Bishop – Brazen Serpent

Bishop

Bishop (Gr. epislcopos, Lat. episcoxnis, Ital. vescovo, Fr. evegue. Germ. Bischof), ELDER (Gr. presbyteros, Lat. presbyterus, Fr. preire, Eng. priest), — The two words are so closely connected in the NT that they must be taken together here.

1. The terms. — The Greek word for ‘bishop’ is common in the general sense of an overseer, and in particular of sundry municipal ofBcers. In LXX it is used in Isaiah 60:17 of taskmasters, in Nehemiah 11:19 of minor officials, and in 1 Maccabees 1:51 of the commissioners of Antiochus who enforced idolatry. But, so far as we can see, it was not the common name for the treasurers of private associations.

In the NT the word is found five times. In Acts 20:28 St. Paul reminds the elders of Ephesus that the Holy Ghost has made them bishops over the flock; in Philippians 1:1 he sends a greeting to the saints at Philippi ‘with bishops and deacons’; in 1 Timothy 3:2 he tells Timothy that ‘the bishop must be blameless,’ etc.; in Titus 1:7 he gives a similar charge to Titus; and 1 Peter 2:25 speaks of Christ as ‘the shepherd and bishop of your souls.’

In the OT the word ‘elder’ is used from early times of an official class having jurisdiction both civil and religious, so that when synagogues were built, the elders of the city would naturally be the elders of the synagogue, with the right of regulating the services and excluding offenders.

In NT times the idea would be carried over to the churches. It is indirectly recognized in Luke 22; but we cannot infer the existence of elders from Acts 5:6. for ‘the younger men’ who carry out Ananias are simply ‘the young men’ in v. 10 when they carry out Sapphira. The first clear trace of Christian elders is at Jerusalem. In Acts 11:30 (A.D. 44) they receive the offerings from Barnabas and Saul; in 15:6 (a.d. SO) they take part in the Conference; in 21:18 (a.d. 58) they join in the welcome to St. Paul. Earlier than this may be James 5:14. where the word seems to denote officials. After this we hear no more of them till the Pastoral Epistles and 1 Peter.

For the last tn’o hundred years it has been generally agreed that bishops and elders in the NT and for some time later are substantially identical. For (1) bishops

99 and elders are never Joined, like bishops and deacons, as distinct classes of officials. (2) Philippians 1:1 is addressed ‘to bishops and deacons.’ Had there been an intermediate class of elders, it could not well have been omitted. So 1 Timothy 3 ignores the elders, though (5:17) there were elders at Ephesus, and had been (Acts 20:17) for some time. Conversely, Titus 1:5–7 describes elders instead, and nearly in the same words. (3) The bishop described to Timothy, the elders of Acts 20, those of 1 Timothy 5:17. those described to Titus, and those of 1 Peter 5:2, all seem to hold a subordinate position, and to have rather pastoral duties than what we should call episcopal. (4) The same persons are called elders and bishops (Ac 20). The words are also synonymous in Clement of Rome, and (by implication) in the Teaching of the Apostles and in Polycarp. Ignatius is the first writer who makes a single bishop ruler of a Church ; and even he pleads no Apostolic command for the change.

The general equivalence of the two offices In the Apostolic age seems undeniable; and if there were minor differences between them, none have been clearly traced. The only serious doubt is whether bishops and deacons originally denoted offices at all. The words rather describe functions. Thus Philippians 1:1 ‘to bishops and deacons’ (no article) will mean ‘such as oversee and such as serve’ — that is, the higher and the lower officials, whatever titles they may bear. This would seem proved by Titus 1:5, 7 ‘that thou appoint elders . . ., for the bishop (overseer) must be blameless.’ The argument is that the elder must be so and so, because the bishop must be so and so. This Is vain repetition if the bishop is only the elder under another name, and bad logic if he is a ruler over the elders; but it becomes clear if the ‘bishop’ is not a defined official, but an overseer generally. Then, the elder being a particular sort of overseer, the argument will be from a general rule to a particular case.

