 14:2. Numbers 33:7; the name of a place near the spot where the Israelites crossed the Red Sea, apparently a shrine of ‘Baal of the north.’ The corresponding goddess ‘Baalit of the north’ is named along with the god of Kesem (Goshen), in an Egyp. papyrus of the New Kingdom, as worshipped at Memphis. F. Ll. Griffith.

Baada

1. 2, Two of Solomon’s commissariat officers (1 Kings 4:12, 16). 3. Father of Zadok, one of those who rebuilt Jerusalem (Nehemiah 3:4). 4. One of the leaders who returned with Zerubbabel; possibly identical with the preceding, and with Baanah No. 3.

Baanah

1. One of the murderers of Ishbosheth (2 Samuel 4:5–12). 2. A Netophathite (2 Samuel 23:29. 1 Chronicles 11:30). 3. One of those who returned with Zerubbabel (Ezra 2:2 Nehemiah 7:7 10:27 [71).

Baani

1 Esdras 9:34 = Bani of Ezra 10:34.

Baara

Wife of a Benjamite (1 Chronicles 8:8). 78

Baaseiah

A Kohathite (1 Chronicles 6:40) prob. an error for Maaseiah).

BAASHA, king o£ Israel, obtained the crown byusurpation. He was an officer o£ the army under Nadab, son of Jeroboam i., and while the army was besieging Gibbethon, a Philistine town, he slew his king and mounted the throne. The execution of the whole house oJ Jeroboam followed. Baasha was a warlike ruler, and carried on war with Judah throughout his reign. The only incident preserved to us is his capture and fortification of Ramah, which led to the interference of Benhadad, as already recounted in the article Asa. Although Baasha died in his bed after a reign of twenty-tour years, his dynasty was extinguished two years after his death (1 Kings 15:27).

H. P. Smith.

Babbler

Acts 17 ‘What will (RV’ would’) this babbler say?’ The Gr. word translated ‘babbler’ means one who picks up a precarious living, like a crow. ‘The language of such persons,’ says Bp. Chase, ‘was, and is, plentiful and (on occasion) low’; but it is possible that the Athenians applied the word to St. Paul not on account of his speech, but his looks. In that case the modern coinage ‘carpet-bagger’ would give the sense.

Babe

See Child.

Babel, Tower of

See Tower of Babel.

Babi

Head of a family which returned with Ezra (1 Esdras 8:37) called in Ezra 8:11 Bebai.

Babylon

Babel is the Hebrew form of the native name Bab-ili, ‘Gate of God.’ It was also Tin-lir or ‘Seat of life,’ and E or B-ki. It is likely that these names once denoted separate towns gradually incorporated. Other quarters of Babylon were Shu-anna, Te, Shuppatu, and Litamu. According to the Heb. tradition (Gu 10’°), it was as old as Erech, Akkad, and Calneh. Native tradition makes it as old as Erech and Nippur, the latter being proved by excavations to date back to prehistoric times. Babylon is from BSb-Uani. It lay on the E. bank of the Euphrates, part of its site being now occupied by Hillah, about 50 miles S. of Baghdad. The ruins extend for 5 miles N. to S. Babil, the N. ruin, covers 120,000 sq. ft. and is still 90 ft. high. It covers the remains of the celebrated Esagila temple. The Mujellibeh is not much less in area, and 28 ft. high.

The Kasr contains the ruins of Nebuchadrezzar’s palace, along whose E. side ran the sacred procession street, decorated with enamelled tiles representing the dragon and the re’em, to the Istar-gate at the S.E. corner. The whole was enclosed within an irregular triangle, formed by two lines of ramparts and the river, an area of about 8 sq. miles. The city crossed the river to the W., where are remains of a palace of Neriglissar. In later times it became coterminous with many other large cities, and Herodotus ascribes to it a circuit of 55 miles. The German excavations now being carried on may be expected to solve the many problems connected with the site.

