Bethel – Betroth

Bethel

beth'-el (beth-'el; Baithel and oikos theou, literally, "house of God"):

(1) A town near the place where Abraham halted and offered sacrifice on his way south from Shechem.

1. Identification and Description:

It lay West of Ai (Genesis 12:8). It is named as on the northern border of Benjamin (the southern of Ephraim, Joshua 16:2), at the top of the ascent from the Jordan valley by way of Ai (Joshua 18:13). It lay South of Shiloh (Judges 21:19). Eusebius, Onomasticon places it 12 Roman miles from Jerusalem, on the road to Neapolis. It is represented by the modern Beitin, a village of some 400 inhabitants, which stands on a knoll East of the road to Nablus. There are four springs which yield supplies of good water. In ancient times these were supplemented by a reservoir hewn in the rock South of the town. The surrounding country is bleak and barren, the hills being marked by a succession of stony terraces, which may have suggested the form of the ladder in Jacob's famous dream.

2. The Sanctuary:

The town was originally called Luz (Genesis 28:19, etc.). When Jacob came hither on his way to Paddan-aram we are told that he lighted upon "the place" (Genesis 28:11. Hebrew). The Hebrew maqom, like the cognate Arabic maqam, denotes a sacred place or sanctuary. The maqom was doubtless that at which Abraham had sacrificed, East of the town. In the morning Jacob set up "for a pillar" the stone which had served as his pillow (Genesis 28:18; see PILLAR, matstsebhah), poured oil upon it and called the name of the place Bethel, "house of God"; that is, of God whose epiphany was for him associated with the pillar. This spot became a center of great interest, lending growing importance to the town. In process of time the name Luz disappeared, giving place to that of the adjoining sanctuary, town and sanctuary being identified. Jacob revisited the place on his return from Paddan-aram; here Deborah, Rebekah's nurse, died and was buried under "the oak" (Genesis 35:6 f). Probably on rising ground East of Bethel Abraham and Lot stood to view the uninviting highlands and the rich lands of the Jordan valley (Genesis 13:9 ff).

3. History:

Bethel was a royal city of the Canaanites (Joshua 12:16). It appears to have been captured by Joshua (8:7), and it was allotted to Benjamin (Joshua 18:22). In Judges 1:22 ff it is represented as held by Canaanites, from whom the house of Joseph took it by treachery (compare 1 Chronicles 7:28). Hither the ark was brought from Gilgal (Judges 2:1, Septuagint). Israel came to Bethel to consult the Divine oracle (Judges 20:18), and it became an important center of worship (1 Samuel 10:3). The home of the prophetess Deborah was not far off (Judges 4:5). Samuel visited Bethel on circuit, judging Israel (1 Samuel 7:16).

With the disruption of the kingdom came Bethel's greatest period of splendor and significance. To counteract the influence of Jerusalem as the national religious center Jeroboam embarked on the policy which won for him the unenviable reputation of having "made Israel to sin." Here he erected a temple, set up an image, the golden calf, and established an imposing ritual. It became the royal sanctuary and the religious center of his kingdom (1 Kings 12:29 Amos 7:13). He placed in Bethel the priests of the high places which he had made (1 Kings 12:32). To Bethel came the man of God from Judah who pronounced doom against Jeroboam (1 Kings 13:1–34), and who, having been seduced from duty by an aged prophet in Bethel, was slain by a lion. According to the prophets Amos and Hosea the splendid idolatries of Bethel were accompanied by terrible moral and religious degradation. Against the place they launched the most scathing denunciations, declaring the vengeance such things must entail (Amos 3:14; Amos 4:4; Amos 5:11 m; Amos 9:1; Hosea 4:15; Hosea 5:8; Hosea 10:5,Hosea 10:8,Hosea 10:15). With the latter the name Bethel gives place in mockery to Beth-aven. Bethel shared in the downfall of Samaria wrought by the Assyrians; and according to an old tradition, Shalmaneser possessed himself of the golden calf (compare Jeremiah 48:13). The priest, sent by the Assyrians to teach the people whom they had settled in the land how to serve Yahweh, dwelt in Bethel (2 Kings 17:28). King Josiah completed the demolition of the sanctuary at Bethel, destroying all the instruments of idolatry, and harr ying the tombs of the idolaters. The monument of the man of God from Judah he allowed to stand (2 Kings 23:4,2 Kings 23:25). The men of Bethel were among those who returned from Babylon with Zerubbabel (Ezra 2:28; Nehemiah 7:32), and it is mentioned as reoccupied by the Benjamites (Nehemiah 11:31). Zechariah (Zechariah 7:2) records the sending of certain men from Jerusalem in the 4th year of King Darius to inquire regarding particular religious practices. Bethel was one of the towns fortified by Bacchides in the time of the Maccabees (1 Macc 9:50; Ant, XIII, i, 3). It is named again as a small town which, along with Ephraim, was taken by Vespasian as he approached Jerusalem (BJ, IV, ix, 9).

