Blade -
applied to the glittering point of a spear (Job 39:23) or sword
(Nah. 3:3), the blade of a dagger (Judg. 3:22); the "shoulder
blade" (Job 31:22); the "blade" of cereals (Matt. 13:26).
Blains -
occurs only in connection with the sixth plague of Egypt (Ex.
9:9, 10). In Deut. 28:27, 35, it is called "the botch of Egypt."
It seems to have been the fearful disease of black leprosy, a
kind of elephantiasis, producing burning ulcers.
Blasphemy -
In the sense of speaking evil of God this word is found in Ps.
74:18; Isa. 52:5; Rom. 2:24; Rev. 13:1, 6; 16:9, 11, 21. It
denotes also any kind of calumny, or evil-speaking, or abuse (1
Kings 21:10; Acts 13:45; 18:6, etc.). Our Lord was accused of
blasphemy when he claimed to be the Son of God (Matt. 26:65;
comp. Matt. 9:3; Mark 2:7). They who deny his Messiahship
blaspheme Jesus (Luke 22:65; John 10:36).
Blasphemy against the Holy Ghost (Matt. 12:31, 32; Mark 3:28,
29; Luke 12:10) is regarded by some as a continued and obstinate
rejection of the gospel, and hence is an unpardonable sin,
simply because as long as a sinner remains in unbelief he
voluntarily excludes himself from pardon. Others regard the
expression as designating the sin of attributing to the power of
Satan those miracles which Christ performed, or generally those
works which are the result of the Spirit's agency.
Blastus -
chamberlain to king Herod Agrippa I. (Acts 12:20). Such persons
generally had great influence with their masters.
Blemish -
imperfection or bodily deformity excluding men from the
priesthood, and rendering animals unfit to be offered in
sacrifice (Lev. 21:17-23; 22:19-25). The Christian church, as
justified in Christ, is "without blemish" (Eph. 5:27). Christ
offered himself a sacrifice "without blemish," acceptable to God
(1 Pet. 1:19).
Bless -
(1.) God blesses his people when he bestows on them some gift
temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2;
104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps.
103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God's blessing
(Isa. 65:16), or rejoices in God's goodness to him (Deut. 29:19;
Ps. 49:18).
(4.) One blesses another when he expresses good wishes or
offers prayer to God for his welfare (Gen. 24:60; 31:55; 1 Sam.
2:20). Sometimes blessings were uttered under divine
inspiration, as in the case of Noah, Isaac, Jacob, and Moses
(Gen. 9:26, 27; 27:28, 29, 40; 48:15-20; 49:1-28; Deut. 33). The
priests were divinely authorized to bless the people (Deut.
10:8; Num. 6:22-27). We have many examples of apostolic
benediction (2 Cor. 13:14; Eph. 6:23, 24; 2 Thess. 3:16, 18;
Heb. 13:20, 21; 1 Pet. 5:10, 11).
(5.) Among the Jews in their thank-offerings the master of the
feast took a cup of wine in his hand, and after having blessed
God for it and for other mercies then enjoyed, handed it to his
guests, who all partook of it. Ps. 116:13 refers to this custom.
It is also alluded to in 1 Cor. 10:16, where the apostle speaks
of the "cup of blessing."
Blind -
Blind beggars are frequently mentioned (Matt. 9:27; 12:22;
20:30; John 5:3). The blind are to be treated with compassion
(Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment
for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect
of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors
sometimes blinded their captives (2 Kings 25:7; 1 Sam. 11:2).
Blindness denotes ignorance as to spiritual things (Isa. 6:10;
42:18, 19; Matt. 15:14; Eph. 4:18). The opening of the eyes of
the blind is peculiar to the Messiah (Isa. 29:18). Elymas was
smitten with blindness at Paul's word (Acts 13:11).
Blood -
(1.) As food, prohibited in Gen. 9:4, where the use of animal
food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26;
17:10-14. The injunction to abstain from blood is renewed in the
decree of the council of Jerusalem (Acts 15:29). It has been
held by some, and we think correctly, that this law of
prohibition was only ceremonial and temporary; while others
regard it as still binding on all. Blood was eaten by the
Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a
basin, and then sprinkled seven times on the altar; that of the
passover on the doorposts and lintels of the houses (Ex. 12;
Lev. 4:5-7; 16:14-19). At the giving of the law (Ex. 24:8) the
blood of the sacrifices was sprinkled on the people as well as
on the altar, and thus the people were consecrated to God, or
entered into covenant with him, hence the blood of the covenant
(Matt. 26:28; Heb. 9:19, 20; 10:29; 13:20).
(3.) Human blood. The murderer was to be punished (Gen. 9:5).
The blood of the murdered "crieth for vengeance" (Gen. 4:10).
The "avenger of blood" was the nearest relative of the murdered,
and he was required to avenge his death (Num. 35:24, 27). No
satisfaction could be made for the guilt of murder (Num. 35:31).
(4.) Blood used metaphorically to denote race (Acts 17:26),
and as a symbol of slaughter (Isa. 34:3). To "wash the feet in
blood" means to gain a great victory (Ps. 58:10). Wine, from its
red colour, is called "the blood of the grape" (Gen. 49:11).
Blood and water issued from our Saviour's side when it was
pierced by the Roman soldier (John 19:34). This has led
pathologists to the conclusion that the proper cause of Christ's
death was rupture of the heart. (Comp. Ps. 69:20.)
Bloody sweat -
the sign and token of our Lord's great agony (Luke 22:44).
Blot -
a stain or reproach (Job 31:7; Prov. 9:7). To blot out sin is to
forgive it (Ps. 51:1, 9; Isa. 44:22; Acts 3:19). Christ's
blotting out the handwriting of ordinances was his fulfilling
the law in our behalf (Col. 2:14).
Blue -
generally associated with purple (Ex. 25:4; 26:1, 31, 36, etc.).
It is supposed to have been obtained from a shellfish of the
Mediterranean, the Helix ianthina of Linnaeus. The robe of the
high priest's ephod was to be all of this colour (Ex. 28:31),
also the loops of the curtains (26:4) and the ribbon of the
breastplate (28:28). Blue cloths were also made for various
sacred purposes (Num. 4:6, 7, 9, 11, 12). (See COLOUR.)
Boanerges -
sons of thunder, a surname given by our Lord to James and John
(Mark 3:17) on account of their fervid and impetuous temper
(Luke 9:54).
Boar -
occurs only in Ps. 80:13. The same Hebrew word is elsewhere
rendered "swine" (Lev. 11:7; Deut. 14:8; Prov. 11:22; Isa. 65:4;
66:3, 17). The Hebrews abhorred swine's flesh, and accordingly
none of these animals were reared, except in the district beyond
the Sea of Galilee. In the psalm quoted above the powers that
destroyed the Jewish nation are compared to wild boars and wild
beasts of the field.
Boaz -
alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By
the "levirate law" the duty devolved on him of marrying Ruth the
Moabitess (Ruth 4:1-13). He was a kinsman of Mahlon, her first
husband.
(2.) The name given (for what reason is unknown) to one of the
two (the other was called Jachin) brazen pillars which Solomon
erected in the court of the temple (1 Kings 7:21; 2 Chr. 3:17).
These pillars were broken up and carried to Babylon by
Nebuchadnezzar.
Bochim -
weepers, a place where the angel of the Lord reproved the
Israelites for entering into a league with the people of the
land. This caused them bitterly to weep, and hence the name of
the place (Judg. 2:1, 5). It lay probably at the head of one of
the valleys between Gilgal and Shiloh.
