Bolt – Bonnet

Bolt

bolt (na`al, "to bind up"): The ancient Hebrews had fastenings of wood or iron for the doors of houses (2 Samuel 13:17,2 Samuel 13:18; Song of Songs 5:5), city gates (Nehemiah 3:3,Nehemiah 3:6,Nehemiah 3:13–15), prison doors, etc. (Isaiah 45:2), which were in the form of bolts. These were sometimes pushed back from within; but there were others which, by means of a key, could be unfastened and pushed back from without (Judges 3:23 ff). These were almost the only form of locks known.

See BAR; LOCKS.

In Habakkuk 3:5, resheph (a poetic word for "flame") is rendered "fiery bolts" (the King James Version "burning coals"). It seems to denote "the fiery bolts, by which Yahweh was imagined to produce pestilence or fever" (Driver, Deuteronomy, 367).

M. O. Evans

Bond

See BAND; BILL; CHAIN.

Bondage

bon'-daj: Used in two senses in Scripture, a literal and a metaphorical sense.

(1) In the former sense it refers

(a) to the condition of the Hebrews ('abhodhah) in Egypt (Exodus 1:14 the King James Version; Exodus 2:23 and often) which is frequently called "the house of bondage" ("slaves," `abhadhim), Exodus 13:3,Exodus 13:14; Exodus 20:2; Deuteronomy 5:6 and often. It also refers to the condition of the Hebrews in Babylonia (Isaiah 14:3, the King James Version) and in Persia (Ezra 9:8 f), where a slightly different form of the same root (`abhedhuth) is used in the original. In both these cases the bondage was not so much personal as national. As a rule individuals were not subject to individuals, but the whole Hebrew people were subject to the Egyptian, Babylonian and the Persian states. They were forced to labor on public works, and otherwise, and were denied their own freedom when the exigencies of state seemed to demand it. The former word `abhodhah is also used in Nehemiah 5:18 as descriptive of the subject and depressed conditions of the Hebrews in Palestine during the earlier years after their return from captivity, when they were still living under Persian suzerainty.

(b) The word bondage (`abhadhim) is also used to describe the slavery into which the poor Jews were being forced by their more prosperous brethren in the earlier years under the Persians in Palestine (Nehemiah 5:5). Here true personal, though temporary, slavery is meant.

(c) Marriage is once referred to as a bondage (1 Corinthians 7:15) (verb douloo).

(2) It is used in the metaphorical sense only in New Testament. he douleia, "bondage," is the power of physical corruption as against the freedom of life (Romans 8:21), the power of fear as over against the confidence of Christian faith (Romans 8:15; Hebrews 2:15), and especially is it the bondage of the letter, of the elements, of a ceremonial and institutional salvation which must be scrupulously and painfully observed, as contrasted with the freedom of the sons of God, emancipated by faith in Jesus Christ. This bondage is a peculiarly Pauline idea since he was fighting for Christian freedom (Galatians 2:4; Galatians 4:3,Galatians 4:9,Galatians 4:24,Galatians 4:25; Galatians 5:1). In 2 Peter 2:19 the idea is essentially different. Libertinism, masquerading under the name of freedom, is branded as bondage, in contrast with the true freedom of righteous living.

See SLAVERY.

William Joseph McGlothlin

Bondmaid

bond'-mad: Occurs but three times in the King James Version (Leviticus 19:20; Leviticus 25:44; Galatians 4:22 (the Revised Version (British and American) "handmaid")). The first instance is that of Hebrew girl who has by birth, purchase or otherwise come into temporary slavery. The word here is shiphchah. It occurs often in the Old Testament, but is elsewhere translated "maid," "handmaid," "woman servant," "maidservant," etc. The other instance (Leviticus 25:44) refers to foreign slave girls and has different word, 'amah, which also occurs number of times, but is elsewhere translated "handmaid," etc. The New Testament instance (Galatians 4:22) refers to Hagar, Abraham's Egyptian slave girl. The original word paidiske, occurs several other times, but in the King James Version is elsewhere translated "maid," "damsel," etc. It means a slave girl.

