Breach – Bui

Breach

Breach’ is a literal trans, of the Heb. in 2 Samuel 6:8 and 1 Chronicles 13:11 ‘the Lord had made a breach upon Uzzah,’ and in Job 16:14 ‘He breaketh me with breach upon breach.’ The word in both places is used figuratively of an outburst of wrath.

BREAD, — The pre-eminence of bread in the dietary of the Hebrews is shown by the frequent use in OT, from Genesis 3:19 onwards, of ‘bread’ for food in general. It was made chiefiy from wheat and barley, occasionally mixed, more especially in times of scarcity, with other ingredients (Ezekiel 4:9; see Food). Barley was in earlier times the main breadstuff of the peasantry (Judges 7:13) and poorer classes generally (John 6:13. cf. Jos BJ v. x. 2).

The first step in bread-making, after thoroughly sifting and cleaning the grain, was to reduce it to fiour by rubbing, pounding, or grinding (cf. Numbers 11:8). In the first process, not yet extinct in Egypt for certain grains, the grain was rubbed between two stones, the ‘corn-rubbers’ or ‘corn-grinders,’ of which numerous specimens have been found at Lachish and Gezer (PEFSi, 1902, 326; 1903, 118; cf. Erman, Egypt, 180 for illust. of actual use) . For the other two processes see Mortar and Mill respectively. Three qualities of flour are distinguished — a coarser sort got by the use of the pestle and mortar, the ‘beaten (RV’ bruised’ com’ of Leviticus 2:14, 16. ordinary flour or ‘meal,’ and the ‘fine meal’ tor honoured guests (Genesis 18:6) or ‘fine flour’ for a king’s kitchen (1 Kings 4:22) and the ritual meal-oflerings.

The flour was then mixed with water and kneaded In the wooden basin or kneading-trough (Exodus 8:3 12:34). In a case of urgency the dough was at once made into cakes and fired. These unleavened cakes were termed mazzoth and were alone permitted for the altar and during Passover and the immediately following Feast of Unleavened Cakes (Uazzoth). On ordinary occasions, however, a small lump of yesterday’s baking, which had been reserved for the purpose, was broken down and mixed with to-day’s ‘batch.’ The whole was then set aside for a few hours till thoroughly leavened (see Leaven).

Three modes of firing bread are found in OT, as in the East at the present day. (a) The first is represented by Elijah’s ‘cake baken on the hot stones’ (1 Kings 19:6 RVm). A few flat stones are gathered together, and a fire lighted upon them. When the stones are sufficiently heated, the embers are raked aside, the cakes are laid on the stones and covered with the embers. After a little the ashes are again removed, the cake is turned (Hosea 7:8) and once more covered. Presently the cake is ready. (6) In Syria and Arabia to-day a convex iron plate is much used, especially among the Bedouin. It is placed over a small fire-pit with the convex siide uppermost, on which the cakes of dough are laid and fired. The Hebrew ‘baking -pan’ (Leviticus 2:5 7:9 RV) must have resembled this species of iron ‘girdle." (c) The settled population, however, chiefly made use of one or other of the various kinds of oven, then as now called tannur. In one form, which may be termed the bowl-oven, since it consists of a large clay bowl inverted, with a movable lid, the heat is applied by heaping cattle dung, etc., on the outside. The cakes are baked on the heated stones covered by the oven. In other parts of the country the jar-oven is used. This is really a large earthenware jar which is heated by fuel, consisting of stubble (Mai 4:1). grass (Matthew 6:30). dry twigs (1 Kings 17:12) and the like, placed in the bottom of the jar. When the latter is thoroughly heated, the cakes are applied to the inside walls. From this type was developed the pit-oven, which was formed partly in the ground, partly built up of clay and plastered throughout, narrowing from the bottom upwards. Many of these pit-ovens have been discovered in the recent excavations. It is to the smoke issuing from one of these, while being heated, that the smoke of the ruined cities of the plain is compared in Genesis 19:28 (EV furnace, and often unnecessary rendering for’ oven’). Such no doubt were the ovens of the professional bakers in the street named after them iu Jerusalem (Jeremiah 37:21).