Boil -
(rendered "botch" in Deut. 28:27, 35), an aggravated ulcer, as
in the case of Hezekiah (2 Kings 20:7; Isa. 38:21) or of the
Egyptians (Ex. 9:9, 10, 11; Deut. 28:27, 35). It designates the
disease of Job (2:7), which was probably the black leprosy.
Bolled -
(Ex. 9:31), meaning "swollen or podded for seed," was adopted in
the Authorized Version from the version of Coverdale (1535). The
Revised Version has in the margin "was in bloom," which is the
more probable rendering of the Hebrew word. It is the fact that
in Egypt when barley is in ear (about February) flax is
blossoming.
Bolster -
The Hebrew word kebir, rendered "pillow" in 1 Sam. 19:13, 16,
but in Revised Version marg. "quilt" or "network," probably
means some counterpane or veil intended to protect the head of
the sleeper. A different Hebrew word (meraashoth') is used for
"bolster" (1 Sam. 26:7, 11, 16). It is rightly rendered in
Revised Version "at his head." In Gen. 28:11, 18 the Authorized
Version renders it "for his pillows," and the Revised Version
"under his head." In Ezek. 13:18, 20 another Hebrew word
(kesathoth) is used, properly denoting "cushions" or "pillows,"
as so rendered both in the Authorized and the Revised Version.
Bond -
an obligation of any kind (Num. 30:2, 4, 12). The word means
also oppression or affliction (Ps. 116:16; Phil. 1:7). Christian
love is the "bond of perfectness" (Col. 3:14), and the
influences of the Spirit are the "bond of peace" (Eph. 4:3).
Bondage -
of Israel in Egypt (Ex. 2:23, 25; 5), which is called the "house
of bondage" (13:3; 20:2). This word is used also with reference
to the captivity in Babylon (Isa. 14:3), and the oppression of
the Persian king (Ezra 9:8, 9).
Bonnet -
(Heb. peer), Ex. 39:28 (R.V., "head-tires"); Ezek. 44:18 (R.V.,
"tires"), denotes properly a turban worn by priests, and in Isa.
3:20 (R.V., "head-tires") a head-dress or tiara worn by females.
The Hebrew word so rendered literally means an ornament, as in
Isa. 61:10 (R.V., "garland"), and in Ezek. 24:17, 23 "tire"
(R.V., "head-tire"). It consisted of a piece of cloth twisted
about the head. In Ex. 28:40; 29:9 it is the translation of a
different Hebrew word (migba'ah), which denotes the turban
(R.V., "head-tire") of the common priest as distinguished from
the mitre of the high priest. (See MITRE.)
Book -
This word has a comprehensive meaning in Scripture. In the Old
Testament it is the rendering of the Hebrew word sepher, which
properly means a "writing," and then a "volume" (Ex. 17:14;
Deut. 28:58; 29:20; Job 19:23) or "roll of a book" (Jer. 36:2,
4).
Books were originally written on skins, on linen or cotton
cloth, and on Egyptian papyrus, whence our word "paper." The
leaves of the book were generally written in columns, designated
by a Hebrew word properly meaning "doors" and "valves" (Jer.
36:23, R.V., marg. "columns").
Among the Hebrews books were generally rolled up like our
maps, or if very long they were rolled from both ends, forming
two rolls (Luke 4:17-20). Thus they were arranged when the
writing was on flexible materials; but if the writing was on
tablets of wood or brass or lead, then the several tablets were
bound together by rings through which a rod was passed.
A sealed book is one whose contents are secret (Isa. 29:11;
Rev. 5:1-3). To "eat" a book (Jer. 15:16; Ezek. 2:8-10; 3:1-3;
Rev. 10:9) is to study its contents carefully.
The book of judgment (Dan. 7:10) refers to the method of human
courts of justice as illustrating the proceedings which will
take place at the day of God's final judgment.
The book of the wars of the Lord (Num. 21:14), the book of
Jasher (Josh. 10:13), and the book of the chronicles of the
kings of Judah and Israel (2 Chr. 25:26), were probably ancient
documents known to the Hebrews, but not forming a part of the
canon.
The book of life (Ps. 69:28) suggests the idea that as the
redeemed form a community or citizenship (Phil. 3:20; 4:3), a
catalogue of the citizens' names is preserved (Luke 10:20; Rev.
20:15). Their names are registered in heaven (Luke 10:20; Rev.
3:5).
The book of the covenant (Ex. 24:7), containing Ex.
20:22-23:33, is the first book actually mentioned as a part of
the written word. It contains a series of laws, civil, social,
and religious, given to Moses at Sinai immediately after the
delivery of the decalogue. These were written in this "book."
Booth -
a hut made of the branches of a tree. In such tabernacles Jacob
sojourned for a season at a place named from this circumstance
Succoth (Gen. 33:17). Booths were erected also at the feast of
Tabernacles (q.v.), Lev. 23:42, 43, which commemorated the abode
of the Israelites in the wilderness.
Booty -
captives or cattle or objects of value taken in war. In Canaan
all that breathed were to be destroyed (Deut. 20: 16). The
"pictures and images" of the Canaanites were to be destroyed
also (Num. 33:52). The law of booty as to its division is laid
down in Num. 31:26-47. David afterwards introduced a regulation
that the baggage-guard should share the booty equally with the
soldiers engaged in battle. He also devoted of the spoils of war
for the temple (1 Sam. 30:24-26; 2 Sam. 8:11; 1 Chr. 26:27).
Borrow -
The Israelites "borrowed" from the Egyptians (Ex. 12:35, R.V.,
"asked") in accordance with a divine command (3:22; 11:2). But
the word (sha'al) so rendered here means simply and always to
"request" or "demand." The Hebrew had another word which is
properly translated "borrow" in Deut. 28:12; Ps. 37:21. It was
well known that the parting was final. The Egyptians were so
anxious to get the Israelites away out of their land that "they
let them have what they asked" (Ex. 12:36, R.V.), or literally
"made them to ask," urged them to take whatever they desired and
depart. (See LOAN.)
Bosom -
In the East objects are carried in the bosom which Europeans
carry in the pocket. To have in one's bosom indicates kindness,
secrecy, or intimacy (Gen. 16:5; 2 Sam. 12:8). Christ is said to
have been in "the bosom of the Father," i.e., he had the most
perfect knowledge of the Father, had the closest intimacy with
him (John 1:18). John (13:23) was "leaning on Jesus' bosom" at
the last supper. Our Lord carries his lambs in his bosom, i.e.,
has a tender, watchful care over them (Isa. 40:11).
Bosor -
the Chaldee or Aramaic form of the name Beor, the father of
Balaam (2 Pet. 2:15).
Bosses -
the projecting parts of a shield (Job 15:26). The Hebrew word
thus rendered means anything convex or arched, and hence the
back, as of animals.
Botch -
the name given in Deut. 28:27, 35 to one of the Egyptian plagues
(Ex. 9:9). The word so translated is usually rendered "boil"
(q.v.).
Bottle -
a vessel made of skins for holding wine (Josh. 9:4. 13; 1 Sam.
16:20; Matt. 9:17; Mark 2:22; Luke 5:37, 38), or milk (Judg.
4:19), or water (Gen. 21:14, 15, 19), or strong drink (Hab.
2:15).
Earthenware vessels were also similarly used (Jer. 19:1-10; 1
Kings 14:3; Isa. 30:14). In Job 32:19 (comp. Matt. 9:17; Luke
5:37, 38; Mark 2:22) the reference is to a wine-skin ready to
burst through the fermentation of the wine. "Bottles of wine" in
the Authorized Version of Hos. 7:5 is properly rendered in the
Revised Version by "the heat of wine," i.e., the fever of wine,
its intoxicating strength.