2. Appointment. — At first popular election and Apostolic institution seem to have gone together. The Seven (Acts 6:5, 6) are chosen by the people and instituted by the Apostles with prayer and laying-on of hands. In the case of the Lycaonian elders (Acts 14:23) the Apostles ‘appointed’ them with prayer and fastings. Similarly the elders in Crete (Titus 1:6) are ‘appointed’ by Titus, and apparently the bishops at Ephesus by Timothy. In these cases popular election and laying-on of hands are not mentioned; but neither are they excluded.1 Ti 5 does not refer to ordination at all, nor Hebrews 6:2 to ordination only. The one is of the laying-on of hands in restoring offenders, while the other takes in all occasions of laying-on of bands. But in any case Timothy and Titus would have to approve the candidate before instituting him, so that the description of his qualifications is no proof that they had to select him in the first instance. Conversely, popular election is very prominent (Clement, and Teaching) in the next age; but neither does this exclude formal approval and institution. The elders are already attached (1 Timothy 4:14) to the Apostles in the conveyance of special gifts; and when the Apostles died out, they would act alone in the institution to local office. ‘The development of an episcopate is a further question, and very much a question of words if the bishop (in the later sense) was gradually developed upward from the elders. But the next stage after this was that, while the bishop instituted his own elders, he was himself instituted by the neighbouring bishops, or in still later times by the bishops of the civil province or by a metropolitan. The outline of the process is always the same. First popular election, then formal approval by authority and institution by prayer, with (at least commonly) its symbolic accompaniments of laying-on of hands and fasting.

3. Duties. — (1) General superintendence: Elders in Acts 20:28, 1 Timothy 6:17. 1 Peter 5 (ruling badly); bishops in 1 Timothy 3:5. Indicated possibly in 1 Corinthians 12:28 ‘helps, governments’ ; more distinctly in Ephesians 4:11 ‘pastors and teachers,’ In pointed contrast to ‘apostles, prophets, and evangelists,’ whose office was not local. So 1 Thessalonians 5:12 ‘those that are over you,’ Romans 12:8 ‘he that ruleth.’ and He 13 ‘them that have the rule over you,’ remind us of the bishops and elders who rule (1 Timothy 3:4 5:17). So, too, the ‘rulers’ in Clement must be bishops or elders, for these bishops plainly have no earthly superior, so that they must be themselves the rulers.

Under this head we may place the share taken by the elders: (a) at Jerusalem (Acts 15:6) in the deliberations of the Apostohc Conference, and (Acts 21:18) in the reception held by James; (6) elsewhere (1 Tl 4:14) in the laying-on of hands on Timothy, whether that corresponds to ordination or to something’ else.

(2) Teaching: 1 Thessalonians 5:12 rulers admonishing in the Lord ; 1 Tl 3:2 the bishop apt to teach; 5:17 double honour to the elders who rule well, especially those who toil in word and teaching; Tit the elder or bishop must be able to teach, and to convince the gainsayers. Yet 1 Timothy 5:17 seems to imply that elders might rule well who toiled in other duties than word and teaching; and if so, these were not the sole work of all elders.

Preaching is rather connected with the unlocal ministry of apostles, prophets, and evangelists: but in their absence the whole function of public worship would devolve on the local ministry of bishops and deacons. This becomes quite plain in the Teaching and in Clement.

(3) Pastoral care: This is conspicuous everywhere. To it we may also refer: (a) visiting of the sick (James 5:14) with a view to anointing and cure — not as a viaticum at the approach of death; {6) care of strangers and a fortiori of the poor (1 Timothy 3:2, Titus 1:8. the bishop to be a lover of strangers). H. M. Gwatkin.

Bishop's Bible

See Engubh Vbksions.

Bit, Bridle

The Hebrews were doubtless well acquainted with the hit, but there is no clear mention of it as distinct from the bridle, the words for which in Gr. and Lat. include bit, headstall, and reins. In James 3:3 the context is decisive for ‘bridle’ (RV and AV ‘hit’); in Psalms 32:9 for ‘bit and bridle’ we should probably render ‘bridle and halter,’ and so in the other passages where the two Hebrew words respectively occur, e.g. ‘bridle,’ Proverbs 26:3. but ‘halter,’ Job 30:11.

In Psalms 39:1 ‘bridle’ should certainly be " muzzle" (cf. the corresponding verb in Deuteronomy 25:4). The crocodile’s " double bridle’ (Job 41:13) is his jaws, but the text is doubtful. A. R. S. Kennedy.

Bithiah

(" daughter," i.e. worshipper, "of J"‘). The daughter of a Pharaoh, who became the wife of Mered, a descendant of Judah (1 Chronicles 4:18). Whether Pharaoh is to be taken here as the Egyp. royal title or as a Heb. proper name, it is difficult to determine.

Bithron

Bithron (2 Samuel 2:29 ‘the gorge,’ probably not a proper name). — A ravine leading to Mahanaim.

