Baal-tamar - lord of palm trees, a place in the tribe
of Benjamin near Gibeah of Saul (Judg. 20:33). It was one of the sanctuaries or
groves of Baal. Probably the palm tree of Deborah (Judg. 4:5) is alluded to in
the name.
Baal-zebub - fly-lord, the god of the Philistines at
Ekron (2 Kings 1:2, 3, 16). This name was given to the god because he was
supposed to be able to avert the plague of flies which in that region was to be
feared. He was consulted by Ahaziah as to his recovery.
Baal-zephon - Baal of the north, an Egyptian town on
the shores of the Gulf of Suez (Ex. 14:2; Num. 33:7), over against which the
children of Israel encamped before they crossed the Red Sea. It is probably to
be identified with the modern Jebel Deraj or Kulalah, on the western shore of
the Gulf of Suez. Baal-zapuna of the Egyptians was a place of worship.
Baana - son of affliction. (1.) One of Solomon's
purveyors (1 Kings 4:12).
(2.) Son of Hushai, another of Solomon's purveyors (1 Kings 4:16).
(3.) Father of Zadok (Neh. 3:4).
Baanah - son of affliction. (1.) One of the two sons
of Rimmon the Beerothite, a captain in Saul's army. He and his brother Rechab
assassinated Ishbosheth (2 Sam. 4:2), and were on this account slain by David,
and their mutilated bodies suspended over the pool at Hebron (5, 6, 12).
(2.) The father of Heled, who was one of David's thirty heroes (2 Sam. 23:29;
1 Chr. 11:30).
Baasha - bravery, the third king of the separate
kingdom of Israel, and founder of its second dynasty (1 Kings 15; 16; 2 Chr.
16:1-6). He was the son of Ahijah of the tribe of Issachar. The city of Tirzah
he made the capital of his kingdom, and there he was buried, after an eventful
reign of twenty-four years (1 Kings 15:33). On account of his idolatries his
family was exterminated, according to the word of the prophet Jehu (1 Kings
16:3, 4, 10-13).
Babe - used of children generally (Matt. 11:25;
21:16; Luke 10:21; Rom. 2:20). It is used also of those who are weak in
Christian faith and knowledge (1 Cor. 3:1; Heb. 5:13; 1 Pet. 2:2). In Isa. 3:4
the word "babes" refers to a succession of weak and wicked princes who reigned
over Judah from the death of Josiah downward to the destruction of Jerusalem.
Babel, tower of - the name given to the tower which
the primitive fathers of our race built in the land of Shinar after the Deluge
(Gen. 11:1-9). Their object in building this tower was probably that it might be
seen as a rallying-point in the extensive plain of Shinar, to which they had
emigrated from the uplands of Armenia, and so prevent their being scattered
abroad. But God interposed and defeated their design by condounding their
language, and hence the name Babel, meaning "confusion." In the Babylonian
tablets there is an account of this event, and also of the creation and the
deluge. (See CHALDEA.)
The Temple of Belus, which is supposed to occupy its site, is described by
the Greek historian Herodotus as a temple of great extent and magnificence,
erected by the Babylonians for their god Belus. The treasures Nebuchadnezzar
brought from Jerusalem were laid up in this temple (2 Chr. 36:7).
The Birs Nimrud, at ancient Borsippa, about 7 miles south-west of Hillah, the
modern town which occupies a part of the site of ancient Babylon, and 6 miles
from the Euphrates, is an immense mass of broken and fire-blasted fragments, of
about 2,300 feet in circumference, rising suddenly to the height of 235 feet
above the desert-plain, and is with probability regarded as the ruins of the
tower of Babel. This is "one of the most imposing ruins in the country." Others
think it to be the ruins of the Temple of Belus.
Babylon - the Greek form of BABEL; Semitic form
Babilu, meaning "The Gate of God." In the Assyrian tablets it means "The city of
the dispersion of the tribes." The monumental list of its kings reaches back to
B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of
Abraham. It stood on the Euphrates, about 200 miles above its junction with the
Tigris, which flowed through its midst and divided it into two almost equal
parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and
Upper Mesopotamia, or Accad, now combined into one) and held it in subjection.
At length Khammu-rabi delivered it from the foreign yoke, and founded the new
empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This
city gradually grew in extent and grandeur, but in process of time it became
subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off the Assyrian
yoke, and became the capital of the growing Babylonian empire. Under
Nebuchadnezzar it became one of the most splendid cities of the ancient world.
After passing through various vicissitudes the city was occupied by Cyrus,
"king of Elam," B.C. 538, who issued a decree permitting the Jews to return to
their own land (Ezra 1). It then ceased to be the capital of an empire. It was
again and again visited by hostile armies, till its inhabitants were all driven
from their homes, and the city became a complete desolation, its very site being
forgotten from among men.
On the west bank of the Euphrates, about 50 miles south of Bagdad, there is
found a series of artificial mounds of vast extent. These are the ruins of this
once famous proud city. These ruins are principally (1) the great mound called
Babil by the Arabs. This was probably the noted Temple of Belus, which was a
pyramid about 480 feet high. (2) The Kasr (i.e., "the palace"). This was the
great palace of Nebuchadnezzar. It is almost a square, each side of which is
about 700 feet long. The little town of Hillah, near the site of Babylon, is
built almost wholly of bricks taken from this single mound. (3) A lofty mound,
on the summit of which stands a modern tomb called Amran ibn-Ali. This is
probably the most ancient portion of the remains of the city, and represents the
ruins of the famous hanging-gardens, or perhaps of some royal palace. The utter
desolation of the city once called "The glory of kingdoms" (Isa.13:19) was
foretold by the prophets (Isa.13:4-22; Jer. 25:12; 50:2, 3; Dan. 2:31-38).
The Babylon mentioned in 1 Pet. 5:13 was not Rome, as some have thought, but
the literal city of Babylon, which was inhabited by many Jews at the time Peter
wrote.
In Rev. 14:8; 16:19; 17:5; and 18:2, "Babylon" is supposed to mean Rome, not
considered as pagan, but as the prolongation of the ancient power in the papal
form. Rome, pagan and papal, is regarded as one power. "The literal Babylon was
the beginner and supporter of tyranny and idolatry...This city and its whole
empire were taken by the Persians under Cyrus; the Persians were subdued by the
Macedonians, and the Macedonians by the Romans; so that Rome succeeded to the
power of old Babylon. And it was her method to adopt the worship of the false
deities she had conquered; so that by her own act she became the heiress and
successor of all the Babylonian idolatry, and of all that was introduced into it
by the immediate successors of Babylon, and consequently of all the idolatry of
the earth." Rome, or "mystical Babylon," is "that great city which reigneth over
the kings of the earth" (17:18).