The clouds are figuratively called the "bottles of heaven"
(Job 38:37). A bottle blackened or shrivelled by smoke is
referred to in Ps. 119:83 as an image to which the psalmist
likens himself.
Bow -
The bow was in use in early times both in war and in the chase
(Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for
the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so
also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9).
The Hebrew word commonly used for bow means properly to tread (1
Chr. 5:18; 8:40), and hence it is concluded that the foot was
employed in bending the bow. Bows of steel (correctly "copper")
are mentioned (2 Sam. 22:35; Ps. 18:34).
The arrows were carried in a quiver (Gen. 27:3; Isa. 22:6;
49:2; Ps. 127:5). They were apparently sometimes shot with some
burning material attached to them (Ps. 120:4).
The bow is a symbol of victory (Ps. 7:12). It denotes also
falsehood, deceit (Ps. 64:3, 4; Hos. 7:16; Jer. 9:3).
"The use of the bow" in 2 Sam. 1:18 (A.V.) ought to be "the
song of the bow," as in the Revised Version.
Bowels -
(Phil. 1:8; 2:1; Col. 3:12), compassionate feelings; R.V.,
"tender mercies."
Bowing -
a mode of showing respect. Abraham "bowed himself to the people
of the land" (Gen. 23:7); so Jacob to Esau (Gen. 33:3); and the
brethren of Joseph before him as the governor of the land (Gen.
43:28). Bowing is also frequently mentioned as an act of
adoration to idols (Josh. 23:7; 2 Kings 5:18; Judg. 2:19; Isa.
44:15), and to God (Josh. 5:14; Ps. 22:29; 72:9; Micah 6:6; Ps.
95:6; Eph. 3:14).
Bowl -
The sockets of the lamps of the golden candlestick of the
tabernacle are called bowls (Ex. 25:31, 33, 34; 37:17, 19, 20);
the same word so rendered being elsewhere rendered "cup" (Gen.
44:2, 12, 16), and wine "pot" (Jer. 35:5). The reservoir for
oil, from which pipes led to each lamp in Zechariah's vision of
the candlestick, is called also by this name (Zech. 4:2, 3); so
also are the vessels used for libations (Ex. 25:29; 37:16).
Box -
for holding oil or perfumery (Mark 14:3). It was of the form of
a flask or bottle. The Hebrew word (pak) used for it is more
appropriately rendered "vial" in 1 Sam. 10:1, and should also be
so rendered in 2 Kings 9:1, where alone else it occurs.
Box-tree -
(Heb. teashshur), mentioned in Isa. 60:13; 41:19, was, according
to some, a species of cedar growing in Lebanon. The words of
Ezek. 27:6 literally translated are, "Thy benches they have made
of ivory, the daughter of the ashur tree," i.e., inlaid with
ashur wood. The ashur is the box-tree, and accordingly the
Revised Version rightly reads "inlaid in box wood." This is the
Buxus sempervirens of botanists. It is remarkable for the beauty
of its evergreen foliage and for the utility of its hard and
durable wood.
Bozrah -
enclosure; fortress. (1.) The city of Jobab, one of the early
Edomite kings (Gen. 36:33). This place is mentioned by the
prophets in later times (Isa. 34:6; Jer. 49:13; Amos 1:12; Micah
2:12). Its modern representative is el-Busseireh. It lies in the
mountain district of Petra, 20 miles to the south-east of the
Dead Sea.
(2.) A Moabite city in the "plain country" (Jer. 48:24), i.e.,
on the high level down on the east of the Dead Sea. It is
probably the modern Buzrah.
Bracelet -
(1.) Anklets (Num. 31:50; 2 Sam. 1:10), and with reference to
men.
(2.) The rendering of a Hebrew word meaning fasteners, found
in Gen. 24:22, 30, 47.
(3.) In Isa. 3:19, the rendering of a Hebrew word meaning
chains, i.e., twisted or chain-like bracelets.
(4.) In Ex. 35:22 it designates properly a clasp for fastening
the dress of females. Some interpret it as a nose-ring.
(5.) In Gen. 38:18, 25, the rendering of a Hebrew word meaning
"thread," and may denote the ornamental cord with which the
signet was suspended from the neck of the wearer.
Bracelets were worn by men as well as by women (Cant. 5:14,
R.V.). They were of many various forms. The weight of those
presented by Eliezer to Rebekah was ten shekels (Gen. 24:22).
Bramble -
(1.) Hebrew atad, Judg. 9:14; rendered "thorn," Ps. 58:9. The
LXX. and Vulgate render by rhamnus, a thorny shrub common in
Palestine, resembling the hawthorn.
(2.) Hebrew hoah, Isa. 34:13 (R.V. "thistles"); "thickets"
in 1 Sam. 13:6; "thistles" in 2 Kings 14:9, 2 Chr. 25:18, Job
31:40; "thorns" in 2 Chr. 33:11, Cant. 2:2, Hos. 9:6. The word
may be regarded as denoting the common thistle, of which there
are many species which encumber the corn-fields of Palestine.
(See THORNS.)
Branch -
a symbol of kings descended from royal ancestors (Ezek. 17:3,
10; Dan. 11:7); of prosperity (Job 8:16); of the Messiah, a
branch out of the root of the stem of Jesse (Isa. 11:1), the
"beautiful branch" (4:2), a "righteous branch" (Jer. 23:5), "the
Branch" (Zech. 3:8; 6:12).
Disciples are branches of the true vine (John 15:5, 6). "The
branch of the terrible ones" (Isa. 25:5) is rightly translated
in the Revised Version "the song of the terrible ones," i.e.,
the song of victory shall be brought low by the destruction of
Babylon and the return of the Jews from captivity.
The "abominable branch" is a tree on which a malefactor has
been hanged (Isa. 14:19). The "highest branch" in Ezek. 17:3
represents Jehoiakim the king.
Brass -
which is an alloy of copper and zinc, was not known till the
thirteenth century. What is designated by this word in Scripture
is properly copper (Deut. 8:9). It was used for fetters (Judg.
16:21; 2 Kings 25:7), for pieces of armour (1 Sam. 17:5, 6), for
musical instruments (1 Chr. 15:19; 1 Cor. 13:1), and for money
(Matt. 10:9).
It is a symbol of insensibility and obstinacy in sin (Isa.
48:4; Jer. 6:28; Ezek. 22:18), and of strength (Ps. 107:16;
Micah 4:13).
The Macedonian empire is described as a kingdom of brass (Dan.
2:39). The "mountains of brass" Zechariah (6:1) speaks of have
been supposed to represent the immutable decrees of God.
The serpent of brass was made by Moses at the command of God
(Num. 21:4-9), and elevated on a pole, so that it might be seen
by all the people when wounded by the bite of the serpents that
were sent to them as a punishment for their murmurings against
God and against Moses. It was afterwards carried by the Jews
into Canaan, and preserved by them till the time of Hezekiah,
who caused it to be at length destroyed because it began to be
viewed by the people with superstitious reverence (2 Kings
18:4). (See NEHUSHTAN.)
The brazen serpent is alluded to by our Lord in John 3:14, 15.
(See SERPENT.)
Bravery -
(Isa. 3:18), an old English word meaning comeliness or beauty.
Breach -
an opening in a wall (1 Kings 11:27; 2 Kings 12:5); the fracture
of a limb (Lev. 24:20), and hence the expression, "Heal, etc."