BirHYNIA.— A district in the N.W. of Asia Minor, which had been a Roman province since B.C. 74. For administrative purposes it was generally united with the province of Pontus, which bounds it on the E., under one governor. The province was senatorial till about A.D. 165, and governed by a proconsul. The younger Pliny governed it from a.d. 111-113 by a special commission from the emperor Trajan. Paul and Silas were prevented by the Spirit from preaching in Bithynia (Acts 16). and the beginnings of Christianity there are unknown. It is probable that it came by the Black Sea. That there were churches there after St. Paul’s time is certain from the address of the First Epistle of Peter, which was probably written a.d. 75-80.

A. SOUTER.

Bitter Herbs

Bitter herbs (merBrlm, Exodus 12:8, Numbers 9:11). bitter herbs of the modern Jewish Passover in Palestine are specially lettuce and endive. Other salads, such as parsley, cucumber, chicory, and water-cress, are also commonly eaten, indeed are prime favourites. The author of Lamentations 3:15, in using the same word merBrlm (tr. " bitterness’), doubtless had more bitter and less wholesome plants in his mind, perhaps the colocynth or Ecballium elaterium, the wild gourd of 2 Kings 4:39. See, further, Passoveh. E. W. G. Masterman.

Bitter Water

Bitter water (lit., as RV, Water of Bitterness, Numbers 5:18). — See Jealousy.

Bittern

Bittern (Isaiah 14:23 34:11, Zephaniah 2:14). Although the bird ofthisname — theBotawus stellaris — isfoundinPalestine, especially in the Huleh marshes, the philological evidence is quite against this translation. The Heb, word is kippBd, and is generally accepted to be the equivalent of the Arab, kunfudh, ‘porcupine,’ This animal suits the Scriptural requirements at least as well as the bittern. It (the Hystrix cristata) is common all over Palestine. Large specimens measure as much as 3 ft. from the nose to the tip of the spines. The porcupine is a vegetableeating, nocturnal animal; it is solitary in its habits, and very timid of man. It glides about in the twilight or starlight in a most weird way, giving vent at times to peculiar short grunts. When roused to self-defence, the porcupine is most dangerous; its erect quills, which pierce like a needle, make it most difficult to capture. In all respects the porcupine is a likely and appropriate Inhabitant of desolate ruins untrodden by the foot of man. Porcupine are eaten by both fellahin and Bedouin. E. W. G. Masterman.

BITTIMEN, asphalt, or mineral pitch is an inflammable viscous substance, composed of hydrocarbons of the same series as those which constitute mineral oil or petroleum. It has in fact been described as ‘petroleum hardened by evaporation and oxidation,’ and may vary in consistency from a solid to a semi-liquid condition. It occurs both in Mesopotamia and Palestine. The springs at Kit, on the Euphrates, 150 miles above Babylon, are mentioned by Herodotus (i. 179), and still yield an abundant supply. There are similar springs at Kal’ at Sherkat, on the Tigris, 60 miles S. of Nineveh (Layard, Nineveh and its Remains, ii. 467). In Pal. it is found at Hasbeyah, near Mt. Hermon, and in the neighbourhood of the Dead Sea (hence called Asphaltitis Limne by Josephus [BJ iv. viii. 4] and Laais Asphaitites by Pliny [HN v. xv. 151). Some of the limestone strata in the last-named locahty are highly bituminous, and masses of bitumen are known to fioat on the Dead Sea itself after earthquakes. In the OT there are three Heb. words which denote some form of this substance.

In the Flood-story knpher (LXX asphaltos, EV pitch) is used in the construction of the ark (Genesis 6:14). Hemar (AV and RV slime, RVm ‘bitumen’) was the mortar employed by the early Babylonian builders (Genesis 11:3. LXX asphaltos). Bitumen pits or wells, into which the pitchy liquid (LXX asphaltos) oozed from the earth, are mentioned as occurring in the Vale of Siddim, i.e. the Dead Sea basin (Genesis 14:10). This is quite in keeping with the nature of the region, though such wells are not now found in it. In Exodus 2 hlmar is one of the substances with which the ark of bulrushes was made watertight, the other being zepheih (EV ‘pitch’). LXX includes both in the general rendering asphaltopissa, and they probably denote the more solid and the more liquid varieties of bitumen respectively. Zepheih also occurs twice in Isaiah 34:9 (LXX pissa, EV ‘pitch’). The context makes it probable that the reference is again to bitumen.

James Patrick.

Biziothiah

Biziothiah (Joshua 15:28). A corruption tor ftctiBtftcM ‘her villages,’ referring to Beersheba (cf. also Nehemiah 11:27).

Biztha

Biztha (Esther 1). One of the seven eunuchs or chamberlains of king Ahasuerus.