(2) A city in Judah which in 1 Samuel 30:27 is called Bethel; in Joshua 19:4 Bethul; and in 1 Chronicles 4:30 Bethuel. The site has not been identified. In Joshua 15:30 Septuagint gives Baithel in Judah, where the Hebrew has Kecil--probably a scribal error.

W. Ewing

Bethel, Mount

(har beth-'el; Baithel louza (1 Samuel 13:2, the Revised Version (British and American) "the mount of Bethel"; Joshua 16:1)): The hill which stretches from the North of the town to Tell `Acur. The road to Shechem lies along the ridge. An army in possession of these heights easily commanded the route from north to south.

Bethelite

beth'-el-it: The term applied to a man who in the days of Ahab rebuilt Jericho (1 Kings 16:34).

See HIEL.

Bether

be'-ther (bether): In Song of Songs 2:17 mention is made of "the mountains of Bether." It is doubtful if a proper name is intended. The Revised Version, margin has, "perhaps, the spice malobathron." A Bether is prominent in late Jewish history as the place where the Jews resisted Hadrian under Bar Cochba in 135 AD. Its identity with Bittir, 7 miles Southwest of Jerusalem, is attested by an inscription.

Bethesda

be-thez'-da (Bethesda; Textus Receptus of the New Testament, John 5:2 (probably beth chicda', "house of mercy"); other forms occur as Bethzatha and Bethsaida):

1. The Conditions of the Narrative: John 5:2:

The only data we have is the statement in John 5:2–4: "Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porches. In these lay a multitude of them that were sick, blind, halt, withered." Many ancient authorities add (as in the Revised Version, margin) "waiting for the moving of the water: for an angel of the Lord went down at certain seasons into the pool, and troubled the water," etc.

The name does not help as to the site, no such name occurs elsewhere in Jerusalem; the mention of the sheep gate is of little assistance because the word "gate" is supplied, and even were it there, its site is uncertain. Sheep "pool" or "place" is at least as probable; the tradition about the "troubling of the water" (which may be true even if the angelic visitant may be of the nature of folk-lore) can receive no rational explanation except by the well-known phenomenon, by no means uncommon in Syria and always considered the work of a supernatural being, of an intermittent spring. The arrangement of the five porches is similar to that demonstrated by Dr. F. Bliss as having existed in Roman times as the Pool of Siloam; the story implies that the incident occurred outside the city walls, as to carry a bed on the Sabbath would not have been forbidden by Jewish traditional law.

2. The Traditional Site:

Tradition has varied concerning the site. In the 4th century, and probably down to the Crusades, a pool was pointed out as the true site, a little to the Northwest of the present Stephen's Gate; it was part of a twin pool and over it were erected at two successive periods two Christian churches. Later on this site was entirely lost and from the 13th century the great Birket Israel, just North of the Temple area, was pointed out as the site.

Within the last quarter of a century, however, the older traditional site, now close to the Church of Anne, has been rediscovered, excavated and popularly accepted. This pool is a rock-cut, rain-filled cistern, 55 ft. long X 12 ft. broad, and is approached by a steep and winding flight of steps. The floor of the rediscovered early Christian church roofs over the pool, being supported upon five arches in commemoration of the five porches. At the western end of the church, where probably the font was situated, there was a fresco, now much defaced and fast fading, representing the angel troubling the waters.

