Beersheba – Bel And The Dragon

Beersheba

be-er-she'-ba (be'er shebha`; Bersabee): Allotted originally to Simeon (Joshua 19:2), one of "the uttermost cities of the tribe of the children of Judah" (Joshua 15:28).

1. The Meaning of the Name:

The most probable meaning of Beersheba is the "well of seven." "Seven wells" is improbable on etymological grounds; the numeral should in that case be first. In Genesis 21:31 Abraham and Abimelech took an oath of witness that the former had dug the well and seven ewe lambs were offered in sacrifice, "Wherefore he called that place Beer-sheba; because there they sware both of them." Here the name is ascribed to the Hebrew root shabha`, "to swear," but this same root is connected with the idea of seven, seven victims being offered and to take an oath, meaning "to come under the influence of seven."

Another account is given (Genesis 26:23–33), where Isaac takes an oath and just afterward, "the same day Isaac's servants came, and told him concerning the well which they had digged (dug), and said unto him, We have found water. And he called it Shibah: therefore the name of the city is Beer-sheba unto this day."

2. A Sacred Shrine: Beersheba was a sacred shrine. "Abraham planted a tamarisk tree in Beer-sheba, and called there on the name of Yahweh, the Everlasting God" Ge (Genesis 21:33). Theophanies occurred there to Hagar (Genesis 21:17), to Isaac (Ge 26:24), to Jacob (Genesis 46:2), and to Elijah (1 Kings 19:5). By Amos (Amos 5:5) it is classed with Bethel and Gilgal as one of the rival shrines to the pure worship of Yahweh, and in another place (Amos 8:14) he writes "They shall fall, and never rise up again," who sware, "As the way (i.e. cult) of Beersheba liveth." The two unworthy sons of Samuel were Judges in Beersheba (1 Samuel 8:2) and Zibiah, mother of King Jehoash, was born there (2 Kings 12:1; 2 Chronicles 24:1).

3. Its Position:

Geographically Beersheba marked the southern limit of Judah, though theoretically this extended to the "river of Egypt" (Genesis 15:18)--the modern Wady el`Avish--60 miles farther south. It was the extreme border of the cultivated land. From Da to Beersheba (2 Samuel 17:11, etc.) or from Beersheba to Da (1 Chronicles 21:2; 2 Chronicles 30:5) were the proverbial expressions, though necessarily altered through the changed conditions in later years to "from Geba to Beer-sheba" (2 Kings 23:8) or "from Beer-sheba to the hill-country of Ephraim" (2 Chronicles 19:4).

4. Modern Beersheba:

Today Beersheba is Bir es-Seba` in the Wady es Seba`, 28 miles Southwest of Hebron on "the southern border of a vast rolling plain broken by the torrent beds of Wady Khalil and Wady Seba" (Robinson). The plain is treeless but is covered by verdure in the spring; it is dry and monotonous most of the year. Within the last few years this long-deserted spot--a wide stretch of shapeless ruins, the haunt of the lawless Bedouin--has been re-occupied; the Turks have stationed there an enlightened Kaimerkhan (subgovernor); government offices and shops have been built; wells have been cleared, and there is now an abundant water supply pumped even to the separate houses. Robinson (BW, XVII, 247 ff) has described how he found seven ancient wells there--probably still more will yet be found. The whole neighborhood is strewn with the ruins of the Byzantine city which once flourished there; it was an episcopal see. It is probable that the city of Old Testament times stood where Tell es Seba' now is, some 2 1/2 miles to the East; from the summit a commanding view can be obtained (PEF, III, 394, Sheet XXIV).

E. W. G. Masterman

Beeshterah

be-esh'-te-ra (Joshua 21:27).

See ASHTAROTH.

Beetle

be'-t'-l (the Revised Version (British and American) CRICKET; chargol; See LOCUST): This name occurs only in Leviticus 11:22 as one of four winged Jumping insects (sherets ha-`oph) which may be eaten. It certainly is not a beetle and is probably not a cricket. Probably all four are names of locusts, of which more than 30 species have been described from Syria and Palestine, and for which there are at least 8 Arabic names in use, though with little distinction of species. Closely allied to chargol are the Arabic charjalet, a troop of horses or a flight of locusts, from charjal, "to gallop," and harjawan, "a wingless locust."

