Brother – Burglary

Brother

bruth'-er ('ach; adelphos = kin by birth, from the same parents or parent): Used extensively in both Old Testament and New Testament of other relations and relationships, and expanding under Christ's teaching to include the universal brotherhood of man. Chiefly employed in the natural sense, as of Cain and Abel (Genesis 4:8); of Joseph and his brethren (Genesis 42:3); of Peter and Andrew, of James and John (Matthew 10:2). Of other relationships:

(1) Abram's nephew, Lot, is termed "brother" (Genesis 14:14);

(2) Moses' fellow-countrymen are "brethren" (Exodus 2:11; Acts 3:22; compare Hebrews 7:5);

(3) a member of the same tribe (2 Samuel 19:12);

(4) an ally (Amos 1:9), or an allied or cognate people (Numbers 20:14);

(5) used of common discipleship or the kinship of humanity (Matthew 23:8);

(6) of moral likeness or kinship (Proverbs 18:9);

(7) of friends (Job 6:15);

(8) an equal in rank or office (1 Kings 9:13);

(9) one of the same faith (Acts 11:29; 1 Corinthians 5:11);

(10) a favorite oriental metaphor used to express likeness or similarity (Job 30:29, "I am a brother to jackals");

(11) a fellow-priest or office-bearer (Ezra 3:2); Paul called Sosthenes "brother" (1 Corinthians 1:1) and Timothy his spiritual son and associate (2 Corinthians 1:1);

(12) a brother-man, any member of the human family (Matthew 7:3–5; Hebrews 2:17; Hebrews 8:11; 1 John 2:9; 1 John 4:20);

(13) signifies spiritual kinship (Matthew 12:50);

(14) a term adopted by the early disciples and Christians to express their fraternal love for each other in Christ, and universally adopted as the language of love and brotherhood in His kingdom in all subsequent time (2 Peter 3:15; Colossians 4:7,Colossians 4:9,Colossians 4:15).

The growing conception of mankind as a brotherhood is the outcome of this Christian view of believers as a household, a family (Ephesians 2:19; Ephesians 3:15; compare Acts 17:26). Jesus has made "neighbor" equivalent to "brother," and the sense of fraternal affection and obligation essential to vital Christianity, and coextensive with the world. The rabbis distinguished between "brother" and "neighbor," applying "brother" to Israelites by blood, "neighbor" to proselytes, but allowing neither title to the Gentiles. Christ and the apostles gave the name "brother" to all Christians, and "neighbor" to all the world (1 Corinthians 5:11; Luke 10:29 ff). The missionary passion and aggressiveness of the Christian church is the natural product of this Christian conception of man's true relation to man.

See also FAMILY RELATIONSHIPS.

Dwight M. Pratt

Brother's Wife

(yebhemeth = "a sister-in-law," "brother's wife" (Deuteronomy 25:7,Deuteronomy 25:9); 'ishshah = "a woman," "wife"; `esheth 'ach = "brother's wife" (Genesis 38:8,Genesis 38:9; Leviticus 18:16;Leviticus 20:21); he gune tou adelphou = "the brother's wife" (Mark 6:18)): A brother's wife occupies a unique position in Hebrew custom and law, by virtue of the institution of the Levirate. The widow had no hereditary rights in her husband's property, but was considered a part of the estate, and the surviving brother of the deceased was considered the natural heir. The right to inherit the widow soon became a duty to marry her if the deceased had left no sons, and in case there was no brother-in-law, the duty of marriage devolved on the father-in-law or the agnate who inherited, whoever this might be. The first son of the Levirate marriage was regarded as the son of the deceased. This institution is found chiefly among people who hold to ancestral worship (Indians, Persians, Afghans, etc.), from which circumstances Benzinger (New Sch-Herz, IV, 276) derives th e explanation of this institution in Israel. The Levirate marriage undoubtedly existed as a custom before the Israelite settlement in Canaan, but after this received special significance because of the succession to the property of the first son of the marriage, since he was reckoned to the deceased, inherited from his putative, not from his real father, thus preventing the disintegration of property and its acquirement by strangers, at the same time perpetuating the family to which it belonged. While the law limited the matrimonial duty to the brother and permitted him to decline to marry the widow, such a course was attended by public disgrace (Deuteronomy 25:5 ff). By the law of Numbers 27:8, daughters were given the right to inherit, in order that the family estate might be preserved, and the Levirate became limited to cases where the deceased had left no children at all.