3. A More Probable Site:

Although public opinion supports this site, there is much to be said for the proposal, promulgated by Robinson and supported by Conder and other good authorities, that the pool was at the "Virgin's Fount" (see GIHON), which is today an intermittent spring whose "troubled" waters are still visited by Jews for purposes of cure. As the only source of "living water" near Jerusalem, it is a likely spot for there to have been a "sheep pool" or "sheep place" for the vast flocks of sheep coming to Jerusalem in connection with the temple ritual. See Biblical World, XXV, 80 ff.

E. W. G. Masterman

Bethink

be-think' (heshibh 'el lebh, "to lay to heart," hence, "recall to mind"): Anglo-Saxon word used only in seventh petition of Solomon's prayer at the dedication of the Temple. If the people, carried into captivity, because of sin, should "take it to heart," then God (he prayed) would hear and forgive (1 Kings 8:47; 2 Chronicles 6:37). A choice illustration of the mental and heart process in reflection, repentance and conversion.

Bethlehem

beth'-le-hem (bethlechem; Baithleem, or Bethleem, "house of David," or possibly "the house of Lakhmu," an Assyrian deity):

I. Bethlehem Judah:

Bethlehem Judah, or EPHRATH or EPHRATHAH (which see) is now Beit Lahm (Arabic = "house of meat"), a town of upward of 10,000 inhabitants, 5 miles South of Jerusalem and 2,350 ft. above sea level. It occupies an outstanding position upon a spur running East from the watershed with deep valleys to the Northeast and South It is just off the main road to Hebron and the south, but upon the highroad to Tekoa and En-gedi. The position is one of natural strength; it was occupied by a garrison of the Philistines in the days of David (2 Samuel 23:14; 1 Chronicles 11:16) and was fortified by Rehoboam (2 Chronicles 11:6). The surrounding country is fertile, cornfields, fig and olive yards and vineyards abound. Bethlehem is not naturally well supplied with water, the nearest spring is 800 yds. to the Southeast, but for many centuries the "low level aqueduct" from "Solomon's Pools" in the ArTas valley, which has here been tunneled through the hill, has been tapped by the inhabitants; there are also many rock-cut cisterns.

1. Early History:

In 1 Chronicles 2:51 Salma, the son of Caleb, is described as the "father of Bethlehem." In Genesis 35:19; Genesis 48:7 it is recorded that Rachel "was buried in the way to Ephrath (the same is Beth-lehem)." Tradition points out the site of Rachel's tomb near where the road to Bethlehem leaves the main road. The Levites of the events of Judges 17:1–13; Judges 19:1–30 were Bethlehemites. In the list of the towns of Judah the name Bethlehem occurs, in the Septuagint version only in Joshua 15:57.

2. David the Bethlehemite:

Ruth, famous chiefly as the ancestress of David, and of the Messiah, settled in Bethlehem with her second husband Boaz, and it is noticeable that from her new home she could view the mountains of Moab, her native land. David himself "was the son of that Ephrathite of Bethlehem-judah, whose name was Jesse" (1 Samuel 17:12). To Bethlehem came Samuel to anoint a successor to unworthy Saul (1 Samuel 16:4): "David went to and fro from Saul to feed his father's sheep at Bethlehem" (1 Samuel 17:15). David's "three mighty men" "brake through the host of the Philistines, and drew water out of the well of Beth- lehem, that was by the gate, and took it, and brought it to David" (2 Samuel 23:14,2 Samuel 23:16). Tradition still points out the well. From this town came those famous "sons of Zeruiah," David's nephews, whose loyalty and whose ruthless cruelty became at once a protection and a menace to their royal relative: in 2 Samuel 2:32 it is mentioned that one of them, Asahel, was buried "in the sepulchre of his father, which was in Bethlehem."

3. Later Bible History:

After the time of David, Bethlehem would appear to have sunk into insignificance. But its future fame is pointed at by Micah (Micah 5:2): "But thou, Beth-lehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel; whose goings forth are from of old, from everlasting."

In the return of the Jews captive Bethlehemites re-inhabited the place (Ezra 2:21; Nehemiah 7:26 "men"; 1 Esdras 5:17 "sons").