Alfred Ely Day

Beeves

bevs (Leviticus 22:21 the King James Version).

See CATTLE.

Before

be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Genesis 11:28). To be "before" God is to enjoy His favor (Psalms 31:22). "The Syrians before" (Isaiah 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).

Beg; Beggar; Begging

1. No Law Concerning Beggars or Begging in Israel:

It is significant that the Mosaic law contains no enactment concerning beggars, or begging, though it makes ample provision for the relief and care of "the poor in the land." Biblical Hebrew seems to have no term for professional begging, the nearest approach to it being the expressions "to ask (or seek) bread" and "to wander." This omission certainly is not accidental; it comports with the very nature of the Mosaic law, the spirit of which is breathed in this, among other kindred provisions, that a poor Hebrew who even sold himself for debt to his wealthy brother was allowed to serve him only until the Jubilee (See JUBILEE), and his master was forbidden to treat him as a sl ave (Leviticus 25:39). These laws, as far as actually practiced, have always virtually done away with beggars and begging among the Jews.

2. Begging Not Unknown to the Ancient Jews:

Begging, however, came to be known to the Jews in the course of time with the development of the larger cities, either as occurring among themselves, or among neighboring or intermingling peoples, as may be inferred from Psalms 59:15; compare Psalms 109:10, where Yahweh is besought that the children of the wicked may be cursed with beggary, in contra-distinction to the children of the righteous, who have never had to ask bread (Psalms 37:25, "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed asking (English Versions, "begging") bread.") For the Hebrew expression not corresponding to "begging" see Psalms 59:15, "They shall wander up and down for food"; and compare Psalms 119:10, "Let me wander," etc.

3. Begging and Alms-taking Denounced in Jewish Literature:

The first clear denunciation of beggary and almstaking in Jewish literature is found in Ecclesiasticus (Sirach) 40:28-30, where the Hebrew for "begging" is to "wander," ete, as in Psalms 59:15, according to the edition of Cowley and Neubauer; Oxford, 1897. There as well as in Tobit, and in the New Testament, where beggars are specifically mentioned, the word eleemosune has assumed the special sense of alms given to the begging poor (compare Tobit 4:7,16,17; 12:8-11; Ecclesiasticus (Sirach) 3:14,30; 7:10; 16:14; Matthew 6:2–4; Matthew 20:30–34; Mark 10:46–52; Luke 11:41; Luke 12:33; John 9:1–41; Acts 9:36; Acts 10:2,Acts 10:4,Acts 10:31; Acts 24:17).

4. Professional Beggars a Despised Class: As to professional beggars, originally, certainly, and for a long time, they were a despised class among the Hebrews; and the Jewish communities are forbidden to support them from the general charity fund (BB, 9a; Yoreh De`ah, 250, 3). But the spirit of the law is evinced again in that it is likewise forbidden to drive a beggar away without an alms (ha-Yadh ha- Chazaqah, in the place cited 7 7).

5. In the Gospel Age:

Begging was well known and beggars formed a considerable class in the gospel age. Proof of this is found in the references to almsgiving in the Sermon on the Mount (Matthew 5:1–7:29 and parallels), and in the accounts of beggars in connection with public places, e.g. the entrance to Jericho. (Matthew 20:30 and parallels), which was a gateway to pilgrims going up to Jerusalem to the great festivals and in the neighborhood of rich men's houses (Luke 16:20), and especially the gates of the Temple at Jerusalem (Acts 3:2). This prevalence of begging was due largely to the want of any adequate system of ministering relief, to the lack of any true medical science and the resulting ignorance of remedies for common diseases like ophthalmia, for instance, and to the impoverishment of the land under the excessive taxation of the Roman government (Hausrath, History of New Testament Times, I, 188 (Eng. translation Williams and Norgate), compare Edersheim, Life and Times of Jesus, II, 178). That begging was looked down upon is incidentally evidenced by the remark of the unjust steward, "To beg I am ashamed" (Luke 16:3); and that, when associated with indolence, it was strongly condemned by public opinion appears from Sirach (40:28-30).