Frank E. Hirsch

Brother-In-Law

See RELATIONSHIPS, FAMILY.

Brotherhood

bruth'-er-hood: The rare occurrence of the term (only Zechariah 11:14 and 1 Peter 2:17) in contrast with the abundant use of "brother," "brethren," seems to indicate that the sense of the vital relation naturally called for the most concrete expression: "the brethren." But in 1 Peter 2:17 the abstract is used for the concrete. In the Old Testament the brotherhood of all Israelites was emphasized; but in the New Testament the brotherhood in Christ is a relation so much deeper and stronger as to eclipse the other.

See also BROTHER; BRETHREN.

Brotherly

bruth'-er-li ('ach, "brother"; philadelphia, "brotherly love"): Like a brother in all the large human relationships indicated above; e.g. the early friendly and fraternal alliance between Tyre and Israel as illustrated by "brotherly covenant" between David and Solomon, and Hiram, king of Tyre (2 Samuel 5:11; 1 Kings 5:12), and repudiated in a later generation by the treachery of Tyre (Amos 1:9).

See BROTHERLY KINDNESS (LOVE).

Brotherly Kindness; Brotherly Love

kind'-nes (the King James Version 2 Peter 1:7), or LOVE (the King James Version Romans 12:10; 1 Thessalonians 4:9; Hebrews 13:1; philadelphia):

1. As Moral Ideal:

In the Revised Version (British and American), "love of the brethren" in all places, and so in the King James Version of 1 Peter 1:22, thus defining the disposition as love, and its objects as brethren. Since God is Father and men are His sons, they are therefore brethren of one another. As sonship is the most essential factor in man's right relation to God, so is brotherhood in his relation to his fellow-man. Brotherhood is first known as the relation between sons of the same parent, a relation of tender affection and benevolence. It becomes gradually extended to kindred, and to members of the same tribe or nation. And the Christian ideal of society is that a similar relation should exist between all men without limit or distinction. Agape, "love" (see CHARITY), is the word in the New Testament that generally denotes this ideal. "Thou shalt love thy neighbor as thyself" is the whole law of conduct as between man and man (Matthew 22:39,Matthew 22:40); and neighbor includes every man within one's reach (Luke 10:29 ff), even enemies (Matthew 5:44; Luke 6:35). Without the love of man, the love of God is impossible, but "he that abideth in love abideth in God" (1 John 4:16,1 John 4:20).

2. As Actual Between Christians:

But man's sonship to God may be potential or actual. He may not respond to God's love or know His Fatherhood. Likewise love to man may not be reciprocated, and therefore may be incomplete. Yet it is the Christian's duty, like God, to maintain his disposition of love and benevolence to those that hate and curse him (Luke 6:27,Luke 6:28). But within the Christian community, love should respond to love, and find its fulfillment, for there all men are, or should be, God's sons actually, "because the love of God hath been shed abroad in our hearts, through the Holy Spirit which was given unto us" (Romans 5:5). And this mutual love within the Christian brotherhood (1 Peter 5:9) is called philadelphia.

3. Stoic Teaching:

This twofold ideal of social morality as universal benevolence and mutual affection had been foreshadowed by the STOICS (which see). Men as citizens of the world should adopt an attitude of justice and mercy toward all men, even slaves; but within the community of the "wise" there should be the mutual affection of friendship.