From the very earliest times the kings and rulers of Babylonia worked at the building of its temples, palaces, walls, bridges, quays, etc. Hammurabi first raised it to be the capital of all Babylonia. It was sacked by Sennacherib in B.C. 689’, the chief palaces, temples, and city walls levelled with the ground, and the waters of the Euphrates turned over it. Esarhaddon began to rebuild it, and it stood another long siege under his son, Ashurbanipal. Nabopolassar began its restoration; Nebuchadrezzar raised it to its height of glory. Cyrus took it without resistance, and held his court there. Darius Hystaspis besieged, took it, and destroyed its walls. Xerxes plundered it. Alexander the Great planned to restore it. Antiochus Soter actually began the restoration of its great temple. The foundation of Seleucia robbed it of its population, but the temple services continued to b.c. 29, at least. See, further, Assyria and Babylokia. C. H. W. Johns.

Babylon

(in NT). Babylon was apparently used by the early Church as a symbol for Rome. 1. In Rev. (148 1818 17s 182. 10. 21) its destruction is foretold, because of its sins, and particularly because of its persecution. Such identification is, however, somewhat uncertain, and rests ultimately on the improbability that the word in the connexion in which it appears can refer to the city of Mesopotamia (the word is so used in Matthew 1:11 12:17. Acts 7:43). This basal probability is supported by the fact that Babylon is called ‘mystery’ in Revelation 17:5. is said to be seated on seven mountains (v. 9), and to be a centre of commerce and authority (IS’-" 17. 14:8). Rome is apparently called Babylon in Sib. Or. v. 143, 158; 2 Es.; Apoc. Baruch.

This identification of Babylon in Revelation with Rome dates at least from the time of Jerome. The attempt to identify it with an apostate Judah and Jerusalem can hardly De taken seriously. The fact that Revelation utilized the Jewiahapocalyp tic ma terialfurther makes it imperative that the term symbolize a powerwhichstood related both to Christians and Jews, in a way parallel with the relation of Babylon to the ancient Hebrew nation.

2. The reference to Babylon in 1 Peter 5:13 has had three interpretations: (a) Babylon in Egypt, mentioned by Strabo and Epiphanius; (6) Babylon on the Euphrates; and (c) Rome. In view of the symbolic use of the word ‘Babylon,’ as mentioned in the foregoing, the last seems the most probable. Eusebius {HE 11. 15) so interprets the reference, and, in view of the ancient and persistent tradition, there is nothing improbable in St. Peter’s having been in Rome. This probability is strengthened by the reference to’ the persecution to which Christians were being sub^^ed. Assyrian Babylon in the second half of the 1st ciM. was in decay, and 1 Peter would be particularly appropriate if sent out from the seat of a persecution, such as that of Nero, or possibly of Domitian. Shaileb Mathewb.

Babylonish Garment

(‘addereth Shin’ ar). Stolen by Achan (Joshua 7:21) literally ‘mantle of Shinar’; probably a cloak of embroidered stuff. Babylonia was famous in classical times for such costly garments, and the sculptures exhibit the most elaborately embroidered dresses. The Babylonian inscriptions enumerate an almost endless variety of such garments, worked in many colours. C. H. W. Johns.

Baca, Valley of

An allegorical place-name, found only in Psalms 84:6. where the RV renders ‘Valley of Weeping.’ Most probably it is no more an actual locality than is the ‘Valley of the Shadow of Death’ in Psalms 23:4. R. A. S. Macalistek.

Bacchides

Governor of Mesopotamia under Demetrius Soter; sent to establish Alcimus (wh. see) in the priesthood; defeated Jonathan the Maccabee, and at a later period besieged him in the fortress of Bethbasi; was finally compelled to entertain proposals for peace (1 Maccabees 7:8–20 9:1–72 10:12; Jos. Ant. xii. x.-xiii. i.).

Bacchurus

A singer who put away his foreign wife (1 Esdras 9:24).

Bacchus

See Dionysus.

Bacenor

AnofflcerotJudasMaccabffiUs(2Maol2»).

Badger

Rock badger (Leviticus 11:5 RVm), i.e. Hyrax SyriacMS. See Coney.

Badgers' Skins

Mentioned (in AV) as the upper covering of the Tabernacle, etc. (Exodus 25:5 26:14 etc.), and materials for making sandals (Ezekiel 16:10). It is almost certain the word tahash is mistranslated ‘badger,’ as badgers, though found in Southern Palestine, are not common enough, nor are their skins suitable for such use to have been made of them. The RV sealskins (mg. porpoise-skins) hardly eases the difiiculty zoologically, although having some support from etymology. Delitzsch, from the similarity of tahash to the Assyr.tahshan = ‘wether,’ thinks it probable that the word means the same in Hebrew. A recent suggestion that the Heb. word tahash is taken from the Egyp. ths, meaning ‘leather,’ seems the most reasonable explanation.

