Beast – Bethany

Beast

(in Apocalypse). In Revelation, particularly ch. 23, are symbolic pictures of two beasts who are represented as the arch-opponents of the Christians. The first beast demands worship, and is said to have as his number 666 — a numerical symbol most easily referred to the Emperor Nero, or the Roman Empire. In the former case the reference would be undoubtedly to the myth of Nero redivivus, and this is, on the whole, the most probable interpretation.

It instead of 666 we read with Zahn, O. Holtzmann, Spitta, and Erbes, 616, the number would be the equivalent of Gaius Csesar, who in a.d. 39 ordered the procurator Petronius to set up his statue in the ‘Temple of Jerusalem. This view is, in a way, favoured not only by textual variations, but by the fact that Revelation has used so much Jewishapocalyptic material. However this may be, it seems more probable that the reference in Revelation 17:10–11. as re-edited by the Christian writer, refers to Nero redivivus, the incarnation of the persecuting Roman Empire, the two to- § ether standing respectively as the Antichrist and his kingom over against tne Messiah and His kingdom. As in all apocalyptic writings, a definite historical ruler is a representative of an empire. Until the Messiah comes iUa subjects are at the mercy of His great enemy.

The present dimculty in making the identification is due not only to the process of redaction, but also to the highly complex and, for the modem mind, all but unintelligible fusion of the various elements of the Antichrist belief (see Antichrist). Shaileh Mathews.

Beating

See Crimes and Punishments, § 9.

Beatitudes

This word comes from the Latin abstract beatitudo, used in Vulg. of Romans 4:6. where David is said to ‘pronounce the beatitude’ or blessedness of the forgiven soul. Since the time of Ambrose the term has been used to describe the particular collection of sayings (oast in the form of which Psalms 32:1 is an OT specimen) in which Christ depicts the qualities to be found in members of His kingdom — as an introduction to the discourse known as the Sermon on the Mount (Matthew 5:3–12 6:20–23). Each of these sayings follows the form ‘Blessed (happy) are . . ., because . . .’ Mt. records eight of these general declarations, with a special application of the last of them; Lk. has only four, to which are added four corresponding Woes. There is no guarantee that even Mt. gives all the Beatitudes pronounced by Jesus on different occasions, or again that those he does give were all pronounced on that occasion. It is at least possible that in other parts of the NT we have quotations from sayings of the same kind. Thus 1 Peter 4:14. James 1:12. Revelation 14:13 might easily be supposed to rest on words of Christ.

According to the prevailing view of the history of our Gospels, the Beatitudes are derived from an early collection of Logia, or sayings of Jesus, in the original Aramaic language. To a very large extent the authors of Mt. and Lk. seem to have used identical translations of this document; but in the Beatitudes there is a considerable divergence, together with some significant agreements in phraseology. Putting aside Nos. 3, 5, 6, 7 in Mt., which have no counterparts in Lk., we see the following main lines of difference — (1) Lk.’s are in the second person, Mt.’s in the third, except in the verses which apply No. 8 (5:11, 12) (2) Lk.’s are apparently external: the poor, the hungry, those that weep, receive felicitation as such, instead of the commiseration(‘Woe’) which the world would give them. But since in Lk. disciples are addressed, the divergence does not touch the real meaning. A theodicy is proclaimed in which the hardships of the present, sanctified to the disciple as precious discipline, will be transformed into abiding blessedness. Such a reversal of the order of this life involves here, as elsewhere, the casting down of those whom men count happy (cf . Isaiah 65:13, 14. Luke 1 16:25. John 16:20. James 1:9, 10). The paradoxical form of the sayings in Lk. produces a strong impression of originality, suggesting that here, as often elsewhere, Mt. has interpreted the words which Lk. has transcribed unchanged. Mt. has arranged them according to the form of Hebrew parallelism: observe how the first and last have the same refrain, the poem beginning and ending on the same note — cf. Psalms 8. His No. 8 sums up in the form of the other Beatitudes the principle of the appendix w."- which Luke 6:22, 23 shows to be original: he then inserts this as a comment, much as he appends a sentence of comment to the Lord’s Prayer (6:14, 15). It may perhaps be doubted whether the Beatitudes peculiar to Mt. are in their original context. No. 3, proclaiming the triumph of those who do not ‘struggle to survive,’ is quoted from Psalms 37:11; No. S is found as early as Clement of Rome, in the form ‘Show mercy, that mercy be shown to you’; No. 6 reproduces the sense of Psalms 24:4; No. 7, echoed in James 3:18, may have been altered in form to fit the appropriate context. We seem to be justified in conjecturing that Lk. inserts all the Beatitudes he found in his source under the same context, and that he faithfully preserved the words as they stood: the Woes likewise belonged to the same discourse. (Note the support given to them by James 5:1. and the use of the commercial technical term ‘have received,’ so characteristic of the Sermon; cf. Matthew 6:2, 5, 16). The gloss with which Mt. interprets the blessing on the poor was not apparently known to St. James (2:5). whose very clear allusion to the Beatitude in its Lukan form determines the exegesis. The rich man could bring himself within the range of the blessing by accepting the ‘humiliation’ that Christian discipleship brought (James 1:10) so that Mt.’s interpretation is supported by the writer, who shows us most clearly that the exact words have not been preserved by him. In No. 2 Mt. seems to have slightly altered the original (Luke 6:21). under the influence of Isaiah 61:1 — the prophecy from which Jesus preached in the synagogue at Nazareth, and the obvious suggestive cause of the appearance of the poor at the opening of the Beatitudes. It should be observed, however, that all attempts to ascertain the original form of sayings of Jesus have at best so large a subjective element that we cannot afford to dogmatize. There are scholars of great weight, reinforced most recently by Harnack, who regard Mt. as generally preserving the lost Loffio-collection in a more exact form than Lk. Moreover, we must always allow for the probability that modifications introduced by Mt. or Lk. may often rest on early traditions, so that elements not included in the principal Gospel sources may nevertheless be derived from first-hand authority. James Hope Moulton.