Babylonish garment - a robe of rich colours
fabricated at Babylon, and hence of great value (Josh.7:21).
Babylon, kingdom of - called "the land of the
Chaldeans" (Jer. 24:5; Ezek, 12:13), was an extensive province in Central Asia
along the valley of the Tigris from the Persian Gulf northward for some 300
miles. It was famed for its fertility and its riches. Its capital was the city
of Babylon, a great commercial centre (Ezek. 17:4; Isa. 43:14). Babylonia was
divided into the two districts of Accad in the north, and Summer (probably the
Shinar of the Old Testament) in the south. Among its chief cities may be
mentioned Ur (now Mugheir or Mugayyar), on the western bank of the Euphrates;
Uruk, or Erech (Gen. 10:10) (now Warka), between Ur and Babylon; Larsa (now
Senkereh), the Ellasar of Gen. 14:1, a little to the east of Erech; Nipur (now
Niffer), south-east of Babylon; Sepharvaim (2 Kings 17:24), "the two Sipparas"
(now Abu-Habba), considerably to the north of Babylon; and Eridu, "the good
city" (now Abu-Shahrein), which lay originally on the shore of the Persian Gulf,
but is now, owing to the silting up of the sand, about 100 miles distant from
it. Another city was Kulunu, or Calneh (Gen. 10:10).
The salt-marshes at the mouths of the Euphrates and Tigris were called
Marratu, "the bitter" or "salt", the Merathaim of Jer. 50:21. They were the
original home of the Kalda, or Chaldeans.
The most famous of the early kings of Babylonia were Sargon of Accad
(B.C.3800) and his son, Naram-Sin, who conquered a large part of Western Asia,
establishing their power in Palestine, and even carrying their arms to the
Sinaitic peninsula. A great Babylonian library was founded in the reign of
Sargon. Babylonia was subsequently again broken up into more than one state, and
at one time fell under the domination of Elam. This was put an end to by
Khammu-rabi (Amraphel), who drove the Elamites out of the country, and overcame
Arioch, the son of an Elamite prince. From this time forward Babylonia was a
united monarchy. About B.C. 1750 it was conquered by the Kassi, or Kosseans,
from the mountains of Elam, and a Kassite dynasty ruled over it for 576 years
and 9 months.
In the time of Khammu-rabi, Syria and Palestine were subject to Babylonia and
its Elamite suzerain; and after the overthrow of the Elamite supremacy, the
Babylonian kings continued to exercise their influence and power in what was
called "the land of the Amorites." In the epoch of the Kassite dynasty, however,
Canaan passed into the hands of Egypt.
In B.C. 729, Babylonia was conquered by the Assyrian king Tiglath-pileser
III.; but on the death of Shalmaneser IV. it was seized by the Kalda or
"Chaldean" prince Merodach-baladan (2 Kings 20:12-19), who held it till B.C.
709, when he was driven out by Sargon.
Under Sennacherib, Babylonia revolted from Assyria several times, with the
help of the Elamites, and after one of these revolts Babylon was destroyed by
Sennacherib, B.C. 689. It was rebuilt by Esarhaddon, who made it his residence
during part of the year, and it was to Babylon that Manasseh was brought a
prisoner (2 Chr. 33:11). After the death of Esarhaddon, Saul-sumyukin, the
viceroy of Babylonia, revolted against his brother the Assyrian king, and the
revolt was suppressed with difficulty.
When Nineveh was destroyed, B.C. 606, Nabopolassar, the viceroy of Babylonia,
who seems to have been of Chaldean descent, made himself independent. His son
Nebuchadrezzar (Nabu-kudur-uzur), after defeating the Egyptians at Carchemish,
succeeded him as king, B.C. 604, and founded the Babylonian empire. He strongly
fortified Babylon, and adorned it with palaces and other buildings. His son,
Evil-merodach, who succeeded him in B.C. 561, was murdered after a reign of two
years. The last monarch of the Babylonian empire was Nabonidus (Nabu-nahid),
B.C. 555-538, whose eldest son, Belshazzar (Bilu-sar-uzur), is mentioned in
several inscriptions. Babylon was captured by Cyrus, B.C. 538, and though it
revolted more than once in later years, it never succeeded in maintaining its
independence.
Baca, Valley of - (Ps. 84:6; R.V., "valley of
weeping," marg., "or balsam trees"), probably a valley in some part of
Palestine, or generally some one of the valleys through which pilgrims had to
pass on their way to the sanctuary of Jehovah on Zion; or it may be figuratively
"a valley of weeping."
Backbite - In Ps. 15:3, the rendering of a word which
means to run about tattling, calumniating; in Prov. 25:23, secret talebearing or
slandering; in Rom. 1:30 and 2 Cor. 12:20, evil-speaking, maliciously defaming
the absent.
Backslide - to draw back or apostatize in matters of
religion (Acts 21:21; 2 Thess. 2:3; 1 Tim. 4:1). This may be either partial
(Prov. 14:14) or complete (Heb. 6:4-6; 10:38, 39). The apostasy may be both
doctrinal and moral.
Badger - this word is found in Ex. 25:5; 26:14; 35:7,
23; 36:19; 39:34; Num. 4:6, etc. The tabernacle was covered with badgers' skins;
the shoes of women were also made of them (Ezek. 16:10). Our translators seem to
have been misled by the similarity in sound of the Hebrew tachash_ and the
Latin _taxus, "a badger." The revisers have correctly substituted "seal
skins." The Arabs of the Sinaitic peninsula apply the name tucash to the
seals and dugongs which are common in the Red Sea, and the skins of which are
largely used as leather and for sandals. Though the badger is common in
Palestine, and might occur in the wilderness, its small hide would have been
useless as a tent covering. The dugong, very plentiful in the shallow waters on
the shores of the Red Sea, is a marine animal from 12 to 30 feet long, something
between a whale and a seal, never leaving the water, but very easily caught. It
grazes on seaweed, and is known by naturalists as Halicore tabernaculi.
Bag - (1.) A pocket of a cone-like shape in which
Naaman bound two pieces of silver for Gehazi (2 Kings 5:23). The same Hebrew
word occurs elsewhere only in Isa. 3:22, where it is rendered "crisping-pins,"
but denotes the reticules (or as R.V., "satchels") carried by Hebrew women.
(2.) Another word (kees) so rendered means a bag for carrying weights (Deut.