Bread-making was at all times the special charge of the women of the household. Even when, as we have just seen, baking became a recognized industry, a large part of the baker’s work had been, as now in the East, merely to fire the bread baked by the women at home.

A considerable variety of bakemeats (Genesis 40:17, lit. ‘food, the work of the baker’) is met with in OT, but only in a few cases is it possible to identify their nature or form. The ordinary cake — the loaf of OT and NT — was round and fairly thick; such at least was the rolling ‘cake of barley bread’ of Judges 7:13. These cakes were always broken by the hand, never cut. A cake frequently used for ritual purposes (Exodus 29:2 and often) seems, from its name, to have been pierced with holes like the modern Passover-cakes. The precise nature of the cracknels of 1 Kings 14:3 (Amer. RV ‘cakes’) is unknown. The wafer, often named in ritual passages (cf. also Exodus 16:31). was evidently a very thin species of cake. For what may be called the pastry of the Hebrews, the curious in these matters are referred to the art. ‘Bakemeats’ in the Encyc. Bibl. col. 460 f.

A. R. S. Kennedy.

Bbeaefast

See Meals.

Breastplate

See Armour, 2 (c).

Breastplate

(of the High Priest). In the directions for the official dress of the high priest, as laid down by the priestly writer, a prominent place is occupied by the breastplate or pectoral. The fuller designation • the breastplate of judgment’ (Exodus 28:15. Sirach 45:10) is significant of the purpose of the breastplate, which was to form a fitting receptacle or pouch for the Urim and Thummim (wh. see), by means of which judgment was pronounced. The special directions for the making of the breastplate are given in Exodus 28:13–30 (cf. 39:8–21). It was made of an oblong piece of richly wrought linen, which, folded in two, formed a square of half a cubit, or 9 inches, in the side. Attached to the outer side were four rows of precious stones in gold settings, twelve in all, each stone having engraved upon it the name of a tribe ‘for a memorial before J" continually’ (28:29). The breastplate was kept in position by means of two cords of ‘wreathen work’ of gold, by which it was attached to a couple of gold ‘ouches’ (probably rosettes of gold filigree) on the shoulder-pieces of the ephod, while the lower part was fastened to the ephod by a ‘lace of blue’ (28:28) at each corner.

A. R. S. Kennedy.

BREECHES.’ — Rather short drawers of white linen ordered to be worn by the priests on grounds of modesty (Ez 28:42. Leviticus 16:4. Ezekiel 44:18. Sirach 45:8). Josephus describes those worn in his time in his Ant. iii. vii. 1. The modern trousers are represented in AV by hosen (wh. see). A. R. S. Kennedy.

Brethren of the Lord

Jesus was Mary’s first-born (Luke 2:7). and she subsequently (according to the view accepted in the present article) bore to Joseph four sons, James, Joseph, Judas, and Simon, and several daughters (Matthew 13 6). During His ministry the Lord’s brethren did not believe in Him. They sneered at Him (John 7:3–5). and once they concluded that He was mad, and wished to arrest Him and convey Him away from Capernaum (Mark 3:21, 31). After the Resurrection, however, convinced by so tremendous a demonstration, they joined the company of the believers (Acts 1:14).

In early days, partly at least in the interests of the notion of Mary’s perpetual virginity, two theories were promulgated in regard to the ‘Brethren of the Lord.’ (a) They were supposed to be sons of Joseph by a former marriage, having thus no blood-relationship with Jesus. So Origen, Clement of Alexandria, Epiphanius. (6) They were held to be His cousins, sons of Mary, the vrife of Alphceus (Matthew 27:56 = Mark 15:40) ‘brother’ here implying merely kinship, as Abraham calls himself and his nephew Lot ‘brethren’ (Genesis 13:8), and Laban calls Jacob, his sister’s son, his ‘brother’ (29:15). So Jerome and Augustine. That Mary, the wife of Alph^us and mother of James the Little, was a sister of Mary the mother of Jesus, is an inference from John 19:25, where it is supposed that only three women are mentioned: (1) His mother, (2) His mother’s sister, viz., Mary, the wife of Clopas ( = AlphEeus), and (3) Mary Magdalene. But there are probably four: (1) His mother, (2) her sister Salome, the mother of the sons of Zebedee (cf. Mt. = Mk.), (3) Mary, the wife of Clopas, and (4) Mary Magdalene. It is very unlikely that two sisters should have been named Mary ; and moreover, James, the son of Alphaeus, was an Apostle (Matthew 10:3 = Mark 3:18 6:15), and none of the Lord’s brethren was an Apostle in His life-time (cf. Acts 1:13–14). David Smith.