(Ps. 60:2). Judg. 5:17, a bay or harbour; R.V., "by his creeks."
Bread -
among the Jews was generally made of wheat (Ex. 29:2; Judg.
6:19), though also sometimes of other grains (Gen. 14:18; Judg.
7:13). Parched grain was sometimes used for food without any
other preparation (Ruth 2:14).
Bread was prepared by kneading in wooden bowls or "kneading
troughs" (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed
with leaven and made into thin cakes, round or oval, and then
baked. The bread eaten at the Passover was always unleavened
(Ex. 12:15-20; Deut. 16:3). In the towns there were public
ovens, which were much made use of for baking bread; there were
also bakers by trade (Hos. 7:4; Jer. 37:21). Their ovens were
not unlike those of modern times. But sometimes the bread was
baked by being placed on the ground that had been heated by a
fire, and by covering it with the embers (1 Kings 19:6). This
was probably the mode in which Sarah prepared bread on the
occasion referred to in Gen. 18:6.
In Lev. 2 there is an account of the different kinds of bread
and cakes used by the Jews. (See BAKE.)
The shew-bread (q.v.) consisted of twelve loaves of unleavened
bread prepared and presented hot on the golden table every
Sabbath. They were square or oblong, and represented the twelve
tribes of Israel. The old loaves were removed every Sabbath, and
were to be eaten only by the priests in the court of the
sanctuary (Ex. 25:30; Lev. 24:8; 1 Sam. 21:1-6; Matt. 12:4).
The word bread is used figuratively in such expressions as
"bread of sorrows" (Ps. 127:2), "bread of tears" (80:5), i.e.,
sorrow and tears are like one's daily bread, they form so great
a part in life. The bread of "wickedness" (Prov. 4:17) and "of
deceit" (20:17) denote in like manner that wickedness and deceit
are a part of the daily life.
Breastplate -
(1.) That piece of ancient armour that protected the breast.
This word is used figuratively in Eph. 6:14 and Isa. 59:17. (See ARMOUR.)
(2.) An ornament covering the breast of the high priest, first
mentioned in Ex. 25:7. It was made of embroidered cloth, set
with four rows of precious stones, three in each row. On each
stone was engraved the name of one of the twelve tribes (Ex.
28:15-29; 39:8-21). It was in size about ten inches square. The
two upper corners were fastened to the ephod by blue ribbons. It
was not to be "loosed from the ephod" (Ex. 28:28). The lower
corners were fastened to the girdle of the priest. As it
reminded the priest of his representative character, it was
called the memorial (28:29). It was also called the breastplate
of judgment (28:15). (See PRIEST.)
Breeches -
(Ex. 28:42), rather linen drawers, reaching from the waist to a
little above the knee, worn by the priests (Ezek. 44:17, 18).
Bribe -
None to be taken; "for the gift maketh open eyes blind, and
perverteth the cause of the righteous" (Ex. 23:8, literally
rendered).
Bricks -
the making of, formed the chief labour of the Israelites in
Egypt (Ex. 1:13, 14). Those found among the ruins of Babylon and
Nineveh are about a foot square and four inches thick. They were
usually dried in the sun, though also sometimes in kilns (2 Sam.
12:31; Jer. 43:9; Nah. 3:14). (See NEBUCHADNEZZAR.)
The bricks used in the tower of Babel were burnt bricks,
cemented in the building by bitumen (Gen. 11:3).
Bride -
frequently used in the ordinary sense (Isa. 49:18; 61:10, etc.).
The relation between Christ and his church is set forth under
the figure of that between a bridegroom and bride (John 3:29).
The church is called "the bride" (Rev. 21:9; 22:17). Compare
parable of the Ten Virgins (Matt. 25:1-13).
Bridle -
Three Hebrew words are thus rendered in the Authorized Version.
(1.) Heb. mahsom' signifies a muzzle or halter or bridle, by
which the rider governs his horse (Ps.39:1).
(2.) Me'theg, rendered also "bit" in Ps. 32:9, which is its
proper meaning. Found in 2 Kings 19:28, where the restraints of
God's providence are metaphorically styled his "bridle" and
"hook." God's placing a "bridle in the jaws of the people" (Isa.
30:28; 37:29) signifies his preventing the Assyrians from
carrying out their purpose against Jerusalem.
(3.) Another word, re'sen, was employed to represent a
halter or bridle-rein, as used Ps. 32:9; Isa. 30:28. In Job
30:11 the restraints of law and humanity are called a bridle.
Brier -
This word occurs frequently, and is the translation of several
different terms. (1.) Micah 7:4, it denotes a species of thorn
shrub used for hedges. In Prov. 15:19 the word is rendered
"thorn" (Heb. hedek, "stinging"), supposed by some to be what
is called the "apple of Sodom" (q.v.).
(2.) Ezek. 28:24, sallon', properly a "prickle," such as is
found on the shoots of the palm tree.
(3.) Isa. 55:13, probably simply a thorny bush. Some,
following the Vulgate Version, regard it as the "nettle."
(4.) Isa. 5:6; 7:23-25, etc., frequently used to denote thorny
shrubs in general. In 10:17; 27:4, it means troublesome men.
(5.) In Heb. 6:8 the Greek word (tribolos) so rendered means
"three-pronged," and denotes the land caltrop, a low throny
shrub resembling in its spikes the military "crow-foot." Comp.
Matt. 7:16, "thistle."
Brigandine -
(Jer. 46:4; 51:3), an obsolete English word denoting a scale
coat of armour, or habergeon, worn by light-armed "brigands."
The Revised Version has "coat of mail."
Brimstone -
an inflammable mineral substance found in quantities on the
shores of the Dead Sea. The cities of the plain were destroyed
by a rain of fire and brimstone (Gen. 19:24, 25). In Isa. 34:9
allusion is made to the destruction of these cities. This word
figuratively denotes destruction or punishment (Job 18:15; Isa.
30:33; 34:9; Ps. 11:6; Ezek. 38:22). It is used to express the
idea of excruciating torment in Rev. 14:10; 19:20; 20:10.
Brook -
a torrent. (1.) Applied to small streams, as the Arnon, Jabbok,
etc. Isaiah (15:7) speaks of the "book of the willows," probably
the Wady-el-Asha. (2.) It is also applied to winter torrents
(Job 6:15; Num. 34:5; Josh. 15:4, 47), and to the torrent-bed or
wady as well as to the torrent itself (Num. 13:23; 1 Kings
17:3). (3.) In Isa. 19:7 the river Nile is meant, as rendered in
the Revised Version.
Brother -
(1.) In the natural and common sense (Matt. 1:2; Luke 3:1, 19).
(2.) A near relation, a cousin (Gen. 13:8; 14:16; Matt. 12:46;
John 7:3; Acts 1:14; Gal. 1:19).
(3.) Simply a fellow-countryman (Matt. 5:47; Acts 3:22; Heb.
7:5).
(4.) A disciple or follower (Matt. 25:40; Heb. 2:11, 12).
(5.) One of the same faith (Amos 1:9; Acts 9:30; 11:29; 1 Cor.
5:11); whence the early disciples of our Lord were known to each
other as brethren.
(6.) A colleague in office (Ezra 3:2; 1 Cor. 1:1; 2 Cor. 1:1).
(7.) A fellow-man (Gen. 9:5; 19:7; Matt. 5:22, 23, 24; 7:5;
Heb. 2:17).
(8.) One beloved or closely united with another in affection
(2 Sam. 1:26; Acts 6:3; 1 Thess. 5:1). Brethren of Jesus (Matt.