4. Christian Advance on Heathen Thought:

Christianity succeeded in organizing and realizing in intense and practical fellowship the ideal that remained vague and abstract in the Greek schools: "See how these Christians love one another." It was their Master's example followed, and His commandment and promise fulfilled: "Love one another .... as I have loved you ....; by this shall all men know that ye are my disciples" (John 13:14,John 13:34,John 13:35). Paul in his earliest epistle bears witness that the Thessalonians practice love "toward all the brethren that are in all Macedonia," even as they had been taught of God, but urges them to "abound more and more" (1 Thessalonians 4:9,1 Thessalonians 4:10). For the healing of differences, and to build up the church in order and unity, he urges the Romans "in love of the brethren (to) be tenderly affectioned one to another" (Romans 12:10). Christians must even "forbear one another in love" (Ephesians 4:2) and "walk in love, even as Christ also loved you" (Ephesians 5:2; Philippians 2:1,Philippians 2:2). It involves some suffering and sacrifice. The author of the Epistle to the He recognizes the presence of "love of the brethren" and urges that it may continue (Hebrews 13:1). It is the direct result of regeneration, of purity and obedience to the truth (1 Peter 1:22,1 Peter 1:23). It proceeds from godliness and issues in love (2 Peter 1:7). "Love of the brethren" (agape) is the one practical topic of John's epistles. It is the message heard from the beginning, "that we should love one another" 1 John 3:11,1 John 3:23. It is the test of light and darkness (1 John 2:10); life and death (1 John 3:14); children of God or children of the devil (1 John 3:10; 1 John 4:7–12). Without it there can be no knowledge or love of God (1 John 4:20), but when men love God and obey Him, they necessarily love His children (1 John 5:2). No man can be of God's family, unless his love extends to all its members.

T. Rees

Brow

brou: Is found in Isaiah 48:4, "thy brow brass" as the translation of metsch, meaning "to be clear," i.e. conspicuous. In Luke 4:29 "led him unto the brow of the hill" is the rendering of ophras, literally "the eyebrow," but used throughout Greek literature as any prominent point or projection of land (compare use of supercilium in Verg. Georg. i.108).

Brown

See COLORS.

Bruise; Bruised

brooz, broozd: The noun occurs in Isaiah 1:6 the King James Version, "bruises and putrifying sores," as the translation of chabbarah. The verb translations a number of Hebrew words, the principal ones being:

(1) shuph (Genesis 3:15 (twice));

(2) daqaq (Isaiah 28:28 (twice) (the American Standard Revised Version "ground," "and though the wheel of his cart and his horses scatter it, he doth not grind it" for the King James Version "nor break it with the wheels of his cart, nor bruise it with his horsemen"));

(3) dakha', in the classical passage, Isaiah 53:5, "He was bruised for our iniquities," Isaiah 53:10, "Yet it pleased Yahweh to bruise him";

(4) ratsats, "A bruised reed shall he not break," Isaiah 42:3 (quoted in Matthew 12:20).

In the New Testament bruise is the translation of sparasso, "to rend" (the American Standard Revised Version "bruising him sorely") Luke 9:39; of suntribo, "to break to pieces" (Matthew 12:20); "shall bruise Satan under your feet shortly" (Romans 16:20); of thrauo in Luke 4:18 in the quotation from Isaiah 58:6, "to set at liberty them that are bruised" (WH omits the verse).

Arthur J. Kinsella

Bruit

broot (shema`): A word no longer in common use (marked "archaic" and "obsolete" by Murray), signifying a rumor or report. The word occurs in the King James Version Jeremiah 10:22 (the Revised Version (British and American) "rumour"; the American Standard Revised Version "tidings") and the King James Version Nahum 3:19 (the Revised Version (British and American) "bruit," appendix. "report"; the American Standard Revised Version "report").

Brute; Brutish

broot, brootish (ba`ar, "stupid"; alogos, "without speech," hence, irrational, unreasonable (Acts 25:27; 2 Peter 2:12; Jude 1:10 the King James Version)): The man who denies God acts in an irrational way. Such persons are described as brutish (Psalms 49:10; Psalms 92:6; Psalms 94:8; Jeremiah 10:14,Jeremiah 10:21; Jeremiah 51:17). These are stupid, unteachable. This is a graphic description of the atheist. The proverb, "No fool like the learned fool," is especially true of the ignorance of the unbelievers of the Scriptures. Their obj ections to the Bible, as a rule, are utterly ridiculous. The word is occasionally used in the sense of thoughtless ignorance. Brutish counsel is counsel that is foolish, unreasonable (Isaiah 19:11). The term is used by Agur (Proverbs 30:2) to express the low estimate he has of himself and his conscious lack of knowledge.

Jacob W. Kapp

Bubastis

bu-bas'-tis.

See PI-BESETH.

Bucket

buk'-et (deli): The word is found only in Isaiah 40:15; Numbers 24:7, in the latter passage in a figurative use. The bucket was doubtless a waterskin with two cross-pieces at the top to fit it for use in drawing water, like those now in use in Palestine. The ordinary word for water-skin is a different one (no'dh).