Beautiful Gate

See Temple.

Bebai

1. The eponym of a family of returning exiles (Ezra 2:11 8:11 lO^s, Nehemiah 7:16 IQi’, 1 Esdras 5:13 9:29). 2. An unknown locality mentioned only in Judith 15:4.

Becher

1. Son of Ephraim, Numbers 26:35 = 1 Chronicles 7:20 where the name appears as Bered, Patronymic in Nu 26=5 Becherites (AV Bachrites). 2. Son of Benjamin, Genesis 46:21. 1 Chronicles 7:6, 8 and implicitly in 1 Chronicles 8:1 where for Ms first-born, Ashbel we should probably read Becher aTid Ashbel.

Becorath

One of Saul’s ancestors (1 Samuel 9:1. possibly same name as Becher of 1 Chronicles 7:8).

Bectileth

Bectileth (Judith 2:21). A plain between Nineveh and Cilicia. Perhaps the Bactiali of the Peutinger Tables, 21 miles from Antioch.

Bed, Bedchaimber

See House, 8. BEDAD.— Father of Hadad, king of Edom (Genesis 36:35 = 1 Oh 1).

Bedan

1. Mentioned with Jerubbaal, Jephthah, and Samuel as one of the deliverers of Israel (1 Samuel 12:11). The name does not occur in Jg., and it is probably a corruption for Barak (so LXX and Pesh.). Chronologically Barak should precede Gideon, but the order cannot be pressed (cf. v. 9). 2. A Manassite (1 Chronicles 7:17).

Bedeiah

One of those who had taken foreign wives (Ezra 10:35) in 1 Esdras 9:34 apparently Pedias.

Bee

(debdrah). The bee (.Apis fasciata) is a very important insect of Palestine. Wild bees are common, and stores of their honey are often found by wandering Bedouin, especially, it is said, near the Dead Sea. Most of the honey consumed and exported In large quantities is made by domesticated bees. The vast numbers of flowers and especially of aromatic plants enable the skilled bee-keepertoproducethemostdelicatelyflavoured honey, e.ff. •‘orange flower,’ ‘thyme,’ etc.; he carries his hives to different parts according to the season. Many now keep bees in hives of European pattern, but the ordinary native still universally uses the primitive tube hive. This is like a wide drain-pipe of very rough earthenware, some 3 ft. long and about 8 in. in diameter, closed at the end with mud, leaving a hole for ingress and egress. A number of hives are piled one above the other. A few years ago, while the owner of several swarms of bees was transferring his brittle mud hives on donkey-back, one of the asses stumbled and in falling broke one of the hives. In a moment the whole swarm fell on the unfortunate animals and on a fine horse standing near. One donkey was quickly stung to death, and all the other animals were severely injured. Cf. Deuteronomy 1:44. Ps II812, and Isaiah 7:18. where the hosts of Assyria are compared to such a swarm let loose. That a swarm of bees should settle in a carcass (Judges 14:8) is certainly an unusual occurrence, as indeed is suggested in the narrative, but the dried-up remains of animals, little but hide and ribs, so plentiful by the roadsides in Palestine, often suggest suitable places for such a settlement. Honey has probably always been plentiful in Palestine, but it is very doubtful whether ‘a land flowing with milk and honey’ could have meant the product of bees alone. See Honey and Vine. In the LXX there is an addition to Proverbs 6:8. in which the bee is, like the ant, extolled for her diligence and wisdom. E. W. G. Masterman.

Beeliada

(‘Baal knows’). A son of David, 1 Ch 14’, changed in conformity with later usage (see Ishbosheth) into Eliada (‘El knows’) in 2 Samuel 5:16.