E. W. G. Mastebman.

BJE&K. — The name of an unknown tribe destroyed by Judas Maccabaeus (1 Maccabees 5:4).

Bag, Purse, Wallet

Several kinds of bags, etc. may be distinguished, (a) The shepherd’s and traveller’s wallet for carrying one or more days’ provisions. Like most of the other OT bags, it was made of skin, generally undressed, and was slung across the shoulder. This is the scrip of Matthew 10:10 and parallels (RV "wallet’). The former is retained by our RV (but Araer. RV ‘wallet’) to render a unique word, which had to be explained even to Hebrew readers by the gloss ‘the shepherd’s bag’ (1 Samuel 17:40). (b) A more finished article, the leather satchel which served as a purse (Luke 10:4. 12:33 aV here bag). For illust. see Rich, Diet, of Antiq. 217. The purse of Matthew 10:9. Mark 6:8. however, was merely the folds of the girdle (see RVm). (c) The merchant’s bag, in which he kept his stone weights (Deuteronomy 25:13). also served as a purse (Proverbs 1:14). (d) The favourite bag for money and valuables — hence the beautiful figure 1 Samuel 25:29. where ‘the bundle of life’=life’s jewel-case — was one which could be tied with a string (2 Kings 12:10. Proverbs 7:20. also Genesis 42:35 EV ‘bundle’). If required, a seal could be put on the knot (Job 14:17). (e) Another word is used both for a large bag, capable of holding a talent of silver (2 Kings 5:23). and for the dainty lady’s satchel (Isaiah 3:22 RV; AV crisping pins). (/) The ‘bag’ which Judas carried (Jn. 12:6 13) was rather a small box (RVm), originally used for holding the mouthpieces of wind-instruments.

A. R. S. Kennedy.

Bago

Th^jead of a family which returned with Ezra (1 Esdras 8:40, in 1 Esdras 5:14 Bagoi, and in Ezra 2:14 Bigvai.

Bagoas

A eunuch in the service of Holofernes (Judith 12 13:3 14:14).

Bagoi

See Bago.

Bagpipe

See Music.

Baharumite

See Bahurim.

Bahurim

The place where Paltiel, son of Laish, was ordered to relinquish Michal (2 Samuel 3:16) where Shimei dwelt, who cursed David in his flight (2 Samuel 16:5) where Ahimaaz and Jonathan hid in the well from ‘Absalom (2 Samuel 17:18, 19) ; and the home of Azmaveth, one of David’s mighty men (1 Chronicles 11:33. 2 Samuel 23:31. where Barhumite is written for Baharumite). It was in the tribe of Benjamin (cf. the passages relating to Shimei), and the account of David’s flight, which supplies the only topographical indications, accords with the traditional identification with Almit, N.E. from the Mount of Olives, and about a mile beyond ‘Anata (Anathoth) from Jerusalem. R. A. S. Macalister.

Baiterus

The head of a family which returned with Zerubbabel (1 Esdras 5:17).

Bakbakkar

A Levite (1 Chronicles 9:15).

Bakbuk

The ancestor of certain Nethinim who returned with Zerubbabel (Ezra 2:51. Nehemiah 7:53) called Acub in 1 Esdras 5:31.

Bakbukiah

1. A Levite (Nehemiah 11:17). 2. A porter (Nehemiah 12:25).

Bakemeats, Baker

See Bread.

Baking

See Bread.

Baking-pan

See House, § 9.