The words used for "beg," "beggar" of English Versions of the Bible in the New Testament differ radically in idea: in those formed from aiteo (Mark 10:46; Luke 16:3; Luke 18:35; John 9:8 the Revised Version (British and American)) the root idea is that of "asking," while ptochos (Luke 16:20,Luke 16:22) suggests the cringing or crouching of a beggar. But see Matthew 5:3 where the word for "humble" is ptochos.

6. A Change in Modern Times:

A marked change has come over Jewish life in modern times, in this as well as in other respect. Since the 17th century the Jewish poor in many parts of the world have made it a practice, especially on Fridays and on the eves of certain festivals, to go systematically from house to house asking alms. In parts of Europe today it is a full-grown abuse: crowds of Jewish beggars push their way and ply their trade about the synagogue doors (Abrahams, EB, article "Alms," 310). So the Jewish beggar, in spite of the spirit of the law and ancient Jewish custom, has, under modern conditions too well known to require explanation here, become a troublesome figure and problem in modern Jewish society. For such beggars and begging, see Jew Encyclopedia, articles "Schnorrers," "Alms," etc., and for another kind of begging among modern Jews, and collections for poverty-stricken Jewish settlers in Palestine, see the articles "Chalukah," "Charity," etc.

LITERATURE.

Saalschiutz, Arch. der Hebraer, II, chapter xviii (Konigsberg, 1855-56); Riehm Handworterbuch zu den Buchern des A T, under the word "Almosen "; compare Jew Encyclopedia, HDB, and Encyclopedia B, arts, "Alms"; and Abrahams, Jewish Life in the Middle Ages, chapters xvii, xviii (Philadelphia, 1896); Mackie, Bible Manners and Customs; Day, The Social Life of the Hebrews.

George B. Eager

Beggarly

beg'-er-li (ptochos): The word has the thought of "to crouch" or "cringe," such as is common with professional beggars. It is used in Matthew 5:3 and Galatians 4:9, and in both cases means complete spiritual destitution. As used in Galatians it expresses the contrast between their present condition and the former estate, toward which he says they are again tending. Paul has in mind both the Jewish and heathen systems of religion with all their outward show. He therefore here emphasizes to the immeasurable superiority of the riches and liberty in Christ. He further expresses this same thought of the law in Romans 8:3 and Hebrews 7:18. In view of the wretchedness of the condition indicated by the word "beggarly," he states his astonishment that they should so little appreciate the liberty and riches which they now enjoy as even to think of going back the former condition.

Jacob W. Kapp

Begin

be-gin': To make the first movement toward a given end (chalal; archomai). Those who interpret it in many passages pleonastically mean by this, that in such passages as "began to teach" or "began to speak," nothing more is intended than to express vividly and graphically the thought of the dependent infinitive. Matthew 4:17; Luke 3:23; Acts 1:1 are so understood. For contrary opinion, see Thayer's Lexicon and Winer's Grammar of New Testament Greek.

The noun, arche, "beginning," in the writings of John, is used sometimes in an abstract sense, to designate a previous stage (John 1:1,John 1:2; John 8:25; 1 John 1:1; 1 John 3:8) and, sometimes, the Source or First Cause (Revelation 3:14; Revelation 21:6; Revelation 22:13). Often used also, not for the absolute beginning, but, relatively, for the starting-point of some important movement (1 John 2:7,1 John 2:24; Acts 11:15; Philippians 4:15).

H. E. Jacobs

Beginning

be-gin'-ing (re'-shith; arche): The natural meaning of the word is with reference to time. The primitive Greek root means "to be long," "to draw out." Thus, it is used to refer to some point of time long drawn out, or long past (Genesis 1:1). It is used also to express the inauguration of a particular event (Exodus 12:2). The principal interest in the word centers in the use of it in John 1:1. It must be interpreted here by that which follows in the statement as to the relation of the Logos to the Eternal God and the use of the word "was." It is true that the word arche cannot be separated from the idea of time, but when time began He already was, and therefore He was from eternity.

See TIME; ETERNITY.

Figurative: in a figurative sense it is used of that which is most excellent, the chief part (Proverbs 1:7); of the most eminent person (Colossians 1:18); the author (Revelation 3:14).