Beeisabus

Beeisabus (1 Esdras 5:8). One of the leaders of those Jews who returned to Jerus. with Zerub.; called Bilshan, Ezra 2:2. Nehemiah 7:7.

Beeltethmus

An officer of Artaxerxes residing in Pal., 1 Esdras 2:16, 25 (LXX«- 21). It is not a proper name, but a title of Rehum, the name immediately preceding it in Ezra 4:8. It is a corruption of be’ el te’ em = ‘lord of judgment,’ and is rendered ‘chancellor’ by AV and RV in Ezr., ‘story-writer’ in 1 Esdras 2:17.

Beelzebub

See Baalzebub.

Beer

(‘a well’). 1. A station in the journey from Arnon to the Jordan, mentioned Numbers 21:16. with a poetical extract commemorating the digging of a well at this spot. The context indicates the neighbourhood, but further identification is wanting. Perhaps the words translated ‘and from the wilderness,’ which immediately follow this extract (Numbers 21:18). should be translated (following the LXX) ‘and from Beer,’ or ‘the well." It is generally identified with Beer-eUm (‘well of mighty raen’7), mentioned Isaiah 15:8. and in the second part of the compound name it may be conjectured that there is reference to the event commemorated in the song (Numbers 21:17, 18). 2. The place to which Jotham ran away after uttering his parable (Judges 9:21). ). Its position is unknown.

Beera

A man of Asher (1 Chronicles 7:37).

Beerah

A Reubenite who was carried captive by Tiglath-pileser (1 Chronicles 5:6).

Beer-eldh

See Beer.

Beeri

1. The father of Judith, one of Esau’s wives (Genesis 26:34). sometimes wrongly Identified with Anah (wh. see). 2. The father of the- prophet Hosea (Hosea 1:1).

Beer-lattat-boi

Beer-lattat-boi (‘The well of the Living One that seeth me’). — A well between Kadesh and Bered, where the fleeing Hagar was turned back (Genesis 16:14). where Isaac met his bride (24:62). and where he dwelt after Abraham’s death (25:11). ‘Ain MuweUeh, about 50 miles S.W of Beersheba, has been suggested as a not Impossible identilication. It is a station where there are several wells, on the caravan route from Syria to Egypt. R. A. S. Macalisteh.

Beeroth

(‘wells’). A Gibeoniteoity,usually coupled in enumeration with Chephirah and Kiriath-jearim (Jos 9", Ezra 2:25. Nehemiah 7:29) assigned to the tribe of Benjamin (Joshua 18:25, 2 Samuel 4:2) the home of Rechab, murderer of Ish-bosheth (2 Samuel 4:2). and of Naharai, armour-bearer of Joab (2 Samuel 23). Bireh, about 10 miles from Jerusalem on the main road to the north, is the usual identification, and there seems no special reason for objecting thereto. The circumstances and date of the flight of the Beerothites to Gittaim (2 Samuel 4:3) are not recorded.

R. A. S. Macalisteh.

Beeroth-bene-jaakan

Probably certain wells in the territory of some nomad Horite tribe (Genesis 36:27. 1 Chronicles 1:42). the Bene Jaakan; a halting-place in the Israelite wanderings, between Moseroth and Hor-haggidgad (Numbers 33:31, 32, Deuteronomy 10:6). The site is unknown.

R. A. S. Macaljster.

Beersheba

A halting-place of Abraham (Genesis 21:31) ) , where Hagar was sent away (Genesis 21:14). and where he made a covenant with Abimelech, from which the place is alleged to take its name (‘well of the coyenant ,’ according to one interpretation). Isaac after his disputes with the Philistines settled here (26:23), and discovered the well Shibah, another etymological speculation (v. 33). Hence Jacob was sent away (28:10). and returned and sacrificed on his way to Egypt (46:1). It was assigned to the tribe of Judah (Joshua 15:28). but set apart for the Simeonites (19:2). Here Samuel’s sons were judges (1 Samuel 8:2), and hither Elijah fled before Jezebel (1 Kings 19:3). Zibiah, the mother of Joash, belonged to Beersheba (2 Kings 12:1). It was an important holy place: here Abraham planted a sacred tree (Genesis 21:33), and theophanies were vouchsafed to Hagar (v. 17). to Isaac (.26^), to Jacob (46:2). and to Elijah (1 Kings 19:5). Amos couples it with the shrines of Bethel and Gilgal (Amos 5:5). and oaths by its numen are denounced (8:14). It is recognized as the southern boundary of Palestine in the frequent phrase ‘from Dan unto Beersheba ‘,(Jg 20 etc.). Seven ancient wells exist here, and it has been suggested that these gave its name to the locality ; the suffixed numeral being perhaps due to the influence of the syntax of some pre-Semitic language, as in Kiriath-arba (‘Tetrapolis’). The modem name is Sir es-Seba’ , where are extensive remains of a Byzantine city; the ancient city is probably at Tell es-Seba’ , about 2 miles to the east. Till recently the site was deserted by all but Bedouin; now a modern town has sprung up, built from the ruins of the ancient structures, and has been made the seat of a sub-governor. B. A. S. Macalisteh.