1:25; 12:46, 50: Mark 3:31, 32; Gal. 1:19; 1 Cor. 9:5, etc.)
were probably the younger children of Joseph and Mary. Some have
supposed that they may have been the children of Joseph by a
former marriage, and others that they were the children of Mary,
the Virgin's sister, and wife of Cleophas. The first
interpretation, however, is the most natural.
Bruit -
a rumour or report (Jer. 10:22, R.V. "rumour;" Nah. 3:19).
Bucket -
a vessel to draw water with (Isa. 40:15); used figuratively,
probably, of a numerous issue (Num. 24:7).
Buckler -
(1.) A portable shield (2 Sam. 22:31; 1 Chr. 5:18).
(2.) A shield surrounding the person; the targe or round form;
used once figuratively (Ps. 91:4).
(3.) A large shield protecting the whole body (Ps. 35:2; Ezek.
23:24; 26:8).
(4.) A lance or spear; improperly rendered "buckler" in the
Authorized Version (1 Chr. 12:8), but correctly in the Revised
Version "spear."
The leather of shields required oiling (2 Sam. 1:21; Isa.
21:5), so as to prevent its being injured by moisture. Copper (=
"brass") shields were also in use (1 Sam. 17:6; 1 Kings 14:27).
Those spoken of in 1 Kings 10:16, etc.; 14:26, were probably of
massive metal.
The shields David had taken from his enemies were suspended in
the temple as mementoes (2 Kings 11:10). (See ARMOUR ¯T0000315, SHIELD.)
Building -
among the Jews was suited to the climate and conditions of the
country. They probably adopted the kind of architecture for
their dwellings which they found already existing when they
entered Canaan (Deut. 6:10; Num. 13:19). Phoenician artists (2
Sam. 5:11; 1 Kings 5:6, 18) assisted at the erection of the
royal palace and the temple at Jerusalem. Foreigners also
assisted at the restoration of the temple after the Exile (Ezra
3:7).
In Gen. 11:3, 9, we have the first recorded instance of the
erection of buildings. The cities of the plain of Shinar were
founded by the descendants of Shem (10:11, 12, 22).
The Israelites were by occupation shepherds and dwellers in
tents (Gen. 47:3); but from the time of their entering Canaan
they became dwellers in towns, and in houses built of the native
limestone of Palestine. Much building was carried on in
Solomon's time. Besides the buildings he completed at Jerusalem,
he also built Baalath and Tadmor (1 Kings 9:15, 24). Many of the
kings of Israel and Judah were engaged in erecting various
buildings.
Herod and his sons and successors restored the temple, and
built fortifications and other structures of great magnificence
in Jerusalem (Luke 21:5).
The instruments used in building are mentioned as the
plumb-line (Amos 7:7), the measuring-reed (Ezek. 40:3), and the
saw (1 Kings 7:9).
Believers are "God's building" (1 Cor. 3:9); and heaven is
called "a building of God" (2 Cor. 5:1). Christ is the only
foundation of his church (1 Cor. 3:10-12), of which he also is
the builder (Matt. 16:18).
Bul -
rainy, the eighth ecclesiastical month of the year (1 Kings
6:38), and the second month of the civil year; later called
Marchesvan (q.v.). (See MONTH.)
Bullock -
(1.) The translation of a word which is a generic name for
horned cattle (Isa. 65:25). It is also rendered "cow" (Ezek.
4:15), "ox" (Gen. 12:16).
(2.) The translation of a word always meaning an animal of the
ox kind, without distinction of age or sex (Hos. 12:11). It is
rendered "cow" (Num. 18:17) and "ox" (Lev. 17:3).
(3.) Another word is rendered in the same way (Jer. 31:18). It
is also translated "calf" (Lev. 9:3; Micah 6:6). It is the same
word used of the "molten calf" (Ex. 32:4, 8) and "the golden
calf" (1 Kings 12:28).
(4.) In Judg. 6:25; Isa. 34:7, the Hebrew word is different.
It is the customary word for bulls offered in sacrifice. In Hos.
14:2, the Authorized Version has "calves," the Revised Version
"bullocks."
Bulrush -
(1.) In Isa. 58:5 the rendering of a word which denotes
"belonging to a marsh," from the nature of the soil in which it
grows (Isa. 18:2). It was sometimes platted into ropes (Job.
41:2; A.V., "hook," R.V., "rope," lit. "cord of rushes").
(2.) In Ex. 2:3, Isa. 18:2 (R.V., "papyrus") this word is the
translation of the Hebrew gome, which designates the plant as
absorbing moisture. In Isa. 35:7 and Job 8:11 it is rendered
"rush." This was the Egyptian papyrus (papyrus Nilotica). It was
anciently very abundant in Egypt. The Egyptians made garments
and shoes and various utensils of it. It was used for the
construction of the ark of Moses (Ex. 2:3, 5). The root portions
of the stem were used for food. The inside bark was cut into
strips, which were sewed together and dried in the sun, forming
the papyrus used for writing. It is no longer found in Egypt,
but grows luxuriantly in Palestine, in the marshes of the Huleh,
and in the swamps at the north end of the Lake of Gennesaret.
(See CANE.)
Bulwarks -
mural towers, bastions, were introduced by king Uzziah (2 Chr.
26:15; Zeph. 1:16; Ps. 48:13; Isa. 26:1). There are five Hebrew
words so rendered in the Authorized Version, but the same word
is also variously rendered.
Bunch -
(1.) A bundle of twigs (Ex. 12:22). (2.) Bunch or cake of
raisins (2 Sam. 16:1). (3.) The "bunch of a camel" (Isa. 30:6).
Burden -
(1.) A load of any kind (Ex. 23:5). (2.) A severe task (Ex.
2:11). (3.) A difficult duty, requiring effort (Ex. 18:22). (4.)
A prophecy of a calamitous or disastrous nature (Isa. 13:1;
17:1; Hab. 1:1, etc.).
Burial -
The first burial we have an account of is that of Sarah (Gen.
23). The first commercial transaction recorded is that of the
purchase of a burial-place, for which Abraham weighed to Ephron
"four hundred shekels of silver current money with the
merchants." Thus the patriarch became the owner of a part of the
land of Canaan, the only part he ever possessed. When he himself
died, "his sons Isaac and Ishmael buried him in the cave of
Machpelah," beside Sarah his wife (Gen. 25:9).
Deborah, Rebekah's nurse, was buried under Allon-bachuth, "the
oak of weeping" (Gen. 35:8), near to Bethel. Rachel died, and
was buried near Ephrath; "and Jacob set a pillar upon her grave"
(16-20). Isaac was buried at Hebron, where he had died (27, 29).
Jacob, when charging his sons to bury him in the cave of
Machpelah, said, "There they buried Abraham and Sarah his wife;
there they buried Isaac and Rebekah his wife; and there I buried
Leah" (49:31). In compliance with the oath which he made him
swear unto him (47:29-31), Joseph, assisted by his brethren,
buried Jacob in the cave of Machpelah (50:2, 13). At the Exodus,
Moses "took the bones of Joseph with him," and they were buried
in the "parcel of ground" which Jacob had bought of the sons of
Hamor (Josh. 24:32), which became Joseph's inheritance (Gen.
48:22; 1 Chr. 5:1; John 4:5). Two burials are mentioned as
having taken place in the wilderness. That of Miriam (Num.
20:1), and that of Moses, "in the land of Moab" (Deut. 34:5, 6,
8). There is no account of the actual burial of Aaron, which
probably, however, took place on the summit of Mount Hor (Num.
20:28, 29).