BRIBERY, — See Crimes and Punishments, § 6.

Brick

The use of sun-dried bricks as building material in OT times, alongside of the more durable limestone, is attested both by the excavations and by Scripture references (see House). The process of brick-making shows the same simplicity in every age and country. Suitable clay is thoroughly moistened, and reduced to a uniform consistency by tramping and lineading (Nahum 3:14 RV ‘go into the clay, and tread the mortar’). It then passes to the brick-moulder, who places the right quantity in his mould, an open wooden frame with one of its four sides prolonged as a handle, wiping off the superfluous clay with his hand. The mould is removed and the brick left on the ground to dry in the sun. Sometimes greater consistency was given to the clay by mixing it with chopped straw and the refuse of the threshing-floor, as related in the f amiUar passage Exodus 5:7–19. As regards the daily ‘tale of bricks’ there referred to, an expert moulder in Egypt to-day is said to be able to turn out no fewer than ‘about 3000 bricks’ per diem. (Vigouroux, Diet, de la Bible, i. 1932). The Egyptian bricks resembled our own in shape, while those of Babylonia were generally as broad as they were long. According to Flinders Petrie, the earliest Palestine bricks followed the Babylonian pattern.

There is no evidence in OT of the making of kilnburnt bricks, whiich was evidently a foreign custom to the author of Genesis 11:3. The brickkiln of 2 Samuel 12:31. Nahum 3:14 is really the brick-mould (so RVm). In the obscure passage Jeremiah 43:9 RV has brickwork. A curious ritual use of bricks as incense-altars is mentioned in Isaiah 65:3.

Reference may also be made to the use of clay as a writing material, which was introduced into Palestine from Babylonia, and, as we now know, continued in use in certain quarters till the time of Hezekiah at least. Plans of buildings, estates, and cities were drawn on such clay tablets, a practice which illustrates the command to Ezekiel to draw a plan of Jerusalem upon a tile or clay brick (4:1. see the elaborate note by Haupt in ‘Ezekiel’ (.PB), 98 £E.). A. R. S. Kennedy.

Bride, Bbioegboou

See Mahriaoe.

Bridge

Only 2 Maccabees 12:13 AV, where RV reads the proper name Oephyrun. For the extreme antiquity of the arch see Arch.

Bridle

See Bit.

Brier

See Thohns.

Brigamdine

The ‘brigand’ was originally simply a light-armed irregular foot soldier, and the coat of mail which he wore was called a ‘brigandine.’ The word is used in Jeremiah 46:4 51:3 (RV ‘coat of mail’). See Armour.

BRIMSTONE, or sulphur, is one of the chemical elements. It is found in volcanic regions both uncombined as a deposit and also as a constituent of the gases (sulphur di-oxlde and sulphuretted hydrogen) which are exhaled from the earth or dissolved in the water of hot springs. Such sulphur springs are abundant in the Jordan Valley and on the shores of the Dead Sea. The account of the destruction of the Cities of the Plain (Genesis 19:24, 28. Luke 17:29) states that the Lord rained upon them ‘brimstone and fire from the Lord out of heaven,’ and the most generally accepted view is that the disaster was due to an eruption of petroleum, caused by an earthquake. This is more probable on geological grounds than a volcanic eruption. In either case the ‘brimstone’ would not be solid sulphur, but the choking gases mentioned above, which would accompany the rain of fire (see Driver, in loc; Tristram, Land of Israel, 353 f.; Dawson, EgypiandSyria, 129f.). ‘This passagesuggests the imagery of a number of others in which’ fire and brimstone ‘are agencies of destruction (Psalms 11:6. Ezekiel 38:22. Revelation 9:17, 18 14:10 igzo 20:10 21:8). in the last three of these the peculiar feature of the’ lake ‘may be a reminiscence of a volcanic crater filled with molten lava and exhaling sulphurous fumes (cf . the’ great mountain burning with fire,’ Revelation 9:6). In Deuteronomy 29:23 there is a warning that it Israel is disobedient, their whole land will be ‘brimstone and salt,’ like the desolate region round the Dead Sea. In Isaiah 34:9 a similar threat is uttered against Edom. In Isaiah 30:33 the ‘breath of the Lord’ kindling Tophet, is like a stream of brimstone. James Patrick.