4. The Christian Era:

In the New Testament Bethlehem is mentioned as the birthplace of the Messiah Jesus (Matthew 2:1,Matthew 2:5; Luke 2:4,Luke 2:25) in consequence of which event occurred Herod's "massacre of the innocents" (Matthew 2:8,Matthew 2:16). Inasmuch as Hadrian devastated Bethlehem and set up there a sacred grove to Adonis (Jerome, Ep. ad Paul, lviii.3) it is clear that veneration of this spot as the site of the Nativity must go back before 132 AD. Constantine (circa 330) founded a basilica over the cave-stable which tradition pointed out as the scene of the birth, and his church, unchanged in general structure though enlarged by Justinian and frequently adorned, repaired and damaged, remains today the chief attraction of the town. During the Crusades, Bethlehem became of great importance and prosperity; it remained in Christian hands after the overthrow of the Latin kingdom, and at the present day it is in material things one of the most prosperous Christian centers in the Holy Land.

II. Bethlehem of Zebulun:

Bethlehem of Zebulun (Joshua 19:15) was probably the home of Ibzan (Judges 12:8) though Jewish tradition is in support of (1). See Josephus, Ant, V, vii, 13. This is now the small village of Beit Lahm, some 7 miles Northwest of Nazareth on the edge of the oak forest. Some antiquities have been found here recently, showing that in earlier days it was a place of some importance. It is now the site of a small German colony. See PEF, I, 270, Sh V.

E. W. G. Masterman

Bethlehem, Star Of

See STAR OF THE MAGI.

Bethphage

beth'-fa-je, beth'-faj (from beth paghah; Bethphage, or Bethphage; in Aramaic "place of young figs"): Near the Mount of Olives and to the road from Jerusalem to Jericho; mentioned together with Bethany (Matthew 21:1; Mark 11:1; Luke 19:29). The place occurs in several Talmudic passages where it may be inferred that it was near but outside Jerusalem; it was at the Sabbatical distance limit East of Jerusalem, and was surrounded by some kind of wall. The medieval Bethphage was between the summit and Bethany. The site is now enclosed by the Roman Catholics. As regards the Bethphage of the New Testament, the most probable suggestion was that it occupied the summit itself where Kefr et Tur stands today. This village certainly occupies an ancient site and no other name is known. This is much more probable than the suggestion that the modern Abu Dis is on the site of Bethphage.

E. W. G. Masterman

Bethsaida

beth-sa'-i-da (Bethsaida, "house of fishing"):

(1) A city East of the Jordan, in a "desert place" (that is, uncultivated ground used for grazing) at which Jesus miraculously fed the multitude with five loaves and two fishes (Mark 6:32 Luke 9:10). This is doubtless to be identified with the village of Bethsaida in Lower Gaulonitis which the Tetrarch Philip raised to the rank of a city, and called Julias, in honor of Julia, the daughter of Augustus. It lay near the place where the Jordan enters the Sea of Gennesaret (Ant., XVIII, ii, 1; BJ, II, ix, 1; III, x, 7; Vita, 72). This city may be located at et-Tell, a ruined site on the East side of the Jordan on rising ground, fully a mile from the sea. As this is too far from the sea for a fishing village, Schumacher (The Jaulan, 246) suggests that el-`Araj, "a large, completely destroyed site close to the lake," connected in ancient times with et-Tell "by the beautiful roads still visible," may have been the fishing village, and et- Tell the princely residence. He is however inclined to favor el-Mes`adiyeh , a ruin and winter village of Arab et- Tellawiyeh, which stands on an artificial mound, about a mile and a half from the mouth of the Jordan. It should be noted, however, that the name is in origin radically different from Bethsaida. The substitution of sin for cad is easy: but the insertion of the guttural `ain is impossible. No trace of the name Bethsaida has been found in the district; but any one of the sites named would meet the requirements.

To this neighborhood Jesus retired by boat with His disciples to rest awhile. The multitude following on foot along the northern shore of the lake would cross the Jordan by the ford at its mouth which is used by foot travelers to this day. The "desert" of the narrative is just the barriyeh of the Arabs where the animals are driven out for pasture. The "green grass" of Mark 6:39, and the "much grass" of John 6:10, point to some place in the plain of el-BaTeichah, on the rich soil of which the grass is green and plentiful compared with the scanty herbage on the higher slopes.