Joshua was buried "in the border of his inheritance in
Timnath-serah" (Josh. 24: 30).
In Job we find a reference to burying-places, which were
probably the Pyramids (3:14, 15). The Hebrew word for "waste
places" here resembles in sound the Egyptian word for
"pyramids."
Samuel, like Moses, was honoured with a national burial (1
Sam. 25:1). Joab (1 Kings 2:34) "was buried in his own house in
the wilderness."
In connection with the burial of Saul and his three sons we
meet for the first time with the practice of burning the dead (1
Sam. 31:11-13). The same practice is again referred to by Amos
(6:10).
Absalom was buried "in the wood" where he was slain (2 Sam.
18:17, 18). The raising of the heap of stones over his grave was
intended to mark abhorrence of the person buried (comp. Josh.
7:26 and 8:29). There was no fixed royal burying-place for the
Hebrew kings. We find several royal burials taking place,
however, "in the city of David" (1 Kings 2:10; 11:43; 15:8; 2
Kings 14:19, 20; 15:38; 1 Kings 14:31; 22:50; 2 Chr. 21:19, 20;
2 Chr. 24:25, etc.). Hezekiah was buried in the mount of the
sepulchres of the sons of David; "and all Judah and the
inhabitants of Jerusalem did him honour at his death" (2 Chr.
32:33).
Little is said regarding the burial of the kings of Israel.
Some of them were buried in Samaria, the capital of their
kingdom (2 Kings 10:35; 13:9; 14:16).
Our Lord was buried in a new tomb, hewn out of the rock, which
Joseph of Arimathea had prepared for himself (Matt. 27:57-60;
Mark 15:46; John 19:41, 42).
The grave of Lazarus was "a cave, and a stone lay on it" (John
11:38). Graves were frequently either natural caverns or
artificial excavations formed in the sides of rocks (Gen. 23:9;
Matt. 27:60); and coffins were seldom used, unless when the body
was brought from a distance.
Burnt offering -
Hebrew olah; i.e., "ascending," the whole being consumed by
fire, and regarded as ascending to God while being consumed.
Part of every offering was burnt in the sacred fire, but this
was wholly burnt, a "whole burnt offering." It was the most
frequent form of sacrifice, and apparently the only one
mentioned in the book of Genesis. Such were the sacrifices
offered by Abel (Gen. 4:3, 4, here called minhah; i.e., "a
gift"), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by
the Hebrews in Egypt (Ex. 10:25).
The law of Moses afterwards prescribed the occasions and the
manner in which burnt sacrifices were to be offered. There were
"the continual burnt offering" (Ex. 29:38-42; Lev. 6:9-13), "the
burnt offering of every sabbath," which was double the daily one
(Num. 28:9, 10), "the burnt offering of every month" (28:11-15),
the offerings at the Passover (19-23), at Pentecost (Lev.
23:16), the feast of Trumpets (23:23-25), and on the day of
Atonement (Lev. 16).
On other occasions special sacrifices were offered, as at the
consecration of Aaron (Ex. 29) and the dedication of the temple
(1 Kings 8:5, 62-64).
Free-will burnt offerings were also permitted (Lev. 1:13), and
were offered at the accession of Solomon to the throne (1 Chr.
29:21), and at the reformation brought about by Hezekiah (2 Chr.
29: 31-35).
These offerings signified the complete dedication of the
offerers unto God. This is referred to in Rom. 12:1. (See ALTAR
¯T0000185, SACRIFICE.)
Bush -
in which Jehovah appeared to Moses in the wilderness (Ex. 3:2;
Acts 7:30). It is difficult to say what particular kind of plant
or bush is here meant. Probably it was the mimosa or acacia. The
words "in the bush" in Mark 12:26; Luke 20:37, mean "in the
passage or paragraph on the bush;" i.e., in Ex. 3.
Butler -
properly a servant in charge of the wine (Gen. 40:1-13; 41:9).
The Hebrew word, mashkeh, thus translated is rendered also
(plural) "cup-bearers" (1 Kings 10:5; 2 Chr. 9:4). Nehemiah
(1:11) was cup-bearer to king Artaxerxes. It was a position of
great responsibility and honour in royal households.
Butter -
(Heb. hemah), curdled milk (Gen. 18:8; Judg. 5:25; 2 Sam.
17:29), or butter in the form of the skim of hot milk or cream,
called by the Arabs kaimak, a semi-fluid (Job 20:17; 29:6; Deut.
32:14). The words of Prov. 30:33 have been rendered by some "the
pressure [not churning] of milk bringeth forth cheese."
Buz -
contempt. (1.) The second son of Nahor and Milcah, and brother
of Huz (Gen. 22:21). Elihu was one of his descendants (Job
32:2).
(2.) One of the chiefs of the tribe of Gad (1 Chr. 5:14).
(3.) A district in Arabia Petrea (Jer. 25:23).
Buzi -
the father of the prophet Ezekiel (1:3).
By -
in the expression "by myself" (A.V., 1 Cor. 4:4), means, as
rendered in the Revised Version, "against myself."
By and by -
immediately (Matt. 13:21; R.V., "straightway;" Luke 21:9).
By-ways -
only in Judg. 5:6 and Ps. 125:5; literally "winding or twisted
roads." The margin has "crooked ways."
By-word -
Hebrew millah (Job 30:9), a word or speech, and hence object
of talk; Hebrew mashal (Ps. 44:14), a proverb or parable. When
it denotes a sharp word of derision, as in Deut. 28:37, 1 Kings
9:7, 2 Chr. 7:20, the Hebrew sheninah is used. In Jer. 24:9 it
is rendered "taunt."
Cab -
hollow (R.V., "kab"), occurs only in 2 Kings 6:25; a dry
measure, the sixth part of a seah, and the eighteenth part of an
ephah, equal to about two English quarts.
Cabins -
only in Jer. 37:16 (R.V., "cells"), arched vaults or recesses
off a passage or room; cells for the closer confinement of
prisoners.
Cabul -
how little! as nothing. (1.) A town on the eastern border of
Asher (Josh. 19:27), probably one of the towns given by Solomon
to Hiram; the modern Kabul, some 8 miles east of Accho, on the
very borders of Galilee.
(2.) A district in the north-west of Galilee, near to Tyre,
containing twenty cities given to Hiram by Solomon as a reward
for various services rendered to him in building the temple (1
Kings 9:13), and as payment of the six score talents of gold he
had borrowed from him. Hiram gave the cities this name because
he was not pleased with the gift, the name signifying "good for
nothing." Hiram seems afterwards to have restored these cities
to Solomon (2 Chr. 8:2).
Caesar -
the title assumed by the Roman emperors after Julius Caesar. In
the New Testament this title is given to various emperors as
sovereigns of Judaea without their accompanying distinctive
proper names (John 19:15; Acts 17:7). The Jews paid tribute to
Caesar (Matt. 22:17), and all Roman citizens had the right of
appeal to him (Acts 25:11). The Caesars referred to in the New
Testament are Augustus (Luke 2:1), Tiberius (3:1; 20:22),
Claudius (Acts 11:28), and Nero (Acts 25:8; Phil. 4:22).