Buckle

buk'-'-l (porpe): As a mark of favor Jonathan Maccabeus was presented by Alexander Balas with a buckle of gold (1 Macc 10:89), the wearing of which was restricted to the blood royal. The buckle was used for fastening the mantle or outer robe on the shoulder or chest.

Buckler

buk'-ler: God is called a "buckler" (the Revised Version (British and American) "shield") to them that trust Him (Psalms 18:2,Psalms 18:30; 2 Samuel 22:31; Proverbs 2:7).

See ARMOR.

Bud

See FLOWERS.

Buffalo

buf'-a-lo.

See CATTLE.

Buffet

buf'-et (kolaphizo, "to beat with the fist"): Refers to bodily maltreatment and violence: "Then did they spit in his face and buffet him" (Matthew 26:67; Mark 14:65; 1 Corinthians 4:11; 1 Peter 2:20). Paul speaks of "a thorn in the flesh, a messenger of Satan to buffet me" (2 Corinthians 12:7). Used figuratively of self-control: "I buffet (the King James Version keep under, the Revised Version, margin "bruise") my body, and bring it into bondage" (1 Corinthians 9:27). The Greek in this passage reads hupopiazo, literally "to give a blow beneath the eye." In Luke 18:5 the same word is rendered "wear out": "Lest she wear roe out by her continual coming" (the King James Version "weary me" the Revised Version, margin "bruise me") (see Pape's Lexicon, under the word).

L. Kaiser

Bugean

bu-je'-an, ba'-je-an (Bougaios): An epithet given to Haman in Apocrypha, Additions to Esther 12:6, the Revised Version (British and American); the King James Version has "Agagite".

Build; Building

bild, bild'-ing (banah, binyah, once (Ezekiel 41:13); oikodomeo).

1. Building Conditions:

The building conditions existing at the time of the Hebrew conquest were rude and untutored, and, with the exception of the work of the Solomonic period, there was still little or no effort made to introduce a higher state, until the time when Greek influence began to be felt (circa 3rd century BC). In localities where stone was not available, mud bricks were used, and their perishable nature being realized, stone slab facing came into use. These slabs were a protection against the weather and had no constructive value. Probably the hand of the "jerry" builder can be seen in an attempt to make such bad construction appear to be solid stone.

2. Masonry:

In stone localities buildings were of stone, but the class of building was only that of the rude stone waller. Random rubble masonry, unskillfully laid, was the prevailing characteristic. Occasionally a piece of carefully dressed masonry is found, but it is the exception and is often a re-use of an earlier type akin to "sawed stone" (1 Kings 7:9). The remains of Jewish walls of the period of the early kings in Jerusalem show skill which does not appear to have existed elsewhere. The boss and margin stones, with wide mud joint, were, in part, the actual masonry of the early fortifications, and were re-used and imitated over and over again. The type crops up in feeble imitation at different sites throughout the country, but hammer- picked and rough hammer-dressed stones are also common. The fine comb pick and marginal dressing of the walls of the Temple area belong to the Herodian period (see Bliss and Dickie, "Excavations at Jerusalem," 273 ff, PEFS, 1898). The absence of lime is a striking characteristic. There is no distinctive type which can be named exclusively Jewish, although there is good reason for believing that the boss and margin type has a Jewish origin. Wilson (Golgotha, 124) points out that the projecting bosses had a defensive value, in breaking the force of the battering-ram, and here again the necessity of defense shows its vitality in the existence of such a well-engineered detail. The absence of the finer qualities of building craft can be traced to the same source.

3. Foundations:

Foundations of fortifications were usually on rock which was sometimes squared for a bed, but more often leveled up with small stones. A portion of the South wall of Jerusalem, certainly late (5th century AD), was laid on a foundation of small rubble resting on debris, accumulated over an earlier wall. (See Plate IV, Excavations at Jerusalem, p. 29.) In smaller buildings, the foundations were usually laid on the debris of earlier structures. At Lachish mud brick walls were laid on a foundation of stone . A peculiar method of spreading a layer of sand under the foundations was also noted (see A Mound of Many Cities, 125-26).