Broad Place

See City.

Broid

To broid or to braid is to plait. Both spellings are used in AV, 1 Timothy 2:9 ‘with broided hair’ (Gr. ‘in plaits’), Judith 10:3 ‘braided the hair of her head.’

Broider

This Eng. word has no connexion with broid. It means to adorn cloth with needlework. The mod. form is embroider. ‘Broider’ occurs in Exodus 28:4 and in Ezekiel 16 26 27:7, 16, 24. See Embroidery.

Bronze

See Brass.

Brooch

Exodus 35 RV, for AV ‘bracelets.’ See Ornaments, § 6.

Brook

The Heb. words thus rendered are — 1. ‘Aphlq, meaning the actual bed of the stream (Ps42i), tr. also by’ stream’ and ‘river.’ 2. Ye’Or — almost always used of the Nile and water-trenches of Egypt. It is tr. ‘brook’ only in Isaiah 19:6, 7, 8. Once it is used for the water-channel (Job 28:10) once (Isaiah 33:21) it is rendered ‘stream’; while in Daniel 12 it stands for the Tigris. 3. Mlkhal (2 Samuel 17:20). a word of uncertain derivation and meaning. 4. Nachal is the most usual word for EV ‘brook.’ It is the exact equivalent of the Arab wddy, which means a valley containing a stream of water. It may be applied to the valley (Numbers 21:12 etc.), or to the water-course alone (Deuteronomy 9:21 etc.), which is still ‘the wady,’ even after it has escaped from the valley.

The slopes of the mountain range of Western Palestine are deeply furrowed by a succession of great wadys. The sides of the mountains that dip into the Jordan Valley are far steeper than those to the W., and the streams flowing eastward plunge down through awful chasms, worn deep with the lapse of ages. In the longer descent westward the valleys frequently open into beautiful and fertile glades. For the most part the brooks, fed only by the rain, dry up in the summertime, and the mills along their banks fall silent, waking to fresh activity again only with the music of the rushing storm. There are, however, streams fed by perennial springs, such as el-‘Aujeh and the Kishon, W. of Jordan, and the Yarmuk and the Jabbok on the east.

W. EWINQ.

Broom

See Juniper. BROTHER.- LOED.