Balaam

Balaam is the subject of a remarkable and intricate narrative in Nu 22-24, connected with the arrival of Israel in the Promised Land, and the relationship of the chosen people to Moab and Ammon. Balaam was a soothsayer of Fethor on the Euphrates, called by Balak, king of Moab, to curse the Israelites, who were lying encamped in the Jordan valley. He had difficulty in undertaking the task, and he found, whenever he essayed to curse Israel, that the Lord had forbidden him to do so, and that his burden must be blessing instead. At the request of Balak he changed his position again and again on the heights above the Dead Sea, in the hope of obtaining a different oracle, but the message he had to deliver remained the same, and he foretold the future splendour of Israel (24’"). Sent away by Balak without the reward promised to him if he would deliver an oracle adverse to Israel, he returned to his own land. According to one narrative, his end was full of shame. He was accused of having induced Israel to commit immorality in connexion with religious worship, a feature common in the Semitic nature-cults. It was through this charge that he became known to subsequent ages, and his name became a name of infamy (Numbers 31:8, 16. 2 Peter 2:15. Revelation 2:14; Jos. Ant. vi. vi, 6). The inspiration of Balaam, contrasted with his subsequent sin and disgraceful death, his knowledge of the will of God, together with his intense desire to grasp the rewards of unrighteousness, have given rise to a notable sermon literature. Bishop Butler speaks of the self-deception by which he persuades himself that the sin he commits can be justified to conscience and to God; Newman regards him as an instance of the trouble that can come on a character, otherwise noble, when the thought of material advancement is always allowed to dwell with it; Arnold adduces him as an instance of the familiar truth that the purest form of religious belief may coexist with a standard of action immeasurably below it; F. W. Robertson makes him the text for a sermon on the perversion of gifts.

This complexity of character is, however, greatly simplified by the recognition of the various strata in the narrative. It is clear that the account of P connecting Balaam with Israel’s uncleanness has nothing to do with the original narrative. This original narrative is contained in Nu 22-24. According to it, Balaam was a prophet of Pethor on the river Euphrates. His fame had spread across the wilderness, and, when Balak found himself in straits through the advance of Israel, he sent for Balaam to come and curse Israel. Balaam asked God whether he should go, and was refused permission. Balak therefore sent yet greater gifts, and once again Balaam asked counsel of God. This time permission was granted. So far there had been no indication of God’s displeasure; but now follows (22) the story of the ass, through which God’s anger at the refusal of the seer to accept His answer, given once and for all, is manifested. If, however, the reader will pass from 22:21 to 22 he will find that the narrative runs smoothly, and that he is still viewing Balaam’s character from the same not unfavourable standpoint (22 [cf. VV.2I1- 21] is the effort to join up the threads of the story after the interpolation). When Balaam is brought in sight of Israel, he breaks out into a burst of praise (24) which rouses the wrath of Balak. Balaam justifies himself by reminding the king that he had warned him of the constraint of the Lord (v. 13). He then utters another oracle predicting the glory of Israel and the destruction of Moab and Ammon (vv. 17–19)

This analysis leaves out of account 22 and 23, which seem to belong to a narrative dealing with the same facts, but placing a more sinister interpretation on the conduct of Balaam. The story of the aas is plainly out of harmony with the narrative just outlined. It is a story belonging not to the wilderness, but to a land of vineyards. It ignores the embassy that has been sent to bring Balaam back across the wilderness (22:15, 21). ^forit represents Balaam aa travelling alone. It is also extremely unlikely that so long a journey as that from the Euphrates to Moab would be attempted upon an ass. Then ch. 23, with its elaborate buildingofUltars and offering of sacrifices, seems to belong to a later date; while the constant shifting of position in the effort to secure a more favourable oracle presents Balaam in a much more unfavourable light than oefore. Although the details of this analysis are not certain, we may take it that the original story proceeds from J, and that the second narrative, more comphcated both in psychology and ritual, is from E.

The narrative of P ascribing the sin of Baal-peor to Balaam is out of touch with both the other narratives. According to it, Balaam was a Midianitish seer who tried to bring about the ruin of Israel, in default of other means, by persuading them to give way to lust (Numbers 31:8, 16; Jos. Ant. VI. vi. 6). ‘It has been conjectured that this story arose partly out of a difBculty on the part of the priestly narrator in conceiving of a heathen being an inspired prophet of God, partly from the need of accounting for the great sin of the Israelites’ (DB i. 233"). Balaam thus seems to have fallen in the estimation of Israel from being a seer of alien race, who distinguished himself by his faithfulness to the truth he knew, to becoming synonymous with temptation of a kind that was always especially insidious for Israel.

R. Bhucb TArLOK.

Baladan

See Merodach-Bai.adan.

Balah

(Joshua 19:3). An unknown town of Simeon; perhaps identical with Bealoth (Joshua 15:24) and Bilhah (1 Chronicles 4:29) called Baalah in Joshua 15:29. where it is assigned to Judah.

Balak

The king of Moab who hired Balaam, Nu 22-24. See Balaam.