25:13; Prov. 16:11; Micah 6:11). It also denotes a purse (Prov. 1:14) and a cup
(23:31).
(3.) Another word rendered "bag" in 1 Sam. 17:40 is rendered "sack" in Gen.
42:25; and in 1 Sam. 9:7; 21:5 "vessel," or wallet for carrying food.
(4.) The word rendered in the Authorized Version "bags," in which the priests
bound up the money contributed for the restoration of the temple (2 Kings
12:10), is also rendered "bundle" (Gen. 42:35; 1 Sam. 25:29). It denotes bags
used by travellers for carrying money during a journey (Prov. 7:20; Hag. 1:6).
(5.) The "bag" of Judas was a small box (John 12:6; 13:29).
Bahurim - young men, a place east of Jerusalem (2
Sam. 3:16; 19:16), on the road to the Jordan valley. Here Shimei resided, who
poured forth vile abuse against David, and flung dust and stones at him and his
party when they were making their way down the eastern slopes of Olivet toward
Jordan (16:5); and here Jonathan and Ahimaaz hid themselves (17:18).
With the exception of Shimei, Azmaveth, one of David's heroes, is the only
other native of the place who is mentioned (2 Sam. 23:31; 1 Chr. 11:33).
Bajith - house, probably a city of Moab, which had a
celebrated idol-temple (Isa. 15:2). It has also been regarded as denoting simply
the temple of the idol of Moab as opposed to the "high place."
Bake - The duty of preparing bread was usually, in
ancient times, committed to the females or the slaves of the family (Gen. 18:6;
Lev. 26:26; 1 Sam. 8:13); but at a later period we find a class of public bakers
mentioned (Hos. 7:4, 6; Jer. 37:21).
The bread was generally in the form of long or round cakes (Ex. 29:23; 1 Sam.
2:36), of a thinness that rendered them easily broken (Isa. 58:7; Matt. 14:19;
26:26; Acts 20:11). Common ovens were generally used; at other times a jar was
half-filled with hot pebbles, and the dough was spread over them. Hence we read
of "cakes baken on the coals" (1 Kings 19:6), and "baken in the oven" (Lev.
2:4). (See BREAD.)
Bake-meats - baked provisions (Gen. 40:17), literally
"works of the baker," such as biscuits and cakes.
Balaam - lord of the people; foreigner or glutton, as
interpreted by others, the son of Beor, was a man of some rank among the
Midianites (Num. 31:8; comp. 16). He resided at Pethor (Deut. 23:4), in
Mesopotamia (Num. 23:7). It is evident that though dwelling among idolaters he
had some knowledge of the true God; and was held in such reputation that it was
supposed that he whom he blessed was blessed, and he whom he cursed was cursed.
When the Israelites were encamped on the plains of Moab, on the east of Jordan,
by Jericho, Balak sent for Balaam "from Aram, out of the mountains of the east,"
to curse them; but by the remarkable interposition of God he was utterly unable
to fulfil Balak's wish, however desirous he was to do so. The apostle Peter
refers (2 Pet. 2:15, 16) to this as an historical event. In Micah 6:5 reference
also is made to the relations between Balaam and Balak. Though Balaam could not
curse Israel, yet he suggested a mode by which the divine displeasure might be
caused to descend upon them (Num. 25). In a battle between Israel and the
Midianites (q.v.) Balaam was slain while fighting on the side of Balak (Num.
31:8).
The "doctrine of Balaam" is spoken of in Rev. 2:14, in allusion to the fact
that it was through the teaching of Balaam that Balak learned the way by which
the Israelites might be led into sin. (See NICOLAITANES.)
Balaam was constrained to utter prophecies regarding the future of Israel of
wonderful magnificence and beauty of expression (Num. 24:5-9, 17).
Baladan - he has given a son, the father of the
Babylonian king (2 Kings 20:12; Isa. 39:1) Merodach-baladan (q.v.).
Balah - a city in the tribe of Simeon (Josh. 19:3),
elsewhere called Bilhah (1 Chr. 4:29) and Baalah (Josh. 15:29).
Balak - empty; spoiler, a son of Zippor, and king of
the Moabites (Num. 22:2, 4). From fear of the Israelites, who were encamped near
the confines of his territory, he applied to Balaam (q.v.) to curse them; but in
vain (Josh. 24:9).
Balance - occurs in Lev. 19:36 and Isa. 46:6, as the
rendering of the Hebrew kanch', which properly means "a reed" or "a
cane," then a rod or beam of a balance. This same word is translated "measuring
reed" in Ezek. 40:3,5; 42:16-18. There is another Hebrew word,
mozena'yim, i.e., "two poisers", also so rendered (Dan. 5:27). The
balances as represented on the most ancient Egyptian monuments resemble those
now in use. A "pair of balances" is a symbol of justice and fair dealing (Job
31:6; Ps. 62:9; Prov. 11:1). The expression denotes great want and scarcity in
Rev. 6:5.
Baldness - from natural causes was uncommon (2 Kings
2:23; Isa. 3:24). It was included apparently under "scab" and "scurf," which
disqualified for the priesthood (Lev. 21:20). The Egyptians were rarely subject
to it. This probably arose from their custom of constantly shaving the head,
only allowing the hair to grow as a sign of mourning. With the Jews artificial
baldness was a sign of mourning (Isa. 22:12; Jer. 7:29; 16:6); it also marked
the conclusion of a Nazarite's vow (Acts 18:18; 21:24; Num. 6:9). It is often
alluded to (Micah 1:16; Amos 8:10; Jer. 47:5). The Jews were forbidden to follow
the customs of surrounding nations in making themselves bald (Deut. 14:1).
Balm - contracted from Bal'sam, a general name for
many oily or resinous substances which flow or trickle from certain trees or
plants when an incision is made through the bark.
(1.) This word occurs in the Authorized Version (Gen. 37:25; 43:11; Jer.
8:22; 46:11; 51:8; Ezek. 27:17) as the rendering of the Hebrew word tsori_ or
_tseri, which denotes the gum of a tree growing in Gilead (q.v.), which is
very precious. It was celebrated for its medicinal qualities, and was circulated
as an article of merchandise by Arab and Phoenician merchants. The shrub so
named was highly valued, and was almost peculiar to Palestine. In the time of
Josephus it was cultivated in the neighbourhood of Jericho and the Dead Sea.
There is an Arab tradition that the tree yielding this balm was brought by the
queen of Sheba as a present to Solomon, and that he planted it in his gardens at
Jericho.