(2) Bethsaida of Galilee, where dwelt Philip, Andrew, Peter (John 1:44; John 12:21), and perhaps also James and John. The house of Andrew and Peter seems to have been not far from the synagogue in Capernaum (Matthew 8:14; Mark 1:29, etc.). Unless they had moved their residence from Bethsaida to Capernaum, of which there is no record, and which for fishermen was unlikely, Bethsaida must have lain close to Capernaum. It may have been the fishing town adjoining the larger city. As in the case of the other Bethsaida, no name has been recovered to guide us to the site. On the rocky promontory, however, East of Khan Minyeh we find Sheikh `Aly ec-Caiyadin, "Sheikh Aly of the Fishermen," as the name of a ruined weley, in which the second element in the name Bethsaida is represented. Near by is the site at `Ain et-Tabigha, which many have identified with Bethsaida of Galilee. The warm water from copious springs runs into a little bay of the sea in which fishes congregate in great numbers. This has therefore always been a favorite haunt of fishermen. If Capernaum were at Khan Minyeh, then the two lay close together. The names of many ancient places have been lost, and others have strayed from their original localities. The absence of any name resembling Bethsaida need not concern us.

Were There Two Bethsaidas?:

Many scholars maintain that all the New Testament references to Bethsaida apply to one place, namely, Bethsaida Julias. The arguments for and against this view may be summarized as follows:

(a) Galilee ran right round the lake, including most of the level coastland on the East. Thus Gamala, on the eastern shore, was within the jurisdiction of Josephus, who commanded in Galilee (BJ, II, xx, 4). Judas of Gamala (Ant., XVIII, i, l) is also called Judas of Galilee (ibid., i, 6). If Gamala, far down the eastern shore of the sea, were in Galilee, a fortiori Bethsaida, a town which lay on the very edge of the Jordan, may be described as in Galilee.

But Josephus makes it plain that Gamala, while added to his jurisdiction, was not in Galilee, but in Gaulonitis (BJ, II, xx, 6). Even if Judas were born in Gamala, and so might properly be called a Gaulonite, he may, like others, have come to be known as belonging to the province in which his active life was spent. "Jesus of Nazareth" was born in Bethlehem. Then Josephus explicitly says that Bethsaida was in Lower Gaulonitis (BJ, II, ix, 1). Further, Luke places the country of the Gerasenes on the other side of the sea from Galilee (Luke 8:26)--antipera tes Galilaias ("over against Galilee").

(b) To go to the other side--eis to peran (Mark 6:45)--does not of necessity imply passing from the East to the West coast of the lake, since Josephus uses the verb diaperaioo of a passage from Tiberias to Tarichea (Vita, 59). But (i) this involved a passage from a point on the West to a point on the South shore, "crossing over" two considerable bays; whereas if the boat started from any point in el-BaTeichah, to which we seem to be limited by the "much grass," and by the definition of the district as belonging to Bethsaida, to sail to et-Tell, it was a matter of coasting not more than a couple of miles, with no bay to cross. (ii) No case can be cited where the phrase eis to peran certainly means anything else than "to the other side." (iii) Mark says that the boat started to go unto the other side to Bethsaida, while John, gives the direction "over the sea unto Capernaum" (Mark 6:17). The two towns were therefore practically in the same line. Now there is no question that Capernaum was on "the other side," nor is there any suggestion that the boat was driven out of its course; and it is quite obvious that, sailing toward Capernaum, whether at Tell Chum or at Khan Minyeh, it would never reach Bethsaida Julius. (iv) The present writer is familiar with these waters in both storm and calm. If the boat was taken from any point in el-BaTeichah towards et-Tell, no east wind would have distressed the rowers, protected as that part is by the mountains. Therefore it was no contrary wind that carried them toward Capernaum and the "land of Gennesaret." On the other hand, with a wind from the West, such as is often experienced, eight or nine hours might easily be occupied in covering the four or five miles from el-BaTeichah to the neighborhood of Capernaum.