Black

See Colours, 2.

Blain

A blain is an inflammatory swelling on the body. In one of the plagues of Egypt the dust became a ‘boil breaking forth with blains upon man and upon beast’ (Exodus 9:9, 10). See Botch, Medicine, and ct. Wycllf’s tr. of Job 2:7 ‘He smot lob with the werste stinkende bleyne fro the sole of the fot unto the nol.’ The word is still retained in the compound chilblain.

Blasphemy

The modern use of this word is more restricted in its range than that of either the OT or the NT. 1. In the former it is narrower in its scope than in the latter, being almost universally confined tolanguage or deeds (1 Maccabees 2:6) derogating from the honour of God and His claims to the over-lordship of men (Leviticus 24:10–16. cf. 1 Kings 21:10, 13, 2 Kings 19:6 etc.). The contemptuous scorning of sacred places was regarded as blasphemy (see 1 Maccabees 2:6 7:38. cf. Acts 6:13). as was also the light and irresponsible utterance of the sacred Name (Isaiah 52:5. Ezekiel 36:20. Deuteronomy 5:11). the degradation of Jehovah-worship by conformity to pagan rites (Ezekiel 20:27). and the continued wilful transgression of Divine commands and despising of ‘the word of the Lord’ (Numbers 15:30 f.). The incident of the man gathering sticks on the Sabbath seems to be a concrete example of blasphemy (Numbers 15:32 f.).

2. When we come to the NT, the word is found more frequently, and is employed in a manner more nearly allied to the usage of classical writings. The EV has accordingly tr. it often as ‘railing’ or slanderous talk generally (Matthew 15:19 7:22. Ephesians 4:31. Colossians 3:8. 1 Timothy 6:4. Jude’), looked at, however, on its ethical and religious side. The cognate verb, too, is treated in the same way (Mark 15:29 = Matthew 27:39. Luke 22:65 23:39, Romans 3:8 14:16. 1 Corinthians 4:13 10:30. Titus 3:2. 1 Peter 4:4, 14. 2 Peter 2:2, 10, 12, jude as is also the derived adjective (2 Timothy 3:2. 2 Peter 2:11).

One of the most frequent of the charges brought by the Jews against Jesus was that of blasphemy, and when we inquire into the meaning of the accusation, we find that it was the application to Himself of Divine attributes and prerogatives (Mark 2:7 = Matthew 9:3. Mark 14:64 = Matthew 26:65. John 10). On the other hand, the NT writers regarded the unreasoning attitude of the Jews to the claims and teaching of Jesus as blasphemous (Mark 15:29 = Matthew 27:39. Luke 22:65 23:39. Acts 13:45 18:6). It is interesting also to notice that this is the word put by the author of the Acts into the mouth of the town-clerk of Ephesus when he was appeasing the riotous mob who were persuaded that St. Paul and his companions had insulted the local deity (Acts 19:37).

3. The legal punishment for blasphemy was death (Leviticus 24:16). and so the Jews claimed the life of Jesus, as the just and lawful outcome of His words and teaching (John 19:7. cf. 10:33 8:58 f.). The proto-martyr Stephen lost his life, too, on a charge of blasphemy (Acts 6 7:58). when Us enemies, in a violent and sudden fit of rage, forgot the limitation Imposed on them as vassals of the Roman Empire (cf. John 18:31; see Westcott, Gospel of St. John, Additional Note in loc). On the ‘blasphemy against the Holy Ghost,’ see art. Sin, hi. 1.

J. E. Willis.

Blasting

See Mildew.

Blast

Blast tJS.— A chamberlain of Agrippa i., through whose intervention the people of Tyre and Sidon secured a hearing at Caesarea (Acts 12:20).

Blemish

See MEDiaNB.

Blessedness

The substantive does not occur either in AV or RV of the OT, and has rightly been expunged from the RV of Romans 4:6, 9. Galatians 4:15. where alone it had place in the AV of the NT. ‘Blessed’ and ‘happy’ are found in both Testaments as a varying translation of the same Heb. or Gr. word; ‘blessed’ greatly preponderating. The Biblical blessedness represents a conception of happiness in which the religious relation is taken into account, with its emotions and its issues. In the OT these issues sometimes lie rather in material prosperity — life, long life, wealth, children, outward peace — but it is recognized that the conditions of these are spiritual (Psalms 1), and in not a few instances the inward and spiritual is itself represented as the content of true happiness (e.ff. Psalms 32 [but see v. 10), Proverbs 4:7 [but see 3:2, 10)).