(2.) There is another Hebrew word, basam_ or _bosem, from which our
word "balsam," as well as the corresponding Greek balsamon, is derived. It is
rendered "spice" (Cant. 5:1, 13; 6:2; margin of Revised Version, "balsam;" Ex.
35:28; 1 Kings 10:10), and denotes fragrance in general. Basam also
denotes the true balsam-plant, a native of South Arabia (Cant. l.c.).
Bamah - a height, a name used simply to denote a high
place where the Jews worshipped idols (Ezek. 20:29). The plural is translated
"high places" in Num. 22:41 and Ezek. 36:2.
Bamoth - heights, the forty-seventh station of the
Israelites (Num. 21:19,20) in the territory of the Moabites.
Bamoth-baal - heights of Baal, a place on the river
Arnon, or in the plains through which it flows, east of Jordan (Josh. 13:17;
comp. Num. 21:28). It has been supposed to be the same place as Bamoth.
Bands - (1) of love (Hos. 11:4); (2) of Christ (Ps.
2:3); (3) uniting together Christ's body the church (Col. 2:19; 3:14; Eph. 4:3);
(4) the emblem of the captivity of Israel (Ezek. 34:27; Isa. 28:22; 52:2); (5)
of brotherhood (Ezek. 37:15-28); (6) no bands to the wicked in their death (Ps.
73:4; Job 21:7; Ps. 10:6). Also denotes chains (Luke 8:29); companies of
soldiers (Acts 21:31); a shepherd's staff, indicating the union between Judah
and Israel (Zech. 11:7).
Bani - built. (1.) 1 Chr. 6:46. (2.) One of David's
thirty-seven warriors, a Gadite (2 Sam. 23:36). (3.) Ezra 2:10; 10:29,34,38.
(4.) A Levite who was prominent in the reforms on the return from Babylon (Neh.
8:7; 9:4,5). His son Rehum took part in rebuilding the wall of Jerusalem (Neh.
3:17).
Banner - (1.) The flag or banner of the larger kind,
serving for three tribes marching together. These standards, of which there were
four, were worked with embroidery and beautifully ornamented (Num. 1:52; 2:2, 3,
10, 18, 25; Cant. 2:4; 6:4, 10).
(2.) The flag borne by each separate tribe, of a smaller form. Probably it
bore on it the name of the tribe to which it belonged, or some distinguishing
device (Num. 2:2,34).
(3.) A lofty signal-flag, not carried about, but stationary. It was usually
erected on a mountain or other lofty place. As soon as it was seen the
war-trumpets were blown (Ps. 60:4; Isa. 5:26; 11:12; 13:2; 18:3; 30:17; Jer. 4:6
21; Ezek. 27:7).
(4.) A "sign of fire" (Jer. 6:1) was sometimes used as a signal.
The banners and ensigns of the Roman army had idolatrous images upon them,
and hence they are called the "abomination of desolation" (q.v.). The principal
Roman standard, however, was an eagle. (See Matt. 24:28; Luke 17:37, where the
Jewish nation is compared to a dead body, which the eagles gather together to
devour.)
God's setting up or giving a banner (Ps. 20:5; 60:4; Cant. 2:4) imports his
presence and protection and aid extended to his people.
Banquet - a feast provided for the entertainment of a
company of guests (Esther 5; 7; 1 Pet. 4:3); such as was provided for our Lord
by his friends in Bethany (Matt. 26:6; Mark 14:3; comp. John 12:2). These meals
were in the days of Christ usually called "suppers," after the custom of the
Romans, and were partaken of toward the close of the day. It was usual to send a
second invitation (Matt. 22:3; Luke 14:17) to those who had been already
invited. When the whole company was assembled, the master of the house shut the
door with his own hands (Luke 13:25; Matt. 25:10).
The guests were first refreshed with water and fragrant oil (Luke 7:38; Mark
7:4). A less frequent custom was that of supplying each guest with a robe to be
worn during the feast (Eccles. 9:8; Rev. 3:4, 5; Matt. 22:11). At private
banquets the master of the house presided; but on public occasions a "governor
of the feast" was chosen (John 2:8). The guests were placed in order according
to seniority (Gen. 43:33), or according to the rank they held (Prov. 25:6,7;
Matt. 23:6; Luke 14:7).
As spoons and knives and forks are a modern invention, and were altogether
unknown in the East, the hands alone were necessarily used, and were dipped in
the dish, which was common to two of the guests (John 13:26). In the days of our
Lord the guests reclined at table; but the ancient Israelites sat around low
tables, cross-legged, like the modern Orientals. Guests were specially honoured
when extra portions were set before them (Gen. 43:34), and when their cup was
filled with wine till it ran over (Ps. 23:5). The hands of the guests were
usually cleaned by being rubbed on bread, the crumbs of which fell to the
ground, and were the portion for dogs (Matt. 15:27; Luke 16:21).
At the time of the three annual festivals at Jerusalem family banquets were
common. To these the "widow, and the fatherless, and the stranger" were welcome
(Deut. 16:11). Sacrifices also included a banquet (Ex. 34:15; Judg. 16:23).
Birthday banquets are mentioned (Gen. 40:20; Matt. 14:6). They were sometimes
protracted, and attended with revelry and excess (Gen. 21:8; 29:22; 1 Sam.
25:2,36; 2 Sam. 13:23). Portions were sometimes sent from the table to poorer
friends (Neh. 8:10; Esther 9:19, 22). (See MEALS.)
Baptism, Christian - an ordinance immediately
instituted by Christ (Matt. 28:19, 20), and designed to be observed in the
church, like that of the Supper, "till he come." The words "baptize" and
"baptism" are simply Greek words transferred into English. This was necessarily
done by the translators of the Scriptures, for no literal translation could
properly express all that is implied in them.
The mode of baptism can in no way be determined from the Greek word rendered
"baptize." Baptists say that it means "to dip," and nothing else. That is an
incorrect view of the meaning of the word. It means both (1) to dip a thing into
an element or liquid, and (2) to put an element or liquid over or on it. Nothing
therefore as to the mode of baptism can be concluded from the mere word used.
The word has a wide latitude of meaning, not only in the New Testament, but also
in the LXX. Version of the Old Testament, where it is used of the ablutions and
baptisms required by the Mosaic law. These were effected by immersion, and by
affusion and sprinkling; and the same word, "washings" (Heb. 9:10, 13, 19, 21)
or "baptisms," designates them all. In the New Testament there cannot be found a
single well-authenticated instance of the occurrence of the word where it
necessarily means immersion. Moreover, none of the instances of baptism recorded
in the Acts of the Apostles (2:38-41; 8:26-39; 9:17, 18; 22:12-16; 10:44-48;
16:32-34) favours the idea that it was by dipping the person baptized, or by
immersion, while in some of them such a mode was highly improbable.