Brotherly Love

Philadelphia is not ‘brotherlike love,’ but ‘brother-love,’ the love one has for brothers or sisters, soil. ‘love of the brethren,’ — so AV in 1 Peter 1:22 and E,v uniformly (add Romans 12:10. 1 Thessalonians 4:9. He 13. 2 Peter 1:7). The adjective in 1 Peter 3:8 should be rendered ‘loving your brethren,’ not ‘loving as brethren’ (AV, RV). This adj. appears in classical Gr. in its primary (family) sense, as the epithet, e.g., of the Grjeco-Egyptian king Ptolemy PhUadelphus, and of Attalus ii. of Pergamus, founder of Philadelphia (Revelation 1:11 etc.), named after this king. The term received no wider application in either Greek or Jewish (OT) ethics; Jews called each other ‘brethren’ as being ‘children of the stock of Abraham’ (Acts 13:26). First occurring in its religious use in 1 Thess., Philadelphia looks like a coinage of St. Paul’s; but its elements lie In the teaching of Jesus. ‘Calling no one on earth father’ because they ‘have one Father, the heavenly Father,’ His disciples are ‘all brothers’ (Matthew 23:8, 9; cf. 6:9) the love of the natural household is transferred, with a deepened sense, to ‘the household of faith’ (see Galatians 6:10. Ephesians 2:19). This sentiment is formed in the community gathered around Christ its ‘first-born,’ the family of the ‘sons’ and ‘heirs of God and joint-heirs with Christ’ (Romans 8:14–17, 29). ‘Go to my brethren," the Risen Lord had said,’ and tell them, I ascend unto my Father and your Father’ (John 20:17; cf. Matthew 12:49, 50 28:10) He required them to cherish toward each other the love He showed toward them, making this the mark of discipleship (John 13:34, 35 15:12, 13. 1 John 2:7, 8 3:11 4:20, 21. 2 Jns, 1 Corinthians 8:11 etc.). -See Family, and Brethren of the The body to which this love belongs is called ‘the brotherhood’ in 1 Peter 2:17 (also 5:9). where ‘love to the brotherhood’ is associated with respect for humanity and fear of God as a fundamental Christian instinct (cf. 1 Thessalonians 4:9. Colossians 3:14, 1 Corinthians 13, etc.). St. Paul describes this affection as the mutual ‘care’ of ‘members’ of ‘one body’ (1 Corinthians 12:12–27) it forbids envy, unklndness, schism ; it animates, and virtually includes, all services and duties of Christians towards each other (1 Corinthians 13, Galatians 5:13–15) it is the first ‘fruit of the Spirit’ (Galatians 6. cf. 4:6, 7 5:6). the fruit of God’s love to us and the test of our love to God (1 John 4:11–21). ‘the fulfilment of the law’ (Romans 13:8–10). and the crown of Christian purity (1 Peter 1:22) ; the Cross supplies its model and its inspiration(Eph 4, 1 John 3:16). When St. Paul speaks of ‘love,’ he means ‘brother-love’ in the first place, but not exclusively (Galatians 6:10. 1 Thessalonians 5:15. Eo 12; cf. Matthew 5:43–48 etc.). Amongst the manifestations of Philadelphia, hospitality {philox&nia) is conspicuous (Hebrews 13:1, 2. 1 Peter 4:8–10. 3 Jn ‘-‘) ; also’ communication’ or ‘ministering to the necessities of the saints’ (Romans 12:12, 13 15:25. Hebrews 6:10 13:16. 1 John 3:17, 18). The prominence, and strangeness to the world, of this feature of primitive Christianity are strikingly attested by the Epistle to Diogneius, § 1, Tertullian’s Apol. § 39, and (from outside) Lucian’s de Morte Peregrini, xii. 16, and Julian’s Epist. 49.

G. G. FiNDLAY.

Brown

See Coloues, § 2.

Bruit

A bruit (pronounced as brute) is a rumour or report (Fr. bruit, from bruire to roar). Thus 2 Mac 4»2 ‘the bruit of his manliness was spread everywhere’; Nab 3" ‘all that hear the bruit of thee shall clap the hands over thee.’

Bucket

See HonsE, 9. BUCKLE.— See Ornaments, § 6. BUCKLER.— See Ahmouk, 2 (o).

BUGEAN, — A descriptive epithet applied to Hamanin Ad. Esther 12 RV (AV has ‘Agagite’). Bougaios occurs in Homer (.11. xiii. 824, Od. xviii. 79) as a term of reproach = ‘bully’ or ‘braggart.’ Whether the Sept. intended it in this sense, or as a gentilic adjective, is wholly uncertain.

Builder

See Arts and Ckafts, 3.

Bukki

1. Son of Jogli, a prince of the tribe of Dan, and one of the ten men entrusted with the task of dividing the land of Canaan among the tribes of Israel (Numbers 34:22). 2. Son of Abishua and father of Uzzi, fifth in descent from Aaron in the line of the high priests through Phinehas (1 Chronicles 6:5, 51. Ezra 7:4). In 1 Esdras 8:2 he is called Boccas, for which Boiith is substituted in 2 Esdras 1:2.