In the NT the stress is decisively shifted to the spiritual content of blessedness, which may consist with the most adverse earthly conditions (Matthew 5:10, 11. Luke 6:22. James 1:12). The thought of compensation in future reward is not absent, even from the ‘Beatitudes’ (esp. in their Lukan form, Luke 6) but the reward is clearly only the consummation of a blessedness already attained by the poor in spirit, the meek, the merciful, etc. In the teaching of Jesus the summum ionum appears now as place in the Kingdom of God, now as eternal life (e.g. Matthew 25:34. Mark 10:17, 23. John 3:3–5 4:14). and both are described as a present possession (Luke 17:20, 21. John 3:36).

Finally, in the Johannine writings the religious relation, already in the OT an essential condition of blessedness (e.g. Psalms 2:12 33:12), is made supreme and in itself all-sufBcing. Eternal life is personal union with Christ, revealer of the Father, by trust and fellowship (e.g. John 5:24 6:54 17:3. i jn 5:11–20). For so man becomes partaker of the life of Him who is Himself the ‘blessed God’ (1 Tl 1:11 6:15). S. W. Geeen.

Blessing

See Beatitudes.

Blindness

See Medicine.

Blood

Among all primitive races the blood, especially of human beings, has been and is regarded with superstitious, or rather, to be just, religious awe. By the Hebrews also blood was Invested with peculiar sanctity as the seat of the soul (nephesh), that is of the principle of life (Leviticus 17:11 ‘the life [Heb. nephesh] of the flesh is in the blood’). From this fundamental conception of blood as the vehicle of life may be derived all the manifold social and religious beliefs and practices with regard to it, which play so large a part in Scripture. See Atonement, Clean and Unclean, Covenant, Food, Propitiation, Sacrifice.

A. R. S. Kennedy.

Blood, Avenger of

See Avenger of Blood,

and Kin [Next of].

Blood, Field of

See Akeldama.

Blood, Issue of

See Medicine.

Bloody Flux, Bloody Sweat

See Medicine.

Blue

See Colours, 5.

Boanerges

Boanerges (Mark 3:17). ‘Sons of Thunder.’— The Master’s appellation of James and John. Jerome takes it as a reference to their fiery eloquence. Others derive it rather from their fiery disposition in early days (cf . Lk 952-68). It would thus be a playful yet serious sobriquet, constantly reminding them of their besetting sin and warning them to overcome it. David Smith.

Boar

The wild boar (Arab, khanzir) is quite common in the Jordan Valley, specially in the reed thickets near the Dead Sea. It is also found on Mount Tabor. It is still noted for its destructiveness (Psalms 80:13). Though a forbidden food to the Moslem as well as the Jew (Leviticus 11:7. Deuteronomy 14:8). the flesh is eaten by the nominally Moslem Bedouin of Palestine. See Swine.

E. W. G. Mastekman.

Boat

See Ships and Boats.

Boaz

A Bethlehemite of wealth, the son of Salmon; grandfather of Jesse, and thus ancestor of David (Ruth 4:21, 22. 1 Chronicles 2:11. Matthew 1:5, 6. Luke 3:32). He became the second husband of the widowed Ruth, whom he married (according to ancient Hebrew custom) as next-of-kin, when her ‘near kinsman’ refused to undertake this duty (Ruth 4:1–10). See Ruth.

W. O. E. Oesterley.

BOAZ, the name of one of the two bronze pillars which stood in front of Solomon’s Temple. The other was named Jachin (1 Kings 7:21. 2 Chronicles 3:17). See Jachin and Boaz, Temple.

Boccas

See Borith.

Boohebtj

A descendant of Jonathan (1 Chronicles 8 9:44).

Bochim

Bochim (‘weepers,’ Judges 2:1). Unknown as a geographical site. Possibly the orig. reading was Bethel.

Body

Body in OT represents various Heb. words, especially that lor ‘flesh.’ In Exodus 24:10 it means, by a common idiom, ‘the framework of heaven’; there is no personification. In NT, though the body may be the seat of sin and death (Romans 6:6 7:24). it is never treated with contempt(Ro 12:1. 1 Corinthians 6:13, 19) Philippians 3:21 is a well-known mistranslation. Accordingly it could be used metaphorically of the Church, Christ being sometimes the Head, sometimes the Body itself. C. W. Emmet.

Body-guaed

See Aemt, § 1, Guakd.

Bohahuc Versions

See artt.TEXT(OTand NT).

Bohah

A son of Reuben, ace. to Joshua 15:6 18:17 (both P). The stone of Bohan is mentioned in these two passages as forming a mark of division between Judah and Benjamin. It is impossible to Identify the site where it stood.