4. Modern Methods:

The native wall of today is less rudely built and is bedded in lime mortar. It is a broad wall usually about 3 ft. thick, with inner and outer faces of large stones, filled in between with small rubble without proper bond, somewhat in the manner of ancient building. To make up for the want of bond, it is a common habit to insert a piece of steel joint across the return angle (see BEAM). The building and hewing methods, in all probability, are the same as they were in early Jewish times. Hewers sit at their work, with the plane of the stone on which they operate, lying obliquely from them. Stones are conveyed from the quarry, if at a distance from the building site, on donkeys, thence on men's backs to the top of the wall, by rude gangways. Every man digs his "own cistern" (Isaiah 36:16), which is sunk in the rock under the site of the house, and used as a quarry from which stones for the building are supplied. If water is scarce, the cistern is sunk first, and the winter rains are allowed to collect and provide the necessary water for the building.

5. Figurative:

To build up is often used in the sense of giving increase and prosperity, or of stablishing and strengthening. Thus in Job 22:23; Psalms 69:35; Jeremiah 18:9. A kindred sense is to restore what was decayed, as in Isaiah 58:12. To "build an house" for a person is to grant him children or a numerous posterity (Ruth 4:11; of David, 2 Samuel 7:27; 1 Chronicles 17:10). Spiritually, the word is used of one's work in life, or of the formation of character and habits. The main thing here is the foundation. Those who build on Christ's word build on rock; those who reject this word build on sand (Matthew 7:24–27). Christ is the sole true foundation; the work which a man builds on this will be tried by fire (1 Corinthians 3:9–15). The church is compared to a building (1 Corinthians 3:9; 1 Peter 2:4–6) reared on the foundation of apostles and prophets (their truths or teaching), Jesus Christ Himself being the chief corner-stone (Ephesians 2:20–22). Believers are "builded up" in Christ (Colossians 2:7), and are exhorted to build themselves up on their most holy faith (Jude 1:20).

See ARCHITECTURE; HOUSE; FORTIFICATION.

A. C. Dickie

Builder

bild'-er (banah; oikodomeo, technites): "To build," "builder," ete, are in the Old Testament commonly the translation of banah, "to build," occurring very frequently; see BUILD, BUILDING. The literal significance leads also to several figurative applications, especially to God as Divine Builder:

(1) as establishing, e.g. the nation (Psalms 69:35; Psalms 102:16; Jeremiah 12:16), the throne of David (Psalms 89:4), Jerusalem (Psalms 147:2);

(2) in restoration--rebuilding (Isaiah 58:12; Isaiah 61:4; Isaiah 65:21; Jeremiah 31:4,Jeremiah 31:28; Jeremiah 42:10; Ezekiel 36:36; Amos 9:11; compare Acts 15:16);

(3) as establishing in prosperity (Job 22:23; 1 Samuel 2:35; Jeremiah 24:6; compare Genesis 16:2 the Revised Version, margin, Hebrew, "be builded by her");

(4) the firm establishment of the Divine attributes (Psalms 89:2);

(5) Divine opposition (Lamentations 3:5, "He hath builded against me"); compare Job 19:8;

(6) the choosing of a corner-stone which the builders rejected (Psalms 118:22,Psalms 118:23; quoted by Christ (Matthew 21:42; Mark 12:10; Luke 20:17); by Peter (Acts 4:11; 1 Peter 2:7)).

In the New Testament Christians are represented as being:

(1) built by God (1 Corinthians 3:9,1 Corinthians 3:16) on Christ as the one foundation (Matthew 16:18, on Jesus as the Christ; 1 Peter 2:5 Acts 9:31 the Revised Version, margin; Romans 15:20; 1 Corinthians 3:10,1 Corinthians 3:12,1 Corinthians 3:14 (epoikodomo); Ephesians 2:20);

(2) as being continuously and progressively built up in their faith and life (Acts 20:32; 1 Corinthians 8:1 the Revised Version, margin, "buildeth up"; Acts 10:23 margin, Greek "build up"; Acts 14:4,Acts 14:17 m; 1 Thessalonians 5:11; compare Jude 1:20);

(3) they are "builded togethe r" (sunoikodomeo) in Christ (Ephesians 2:22; Colossians 2:7 (epoikodomeo); compare 1 Corinthians 3:9);

(4) "builded up" is used in a bad sense (1 Corinthians 8:10 the King James Version and the Revised Version (British and American), "emboldened," the Revised Version, margin "be builded up");

(6) in Hebrews 3:4 God is represented as the Builder (establisher) of all things, the Revised Version, margin "established," and in 11:10 as the Builder (technites), of the New Jerusalem; in Hebrews 9:11 for "building" the Revised Version (British and American) has "creation" (ktisis);

(7) in 1 Corinthians 3:10–14; Galatians 2:18, building represents constructing a system of teaching; Paul speaks of himself as "a wise master-builder" (sophos architekton).