Bukkiah

^A Levite of the sons of Heman, and leader of the sixth band or course in the Temple service (1 Chronicles 25:4, 13).

Bul

1 Kings 6. the Canaanite name for the month which the Babylonians termed Marcheshvan. See Time.

Bull, Bullock

See Ox.

Bulrush

See Reed.

Bulwark

See Fortification and SiBaECHAFT,

Bunah

(‘intelligence’). A man of Judah, a son of Jerahmeel (1 Chronicles 2).

Bunch

Besides meaning bundle (of hyssop. Exodus 2:22, Heb. ‘something tied together’) and cluster (of raisins, 2 Samuel 16:1. 1 Chronicles 12:40. Heb. ‘something dried’), bunch is used also for the hump of a camel in Isaiah 30:6. Cf. Shaks. Rich. III. I. ill. 248—

‘This poia’nous bunoh-back’d toad.’ BUNDLE. — A bundle of money is spoken of in Genesis 42:35, of myrrh in Song of Songs 1:13. of life in 1 Samuel 25:29 (on wh. see Exp. Times, xvii. 435); also in Jeremiah 10 RVm a bundle for a journey (see Driver’s Jer. p. 354); and in NT of tares (Matthew 13:30) and of sticks (Acts 28).

BUNNI, Nehemiah 9:4 10 11. but in each case perhaps the text is corrupt.

Burden

The word so rendered in the OT is derived from a root which means to ‘lift’ or ‘carry.’ It has the two senses of an actual burden and a prophetic utterance. Instances of the former are 2 Kings 5:17. Nehemiah 13:19. Numbers 4:15. Related usages are frequent; in Isaiah 22:25 the word suggests the pressure of something hanging on a peg, in Numbers 11:11 the responsibility and in Hosea 8:10 the privilege of government, in Psalms 38:4 the responsibility for sin. The second sense is that of a solemn utterance, and the marginal alternative ‘oracle’ (Isaiah 14:28 et al.) is to be preferred. It was customary to explain this use of the word as due to the threatening character of the utterance; but many of the utterances are not threatening (cf. Zee 12. 9:1, 9–17; in Proverbs 30:1 and 31:1 RV puts ‘oracle’ in the text and ‘burden’ in the margin), and the word-play in Jeremiah 23:33 ff. involves a reproof of the men who were disposed to regard the oracle of God as literally a burden. Most utterances of the prophets, moreover, were of necessity from their occasion minatory. ‘Burden’ in this second usage denotes simply something taken up solemnly upon the lips, both weighty in itself and weighty in its communication. It is not used of merely human utterances, but always carries with it the suggestion of Divine inspiration, actual or falsely assumed (Lamentations 2:14).

In the NT, Acts 21 is an instance of the literal use. The figures are easy. The word is used for the ordinances of the Law as interpreted by the Pharisees (Matthew 23:4, Luke 11:46). for the prohibitions of the Apostolic decree (Acts 15:28; cf. Revelation 2:24). for the pressure and load of hfe (Matthew 20:12). for an exacting or even legitimate charge upon others (2 Corinthians 11:9 12:13 f.). for the imagined difficulties of following Christ (Matthew 11). Two other kinds of burdens with their right treatment are contrasted. Other men’s errors and sorrows must be shared in sympathy (Galatians 6:2) though in the service of Christ there can be no transfer of obligations, but each man must carry his own kit and do his own duty (Galatians 6:5).

R. W. Moss.

Burglary

See Crimes and Punishments, § 6.

Burial

See Mourning Customs, Tomb.

Burning

See Crimes and Punishments, § 11.

Burning Bush

See Bush.

BURNT -OFFERING.— See Sacrifice.

Bush

Bush (smeh. Exodus 3:2–4. Deuteronomy 33:16). The ‘burning bush’ has traditionally been supposed to be a kind of bramble (Rubus), of which Palestine has several varieties, but one of the thorny shrubs of Sinai of the acacia family would seem more probable. Sacred bushes and trees are common in Palestine and Arabia. ‘In (or at) the bush’ in Matthew 12:26 1| Luke 20:37 = the passage dealing with the burning bush (RV ‘in the place concerning the bush’). E. W. G. Mastermak.