The gospel and its ordinances are designed for the whole world, and it cannot
be supposed that a form for the administration of baptism would have been
prescribed which would in any place (as in a tropical country or in polar
regions) or under any circumstances be inapplicable or injurious or impossible.
Baptism and the Lord's Supper are the two symbolical ordinances of the New
Testament. The Supper represents the work of Christ, and Baptism the work of the
Spirit. As in the Supper a small amount of bread and wine used in this ordinance
exhibits in symbol the great work of Christ, so in Baptism the work of the Holy
Spirit is fully seen in the water poured or sprinkled on the person in the name
of the Father, Son, and Holy Ghost. That which is essential in baptism is only
"washing with water," no mode being specified and none being necessary or
essential to the symbolism of the ordinance.
The apostles of our Lord were baptized with the Holy Ghost (Matt. 3:11) by
his coming upon them (Acts 1:8). The fire also with which they were baptized sat
upon them. The extraordinary event of Pentecost was explained by Peter as a
fulfilment of the ancient promise that the Spirit would be poured out in the
last days (2:17). He uses also with the same reference the expression shed forth
as descriptive of the baptism of the Spirit (33). In the Pentecostal baptism
"the apostles were not dipped into the Spirit, nor plunged into the Spirit; but
the Spirit was shed forth, poured out, fell on them (11:15), came upon them, sat
on them." That was a real and true baptism. We are warranted from such language
to conclude that in like manner when water is poured out, falls, comes upon or
rests upon a person when this ordinance is administered, that person is
baptized. Baptism is therefore, in view of all these arguments "rightly
administered by pouring or sprinkling water upon the person."
The subjects of baptism. This raises questions of greater importance than
those relating to its mode.
1. The controversy here is not about "believers' baptism," for that is common
to all parties. Believers were baptized in apostolic times, and they have been
baptized in all time by all the branches of the church. It is altogether a
misrepresentation to allege, as is sometimes done by Baptists, that their
doctrine is "believers' baptism." Every instance of adult baptism, or of
"believers' baptism," recorded in the New Testament (Acts 2:41; 8:37; 9:17, 18;
10:47; 16:15; 19:5, etc.) is just such as would be dealt with in precisely the
same way by all branches of the Protestant Church, a profession of faith or of
their being "believers" would be required from every one of them before baptism.
The point in dispute is not the baptism of believers, but whether the infant
children of believers, i.e., of members of the church, ought to be baptized.
2. In support of the doctrine of infant baptism, i.e., of the baptism of the
infants, or rather the "children," of believing parents, the following
considerations may be adduced:
The Church of Christ exists as a divinely organized community. It is the
"kingdom of God," one historic kingdom under all dispensations. The commonwealth
of Israel was the "church" (Acts 7:38; Rom. 9:4) under the Mosaic dispensation.
The New Testament church is not a new and different church, but one with that of
the Old Testament. The terms of admission into the church have always been the
same viz., a profession of faith and a promise of subjection to the laws of the
kingdom. Now it is a fact beyond dispute that the children of God's people under
the old dispensation were recognized as members of the church. Circumcision was
the sign and seal of their membership. It was not because of carnal descent from
Abraham, but as being the children of God's professing people, that this rite
was administered (Rom. 4:11). If children were members of the church under the
old dispensation, which they undoubtedly were, then they are members of the
church now by the same right, unless it can be shown that they have been
expressly excluded. Under the Old Testament parents acted for their children and
represented them. (See Gen. 9:9; 17:10; Ex. 24:7, 8; Deut. 29:9-13.) When
parents entered into covenant with God, they brought their children with them.
This was a law in the Hebrew Church. When a proselyte was received into
membership, he could not enter without bringing his children with him. The New
Testament does not exclude the children of believers from the church. It does
not deprive them of any privilege they enjoyed under the Old Testament. There is
no command or statement of any kind, that can be interpreted as giving any
countenance to such an idea, anywhere to be found in the New Testament. The
church membership of infants has never been set aside. The ancient practice,
orginally appointed by God himself, must remain a law of his kingdom till
repealed by the same divine authority. There are lambs in the fold of the Good
Shepherd (John 21:15; comp. Luke 1:15; Matt. 19:14; 1 Cor. 7:14).
"In a company of converts applying for admission into Christ's house there
are likely to be some heads of families. How is their case to be treated? How,
for example, are Lydia and her neighbour the keeper of the city prison to be
treated? Both have been converted. Both are heads of families. They desire to be
received into the infant church of Philippi. What is Christ's direction to them?
Shall we say that it is to this effect: 'Arise, and wash away your sins, and
come into my house. But you must come in by yourselves. These babes in your
arms, you must leave them outside. They cannot believe yet, and so they cannot
come in. Those other little ones by your side, their hearts may perhaps have
been touched with the love of God; still, they are not old enough to make a
personal profession, so they too must be left outside...For the present you must
leave them where they are and come in by yourselves.' One may reasonably demand
very stringent proofs before accepting this as a fair representation of the sort
of welcome Christ offers to parents who come to his door bringing their children
with them. Surely it is more consonant with all we know about him to suppose
that his welcome will be more ample in its scope, and will breathe a more
gracious tone. Surely it would be more like the Good Shepherd to say, 'Come in,
and bring your little ones along with you. The youngest needs my salvation; and
the youngest is accessible to my salvation. You may be unable as yet to deal
with them about either sin or salvation, but my gracious power can find its way
into their hearts even now. I can impart to them pardon and a new life. From
Adam they have inherited sin and death; and I can so unite them to myself that
in me they shall be heirs of righteousness and life. You may without misgiving
bring them to me. And the law of my house requires that the same day which
witnesses your reception into it by baptism must witness their reception also'"
(The Church, by Professor Binnie, D.D.).
Baptism for the dead - only mentioned in 1 Cor.
15:29. This expression as used by the apostle may be equivalent to saying, "He
who goes through a baptism of blood in order to join a glorified church which
has no existence [i.e., if the dead rise not] is a fool." Some also regard the
statement here as an allusion to the strange practice which began, it is said,
to prevail at Corinth, in which a person was baptized in the stead of others who
had died before being baptized, to whom it was hoped some of the benefits of
that rite would be extended. This they think may have been one of the erroneous
customs which Paul went to Corinth to "set in order."
Baptism, John's - was not Christian baptism, nor was
that which was practised by the disciples previous to our Lord's crucifixion.