W. L. Walker

Bukki

buk'-i (buqqi, "mouth of Jah"):

(1) A Danite, son of the tribal prince Jogli (Numbers 34:22); he was one of the representative chiefs who assisted in the division of the land.

(2) Son of Abishua and father of Izzi, a priest, fourth in descent from Aaron, in the line of Eleazar (1 Chronicles 6:5,1 Chronicles 6:51), and ancestor of Ezra (Ezra 7:4). In 2 Esdras 1:2 the name appears as Borith, and in 1 Esdras 8:2 as Boccas.

Bukkiah

buk-i'-a (buqqiyahu, "proved of God"): A Levite, son of Heman (1 Chronicles 25:4,1 Chronicles 25:13).

See BAKBUKIAH.

Bul

bul (bul): Name of the 8th month of the Jewish year (1 Kings 6:38). It is of Phoenician origin and signifies the month of rain, the beginning of the rainy season.

See CALENDAR.

Bull, Wild

See ANTELOPE; CATTLE.

Bull; Bullock

bool, bool'-ok.

See CATTLE.

Bulls, Jeroboam's

See CALF (GOLDEN).

Bulrush

bool'-rush.

See REED.

Bulrushes, Ark Of

See ARK OF BULRUSHES.

Bulwark

bool'-wark: The word represents several Hebrew terms (chel, Isaiah 26:1; chelah, Psalms 48:13; matsodh, Ecclesiastes 9:14; matsor, Deuteronomy 20:20). In 2 Chronicles 26:15 the word is translated in the Revised Version (British and American) "battlements."

See FORTIFICATION.

Bunah

bu'-na (bunah); A son of Jerahmeel (1 Chronicles 2:25).

Bunch

bunsh: Is used of

(1) a "bunch of hyssop" (Exodus 12:22, 'aghuddah);

(2) a "cluster of raisins" (2 Samuel 16:1 the King James Version; 1 Chronicles 12:40 the King James Version tsimmuq = "something dried or shriveled");

(3) a "camel's hump" (Isaiah 30:6 the King James Version dabbesheth): of obscure etymology.

Bundle

bun'-d'-l: Represents in English Versions of the Bible the words tseror, from a verb meaning "cramp" "bind," etc. (Genesis 42:35; 1 Samuel 25:29; Song of Songs 1:13); tsebheth, from a verb probably meaning "to grasp" (Ruth 2:16); and deseme, from deo, "to tie up," "bind," hence, literally "bundle," just as the English word is derived from "bind" (Matthew 13:30); and plethos, properly "multitude." The custom of binding up precious things in bundles (compare Song of Songs 1:13) is the basis of the very interesting metaphor in 1 Samuel 25:29: "The soul of my lord shall be bound in the bundle of life with Yahweh thy God," or perhaps better, "in the bundle of the living in the care of Yahweh"--an assurance of perfect safety.

J. R. Van Pelt

Bunni

bun'-i (bunni, buni, bunni; compare BANI):

(1) A Levite (Nehemiah 9:4). The repetition of Bani's name in this passage is probably a scribal error. The Syriac version for the second "Bani" reads "Binnui"; but as, in Nehemiah 10:9 and Nehemiah 12:8, Binnui's name comes, as here, between those of Jeshua and Kadmiel, we should substitute Binnui here for the first Bani. The Septuagint renders all three names as if the Hebrew in each case had been bene, "sons of," reducing the proper names in the verse to five. The names probably stand for chief Levitical houses rather than individuals.

(2) Another Levite, one of the overseers of the temple, father of Hashabiah, according to Nehemiah 11:15; but, according to 1 Chronicles 9:14, Hashabiah is "of the sons of Merari" The reading in Nehemiah is a corruption of the one in Ch.