Bushel

See Weights and Measures.

Butler

See Cupbearer.

Butter

See Food, Mile.

Buz

1. The second son of Nahor and Milcah, and nephew of Abraham (Genesis 22:21). Elihu, one of the friends of Job (Job 32:2), ig called a Buzite, and may have belonged to a tribe of that name against which judgments are denounced by Jeremiah (Jeremiah 25:23). 2. A man of the tribe of Gad (1 Chronicles 5:14).

Buzi

The father of the prophet Ezekiel (ch. 1:3) and consequently a member of the priestly house of Zadok. Of the man himself nothing is known. Jewish writers were led to identify him with Jeremiah, partly by a supposed connexion of the name with a verb meaning ‘despise,’ and partly by a theory that when the father of a prophet is named it is to be understood that he also was a prophet.

Buzite

See Buz.

BY. — In the Authorized Version of is generally used lor the agent and by for the instrument. Thus Matthew 1:22 " that it might be fulfilled which was spoken of (RV ‘by’) the Lord by (RV ‘through’) the prophet.’

In 1 Corinthians 4:4 ‘I know nothing by myself,’ by means contrary to, against, as in Hamilton’s Catechism, 1559 (the Tabil), ‘Jugis quhilk fur lufe of rewardis dois ony thing by the ordour of justice’; also fol. vii., ‘cursit ar thai quhilk gangis by ye commondis of God.’

By and by

In AV ‘by and by’ means immediately, not as now after some time. Thus Luke 21:8 ‘the end is not by and by’ (RV ‘immediately’).

Byway

See Roads.

c

Bphah

See Weights and Measures.

Babboni

See Rabbi.

BAB -MAG .—The title of Nergal-sharezer, a Babylonian official present at the taking of Jerusalem (Jer 393. 13). For various conjectures as to the origin of the title, see Hastings’ DB, s.v. Tentatively adopting the oldest and most obvious account, that it means ‘chief magus,’ we note here that the name magus may very well have been applied to a sacred caste employed in Babylon long before it became associated with Zoroastrianism, to which the silence of the Avesta shows it was originally foreign. See Magi.

James Hope Moulton.

Bab-saris

1. The title of an Assyr. ofHcial who was sent by Sennacherib to Hezekiah to demand the surrender of Jerusalem (2 Kings 18:17). 2. The title borne by two Bab. officials, one of whom is recorded to have been present at the capture of Jerusalem by Nebuchadnezzar, while the other is mentioned among the officials who ordered the release of Jeremiah after the capture of the city (Jeremiah 39:3, 13). Rabsaris is the transcription, both in Heb. and Aram., of the Assyr. and Bab. title rabu (or rub-a)-sha-rdshu, borne by a high court-offlcial, who may perhaps have been the ‘chief eunuch,’ though his office cannot be determined with absolute certainty.

L. W. Kino.

Beba

One of the five kinglets of Midian slain by Moses (Numbers 31:8. Joshua 13:21).

Boo

Boo m. — See House, § 2. For the ‘upper room,’ see ih. § 5, and for the now obsolete use of ‘room* in the sense of place at table, as’ the chief room’ (Luke 14:7). the ‘highest room’ (v. 8 — RV in both cases ‘chief seat’), or ‘the uppermost room’ (Matthew 23:6, Mark 12. RV ‘chief place’), see Meals, § 6, A. R. S. Kennedy.

Bosh

1. A descendant of Benjamin (Genesis 46:21 [text doubtful]). 2. In Ezekiel 38:2 f. 39:1 the word /Josft is thought by many interpreters to refer to a people, otherwise unknown, but coupled with Meshech and Tubal (wh. see). It is possible, however, that the word meaning ‘head’ is used as a preposition ‘over,’ so that the phrase here applied to Gog (wh. see) simply means, ‘prince over Meshech and Tubal ‘; ct. A Vm. J. F. McCuedy.

Bug

Judges 4:18 (RV). The tr. is doubtful.

Bui

Bui iE. — See Arts and Ceafts, § 1.