Till then the New Testament economy did not exist. John's baptism bound its
subjects to repentance, and not to the faith of Christ. It was not administered
in the name of the Trinity, and those whom John baptized were rebaptized by Paul
(Acts 18:24; 19:7).
Baptism of Christ - Christ had to be formally
inaugurated into the public discharge of his offices. For this purpose he came
to John, who was the representative of the law and the prophets, that by him he
might be introduced into his offices, and thus be publicly recognized as the
Messiah of whose coming the prophecies and types had for many ages borne
witness.
John refused at first to confer his baptism on Christ, for he understood not
what he had to do with the "baptism of repentance." But Christ said, "'Suffer it
to be so now,' NOW as suited to my state of humiliation, my state as a
substitute in the room of sinners." His reception of baptism was not necessary
on his own account. It was a voluntary act, the same as his act of becoming
incarnate. Yet if the work he had engaged to accomplish was to be completed,
then it became him to take on him the likeness of a sinner, and to fulfil all
righteousness (Matt. 3:15).
The official duty of Christ and the sinless person of Christ are to be
distinguished. It was in his official capacity that he submitted to baptism. In
coming to John our Lord virtually said, "Though sinless, and without any
personal taint, yet in my public or official capacity as the Sent of God, I
stand in the room of many, and bring with me the sin of the world, for which I
am the propitiation." Christ was not made under the law on his own account. It
was as surety of his people, a position which he spontaneously assumed. The
administration of the rite of baptism was also a symbol of the baptism of
suffering before him in this official capacity (Luke 12:50). In thus presenting
himself he in effect dedicated or consecrated himself to the work of fulfilling
all righteousness.
Bar - used to denote the means by which a door is
bolted (Neh. 3:3); a rock in the sea (Jonah 2:6); the shore of the sea (Job
38:10); strong fortifications and powerful impediments, etc. (Isa. 45:2; Amos
1:5); defences of a city (1 Kings 4:13). A bar for a door was of iron (Isa.
45:2), brass (Ps. 107:16), or wood (Nah. 3:13).
Barabbas - i.e., son of Abba or of a father, a
notorious robber whom Pilate proposed to condemn to death instead of Jesus, whom
he wished to release, in accordance with the Roman custom (John 18:40; Mark
15:7; Luke 23:19). But the Jews were so bent on the death of Jesus that they
demanded that Barabbas should be pardoned (Matt. 27:16-26; Acts 3:14). This
Pilate did.
Barachel - whom God has blessed, a Buzite, the father
of Elihu, one of Job's friends (Job 32:2, 6).
Barachias, Berechiah - 4 (q.v.), whom Jehovah hath
blessed, father of the prophet Zechariah (Zech. 1:1,7; Matt. 23:35).
Barak - lightning, the son of Abinoam (Judg. 4:6). At
the summons of Deborah he made war against Jabin. She accompanied him into the
battle, and gave the signal for the little army to make the attack; in which the
host of Jabin was completely routed. The battle was fought (Judg. 4:16) in the
plain of Jezreel (q.v.). This deliverance of Israel is commemorated in Judg. 5.
Barak's faith is commended (Heb. 11:32). "The character of Barak, though pious,
does not seem to have been heroic. Like Gideon, and in a sense Samson, he is an
illustration of the words in Heb. 11:34, 'Out of weakness were made strong.'"
(See DEBORAH.)
Barbarian - a Greek word used in the New Testament
(Rom. 1:14) to denote one of another nation. In Col. 3:11, the word more
definitely designates those nations of the Roman empire that did not speak
Greek. In 1 Cor. 14:11, it simply refers to one speaking a different language.
The inhabitants of Malta are so called (Acts 28:1,2, 4). They were originally a
Carthaginian colony. This word nowhere in Scripture bears the meaning it does in
modern times.
Barber - Found only once, in Ezek. 5:1, where
reference is made to the Jewish custom of shaving the head as a sign of
mourning. The Nazarites were untouched by the razor from their birth (Num. 6:5).
Comp. Judg. 16:19.
Barefoot - To go barefoot was a sign of great
distress (Isa. 20:2, 3, 4), or of some great calamity having fallen on a person
(2 Sam. 15:30).
Bariah - fugitive, one of Shemaiah's five sons. Their
father is counted along with them in 1 Chr. 3:22.
Bar-jesus - son of Joshua, the patronymic of Elymas
the sorcerer (Acts 13:6), who met Paul and Barnabas at Paphos. Elymas is a word
of Arabic origin meaning "wise."
Bar-jona - son of Jonah, the patronymic of Peter
(Matt. 16:17; John 1:42), because his father's name was Jonas. (See PETER.)
Barkos - painter, (Ezra 2:53; Neh. 7:55). The father
of some of the Nethinim.
Barley - a grain much cultivated in Egypt (Ex. 9:31)
and in Palestine (Lev. 27:16; Deut. 8:8). It was usually the food of horses (1
Kings 4:28). Barley bread was used by the poorer people (Judg. 7:13; 2 Kings
4:42). Barley of the first crop was ready for the harvest by the time of the
Passover, in the middle of April (Ruth 1:22; 2 Sam. 21:9). Mention is made of
barley-meal (Num. 5:15). Our Lord fed five thousand with "five barley loaves and
two small fishes" (John 6:9).
Barn - a storehouse (Deut. 28:8; Job 39:12; Hag.
2:19) for grain, which was usually under ground, although also sometimes above
ground (Luke 12:18).
Barnabas - son of consolation, the surname of Joses,
a Levite (Acts 4:36). His name stands first on the list of prophets and teachers
of the church at Antioch (13:1). Luke speaks of him as a "good man" (11:24). He
was born of Jewish parents of the tribe of Levi. He was a native of Cyprus,
where he had a possession of land (Acts 4:36, 37), which he sold. His personal
appearance is supposed to have been dignified and commanding (Acts 14:11, 12).
When Paul returned to Jerusalem after his conversion, Barnabas took him and
introduced him to the apostles (9:27). They had probably been companions as
students in the school of Gamaliel.
The prosperity of the church at Antioch led the apostles and brethren at
Jerusalem to send Barnabas thither to superintend the movement. He found the
work so extensive and weighty that he went to Tarsus in search of Saul to assist
him. Saul returned with him to Antioch and laboured with him for a whole year
(Acts 11:25, 26). The two were at the end of this period sent up to Jerusalem
with the contributions the church at Antioch had made for the poorer brethren
there (11:28-30). Shortly after they returned, bringing John Mark with them,
they were appointed as missionaries to the heathen world, and in this capacity
visited Cyprus and some of the principal cities of Asia Minor (Acts 13:14).