Jacob W. Kapp

Begotten

be-got'-'-n (yaladh; "to bear," "bring forth," "beget"; denotes the physical relation of either parent to a child, Genesis 3:16; Genesis 4:18): Used metaphorically of God's relation to Israel (Deuteronomy 32:18) and to the Messianic king (Psalms 2:7); (gennao, "to beget," or "bear"): generally used of a father (Matthew 1:1–16); more rarely of a mother (Luke 1:13,Luke 1:57); used metaphorically of causing or engendering moral and spiritual relations and states (1 Corinthians 4:15; Philemon 1:10); of the new birth the Holy Spirit (John 3:3 ff). Men who obey and love God as sons are begotten of Him (John 1:13; 1 John 2:29; 1 John 3:9; 1 John 4:7; 1 John 5:1,1 John 5:4,1 John 5:18; compare 1 Peter 1:23). Used especially of God's act in making Christ His Son: "Thou art my Son; this day have I begotten thee" (Psalms 2:7) quoted in Acts 13:33 in reference to His resurrection (compare Romans 1:4). The same passage is cited (Hebrews 1:5) as proving Christ's filial dignity, transcending the angels in that "he hath inherited a more excellent name than they," i.e. the name of son; and again (Hebrews 5:5) of God conferring upon Christ the glory of the priestly office.

Commentators differ as to whether the act of begetting the Son in these two passages is

(a) the eternal generation, or

(b) the incarnation in time, or

(c) the resurrection and ascension.

The immediate context of Hebrews 1:5 (see Hebrews 1:3) seems to favor the last view (Westcott). The first view would not be foreign to the author's thought: with Hebrews 5:5 compare Hebrews 6:20, "a high priest forever" (Alford). The author of Heb thinks of the eternal and essential sonship of Christ as realized in history in His ascension to the "right hand of the Majesty" (Hebrews 1:3). And what is emphatic is the fact and status of sonship, rather than the time of begetting.

T. Rees

Beguile

be-gil': In 2 Peter 2:14 the King James Version (compare James 1:14) the word deleazo, is translated "beguile," and means particularly to "entice," "catch by bait." Doubtless Peter got this idea from his old business of fishing, baiting the hook to beguile the fish. In Romans 7:11; Romans 16:18; 1 Corinthians 3:18 the word is exapatao, and means "to cheat" or "to thoroughly deceive." The thought is to be so completely deceived as to accept falsehood for the truth, believing it to be the truth. In Colossians 2:4,Colossians 2:18 the King James Version; James 1:22 the word is paralogizomai, and means "to miscalculate," "to be imposed upon." It refers particularly to being beguiled by mere probability.

See DECEIT; DELUSION.

Jacob W. Kapp

Behalf

be-haf': "On the part of" (Exodus 27:21, i.e. so far as it affects them); "on the side of" (Job 36:2). For huper, "over," in the sense of furnishing assistance, as in 2 Corinthians 5:20, "in the interest of Christ" (2 Corinthians 5:21); "for our good," "in his cause" (Philippians 1:29); also, often in 2 Cor, in general sense of "concerning" (2 Corinthians 5:12; 2 Corinthians 7:4; 2 Corinthians 8:24; 2 Corinthians 9:2; 2 Corinthians 12:5). Huper does not of itself indicate substitution, although one who shelters ("is over") another, suffers "in his stead" (the King James Version 2 Corinthians 5:20), as well as "in his behalf."

Behavior

be-hav'-yer (Ta`am, "taste," "flavor," hence, "intellectual taste," i.e. judgment, reason, understanding): Of significance as referring to David's feigning madness before Aehish, king of Gath, being "sore afraid." Gesenius renders it "changed his understanding," i.e. his mental behavior and outward manner (1 Samuel 21:13, and title to Psalms 34:1–22).

Twice used in the New Testament (the King James Version) of the well-ordered life of the Christian (kosmios, "well-arranged," "modest," i.e. living with decorum: 1 Timothy 3:2), defining the blameless life expected of a minister (overseer), "A bishop must be. .... of good behavior," the Revised Version (British and American) "orderly" (katastema, "demeanor," "deportment"), including, according to Dean Alford, "gesture and habit" as the outward expression of a reverent spirit (1 Peter 3:1,1 Peter 3:2). "Aged women .... in behavior as becometh holiness" (Titus 2:3; the Revised Version (British and American) "reverent in demeanor").

Dwight M. Pratt

Beheading

be-hed'-ing.