Be-eshterah

Be-eshterah (Joshua 21:27). See ashtahoth.

Beetle

Beetle (.chargBD.—ln RV ‘cricket’ (Lv II22), probably a grasshopper or locust. See Locust.

E. W. G. Mastehman.

Before

In Genesis 11:28 ‘Haran died before his father Terah,’ the meaning is ‘in the presence of as RV, literally’ before the face of.’

Beheading

See Chimes and Punishments, § 10.

Behemoth

The hippopotamus (Job 40:15). as leviathan (41’) is the crocodile. It has been suggested that the ancient Babylonian Creation-myth underlies the poet’s description of the two animals (Gunkel, Schbpf. u. Chaos, 61 ff.). This is doubtful, but the myth undoubtedly reappears in later Jewish literature: ‘And in that day will two monsters be separated, a female named Leviathan to dwell in the abyss over the fountains of waters. But the male is called Behemoth, which occupies with its breast [7] an immeasurable desert named Dendain’ (En 60’- cf. 2 Esdras 6:49–51, Apoc. Bar 29:4, Baba bathra 745). Behemoth is rendered by ‘beasts’ in Isaiah 30. This may be correct, but the oracle which follows says nothing about the ‘beasts of the south’; either the text is corrupt or the title may have been prefixed because Rahab, another name for the chaosmonster, occurs in v. 7. The psalmist confesses, ‘Behemoth was I with thee’ (Psalms 73:22). . The LXX understood this to be an abstract noun, ‘Beast-like was I with thee’; others substitute the sing., and render ‘a beast,’ etc. J. Taylor.

Beka

(AV Bekah). See Weights and Measures.

BEL, originally one of the Bab. triad, but synonym, in OT and Apocr. with Merodach, ‘the younger Bel,’ the tutelary god of Babylon (Jeremiah 50:2 51:44. Isaiah 46:1. Baruch 6:41). See also Baal, Assyria and Babylonia, ‘Bel and the Dragon’ (in art. Apocrypha, § 7).

Bela

1. A king of Edom (Genesis 36:32, 33, cf. 1 Chronicles 1:43 f.). The close resemblance of this name to that of ‘Balaam, the son of Beor,’ the seer, is noteworthy, and has given rise to the Targum of Jonathan reading ‘Balaam, the son of Beor’ in Genesis 36:32. 2. The eldest of the sons of Benjamin (Genesis 46:21. Numbers 26:38 [patronym. Belaites], 1 Chronicles 7:6 8:1). 3. A Reubenite who was a dweller in the Moabite territory (1 Chronicles 5:8 f.). It is noteworthy that this Bela, like the Edomite king mentioned above, seems to have been traditionally connected with the Euphrates. 4. A name of Zoar (Genesis 14:2, 8).

BELEMUS, 1 Esdras 2 LXX).— See Bishlam.

Belial

(BELIAB). This word, rendered by AV and RV as a proper noun in the majority of the OT passages, is in reality a compound, meaning ‘worthlessness,’ whence ‘wickedness,’ ‘destruction,’ and as such is construed with another noun. In the sense of ‘wickedness,’ it occurs in 1 Samuel 1:16 ‘daughter of wickedness,’ i.e. ‘a wicked woman’ (cf. Deuteronomy 13 15:9, Judges 9:22 20:13. 1 Samuel 2:12 10:27 25:17, 25. 2 Samuel 16:7 20:1 23:6, 1 Kings 21:10, 13. 2 Ch 13:7, Proverbs 6:12 16:27 19:28. for similar usage). As ‘destruction,’ it is -found in Psalms 17:5 (cf. 2 Samuel 22:5) 41 and Nahum 1:11, 15 (note in Nahum 1:15 independent use, ‘man’ understood; RV ‘wicked one’; others, ‘destroyer’). Having such a meaning, it is used by St. Paul as a name for Satan (personification of unclean heathenism, 2 Corinthians 6:15). the Greek text spelling it ‘Beliar’ (AV and RV ‘Belial’), a variation due to the harsh pronunciation of ‘I’ in Syriac. N. Koeniq.

Belief

Older Eng. (akin to lief and love) for the Lat.-French ‘faith,’ which displaced it in AV everywhere except in 2 Thessalonians 2:13. RV follows AV except in Romans 10:16 f.: where it restores ‘belief,’ after Tindale, in continuity with ‘believe.’ ‘UnbeUef held its ground as the antonym (Matthew 13:58. etc., Romans 3:3 etc.). In modern Eng.,’ faith’ signifies ethical, ‘belief intellectual, credence:’ faith,’ trust in a person; ‘belief,’ recognition of a fact or truth beyond the sphere of sensible observation or demonstrative proof. See Faith.