H. J. Wolf

Burden

bur'-dn.

1. In the Old Testament:

In the Old Testament more than one word is rendered "burden."

(1) massa', from a root nasa' "he lifted up." Thus literally any load is called massa' (Exodus 23:5; Numbers 4:15,Numbers 4:24,Numbers 4:27; 2 Kings 5:17; 2 Kings 8:9). Figuratively, people are a burden (Numbers 11:11,Numbers 11:17; Deuteronomy 1:12; 2 Samuel 15:33; 2 Samuel 19:35). A man may be a burden to himself (Job 7:20). Iniquities are a burden (Psalms 38:4). Taxes may be a burden (Hosea 8:10).

(2) In both the King James Version and the Revised Version (British and American) massa' is translated "burden," as applied to certain prophetic utterances; but both the American Revised Version, margin and the Revised Version, margin have "oracle." Examples are Isaiah 13:1; Isaiah 14:28, and often; Jeremiah 23:33,Jeremiah 23:36,Jeremiah 23:38, no marginal reading; Ezekiel 12:10; Nahum 1:1; Habakkuk 1:1; Zechariah 9:1; Zechariah 12:1; Malachi 1:1. As was natural under the circumstances, such oracles usually denounced judgment upon place or people. Hence, probably the translation "burden." But some of these prophetic utterances do not contain denunciation or threat (Zechariah 12:1–14). The passage in Jer, moreover, implies that the prophet used the term in the sense of "oraele," for scoffers are reproved for perverting the word and giving it the meaning "burden." Massa', therefore, means something taken up with solemnity upon the lips, whether threatening or not, and the rendering, "burden," ought most likely to be given up.

The word mas'-eth, of the same derivation as massa', is applied to foolish oracles (Lamentations 2:14 the King James Version, oracles the American Standard Revised Version, burdens the American Revised Version, margin, burdens the Revised Version (British and American), oracles the Revised Version, margin; Amos 5:11, burdens the King James Version, exactions the American Standard Revised Version and the Revised Version (British and American)).

Massa' is used also in Proverbs 30:1 and Proverbs 31:1, and is variously rendered prophecy (the King James Version), oracle (American Revised Version), burden, or the name of the speaker's country (Revised Version margin, the American Revised Version, margin), oracle (Revised Version). The reading is doubtful, but probably the reference is to the speaker's country- -"Jakeh, of Massa" (compare Genesis 25:14), "Lemuel king of Massa."

Other words translated "burden" are from the root cabhal, "to bear a load" (Nehemiah 4:17; Psalms 81:6; 1 Kings 11:28; King James Version margin, charge the King James Version, labor the American Standard Revised Version and the Revised Version (British and American), burden the American Revised Version, margin and the Revised Version, margin, Exodus 5:4,Exodus 5:5; Exodus 6:6,Exodus 6:7; Isaiah 10:27; Isaiah 14:25).

2. In the New Testament:

In the New Testament several Greek words mean "burden."

(1) baros, "something heavy." Burdens of the day (Matthew 20:12), the burden of duty to be borne, a difficult requirement (Acts 15:28; Revelation 2:24). The burden of one's moral infirmities (Galatians 6:2).

(2) phortion, "something to be borne." The obligation which Christ imposes (Matthew 11:30); the legal ordinances of the Pharisees (Luke 11:46); a man's individual responsibility (Galatians 6:5). Whether any clear and consistent distinction can be made between these two words is doubtful. Probably, however, phortion refers to the load as something to be borne, whether heavy or light, whilst baros may be an oppressive load. According to Lightfoot baros may suggest a load of which a man may rightly rid himself should occasion serve, but phortion a burden which he is expected to bear, as every soldier carries his own pack. But most likely too much weight should not be given to these distinctions.

(3) There is also the word gomos, "the freight" of a ship (Acts 21:3); compare ogkos, weight or encumbrance which impedes the runner's progress to the goal (Hebrews 12:1), with particular reference to the superfluous flesh which an athlete seeks to get rid of in training (compare 1 Corinthians 9:24–27), and figuratively whatever hinders the full development of Christian manhood.

George Henry Trever

Burglary

bur'-gla-ri.

See CRIMES.