See SLAVERY.

William Joseph McGlothlin

Bondman

bond'-man: One of the translations of the word `ebhedh, very common in the Old Testament. It refers to the ordinary slave, either foreign (Genesis 43:18; Genesis 44:9,Genesis 44:33; Leviticus 25:44,Leviticus 25:46) or Hebrew (Leviticus 25:42; 2 Kings 4:1). Hebrews were forbidden to enslave Hebrews, but did it nevertheless. It also refers to the Israelites in the bondage of Egypt (Deuteronomy 15:15, and often), and in the exile of Babylonia (Ezra 9:9). The intended treatment of the men of Judah in Samaria (2 Chronicles 28:10) was apparently to sell them into ordinary slavery or bondage. The word is used once in the New Testament (Revelation 6:15) to translate doulos, where it evidently means a slave in contrast with a freeman.

See SLAVERY.

William Joseph McGlothlin

Bondservant

bond'-sur-vant: Appears only once in the King James Version (Leviticus 25:39) where it translates `ebhedh, "a slave": "Thou shalt not cause him to render the service of a bondservant" or slave. the Revised Version (British and American) frequently uses bondservant (doulos) instead of the word "servant" of the King James Version (John 8:34,John 8:35; 1 Corinthians 7:21; Galatians 4:7).

See SLAVERY.

Bone; Bones

bon (`etsem, `otsem; Aramaic gerem, by extension used for "bony frame," "body," "strength," Psalms 35:10; "the whole man"; Luke 24:39, "flesh and bones" = the solid and tangible framework of the body; figuratively the substance, the idea of a thing, the thing, per se): Figurative: Very often we find the use of these words in metaphorical phrases, in which a disease or a discomfort of the body denotes certain emotions or mental attitudes. Thus the expression "rottenness of the bones" (Proverbs 12:4; Proverbs 14:30) signifies the feelings of a man whose wife causes him shame and confusion, or is equivalent to "envy," "jealousy." The translation of the Septuagint in these passages by skolex, "worm," and ses, "maggot," "moth," is incorrect. The same phrase is used in Habakkuk 3:16 for utter dejectedness through the anticipation of approaching evil. Similarly the "shaking of the bones" (Job 4:14) is expressive of fear, and denotes dejection and sadness in Jeremiah 23:9. The "burning of the bones" is found as a symptom of J ob's disease (Job 30:30), and stands for grief, depression of spirits in Psalms 102:3 and Lamentations 1:13, and also for the feeling of Jeremiah, when he attempted to hold back the Divine message (Jeremiah 20:9), while "dryness of bones" (Proverbs 17:22) is the opposite of "good health." Other similar expressions of mental distress are the "piercing of the bones" (Job 30:17), the bones are "troubled" (Psalms 6:2), "out of joint" (Psalms 22:14), "consumed" (Psalms 31:10 the King James Version), "wasted away" or "waxed old" (Psalms 32:3), "broken" (Psalms 51:8; Lamentations 3:4), "ill at rest" (Psalms 38:3), "bone of my bones," etc. (Genesis 2:23), having the same nature, and the nearest relation (2 Samuel 5:1) and affection (Ephesians 5:30). In the last-mentioned passage, the Revised Version (British and American) omits "of his flesh, and of his bones" as an interpolation from Genesis 2:23. The figs. in Micah 3:2,Micah 3:3 are expressive of the most cruel oppression and murder.

H. L. E. Luering

Bonnet

bon'-et: In the King James Version the designation of the special headdress of the rank and file of the priesthood, the Revised Version (British and American) "head-tire" (Exodus 28:40). It consisted of a long swath of fine white linen wound around the head in oriental fashion. The Hebrew word found in Exodus 29:9 the Revised Version (British and American), "to bind head-tires," literally "to wind head-tires," means, in the light of usage, "to form an egg-shaped turban." Compare Josephus, Ant, III, vii, 3; and see Rich, Dict. Roman and Greek Ant, under the word pileus, for illustration of the egg- shaped cap of Ulysses, with which Jerome compared the priestly turban.

See DRESS; MITRE, etc.