G. G. Findlay.

Bell

A number of small bronze bells, both of the ordinary shape with clapper and of the ‘bail and slit’ form, have been found at Gezer (.PEFSt, 1904, 354, with illustt.). The bells of ‘pure gold’ (Exodus 39:25), which alternated with pomegranate ornaments on the skirt of the high priest’s robe (28:33 f.). ), were doubtless of one or other of these forms. Their purpose is stated in v. 35, but the underlying idea is obscure (see the Comm.). The ‘bells of the horses’ of Zee 14:20 represent another word akin to that rendered ‘cymbals.’ Whether these ornaments were really bells or, as is usually supposed, small metal discs (cf. the ‘crescents’ of Judges 8:21 RV) is uncertain. A. R. S. Kennedy.

Bellows

See Arts and Crafts, 2.

Belmaim

Belmaim (Judith 4:4 7:3). It seems to have lain south of Dothan, but the topography of Judith is very difficult. Bileam in Manasseh lay farther north than Dothan.

Beloved

See Lovb.

Belshazzar

Son of Nebuchadnezzar, last king of Babylon before its capture by Cyrus (Daniel 5:1). The name is somewhat variously given: Baltasar, Bar !"‘• [so also LXX and Theod. in Daniel] ; and Josephus says he was son of Naboandelos. There is no doubt that Belshar-usur, son of Nabonidus, is meant. Hebrews 8 in Babylon during the latter part of his father’s reign. It is probable that he was in command of Babylon on its surrender, as he had been in command of the army in Akkad till the 11th year of his father’s reign.

C. H. W. Johns.

Belteshazzar

Nebuchadnezzar is said to have conferred this name on the youthful Daniel (Daniel 1:7). The Babylonian form would be BaJatsu-usur (‘protect his life!’) or, according to 4:8. Bel balatsu-umr. The LXX and Theodotion employ Baltasar both for it and for Belshazzar (ch. 5); and pseudo-Epiphanius repeats a legend that Nebuchadnezzar wished to make the two men co-heirs. J. Taylor.

Ben

(‘son’). A Levite, 1 Chronicles 15:18. omitted in parallel list in v." in both MT and LXX. The latter omits it also in the first-named passage.

Ben-abinadab

(AV ‘son of Abinadab’). One of Solomon’s commissariat officers (1 Kings 4:11).

Benaiah

(‘Jah hath built’). 1. A brave soldier from Kabzeel in Judah (2 Samuel 23:20 ff.). captain of David’s bodyguard (S’s 20:23). He became a partisan of Solomon’s and carried ‘the mighty men,’ ‘the Cherethites and Pelethites,’ with him (1 K !’■ ‘<>). He played an important r61e in the young king’s coronation (vv. 38, 44), and was subsequently ordered to dispatch .loab, whose place as commander-in-chief he then filled (2). 2. One of the thirty who formed the second class of David’s heroes (2 Samuel 23:22). He came from Pirathon in Mt. Ephraim (2 Samuel 23:30. cf. Judges 12:15). 1 Oh 27 assigns to him the command of the course for the eleventh month, with twenty-four thousand Ephraimites under him. 3. Some ten obscure persons of this name appear in 1 Chronicles 4:36 IS’s- "■ 16:5, 6.

2 Chronicles 20:14 31:13. Ezra 10 9, Ezekiel 11:1, 13.

J. Taylor.

Ben-ammi

Ben-ammi (‘son of my blood-relative’ or ‘son of my father’s kinsman’). — The story (Genesis 19) purports to explain the name Ammon (v. 38). Notwithstanding the fact that incestuous marriages were common amongst these people, it is most likely that the narrative is a product of the bitter hatred which was excited by prolonged contests for the territory E. of Jordan.

J. Taylor.

Ben-deker

( AV ‘son of Dekar ‘). One of Solomon’s twelve commissariat officers (1 Kings 4:9).

Bene-berak

A town in the territory of Dan (Joshua 19:45). identified with Ibn Ibraq, about 5 miles E. of Jaffa, on the N. of WMy Nusrah. W. Ewinq.

Benefactor

Luke 22:25 only, ‘they that exercise authority over them (the Gentiles) are called benefactors.’ The word is an exact tr. of the Gr. EuergetSs, a title of honour borne by two of the Gr. kings of Egypt before Christ’s day, Ptolemy in. (b.c. 247-222) and Ptolemy VII. (IX.) (B.C. 147-117). Hence RV properly spells with a capital, ‘Benefactors.’

Bene-jaakan

A station in the journeyings, mentioned Numbers 33 (cf. Deuteronomy 10:6, and see Beerothbene-Jaakan).

Ben-geber

(AV ‘son of Geber ‘). Patronymic of one of Solomon’s twelve commissariat ofiicers who had charge of a district N.E. of the Jordan (1 Kings 4:13).