Returning from this first missionary journey to Antioch, they were again sent up
to Jerusalem to consult with the church there regarding the relation of Gentiles
to the church (Acts 15:2: Gal. 2:1). This matter having been settled, they
returned again to Antioch, bringing the decree of the council as the rule by
which Gentiles were to be admitted into the church.
When about to set forth on a second missionary journey, a dispute arose
between Saul and Barnabas as to the propriety of taking John Mark with them
again. The dispute ended by Saul and Barnabas taking separate routes. Saul took
Silas as his companion, and journeyed through Syria and Cilicia; while Barnabas
took his nephew John Mark, and visited Cyprus (Acts 15:36-41). Barnabas is not
again mentioned by Luke in the Acts.
Barrel - a vessel used for keeping flour (1 Kings
17:12, 14, 16). The same word (cad) so rendered is also translated "pitcher," a
vessel for carrying water (Gen. 24:14; Judg. 7:16).
Barren - For a woman to be barren was accounted a
severe punishment among the Jews (Gen. 16:2; 30:1-23; 1 Sam. 1:6, 27; Isa. 47:9;
49:21; Luke 1:25). Instances of barrenness are noticed (Gen. 11:30; 25:21;
29:31; Judg. 13:2, 3; Luke 1:7, 36).
Barsabas - son of Saba, the surname (1) of Joseph,
also called Justus (Acts 1:23), some identify him with Barnabas; (2) of Judas,
who was a "prophet." Nothing more is known of him than what is mentioned in Acts
15:32.
Bartholomew - son of Tolmai, one of the twelve
apostles (Matt. 10:3; Acts 1:13); generally supposed to have been the same as
Nathanael. In the synoptic gospels Philip and Bartholomew are always mentioned
together, while Nathanael is never mentioned; in the fourth gospel, on the other
hand, Philip and Nathanael are similarly mentioned together, but nothing is said
of Bartholomew. He was one of the disciples to whom our Lord appeared at the Sea
of Tiberias after his resurrection (John 21:2). He was also a witness of the
Ascension (Acts 1:4, 12, 13). He was an "Israelite indeed" (John 1:47).
Bartimaeus - son of Timaeus, one of the two blind
beggars of Jericho (Mark 10:46; Matt. 20:30). His blindness was miraculously
cured on the ground of his faith.
Baruch - blessed. (1.) The secretary of the prophet
Jeremiah (32:12; 36:4). He was of the tribe of Judah (51:59). To him Jeremiah
dictated his prophecies regarding the invasion of the Babylonians and the
Captivity. These he read to the people from a window in the temple in the fourth
year of the reign of Jehoiakim, king of Judah (Jer. 36). He afterwards read them
before the counsellors of the king at a private interview; and then to the king
himself, who, after hearing a part of the roll, cut it with a penknife, and
threw it into the fire of his winter parlour, where he was sitting.
During the siege of Jerusalem by Nebuchadnezzar, he was the keeper of the
deed of purchase Jeremiah had made of the territory of Hanameel (Jer. 32:12).
Being accused by his enemies of favouring the Chaldeans, he was cast, with
Jeremiah, into prison, where he remained till the capture of Jerusalem (B.C.
586). He probably died in Babylon.
(2.) Neh. 3:20; 10:6; 11:5.
Barzillai - of iron. (1.) A Meholathite, the father
of Adriel (2 Sam. 21:8).
(2.) A Gileadite of Rogelim who was distinguished for his loyalty to David.
He liberally provided for the king's followers (2 Sam. 17:27). David on his
death-bed, remembering his kindness, commended Barzillai's children to the care
of Solomon (1 Kings 2:7).
(3.) A priest who married a daughter of the preceding (Ezra 2:61).
Bashan - light soil, first mentioned in Gen. 14:5,
where it is said that Chedorlaomer and his confederates "smote the Rephaim in
Ashteroth," where Og the king of Bashan had his residence. At the time of
Israel's entrance into the Promised Land, Og came out against them, but was
utterly routed (Num. 21:33-35; Deut. 3:1-7). This country extended from Gilead
in the south to Hermon in the north, and from the Jordan on the west to Salcah
on the east. Along with the half of Gilead it was given to the half-tribe of
Manasseh (Josh. 13:29-31). Golan, one of its cities, became a "city of refuge"
(Josh. 21:27). Argob, in Bashan, was one of Solomon's commissariat districts (1
Kings 4:13). The cities of Bashan were taken by Hazael (2 Kings 10:33), but were
soon after reconquered by Jehoash (2 Kings 13:25), who overcame the Syrians in
three battles, according to the word of Elisha (19). From this time Bashan
almost disappears from history, although we read of the wild cattle of its rich
pastures (Ezek. 39:18; Ps. 22:12), the oaks of its forests (Isa. 2:13; Ezek.
27:6; Zech. 11:2), and the beauty of its extensive plains (Amos 4:1; Jer.
50:19). Soon after the conquest, the name "Gilead" was given to the whole
country beyond Jordan. After the Exile, Bashan was divided into four districts,
(1.) Gaulonitis, or Jaulan, the most western; (2.) Auranitis, the Hauran (Ezek.
47:16); (3.) Argob or Trachonitis, now the Lejah; and (4.) Batanaea, now
Ard-el-Bathanyeh, on the east of the Lejah, with many deserted towns almost as
perfect as when they were inhabited. (See HAURAN.)
Bashan-havoth-jair - the Bashan of the villages of
Jair, the general name given to Argob by Jair, the son of Manasseh (Deut. 3:14),
containing sixty cities with walls and brazen gates (Josh. 13:30; 1 Kings 4:13).
(See ARGOB.)
Bashan, Hill of - (Ps. 68:15), probably another name
for Hermon, which lies to the north of Bashan.
Bashemath - sweet-smelling. (1.) The daughter of
Ishmael, the last of Esau's three wives (Gen. 36:3, 4, 13), from whose son Reuel
four tribes of the Edomites sprung. She is also called Mahalath (Gen. 28:9). It
is noticeable that Esau's three wives receive different names in the
genealogical table of the Edomites (Gen. 36) from those given to them in the
history (Gen. 26:34; 28:9).
(2.) A daughter of Solomon, and wife of Ahimaaz, one of his officers (1 Kings
4:15).
Basilisk - (in R.V., Isa. 11:8; 14:29; 59:5; Jer.
8:17), the "king serpent," as the name imports; a fabulous serpent said to be
three spans long, with a spot on its head like a crown. Probably the yellow
snake is intended. (See COCKATRICE.)