Boils

See MEDrciNB.

Bolled

The boll of a plant is its seed-vessel or pod. Cf. Fitzherbert, ‘The holies of flaxe . . . made drye with the son to get out the sedes.’ Thus Exodus 9:31 ‘the flax was boiled,’ means it had reached the seed stage. But the Heb. means only that it was in flower.

BOLSTER, — This word, which appears six times in AV (1 Samuel 19:13, 16 26:7, 11, 12 16) as the rendering of a Heb. word signifying ‘the place at the head,’ ‘head-place,’ has rightly disappeared from RV, which gives ‘head’ throughout. A. R. S. Kennedy.

Bolt

See House, § 6.

Bond

1. See Band. 2. See Bill. 3. See Chain.

BONDAGE, BONDMAID, BONDUAN, etc.— See Slave, Slavery.

Bones

Bones is used widely in OT as a synonym for the body, living or dead, or the person (Psalms 42:10 SI’). As the solid framework of the body, the bones are the seat of health and strength, so that breaking, rottenness, dryness of the bones are frequent figures for sickness or moral disorder (Proverbs 14:30 17:22. Psalms 6:2 22:14). ‘Bone of my bone’ answers to the English phrase ‘of the same blood’ ; but the concluding words of Ephesians 5:30 should be omitted. In Luke 24:39 the unique expression seems to emphasize the nature of the Resurrection body, as different from the ordinary ‘flesh and blood.’ See Gibson, Thirty-Nine Articles, p. 188.

C. W. Emmet.

Bonnet

With the exception of Isaiah 3:20. this is the AV designation of the special headdress of the rank and file of the priesthood according to the priestly writer (Exodus 28:40 29:9 etc., RV head-tire). It consisted of a long swathe of fine white linen wound round the head — note Exodus 29:9 RV ‘bind (or wind) head-tires’ — to form an egg-shaped turban. Cf. Jos. Ant. iii. vii. 3; and Rich, Diet. Bom. and Or. Ant. s.v. ‘pileus’ for illust. of the egg-shaped cap of Ulysses, with which Jerome compares the priestly turban. See Dress, 5, Mitre.

A. R. S. Kennedy.

BOOK, — 1. A roll of papyrus or parchment; see Writing. 2. A sacred or canonical document (Daniel 9:2) ; see Canon of OT. 3, ‘Book of hfe,’ etc.; see next art.

and ESCHATOLOQY.

Book of Life

The legalistic conception of morality which existed among the Jews involved a record of the deeds of life on the basis of which the final judgment of God would be given. Allied with this was another conception, derived from the custom of enrolling citizens (Jeremiah 22:30. Nehemiah 7:5, 64 12:22 f.; cf. Ex 32). of a list of those who were to partake of the blessings of the Messianic Age. A second natural step was to conceive of God as keeping two sets of books, a Book of Life (Daniel 12:1 ff.: Mai 3:16, Psalms 69:28) for the righteous, and a Book of Death for the wicked (Jub xxx 20-22). To have one’s name blotted out from the Book of Life was equivalent to complete condemnation (Eth. Enoch IDS’).

In the Apocalyptic writings of Judaism the Final Judgment was to be based upon the records contained in the books supposedly kept by the archangel Michael. In some cases Rabbinical thought elaborated the figure until each man was to read and sign his record. The judgment of God was thus supposed to be based upon absolute justice, and determined by the balance of recorded good and evil deeds. In the NT are to be found references both to the books of records (Rev 20; cf. Daniel 7:10. Eth. Enoch 89). and to the books containing a list of those who were to enjoy eternal life (Luke 10:20, Philippians 4:3. Hebrews 12:23. Revelation 3:5 13:8 17:8 21:27). Shailek Mathews.

BOOT,— See Armour, § 2 (d). Dress, § 6.

Booth

The Heb. sukkah (note Genesis 33:17 RVm) was a simple structure made of the branches of trees, which the peasant erected for rest and shelter in his field or vineyard (Isaiah 1:8 RV). In AV and RV it is variously rendered booth, cottage, hut, pavilion, tabernacle, tent. The booth was also a convenient shelter for cattle (Genesis 33:17) and for the army in the field (2 Samuel 11:11 RV). A. R. S. Kennedy.

Booths, Feast of

See Tabernacles.

Booty

See War. Cf. Ban.

Border

(of the garment). See Fringes.

Borith

An ancestor of Ezra (2 Esdras 1:2)) called In 1 Esdras 8:2 Boccas, and in Ezra 7:4 Bukki.