Ben-hasao

The name of three kings of Damascus in the 9th cent. b.c.

1 . Benhadad I., the son of Tab-rimmon of Damascus. At the instance of Asa of Judah he intervened against Baasha of Israel, and took from him valuable territory on his northern border. For this service Benhadad received from Asa costly treasures from the Temple and royal palace (1 Kings 15:17–20).

2. Benhadad n., son of the preceding, was an able general and statesman. He was at the head of a league of western princes who successfully opposed the attempts of Shalmaneser ii. of Assyria to conquer southern Syria. At the battle of Karkar in b.c. 854 he had Ahab of Jsrael as one of his chief allies. In his time war with Israel was the rule, he being usually successful. But Ahab was more fortunate in the campaigns of 856 and 855, which were followed by a treaty of peace with concessions to Israel (1 Kings 20). On the resumption of hostilities in the third year thereafter, Benhadad was victorious (1 Kings 22). He was assassinated by the usurper Hazael about b.c. 843 (2 Kings 8:15).

3. Benhadad m., son of Hazael, probably the same as the Man’ of the Assyrian inscriptions. Under him Damascus lost his father’s conquests in Palestine (2 Kings 13:24 f.), and he also suffered heavily from the Assyrians. J. F. McCubdy.

Ben-hail

(‘son of might’). A prince sent by Jehoshaphat to teach in the cities of Judah (2 Chronicles 17:7).

Ben-hanan

(‘son of a gracious one’). A man of Judah (1 Chronicles 4:20).

Ben-hesed

Ben-hesed (AV ‘son of Hesed’ [-‘kindness’]).- One of Solomon’s twelve commissariat officers who had charge of a district in Judah (1 Kings 4:10).

Ben-hitr

(AV ‘son of Hur’). One of Solomon’s twelve commissariat ofiBcers (1 Kings 4:8).

Beninu

(perhaps ‘our son’). One of those who sealed the covenant (Nehemiah 10:13).

Benjamin

1 . The youngest son of Jacob by Rachel, and the only full brother of Joseph (Genesis 30:22 f. [JE] 35:17 [J] 35:24 [P]). He alone of Jacob’s sons was nativeborn. J (Genesis 35:16) puts his birth near Ephrath in Benjamin. A later Interpolation identifies Ephrath with Bethlehem, but cf. 1 Samuel 10:2. P, however (Genesis 35:22–26), gives Paddan-aram as the birth-place of all Jacob’s children. His mother, dying soon after he was born, named him Ben-oni (‘son of my sorrow’). Jacob changed this ill-omened name to the more auspicious one Benjamin, which is usually interpreted ‘son of my right hand,’ the right hand being the place of honour as the right side was apparently the lucky side (cf. Genesis 48:14). Pressed by a famine, his ten brothers went down to Egypt, and Jacob, solicitous for his welfare, did not allow Benjamin to accompany them; but Joseph made it a condition of his giving them corn that they should bring him on their return. When Judah (Genesis 43:9 J) or Reuben (42:37 E) gave surety for his safe return, Jacob yielded. Throughout the earlier documents Benjamin is a tender youth, the idol of his father and brothers. A late editor of P (Genesis 46:21) makes him, when he entered Egypt, the father of ten sons, that is more than twice as many as Jacob’s othei sons except Dan, who had seven.

The question is, What is the historical significance of these conflicting traditions? Ydmin, ‘right hand,’ appears to have been used geographically for south,’ ana Benydmin may mean ‘son(s) of the south,’ i.e. the southern portion of Ephraim. Ben-oni may be connected with On m the tribe of Benjamin. The two names may point to the union of two related tribes, and the peraistence of the traditions that Benjamin was the full brother of Joseph, whereas the other Joseph tribes (Manasseh and Ephraim) are called sons, would indicate not only a close relationship to Joseph, but also a comparatively early development into an independent tribe. On the other hand, J E P all make Benjamin the youngest son, and P gives Canaan as his native land. This points to a traditional belief that the tribe was the last to develop. This and the fact that Shimei, a Benjamite, claims (2 Samuel 19:20) to be ‘of the house of Joseph,’ suggest that the tribe was an offshoot of the latter.