(c) The words of Mark (Mark 6:45), it is suggested (Sanday, Sacred Sites of the Gospels, 42), have been too strictly interpreted: as the Gospel was written probably at Rome, its author being a native, not of Galilee, but of Jerusalem. Want of precision on topographical points, therefore, need not surprise us. But as we have seen above, the "want of precision" must also be attributed to the writer of John 6:17. The agreement of these two favors the strict interpretation. Further, if the Gospel of Mark embodies the recollections of Peter, it would be difficult to find a more reliable authority for topographical details connected with the sea on which his fisher life was spent.

(d) In support of the single-city theory it is further argued that

(i) Jesus withdrew to Bethsaida as being in the jurisdiction of Philip, when he heard of the murder of John by Antipas, and would not have sought again the territories of the latter so soon after leaving them.

(ii) Medieval works of travel notice only one Bethsaida.

(iii) The East coast of the sea was definitely attached to Galilee in AD 84, and Ptolemy (circa 140) places Julius in Galilee. It is therefore significant that only the Fourth Gospel speaks of "Bethsaida of Galilee."

(iv) There could hardly have been two Bethsaidas so close together.

But:

(i) It is not said that Jesus came hither that he might leave the territory of Antipas for that of Philip; and in view of Mark 6:30 ff, and Luke 9:10 ff, the inference from Matthew 14:13 that he did so, is not warranted.

(ii) The Bethsaida of medieval writers was evidently on the West of the Jordan. If it lay on the East it is inconceivable that none of them should have mentioned the river in this connection.

(iii) If the 4th Gospel was not written until well into the 2nd century, then the apostle was not the author; but this is a very precarious assumption. John, writing after 84 AD, would hardly have used the phrase "Bethsaida of Galilee" of a place only recently attached to that province, writing, as he was, at a distance from the scene, and recalling the former familiar conditions.

(iv) In view of the frequent repetition of names in Palestine the nearness of the two Bethsaidas raises no difficulty. The abundance of fish at each place furnished a good reason for the recurrence of the name.

W. Ewing

Bethsamos

beth-sa'-mos.

See BETHASMOTH.

Bethsura; Bethsuron

beth-su'-ra (Baithsoura (1 Macc 4:29, etc.)), (2 Macc 11:5 the Revised Version (British and American)): The Greek form of the name BETH-ZUR (which see).

Bethuel (1)

be-thu'-el (bethu'el; "dweller in God"): A son of Nahor and Milcah, Abraham's nephew, father of Laban and Rebekah (Genesis 22:23; Genesis 24:15,Genesis 24:24,Genesis 24:47,Genesis 24:50; Genesis 25:20; Genesis 28:2,Genesis 28:5). In the last-named passage, he is surnamed "the Syrian." The only place where he appears as a leading character in the narrative is in connection with Rebekah's betrothal to Isaac; and even here, his son Laban stands out more prominently than he--a fact explainable on the ground of the custom which recognized the right of the brother to take a special interest in the welfare of the sister (compare Genesis 34:5,Genesis 34:21,Genesis 34:25; 2 Samuel 13:20,2 Samuel 13:22). Ant, I, xvi, 2 states that Bethuel was dead at this time.

Frank E. Hirsch

Bethuel (2)

be-thu'-el, beth'-u-el (bethu'el, "destroyed of God"): A town of Simeon (1 Chronicles 4:30), the same as Bethul (Joshua 19:4), and, probably, as the Beth-el of 1 Samuel 30:27.

Bethul

beth'-ul, be'-thul (bethul):

See BETHUEL; CHESIL.

Bethulia

be-thu'-li-a (Baithouloua): A town named only in the Book of Judith (4:6; 6:10 ff; 7:1 ff; 8:3; 10:6; 12:7; 15:3,6; 16:21 ff). From these references we gather that it stood beside a valley, on a rock, at the foot of which was a spring, not far from Jenin; and that it guarded the passes by which an army might march to the South. The site most fully meeting these conditions is that of Sanur. The rock on the summit of which it stands rises sheer from the edge of Merj el-Ghariq, on the main highway, some 7 miles South of Jenin. Other identifications are suggested: Conder favoring Mithiliyeh, a little farther north; while the writer of the article "Bethulia" in Encyclopedia Biblica argues for identification with Jerusalem.