Caesara Philippi -
a city on the northeast of the marshy plain of el-Huleh, 120
miles north of Jerusalem, and 20 miles north of the Sea of
Galilee, at the "upper source" of the Jordan, and near the base
of Mount Hermon. It is mentioned in Matt. 16:13 and Mark 8:27 as
the northern limit of our Lord's public ministry. According to
some its original name was Baal-Gad (Josh. 11:17), or
Baal-Hermon (Judg. 3:3; 1 Chr. 5:23), when it was a Canaanite
sanctuary of Baal. It was afterwards called Panium or Paneas,
from a deep cavern full of water near the town. This name was
given to the cavern by the Greeks of the Macedonian kingdom of
Antioch because of its likeness to the grottos of Greece, which
were always associated with the worship of their god Pan. Its
modern name is Banias. Here Herod built a temple, which he
dedicated to Augustus Caesar. This town was afterwards enlarged
and embellished by Herod Philip, the tetrarch of Trachonitis, of
whose territory it formed a part, and was called by him Caesarea
Philippi, partly after his own name, and partly after that of
the emperor Tiberius Caesar. It is thus distinguished from the
Caesarea of Palestine. (See JORDAN.)
Caesarea -
(Palestinae), a city on the shore of the Mediterranean, on the
great road from Tyre to Egypt, about 70 miles northwest of
Jerusalem, at the northern extremity of the plain of Sharon. It
was built by Herod the Great (B.C. 10), who named it after
Caesar Augustus, hence called Caesarea Sebaste (Gr. Sebastos =
"Augustus"), on the site of an old town called "Strato's Tower."
It was the capital of the Roman province of Judaea, the seat of
the governors or procurators, and the headquarters of the Roman
troops. It was the great Gentile city of Palestine, with a
spacious artificial harbour. It was adorned with many buildings
of great splendour, after the manner of the Roman cities of the
West. Here Cornelius the centurion was converted through the
instrumentality of Peter (Acts 10:1, 24), and thus for the first
time the door of faith was opened to the Gentiles. Philip the
evangelist resided here with his four daughters (21:8). From
this place Saul sailed for his native Tarsus when forced to flee
from Jerusalem (9:30), and here he landed when returning from
his second missionary journey (18:22). He remained as a prisoner
here for two years before his voyage to Rome (Acts 24:27; 25:1,
4, 6, 13). Here on a "set day," when games were celebrated in
the theatre in honour of the emperor Claudius, Herod Agrippa I.
appeared among the people in great pomp, and in the midst of the
idolatrous homage paid to him was suddenly smitten by an angel,
and carried out a dying man. He was "eaten of worms" (12:19-23),
thus perishing by the same loathsome disease as his granfather,
Herod the Great. It still retains its ancient name Kaiseriyeh,
but is now desolate. "The present inhabitants of the ruins are
snakes, scorpions, lizards, wild boars, and jackals." It is
described as the most desolate city of all Palestine.
Cage -
(Heb. kelub', Jer. 5:27, marg. "coop;" rendered "basket" in Amos
8:1), a basket of wicker-work in which birds were placed after
being caught. In Rev. 18:2 it is the rendering of the Greek
phulake, properly a prison or place of confinement.
Caiaphas -
the Jewish high priest (A.D. 27-36) at the beginning of our
Lord's public ministry, in the reign of Tiberius (Luke 3:2), and
also at the time of his condemnation and crucifixion (Matt.
26:3,57; John 11:49; 18:13, 14). He held this office during the
whole of Pilate's administration. His wife was the daughter of
Annas, who had formerly been high priest, and was probably the
vicar or deputy (Heb. sagan) of Caiaphas. He was of the sect of
the Sadducees (Acts 5:17), and was a member of the council when
he gave his opinion that Jesus should be put to death "for the
people, and that the whole nation perish not" (John 11:50). In
these words he unconsciously uttered a prophecy. "Like Saul, he
was a prophet in spite of himself." Caiaphas had no power to
inflict the punishment of death, and therefore Jesus was sent to
Pilate, the Roman governor, that he might duly pronounce the
sentence against him (Matt. 27:2; John 18:28). At a later period
his hostility to the gospel is still manifest (Acts 4:6). (See ANNAS.)
Cain -
a possession; a spear. (1.) The first-born son of Adam and Eve
(Gen. 4). He became a tiller of the ground, as his brother Abel
followed the pursuits of pastoral life. He was "a sullen,
self-willed, haughty, vindictive man; wanting the religious
element in his character, and defiant even in his attitude
towards God." It came to pass "in process of time" (marg. "at
the end of days"), i.e., probably on the Sabbath, that the two
brothers presented their offerings to the Lord. Abel's offering
was of the "firstlings of his flock and of the fat," while
Cain's was "of the fruit of the ground." Abel's sacrifice was
"more excellent" (Heb. 11:4) than Cain's, and was accepted by
God. On this account Cain was "very wroth," and cherished
feelings of murderous hatred against his brother, and was at
length guilty of the desperate outrage of putting him to death
(1 John 3:12). For this crime he was expelled from Eden, and
henceforth led the life of an exile, bearing upon him some mark
which God had set upon him in answer to his own cry for mercy,
so that thereby he might be protected from the wrath of his
fellow-men; or it may be that God only gave him some sign to
assure him that he would not be slain (Gen. 4:15). Doomed to be
a wanderer and a fugitive in the earth, he went forth into the
"land of Nod", i.e., the land of "exile", which is said to have
been in the "east of Eden," and there he built a city, the first
we read of, and called it after his son's name, Enoch. His
descendants are enumerated to the sixth generation. They
gradually degenerated in their moral and spiritual condition
till they became wholly corrupt before God. This corruption
prevailed, and at length the Deluge was sent by God to prevent
the final triumph of evil. (See ABEL.)
(2.) A town of the Kenites, a branch of the Midianites (Josh.
15:57), on the east edge of the mountain above Engedi; probably
the "nest in a rock" mentioned by Balaam (Num. 24:21). It is
identified with the modern Yekin, 3 miles south-east of Hebron.
Cainan -
possession; smith. (1.) The fourth antediluvian patriarch, the
eldest son of Enos. He was 70 years old at the birth of his
eldest son Mahalaleel, after which he lived 840 years (Gen.
5:9-14), and was 910 years old when he died. He is also called
Kenan (1 Chr. 1:2).
(2.) The son of Arphaxad (Luke 3:36). He is nowhere named in
the Old Testament. He is usually called the "second Cainan."
Cake -
Cakes made of wheat or barley were offered in the temple. They
were salted, but unleavened (Ex. 29:2; Lev. 2:4). In idolatrous
worship thin cakes or wafers were offered "to the queen of
heaven" (Jer. 7:18; 44:19).
Pancakes are described in 2 Sam. 13:8, 9. Cakes mingled with
oil and baked in the oven are mentioned in Lev. 2:4, and "wafers
unleavened anointed with oil," in Ex. 29:2; Lev. 8:26; 1 Chr.
23:29. "Cracknels," a kind of crisp cakes, were among the things
Jeroboam directed his wife to take with her when she went to
consult Ahijah the prophet at Shiloh (1 Kings 14:3). Such hard
cakes were carried by the Gibeonites when they came to Joshua
(9:5, 12). They described their bread as "mouldy;" but the
Hebrew word nikuddim, here used, ought rather to be rendered
"hard as biscuit." It is rendered "cracknels" in 1 Kings 14:3.
The ordinary bread, when kept for a few days, became dry and
excessively hard. The Gibeonites pointed to this hardness of
their bread as an evidence that they had come a long journey.
We read also of honey-cakes (Ex. 16:31), "cakes of figs" (1
Sam. 25:18), "cake" as denoting a whole piece of bread (1 Kings
17:12), and "a [round] cake of barley bread" (Judg. 7:13). In
Lev. 2 is a list of the different kinds of bread and cakes which
were fit for offerings.