Borrowing

See Debt.

Bosor

Bosor (1 Maccabees 5:26, 36). A town in Gllead. The site is uncertain.

Bosora

Bosora (1 Maccabees 5:26, 28). Mentioned with Bosor. Apparently the great city of Bosrah — the Roman Bostra on the E, of Bashan, which is not mentioned in the Bible.

Boss

Only Job 15:26. where it is doubtful whether metal bosses for strengthening the shield are implied in the figure, or whether we should render ‘the stout curves of his bucklers.’ A. R. S. Kennedy.

Botch

A botch (connected with ‘beat’ and ‘boss’) is a swelling, an eruption in the skin. It occurs in reference to Deuteronomy 28:27 ‘the botch of Egypt.’ See Blain, Medicine. The modern word is ‘boil,’ which is also the more common word for the same Heb. in AV. For the Eng. word see Milton PL xii. 180 —

‘Botches and blaines must all his flesh imboas.’

Bottle

Although glass was not unknown in Palestine in Bible times, the various words rendered ‘bottle’ in AV denote almost exclusively receptacles of skin. In RV the NT revisers have wisely introduced skins and wine-skins in the familiar parable (Matthew 9:17 but their OT collaborators have done so only where, as in Joshua 9:4, 13. the context absolutely required it. These skins of the domestic animals, in particular of the goat, were used not only, as we have seen, for wine, but for water (Genesis 21:14), milk (Judges 4:19) oil, and other liquids. They were doubtless used, as at the present day, both tanned and untanned. In later times (Mishna), the larger skins sometimes received a coating of pitch on the inside, and were furnished at the neck with a reed to serve as a funnel.

The ‘potter’s earthen bottle’ of Jeremiah 19:1, 10 was a narrow-necked wine-jar, which might also be used for honey (1 Kings 14:3 EV ‘cruse’). A. R. S. Kennedy.

Bottomless Pit

See Abyss.

Bow, Battle Bow

See Armour, 1 (d).

Bowels

The bowels are in Biblical language the seat of the emotions. Hence Psalms 40:8 ‘Thy law is in the midst of my bowels,’ i.e. the object of my deepest affection.

Bowl

It is impossible to distinguish with certainty between the numerous words rendered, somewhat indiscriminately, ‘cup,’ ‘bason,’ and ‘bowl.’ The wandering Bedouin of to-day make little use, for obvious reasons, of the fragile products of the potter’s art, preferring vessels of skin, wood, and copper. The ‘lordly dish’ with which Sisera was served ( Judges 5) was a bowl, doubtless of wood ; so too, perhaps, Gideon’s bowl (6:38) which bears the same name. For ordinary domestic purposes bowls of glazed or unglazed earthenware were preferred, of which specimens in endless variety have been unearthed (see Pottery), Among the wealthier classes silver and even gold (1 Kings 10:21) were employed. Of one or other of these were doubtless the large bowls — the word elsewhere used tor the sacrificial basons (wh. see) — from which the nobles of Samaria quaffed their wine (Amos 6:6). Similar, probably, were the large wine-bowls, distinguished from the smaller cups, to which Jeremiah refers (Jeremiah 35:5 RV and AV ‘pots’).

From the above are to be distinguished the bowl or reservoir for the oil of the ‘candlestick’ (Zee i^‘), the golden cup-like ornaments of the Tabernacle larapstand (Exodus 25 AV’ bowls,’ RV ‘cups’), and the ‘bowls of the chapiters’ (2 Oh 4:12 f. RV and AV ‘pommels’). See, further, Cdp, Bason, Vial.

For an important ritual use of bowls and lamps, recently discovered, see House, § 3.

A. R. S. Kennedy.

Box

1. The nature of the prophet’s ‘box of oil’ (2 Kings 9:1, 3 RV vial, as 1 Samuel 10:1 AV) is unknown. Was it another name for ‘the horn of oil’ of 1 Kings 1:39 2. For the ‘alabaster box’ (Mt26’||, RV cruse) see Jewels and Precious Stones, ad fin. 3. For Judas’ money-box (Jn l2s i329 AV’ bag,’ RVm’ box’) see BAQ. 4. Nothing is known of the perfume boxes (Ut. ‘houses, i.e. receptacles of perfume [or perhaps ointment]‘) of the Jerusalem ladies (Isaiah 3:20 RV and AV’ tablets’).