Balamon

A town near Dothaim (Judith 8:3).

Balance

The Hebrew balances probably differed but little from those in use in Egypt as described by Wilkinson (Anc. Egyp. [1878], ii. 246 f.). The main parts were the beam with its support, and the scales which were hung by cords from the ends of the equal arms of the beam. The ‘pair of scales’ is used in OT by a figure for the balance as a whole ; only once is the beam so used (Isaiah 46:6). The ‘weights were originally of stone and are always so termed. The moral necessity of a just balance and true weights and the iniquity of false ones are frequently emphasized by the prophets, moral teachers, and legislators of Israel; see Amos 8:5.’ Mic 6:11. Proverbs 11:1 16:11 (‘a just balance and scales are the Lord’s’) 20:23, Leviticus 19. Deuteronomy 25:13 ff.:

A. R. S. Kennedy.

Bald Locust

See Locust (8).

Baldness

See Cctttings in the Flesh, Hair.

Balm

A product of Gilead (On 37== 43"), celebrated for its healing properties (Jeremiah 8:22 46:11 51:8). and an important article of commerce (Ezekiel 27:17). Nothing is known for certain about the nature of this substance, but it is usually supposed to be some kind of aromatic gum or resin. There is now no plant in Gilead which produces any characteristic product of this nature. Mastich, a resin much used by the Arabs for flavouring coffee, sweets, etc., and as a chewing gum, is considered by many to be the eori of Genesis 37:25 (so RVm). It has been credited with healing properties. It is a product of the Pisiacia lentiscus, a plant common in Palestine. The so-called ‘Balm of Gilead’ of commerce, and the substance sold by the monks of Jericho to-day, this latter a product of the zakkUm tree, are neither of them serious claimants to be the genuine article. See also Spice. E. W. G. Mastekman.

BALNU0S.— 1 Esdras 9:3 of Ezra 10:30.

Balsam

See Spice.

Baltasar

The Gr. form of Belshazzar (Daniel 5, etc.. Baruch 1:11 f.) and of Belteshazzar (Daniel 4, etc.).

Bamah

Bamah (only Ezekiel 20:29) is the ordinary word for ‘high place,’ but is here retained in its Hebrew form as the word ‘manna’ in the parallel case Exodus 16:15. on account of the word-play: ‘What (mah) is the ba-mah to which ye go (63)7’ See, further. High Place.

A. R. S. Kennedy.

Bamoth, Bamoth-baal

Bamoth is mentioned in Numbers 21:19 f. as a station in the journey of Israel from the Arnon to the Jordan. It is prob. identical with Bamoth-baal of Numbers 22:41 (RVm; AV and RV ‘the high places of Baal’), to which Balaam was led by Balak. Bamoth-baal is mentioned as a Reubenite city in Joshua 13:17.

Ban

The ban is an institution from remote antiquity, which still survives in the Jewish and Christian Churches. Its earlier history has not yet received the systematic treatment which it merits. The original idea, common to all the Semitic languages, is that of withdrawing something from common use and setting it apart for the exclusive use of a deity. In Hebrew the verbal root acquired the more specialized meaning of devoting to J" His enemies and their belongings by means of fire and sword, and is usually rendered ‘utterly destroy’ (RVm adds ‘Heb. devote’), while the cognate noun (chSrem, Gr. anathema) is ‘accursed ( AV) or devoted (RV) thing.’ In this brief treatment of a large subject we propose to distinguish between the war ban, the justice ban, and the private ban.

1. The war ban, clearly the oldest form of the institution, shows various degrees of severity. The war ban of the first degree, as it may be termed, involved the destruction not only of every man, woman, and child of the enemy, but also of their entire property of every description (see Deuteronomy 13:16). The treatment of the Amalekites in 1 Samuel 16 is a famihar example. The case of Achan, after the ban and capture of Jericho, affords a striking illustration of the early ideas associated with the ban. Every ‘devoted thing,’ as henceforyj the inviolate property of J", and therefore taboo, became infected with the deadly contagion of holiness (note Leviticus 27:28 ‘most holy,’ lit. ‘holy of holies’). Hence by retaining part of the ‘devoted thing’ (cftSrem) in his tent Achan infected the whole ‘camp of Israel,’ with disastrous results (Joshua 6:18 7:11 f.: cf. Deuteronomy 7). More frequently we meet with a relaxed form of the war ban, which may be called the ban of the se^Bkdegree. In this case only the men, women, ancnjVdren of the doomed city were devoted, while the caftre and the rest of the spoil became the property of the victors (Deuteronomy 2:34 f. 3:6 f. y, Joshua 11:14). A still further relaxation, a ban of the third degree, is contemplated by the law of Deuteronomy 20: by which only the males are put to the ban, the women and children being spared as the perquisites of the besiegers. On the other hand, only virgins were to be spared in Numbers 31:17 f. and Judges 21:11 ff.: for special reasons in the latter case.