See PUNISHMENTS.

Behemoth

be'-he-moth, be-he'-moth (behemoth: Job 40:15): Apparently the plural of behemah, "a beast," used of domestic or wild animals. The same form, behemoth, occurs in other passages, e.g. Deuteronomy 28:26; Deuteronomy 32:24; Isaiah 18:6; Habakkuk 2:17, where it is not rendered "behemoth" but "beasts." According to some, the word behemoth, occurring in Job 40:15, is not a Hebrew word, the plural of behemah, but a word of Egyptian origin signifying "water ox." This etymology is denied by Cheyne and others. The word has by various writers been understood to mean rhinoceros and elephant, but the description (Job 40:15–24) applies on the whole very well to the hippopotamus (Hippopotamus arnphibius) which inhabits the Nile and other rivers of Africa. Especially applicable are the references to its great size, its eating grass, the difficulty with which weapons penetrate its hide, and its frequenting of streams. "He lieth under the lotus-trees, In the covert of the reed, and the fen. The lotus-trees cover him with their shade; The willows of the brook compass him about." The remains of a fossil hippopotamus of apparently the same species are found over most of Europe, so that it may have inhabited Palestine in early historical times, although we have no record of it. There is a smaller living species in west Africa, and there are several other fossil species in Europe and India. The remains of Hippopotamus minutus have been found in enormous quantities in caves in Malta and Sicily.

For an elaborate explanation of behemoth and leviathan (which see) as mythical creatures, see Cheyne, EB, under the word

Alfred Ely Day

Beholding

be-hold'-ing: Many Hebrew and Greek words are so rendered in English Versions of the Bible, but epopteusantes, "your good works, which they behold" (1 Peter 2:12); "beholding your chaste behavior" (1 Peter 3:2), and epoptai, "We were eyewitnesses of his majesty" (2 Peter 1:16) are peculiar to Peter. The fact that this word is used only by Peter and is used in both epistles is an argument for identity of authorship. The word epoptes denotes one who had been initiated into the innermost secrets of his faith and who enjoyed the highest religious privileges; but now in contradiction to the secrecy of all pagan "mysteries" (Eleusinian, etc.) the apostles would share with all the faithful every spiritual vision which they enjoyed ("we made known unto you").

In 2 Corinthians 3:18, for katoptrizomenoi, the English Revised Version gives "reflecting (as a mirror) the glory of the Lord," the American Standard Revised Version "beholding (as in mirror," etc.). Katoptron was a mirror of polished metal. We cannot clearly and fully behold the outshining of spiritual grandeur in Christ Jesus, but in the gospel God accommodates and adjusts the vision as we are able to bear it, and the glory beheld becomes glory imparted to (and reflected by) the beholder.

John's Gospel gives us theaomai ("to look closely at"), and theoreo ("to discern"). "We beheld (etheasametha) his glory" (John 1:14), "that they may behold (theorosin) my glory" (John 17:24). In classic literature, the former word is closely associated with theatrical spectacles, and the latter with athletic games, and they both convey the idea of unceasing interest, deepening in this connection into love and joy.

M. O. Evans

Behoove

be-hoov': Used in the New Testament for two Greek words dei (Luke 24:26; Acts 17:3) and opheilo (Hebrews 2:17); the former referring to a physical, and the latter to a moral, necessity (Bengelon, 1 Corinthians 11:10). The former means "must," that is, it is required by the order which God has ordained; the latter, "ought," that is, it is required as a debt.

Beirut

ba'-root'.

See BERYTUS.

Beka

be'-ka (beqa`, "half"): Half a shekel, the amount contributed by each male of the Israelites for the use of the Sanctuary (Exodus 38:26). Its value varied according to the standard used, but on the ordinary, or Phoenician, standard it would represent about 122 grams.

See WEIGHTS AND MEASURES.

Bel

bel, bal (bel): Appellative name of a Bah god (compare BAAL), in the Old Testament and Apocrypha identified with Marduk or Merodach, the tutelary deity of Babylon (compare Isaiah 46:1; Jeremiah 51:44; Baruch 6:41).

See BABYLONIA AND ASSYRIA, RELIGION OF.

Bel And The Dragon

See DANIEL, BOOK OF, sec. X.