The limits of the tribal territory are given by P in Joshua 18:11–28. Within it lay Bethel (elsewhere assigned to Ephraim), Ophrah, Geba, Gibeon, Ramah, Mizpeh, Gibeah, all primitive seats of Canaanitish worship and important centres in the cultus of Israel (cf ., e.g., Bethel, Amos 7). Jericho, where in early times there may have been a cult of the moon-god (jarSac/i = ‘moon’), and Jerusalem are also assigned to Benjamin. Deuteronomy 33:12. as commonly but not universally interpreted, also assigns Jerusalem to Benjamin, though later it belonged to Judah. Anathoth, the birth-place of Jeremiah, also lay in Benjamin (Joshua 21:18 [P]). In the Blessing of Jacob (Genesis 49:27) a fierce and warlike character is ascribed to Benjamin. The statement is all the more important, since in this ‘Blessing’ we have certainly to deal with vaticinia post eventum. The rugged and unfriendly nature of the tribal territory doubtless contributed to martial hardihood. The tribe participated in the war against Sisera (Judges 5:14). A late and composite story is found in Jg 19-21 of an almost complete annihilation of the tribe by the rest of the Israelites. Later the tribe gave to united Israel its first king, Saul of Gibeah. It had in Asa’s army, according to 2 Chronicles 14:8. 280,000 picked warriors — an exaggeration of course, but a very significant one in this connexion. Benjamin, under Sheba, a kinsman of Saul, led in the revolt against David when the quarrel provoked by David’s partisanship broke out between Judah and the northern tribes (2 Samuel 20:1 ff.). From the first the tribe was loyal to the house of Saul and violently opposed to David (cf . 2 Samuel 16:5 20:2). In the revolt against the oppressions of Rehoboam it joined with the North (1 Kings 12:20). a variant account joins it with Judah (12:21 f.), but this is only a refiexion of later times. The history of the tribe is unimportant after David. Besides Saul and Jeremiah, St. Paul also traced descent to this tribe (Philippians 3:5). See also Tribes. 2. A great-grandson of Benjamin (1 Chronicles 7:10). 3. One of those who had married a foreign wife (Ezra 10:32; prob. also Nehemiah 3:23 12:34). James A. Craiq.

BENJAMIN CrATE.— See Temple.

Beno

(‘his son’). In both AV and RV a proper name in 1 Chronicles 24:26, 27. but we should perhaps render, ‘of Jaaziah his son, even the sons of Merari by Jaaziah his son’ (. Oxf. Heb. Lex. s.v.).

Benoni

See Benjamin.

Ben-zoheth

A man of Judah (1 Chronicles 4:20).

Beon

Beon (Numbers 32:3). Prob. =Baal-ineon (^h. see).

Beor

1. Father of Balaam, Numbers 22:5 24:3, 15 J, Joshua 24:9. also Numbers 31:8. Deuteronomy 23:4, Joshua 13:22, Micah 6:5, 2 Peter 2 (BOSOT, AV and RVm). 2. Father of Bela, king of Edom, Genesis 36:32 J, 1 Chronicles 1:43.

Beba

King of Sodom at time of Chedorlaomer’s invasion (Genesis 14:2).

Beracah

Beracah (‘blessing’).- 1. One of Saul’s brethren who joined David at Ziklag (1 Chronicles 12:3). 2. ‘The valley of blessing,’ where Jehoshaphat gave thanks for victory over the Ammonites, Moabites, and Edomites, who had marched from Engedi to ‘Tekoa (vv. 2, 20) The name survives at the ruin BeretkUt on the main road from Jerusalem to Hebron, west of Tekoa.

Beraiah

A man of Benjamin (1 Chronicles 8:21).

Bebea

Bebea (1 Maccabees 9:4). See Behcea, 3.

Berechiah

1. Father of Asaph (1 Chronicles 6, AV Berachiah). 2. Son of Zerubbabel (1 Chronicles 3:20). 3. Father of MeshuUam, one of Nehemiah’s chiefs (Nehemiah 3:4, 30 6:18). 4. A Levite guard of the ark (1 Chronicles 9:16 5:23). 6. Father of the prophet Zechariah (Zee 1:1). 6. An Ephraimite chief (2 Chronicles 28:12).

Bered

1. An unknown place, mentioned but once

(Genesis 16:14) as an indication fixing the site of Beer-lahai-

roi. The identification with Halasah, which has been

suggested, is mere guess-work. 2. See Becher, No. 1 ,

R. A. S. Macalister.

Beri

A division of an Asherite clan (1 Chronicles 7:36).

Beriah

1. Son of Asher (Genesis 46:17, Numbers 26:44. 1 Chronicles 7:30 f.). 2. Son of Ephraim, begotten in the days of mourning occasioned by the death of Ephraim’s four sons, who were killed by the men of Gath whilst cattle-raiding; hence the false etymology, bera’ ah = ‘in affliction’ (1 Chronicles 7:23). 3. A Benjamite at Aijalon, who, with Shema, put the Gathites to flight (cf. No. 2). 4. Son of the Levite Shimei (1 Chronicles 23:10 f.). He and his brother Jeush had not many sons, and therefore were counted as a single family. J. Taylor.

Beriites

Descendants of Beriah, No. 1 (Numbers 26:44).

Berites

2 Samuel 20:14. The reading Bichrites is suggested, though not actually given, by LXX and Vulg. See art. Sheba.

Bernice

Bernice or BERENICE.- Sister of Agrippa 11. (Ac 25" 23 2680), married to her uncle Herod, king of Chalcis.