2. The justice ban differs from the other in being applicable only to members of the theocratic community. It appears in the oldest legislation as the punishment of the apostate Israelite (Exodus 22:20). and is extended in the Deuteronomic code to the idolatrous city (Deuteronomy 13:12 ff.). Here only the ban of the first degree was admissible. An important modification of the judicial ban is first met with in Ezra 10:8. where recalcitrant members of the community, instead of being put to death, are excommunicated, and only their ‘substance forfeited’ (RVm ‘devoted’) to the Temple treasury. This modified cherem became the starting-point of a long development. For these later Jewish and Christian bans see Excommunication,

3. The attenuated form of ban found in the late passage Leviticus 27:28 may be termed the private ban. The cases contemplated — ‘man or beast or field’ — are evidently those "of unusually solemn and inalienable dedications by private persons for religious purposes (cf. Numbers 18:14. Ezekiel 44:27. and the NT ‘corban’), as opposed to the redeemable dedications of the preceding verses. The latter are holy while the former are ‘most holy.’ The following verse, on the contrary, must refer to the justice ban.

The ban was an institution of earlier date than the Hebrew conquest, and was practised by the Moabitea in its most rigorous form (see Mesha’s inscription, II. 11-17), perhaps also by the Ammonites (2 Chronicles 29:23). Instances of similar practices among many half-civilized races are noted by the anthropologists. The original motive of the ban is probably reflected in Numbers 21:2 f.: where it is represented as the return made to J" for help against the enemy vouchsafed in terms of a preceding vow (cf. devotio from devoveo). This has to be interpreted in the light of the primitive solidarity between a god and his clan. Even in Israel the wars of the Hebrews were the ‘wars of J"‘(Numbers 21:14).’ The religious element is found in the complete renunciation of any profit from the victory, and this renunciation is an expression of gratitude for the fact that the war-God has delivered the enemy, who is His enemy also, into the hands of the conqueror’(Kautzsch in Hastings’ DB Ext. Vol. 619). The ban was thus the outcome of religious zeal in an age when the moral sense was less advanced than the religious.

With regard to the wholesale application of the war ban in the Deuteronomic sections of Joshua, modem criticism has taught us to see in these the ideal generalizations of the exilic age. The Hebrews of the conquest were in truth the children of their age, but such a stupendous holocaust as is implied in such passages as Joshua 11:11, 14 must not be placed to their credit. The legislation of Dt., it must further be remembered, is the outcome of several centuries’ experience of Ganaanite heathenism, the true character of which the soil of Palestine is only now revealing, and of its baneful influence on the religion of 3". In this legislation the antique institution of the ban was retained as a means of protecting the community against a serious menace to its religious life. Nevertheless the enactment of Deuteronomy 131 remained a dead letter till the age of the Maccabees (1 Mac 5:5 ff.). A. R. S. Kennedy.

Bas

The head of a family which could not trace its descent (1 Esdras 5:37. a corrupt passage).

Banaias

1 Esdras 9:35 = Benaiah of Ezra 10. SssD. — This spelling represents three historically distinct English words: (1) ‘Band’ in the sense of that which binds — the rendering of a variety of Heb. words, some of which are also rendered by ‘bond.’ (2) ‘Band’ in the sense of ribbon (Exodus 39:23 RV ‘binding’), or sash (Exodus 28:8 etc. RV ‘girdle’). (3) ‘Band’ in the sense of a company of soldiers, more or less organized, y^Mthe rendering of several Heb. words, some of thefl^Hlnged in RV into ‘companies’ (Genesis 32:7) or ‘troop’ (^ri l") or ‘hordes’ (Ezekiel 38:6, 9).