W. Ewing

Betimes

be-timz': In the sense of "early" is the translation of two Hebrew words:

(1) shakham, a root meaning "to incline the shoulder to a load," hence "to load up," "start early": in Genesis 26:31 "they rose up betimes in the morning," also in 2 Chronicles 36:15 (the American Standard Revised Version "early");

(2) of shachar, a root meaning "to dawn" in Job 8:5; Job 24:5, the American Standard Revised Version "diligently," and in Proverbs 13:24, "chasteneth him betimes."

In the Apocrypha (Sirach 6:36) "betimes" is the translation of orthizo, literally, "to rise early in the morning," while in Bel and the Dragon verse 16 the same word is translated "betime."

In other cases the King James Version "betimes" appears as "before the time" (Sirach 51:30); "early" (1 Macc 4:52; 11:67); "the mourning" (1 Macc 5:30).

Arthur J. Kinsella

Betolion

be-to'-li-on (Betolio (Codex Alexandrinus), or (Codex Vaticanus) Betolio; the King James Version Betolius, be-to'-li-us): A town the people of which to the number of 52 returned from Babylon with Zerubbabel (1 Esdras 5:21). It corresponds to Bethel in Ezra 2:28.

Betomesthaim; Betomasthaim

be-to-mes'-tha-im, be-to-mes'-tham the King James Version Betomestham, (Betomesthaim (Judith 4:6)): the King James Version Betomasthem (Baitornasthaim (Judith 15:4)): The place is said to have been "over against Jezreel, in the face of (i. e eastward of) the plain that is near Dothan" It can hardly be Deir Massin, which lies West of the plain. The district is clearly indicated, but no identification is yet possible.

Betonim

bet'-o-nim, be-to'-nim (beTonim; Botanei or Botanin): A town East of the Jordan in the territory of Gad (Joshua 13:26). It may be identical with BaTneh, about 3 miles Southwest of es-SalT.

Betray

be-tra' (ramah; paradidomi): In the Old Testament only once (1 Chronicles 12:17). David warns those who had deserted to him from Saul: "If ye be come to betray me to mine adversaries .... the God of our fathers look thereon." The same Hebrew word is elsewhere translated "beguile" (Genesis 29:25; Joshua 9:22), "deceive" (1 Samuel 19:17; 1 Samuel 28:12; 2 Samuel 19:26; Proverbs 26:19; Lamentations 1:19).

In the New Testament, for paradidomi: 36 times, of the betrayal of Jesus Christ, and only 3 times besides (Matthew 24:10; Mark 13:12; Luke 21:16) of kinsmen delivering up one another to prosecution. In these three places the Revised Version (British and American) translates according to the more general meaning, "to deliver up," and also (in Matthew 17:22; Matthew 20:18; Matthew 26:16; Mark 14:10,Mark 14:21; Luke 22:4,Luke 22:6) where it refers to the delivering up of Jesus. The Revisers' idea was perhaps to retain "betray" only in direct references to Judas' act, but they have not strictly followed that rule. Judas' act was more than that of giving a person up to the authorities; he did it under circumstances of treachery which modified its character:

(a) he took advantage of his intimate relation with Jesus Christ as a disciple to put Him in the hands of His enemies;

(b) he did it stealthily by night, and

(c) by a kiss, an act which professed affection and friendliness;

(d) he did it for money, and

(e) he knew that Jesus Christ was innocent of any crime (Matthew 27:4).

T. Rees

Betrayers

be-tra'-ers (prodotai, "betrayers," "traitors"): Stephen charged the Jews with being betrayers of the Righteous One (Acts 7:52) i.e. as having made Judas' act their own; compare Luke 6:16: "Judas Iscariot, who became a traitor;" 2 Timothy 3:4, "traitors."

Betroth

be-troth', be-troth' ('dras): On betrothal as a social custom see MARRIAGE. Hosea, in his great parable of the prodigal wife, surpassed only by a greater Teacher's parable of the Prodigal Son, uses betrothal as the symbol of Yahweh's pledge of His love and favor to penitent Israel (Hosea 2:19,Hosea 2:20). In Exodus 21:8,Exodus 21:9 the Revised Version (British and American) renders "espouse" for the "betroth" of the King James Version, the context implying the actual marriage relation.