Calah -
one of the most ancient cities of Assyria. "Out of that land he
[i.e., Nimrod] went forth into Assyria, and built Nineveh,
Rehoboth-Ir, and Calah, and Resen" (Gen. 10:11, R.V.). Its site
is now marked probably by the Nimrud ruins on the left bank of
the Tigris. These cover an area of about 1,000 acres, and are
second only in size and importance to the mass of ruins opposite
Mosul. This city was at one time the capital of the empire, and
was the residence of Sardanapalus and his successors down to the
time of Sargon, who built a new capital, the modern Khorsabad.
It has been conjectured that these four cities mentioned in Gen.
10:11 were afterwards all united into one and called Nineveh
(q.v.).
Calamus -
the Latin for cane, Hebrew Kaneh, mentioned (Ex. 30:23) as one
of the ingredients in the holy anointing oil, one of the sweet
scents (Cant. 4:14), and among the articles sold in the markets
of Tyre (Ezek. 27:19). The word designates an Oriental plant
called the "sweet flag," the Acorus calamus of Linnaeus. It is
elsewhere called "sweet cane" (Isa. 43:24; Jer. 6:20). It has an
aromatic smell, and when its knotted stalk is cut and dried and
reduced to powder, it forms an ingredient in the most precious
perfumes. It was not a native of Palestine, but was imported
from Arabia Felix or from India. It was probably that which is
now known in India by the name of "lemon grass" or "ginger
grass," the Andropogon schoenanthus. (See CANE.)
Calcol -
(1 Chr. 2:6), sustenance, the same probably as Chalcol (1 Kings
4:31), one of the four sages whom Solomon excelled in wisdom;
for "he was wiser than all men."
Caleb -
a dog. (1.) One of the three sons of Hezron of the tribe of
Judah. He is also called Chelubai (1 Chr. 2:9). His descendants
are enumerated (18-20, 42-49).
(2.) A "son of Hur, the firstborn of Ephratah" (1 Chr. 2:50).
Some would read the whole passage thus: "These [i.e., the list
in ver. 42-49] were the sons of Caleb. The sons of Hur, the
firstborn of Ephratah, were Shobal, etc." Thus Hur would be the
name of the son and not the father of Caleb (ver. 19).
(3.) The son of Jephunneh (Num. 13:6; 32:12; Josh. 14:6, 14).
He was one of those whom Moses sent to search the land in the
second year after the Exodus. He was one of the family chiefs of
the tribe of Judah. He and Joshua the son of Nun were the only
two of the whole number who encouraged the people to go up and
possess the land, and they alone were spared when a plague broke
out in which the other ten spies perished (Num. 13; 14). All the
people that had been numbered, from twenty years old and upward,
perished in the wilderness except these two. The last notice we
have of Caleb is when (being then eighty-five years of age) he
came to Joshua at the camp at Gilgal, after the people had
gained possession of the land, and reminded him of the promise
Moses had made to him, by virtue of which he claimed a certain
portion of the land of Kirjath-arba as his inheritance (Josh.
14:6-15; 15:13-15; 21:10-12; 1 Sam. 25:2,3; 30:14). He is called
a "Kenezite" in Josh. 14:6,14. This may simply mean "son of
Kenez" (Num. 32:12). Some, however, read "Jephunneh, the son of
Kenez," who was a descendant of Hezron, the son of Pharez, a
grandson of Judah (1 Chr. 2:5). This Caleb may possibly be
identical with (2).
(4.) Caleb gave his name apparently to a part of the south
country (1 Sam. 30:14) of Judah, the district between Hebron and
Carmel, which had been assigned to him. When he gave up the city
of Hebron to the priests as a city of refuge, he retained
possession of the surrounding country (Josh. 21:11,12; comp. 1
Sam. 25:3).
Calf -
Calves were commonly made use of in sacrifices, and are
therefore frequently mentioned in Scripture. The "fatted calf"
was regarded as the choicest of animal food; it was frequently
also offered as a special sacrifice (1 Sam. 28:24; Amos 6:4;
Luke 15:23). The words used in Jer. 34:18, 19, "cut the calf in
twain," allude to the custom of dividing a sacrifice into two
parts, between which the parties ratifying a covenant passed
(Gen. 15:9, 10, 17, 18). The sacrifice of the lips, i.e.,
priase, is called "the calves of our lips" (Hos. 14:2, R.V., "as
bullocks the offering of our lips." Comp. Heb. 13:15; Ps. 116:7;
Jer. 33:11).
The golden calf which Aaron made (Ex. 32:4) was probably a
copy of the god Moloch rather than of the god Apis, the sacred
ox or calf of Egypt. The Jews showed all through their history a
tendency toward the Babylonian and Canaanitish idolatry rather
than toward that of Egypt.
Ages after this, Jeroboam, king of Israel, set up two idol
calves, one at Dan, and the other at Bethel, that he might thus
prevent the ten tribes from resorting to Jerusalem for worship
(1 Kings 12:28). These calves continued to be a snare to the
people till the time of their captivity. The calf at Dan was
carried away in the reign of Pekah by Tiglath-pileser, and that
at Bethel ten years later, in the reign of Hoshea, by
Shalmaneser (2 Kings 15:29; 17:33). This sin of Jeroboam is
almost always mentioned along with his name (2 Kings 15:28
etc.).
Calkers -
workmen skilled in stopping the seams of the deck or sides of
vessels. The inhabitants of Gebel were employed in such work on
Tyrian vessels (Ezek. 27:9, 27; marg., "strengtheners" or
"stoppers of chinks").
Call -
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are
said to "call upon the name of the Lord" (Acts 2:21; 7:59; 9:14;
Rom. 10:12; 1 Cor. 1:2).
(2.) God calls with respect to men when he designates them to
some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when
he invites them to accept his offered grace (Matt. 9:13; 11:28;
22:4).
In the message of the gospel his call is addressed to all men,
to Jews and Gentiles alike (Matt. 28:19; Mark 16:15; Rom. 9:24,
25). But this universal call is not inseparably connected with
salvation, although it leaves all to whom it comes inexcusable
if they reject it (John 3:14-19; Matt. 22:14).
An effectual call is something more than the outward message
of the Word of God to men. It is internal, and is the result of
the enlightening and sanctifying influence of the Holy Spirit
(John 16:14; Acts 26: 18; John 6:44), effectually drawing men to
Christ, and disposing and enabling them to receive the truth
(John 6:45; Acts 16:14; Eph. 1:17).
Calling -
a profession, or as we usually say, a vocation (1 Cor. 7:20).
The "hope of your calling" in Eph. 4:4 is the hope resulting
from your being called into the kingdom of God.
Calneh -
fort, one of the four cities founded by Nimrod (Gen. 10:10). It
is the modern Niffer, a lofty mound of earth and rubbish
situated in the marshes on the left, i.e., the east, bank of the
Euphrates, but 30 miles distant from its present course, and
about 60 miles south-south-east from Babylon. It is mentioned as
one of the towns with which Tyre carried on trade. It was
finally taken and probably destroyed by one of the Assyrian
kings (Amos 6:2). It is called Calno (Isa. 10:9) and Canneh
(Ezek. 27:23).
Calvary -
only in Luke 23:33, the Latin name Calvaria, which was used as a
translation of the Greek word Kranion, by which the Hebrew
word Gulgoleth was interpreted, "the place of a skull." It
probably took this name from its shape, being a hillock or low,
rounded, bare elevation somewhat in the form of a human skull.
It is nowhere in Scripture called a "hill." The crucifixion of
our Lord took place outside the city walls (Heb. 13:11-13) and
near the public thoroughfare. "This thing was not done in a
corner." (See GOLGOTHA.)