Berodach-baladan

See Merodach-baladan.

Beb

Beb (EA, — 1. A town in the district of Macedonia called Emathia. The earliest certain reference to it occurs in an inscription of the end of the 4th cent. B.C. After the battle of Pydna (b.o. 168) it was the first city which surrendered to the Romans. In winter b.c. 49-48 it was the headquarters of Pompey’s infantry. In St. Paul’s time there was a Jewish community there to which he preached the gospel with success (Acts 17:10, 13 [Sopater, a native] 20:4). It was a populous city, and is in modern times called Verria by Greeks, Karaferia by Turks, and Ber by Slavs.

2. The place where Antiochus Eupator caused Menelaus, the ex-high priest, to be put to death (2 Mac 13:4). It is now the well-known HcUeb or Aleppo, with about 100,000 inhabitants.

3. Mentioned 1 Maccabees 9:4. perhaps the same as Beeroth (Joshua 9:17) or Beroth (1 Esdras 5:19) modern Bireh, about 10 miles N. of Jerusalem. A. Souteh.

Beroth

1 Esdras 5:19 = Beeroth of Ezra 2:25.

Berothah, Berothai

A city of Syria, despoiled by David (2 Samuel 8:8). and named by Ezekiel as a limiting point in his ideal restoration of the kingdom (Ezekiel 47). Ezekiel places it between Hamath and Damascus; the site is otherwise unknown. In 1 Chronicles 18:8. which is parallel to 2 Samuel 8:8. for Berothai is substituted Cun. [Berothite in 1 Chronicles 11:39 is obviously meant for Beerothite. See Beeroth], R. A. S. Macalister.

Beryl

See Jewels and Precious Stones.

Berzelus

See Zorzelleus.

Besai

Nethinim who returned with Zerub. (Ezra 2:49 Nehemiah 7:52; = Basthai, 1 Es &"■).

Besodeiah

Besodeiah (Nehemiah 3:6). MeshuUam, the son of Besodeiah, took part in repairing the Old Gate.

Besom

Besom (lit. ‘sweeper’) occurs only fig. Isaiah 14:23. ‘I will sweep it [Babylon] with the sweeper of destruction.’ One such besom of twigs the writer remembers having seen in the museum of Egyptian antiquities in Cairo. A. R. S. Kennedy.

Besor

(Brook). A torrent-valley, apparently S. or S.W. of Ziklag (1 Samuel 30:9, 10, 21). it is probably the modern Wady Ghuzzeh, which empties itself into the sea S.W. of Gaza,

Bestiality

See Crimes and Punishments, § 3.

Betah

Betah (2 Samuel 8:8). See Tibhath.

Betane

Betane (Judith 1:9). A place apparently south of Jerusalem, and not Bethany. It may be the same as Beth-anoth.

Beten

Beten (Joshua 19:25). A town of Asher, noticed next to Achshaph. The site is doubtful. In the fourth century it was shown 8 Roman miles east of Ptolemais (Acco). It may be the present village el-B’aneh.

Beth

The second letter of the Heb. alphabet, and as such used in Psalms 119 as the heading of the second part, each verse of which begins with this letter.

Bethabara

Mentioned once only, John 1:28. as the scene of John’s baptism; the principal codices, followed by the RV, here read Bethany. There ia no clue to the position of Bethabara, except that it was probably in or near Galilee (cf. Matthew 3:13). Identification with a ford named ‘Ab&rah, about 12 miles south of the outlet of the Sea of Galilee, has with some plausibility been suggested. R. A. S. Macalistek.

Beth-anath

A town of Naphtali, now the village ‘Ainatha, in the mountains of Upper Galilee.

Beth-asoth

Beth-asoth (Joshua 15:59). A town in the mountains of Judah near Gedor. It is the present Beit ‘Ainnn, S.E. of Halhul.

Bethany

A village about 15 stadia (2910 yards or about Ij mile) from Jerusalem (John 11:18) on the road from Jericho, close to Bethphage and on the Mount of Olives (Mark 11:1. Luke 19:29). It was the lodging-place of Christ when in Jerusalem (Mark 11:11). Here lived Lazarus and Martha and Mary (John 11:1). and here He raised Lazarus from the dead (John 11). Here also He was entertained by Simon the leper, at the feast where the woman made her offering of ointment (Matthew 26:6. Mark 14:3). From ‘over against’ Bethany took place the Ascension (Luke 24:50). In this case the topographical indications agree exceptionally with the constant tradition which fixes Bethany at the village of el-‘Azariyeh, ■ on the S.E. of the Mount of Olives beside the Jericho road. The tomb of Lazarus and the house of Martha and Mary are definitely pointed out in the village, but of course without any historical authority. For a possible Bethany in Galilee, see Bethabaha.

R. A. S. Macalistee.