A. R. S. Kennedy.

Box-tree

Box-tree (teashslMr, Isaiah 41:19 BO’s, Ezekiel 27:6). Whether the teashsh’B/r was the box-tree (Buxus longi- /o;ia) orthesfter6in, mod. Arab, for the cypress (CMpress«s semvervtrens), as RV adopts, or, as others propose, a kind of juniper, is quite unsettled. So good an authority as Post rejects the first as improbable.

E. W. G. Masteeman.

Boy

See Child, Family.

Bozez

(1 Samuel 14:4). A steep cliff on one side of the Michmash gorge opposite Seneh. It seems to be the northern cliff, a remarkable bastion of rock E. of Michmash.

Bozkath

A town of Judah (Joshua 15:39. 2 Kings 22:1), in the plain near Lachish and Eglon. Unknown.

Bozrah

(‘fortification’). 1. An Edomite city known only as the place of origin of Jobab, son of Zerah, one of the Edomite kings (Genesis 36, 1 Chronicles 1:44). It was, however, of such importance in the kingdom of Edom that it is coupled with the name of the latter in poetic parallelisms {e.g. the denunciation in Isaiah 34:6; cf. Jeremiah 49:22). The reference in Isaiah 63:1 to •‘dyed garments’ of Bozrah, and in Micah 2:12 to ‘sheep of Bozrah,’ may indicate the Industries for which it was noted. The guesses that have been made at its identification are of no importance. 2. A Moabite city denounced by Jeremiah (iS"), and also unknown. R. A. S. Macalisteh.

Bracelets

See Ornaments, § 4.

Bramble

See Thorns.

Bran

The burning of bran for incense is mentioned in Baruch 6:43 as an accompaniment of the idolatrous worship of the women of Babylon.

Branch

1. The great variety of Heb. words rendered by our ‘branch’ may be gathered from the following list of passages, in each of which a different term is used: Genesis 40:10. Exodus 25. Numbers 13:23, Isaiah 16:8 27:10. Jeremiah 11:16, Zee 4:12, Psalms 104:12, Job 15:32 IS". In the following verses RV or RVm adds or substitutes another word: Isaiah 18:5 (‘spreading branches’) 25:5 (‘song’), Ezekiel 17:3, 22 (‘top,’ ‘lofty top’), Psalms 80:15 (‘Heb. son’: RVm of Genesis 49:22, in like manner has ‘Heb. daughters’), Proverbs 11:28 (‘leaf) Job 8:16 (‘shoot’). In the NT four Greek words are translated ‘branch,’ but RVm points out that ‘layers of leaves’ are meant at Mark 11:8. and at John 12 poim-branches are in question. 2. ‘Branch’ is used figuratively for human offspring (Job 15:32). especially for the scion of a royal house (Daniel 11:7) also tor persons in lofty station (Isaiah 9:14). The Heb. netser, properly signifying ‘sprout’ or ‘shoot,’ but rendered ‘branch’ (Isaiah 11:1). is a designation of the Messianic king; not improbably this was in the Evangelist’s mind when he wrote Matthew 2:23. iffQ have the same English term at Jeremiah 23:5 33:15, where another word, tsemach, is a title of the Messiah, intimating that this ‘shoot’ should arise out of ‘the low estate’ of the restored remnant. Zee 3:8 6:12, following Jeremiah, actually makes Tsemach a proper name. The Targ. on Jer. and Zeoh. unhesitatingly substitutes for it ‘the Messiah.’ J. Taylor.

BRA8IER.— See Coal and Firepan.

Brass

Brass is an alloy of copper and zinc, the general use of which is comparatively modern. In ancient times its place was supplied by bronze, an alloy of copper and tin. Where ‘brass’ occurs in EV, we must understand either bronze or copper itself. In some of the references, such as those to mining (Deuteronomy 8:9 ‘out of whose hills thou mayest dig brass’) and smelting(Job 28:2 ‘Iron is taken out of the earth, and brass is molten out of the stone’), it is clear that only copper can be meant, and RVm adopts this rendering everywhere(see on Genesis 4:22). Copper is not found in Palestine proper, but in the Lebanon and Hermon (possibly the ‘mountains of brass’ of Zee 6:1). Weapons of copper have been found at Tell el-Hesy (dating from c. b.c. 1600) . From very early times copper was largely worked by the Egyptians in the Sinaitic peninsula, where traces of the mining and smelting are still to be seen. A full account of these operations and their remains is given in Flinders Petrie’s Researches in Sinai.

James Patrick.

Bravery

In Isaiah 3:18 ‘the bravery of their tinkling ornaments,’ bravery means splendour, ostentation. The word is connected with ‘brag."

Brazen Sea

See Temple.

Brazen Serpent

See Serpent Prazen].