In NT ‘band’ in this third sense renders speira, the Or. equivalent of the Roman cohors (for the Roman army in NT times see Legion). In the minor provinces such as Judsa the troops were entirely auxiliaries, of which the unit was the cohort of about 500, in certain cases 1000, men. The Roman garrison in Jerusalem consisted of such a cohort of provincials, probably 1000 strong, the ‘band’ which figures prominently both in the Gospels and in the Acts (Matthew 27:27. Mark 15:16. Acts 21:31. and probably John 18:3, 12 — RVra ‘cohort’ throughout). This cohort was under the command of a Roman prefect or of a military tribune, the ‘captain’ or ‘chief captain’ (Gr. chiliarch) of our EV.

Another auxiliary cohort is probably that named the Augustan baud (Acts 27:1 — Gr. Sebaste; AV ‘Augustus’ band’). It has been much debated whether the name is a title of honour like our ‘King’s Own,’ or a territorial designation signifying that the cohort in question was recruited from Samaria, then named Sebaste ( = Augusta) . SchUrer (GJ V ‘i. 462) curiously would combine both these views. Ramsay, on the other hand, maintains that the Augustan band was a popular, not an official, name for a body of troops detailed for some special service by the emperor (.St. Paul the Traveller, p. 315). A similar uncertainty as to its place in the military organization of the time attaches to the Italian band in which Cornelius was a centurion (Acts 10:1). The name merely shows that it was a cohort of Roman citizens, probably volunteers, from Italy, as opposed to the ordinary cohorts of provincials.

A. R. S. Kennedy. BANI. — 1. A Gadite, one of David’s heroes (2 Samuel 23:36). 2. 3. 4. Levites (1 Chronicles 6:46, Nehemiah 3:17, cf. 8:7 [ = Binnui of Ezr SM and Neh lO’]). 5. A Judahite(l Ch9i). 6. Head of a family of exiles that returned (Ezra 2:10 [ = Binnui of Nehemiah 7:15) 10:29. Nehemiah 10:14). 7. One of those who had married a foreign wife (Ezra 10:28). Cf. Binnui.

Banias

Ancestor of Salimoth, who returned with Ezra (1 Esdras 8:36).

BANISHMENT, — See Crimes and Punishments.

BANK, — 1. A mound of earth in siegecraft, see Foetificateon and Sieqeoeaft. 2. The table of a money-changer or banker, see Monet-changees.

B&SS&S.—A Levite who returned with Zerubbabel (1 Esdras 5:26).

Bamneas

1 Esdras 9:26 of Ezra 10:25.

BANNER, ENSIGN.STAMDARD.— That the Hebrews, like the Egyptians (Wilkinson, Anc. Egyp. [1878] i. 195, illust.), Assyrians, and other ancient nations, possessed military ensigns is a safe inference from Numbers 2:2. but not from the mention of the standard-bearer in Isaiah 10:18 AV, which is to be rendered as RVm. Nothing certain, however, is known regarding them. In the former passage a distinction seems to be made — for another view see Gray’s Com. in loc. — between the ensigns (lit. ‘signs,’ cf. Psalms 74:4 where the reference is probably to the standards of Antiochus’ army) of the ‘fathers’ houses,’ and the standards (the banner of Song of Songs 2:4. cf . 6:4, 10) of the four great divisions of the Hebrew tribes in the wilderness, according to the artificial theory of the priestly writer.

Equally uncertain is the relation of these to the Ms, which was a wooden pole (Numbers 21:8 f. AV and RV ‘standard’ cf. the parallelism with ‘mast’ Isaiah 30:17 RVm), set up on an eminence as a signal for the mustering of the troops. This word is of frequent occurrence both in the original sense and in the figurative sense of a rallying point, in the prophetic announcements of the future (Isaiah 5:26 11:10. Jeremiah 4:21 and often). The rendering alternates between ‘ensign’ and ‘banner.’ A. R. S. Kennedy.

Bannus

1 Es Q’^—either Bani or Binnui of Ezr 10«.

Banquet

In AV ‘banquet’ and ‘banqueting’ always mean wine-drinking, not feasting generally. Thus Song of Songs 2:4 ‘He brought me to the banqueting house’ (Heb. ‘the house of wine’), 1 Peter 4 ‘banquetings’ (Gr. ‘drinkings,’ RV ‘carousings’). See Meals.