Basin - or Bason. (1.) A trough or laver (Heb.
aggan') for washing (Ex. 24:6); rendered also "goblet" (Cant. 7:2) and "cups"
(Isa. 22:24).
(2.) A covered dish or urn (Heb. k'for) among the vessels of the temple (1
Chr. 28:17; Ezra 1:10; 8:27).
(3.) A vase (Heb. mizrak) from which to sprinkle anything. A metallic vessel;
sometimes rendered "bowl" (Amos 6:6; Zech. 9:15). The vessels of the tabernacle
were of brass (Ex. 27:3), while those of the temple were of gold (2 Chr. 4:8).
(4.) A utensil (Heb. saph) for holding the blood of the victims (Ex. 12:22);
also a basin for domestic purposes (2 Sam. 17:28).
The various vessels spoken of by the names "basin, bowl, charger, cup, and
dish," cannot now be accurately distinguished.
The basin in which our Lord washed the disciples' feet (John 13:5) must have
been larger and deeper than the hand-basin.
Basket - There are five different Hebrew words so
rendered in the Authorized Version: (1.) A basket (Heb. sal, a twig or osier)
for holding bread (Gen. 40:16; Ex. 29:3, 23; Lev. 8:2, 26, 31; Num. 6:15, 17,
19). Sometimes baskets were made of twigs peeled; their manufacture was a
recognized trade among the Hebrews.
(2.) That used (Heb. salsilloth') in gathering grapes (Jer. 6:9).
(3.) That in which the first fruits of the harvest were presented, Heb. tene,
(Deut. 26:2, 4). It was also used for household purposes. In form it tapered
downwards like that called corbis by the Romans.
(4.) A basket (Heb. kelub) having a lid, resembling a bird-cage. It was made
of leaves or rushes. The name is also applied to fruit-baskets (Amos 8:1, 2).
(5.) A basket (Heb. dud) for carrying figs (Jer. 24:2), also clay to the
brick-yard (R.V., Ps. 81:6), and bulky articles (2 Kings 10:7). This word is
also rendered in the Authorized Version "kettle" (1 Sam. 2:14), "caldron" (2
Chr. 35:13), "seething-pot" (Job 41:20).
In the New Testament mention is made of the basket (Gr. kophinos, small
"wicker-basket") for the "fragments" in the miracle recorded Mark 6:43, and in
that recorded Matt. 15:37 (Gr. spuris, large "rope-basket"); also of the basket
in which Paul escaped (Acts 9:25, Gr. spuris; 2 Cor. 11: 33, Gr. sargane,
"basket of plaited cords").
Bastard - In the Old Testament the rendering of the
Hebrew word mamzer', which means "polluted." In Deut. 23:2, it occurs in
the ordinary sense of illegitimate offspring. In Zech. 9:6, the word is used in
the sense of foreigner. From the history of Jephthah we learn that there were
bastard offspring among the Jews (Judg. 11:1-7). In Heb. 12:8, the word (Gr.
nothoi) is used in its ordinary sense, and denotes those who do not share the
privileges of God's children.
Bastinado - beating, a mode of punishment common in
the East. It is referred to by "the rod of correction" (Prov. 22:15),
"scourging" (Lev. 19:20), "chastising" (Deut. 22:18). The number of blows could
not exceed forty (Deut. 25:2, 3).
Bat - The Hebrew word (atalleph') so rendered (Lev.
11:19; Deut. 14:18) implies "flying in the dark." The bat is reckoned among the
birds in the list of unclean animals. To cast idols to the "moles and to the
bats" means to carry them into dark caverns or desolate places to which these
animals resort (Isa. 2:20), i.e., to consign them to desolation or ruin.
Bath - a Hebrew liquid measure, the tenth part of an
homer (1 Kings 7:26, 38; Ezek. 45:10, 14). It contained 8 gallons 3 quarts of
our measure. "Ten acres of vineyard shall yield one bath" (Isa. 5:10) denotes
great unproductiveness.
Bath-rabbim - daughter of many, the name of one of
the gates of the city of Heshbon, near which were pools (Cant.7:4).
Baths - The use of the bath was very frequent among
the Hebrews (Lev. 14:8; Num. 19:19, ect.). The high priest at his inauguration
(Lev. 8:6), and on the day of atonement, was required to bathe himself (16:4,
24). The "pools" mentioned in Neh. 3:15, 16, 2 Kings 20:20, Isa. 22:11, John
9:7, were public bathing-places.
Bath-sheba - daughter of the oath, or of seven,
called also Bath-shu'a (1 Chr. 3:5), was the daughter of Eliam (2 Sam. 11:3) or
Ammiel (1 Chr. 3:5), and wife of Uriah the Hittite. David committed adultery
with her (2 Sam. 11:4, 5; Ps. 51:1). The child born in adultery died (2 Sam.
12:15-19). After her husband was slain (11:15) she was married to David (11:27),
and became the mother of Solomon (12:24; 1 Kings 1:11; 2:13). She took a
prominent part in securing the succession of Solomon to the throne (1 Kings
1:11, 16-21).
Battering-ram - (Ezek. 4:2; 21:22), a military
engine, consisting of a long beam of wood hung upon a frame, for making breaches
in walls. The end of it which was brought against the wall was shaped like a
ram's head.
Battle-axe - a mallet or heavy war-club. Applied
metaphorically (Jer. 51:20) to Cyrus, God's instrument in destroying Babylon.
Battle-bow - the war-bow used in fighting (Zech.
9:10; 10:4). "Thy bow was made quite naked" (Hab. 3:9) means that it was made
ready for use. By David's order (2 Sam. 1:18) the young men were taught the use,
or rather the song of the bow. (See ARMOUR, BOW.)
Battlement - a parapet wall or balustrade surrounding
the flat roofs of the houses, required to be built by a special law (Deut.
22:8). In Jer. 5:10, it denotes the parapet of a city wall.
Bay - denotes the estuary of the Dead Sea at the
mouth of the Jordan (Josh. 15:5; 18:19), also the southern extremity of the same
sea (15:2). The same Hebrew word is rendered "tongue" in Isa. 11:15, where it is
used with reference to the forked mouths of the Nile.
Bay in Zech. 6:3, 7 denotes the colour of horses, but the original Hebrew
means strong, and is here used rather to describe the horses as fleet or
spirited.
Bay tree - named only in Ps. 37:35, Authorized
Version. The Hebrew word so rendered is ereh, which simply means "native
born", i.e., a tree not transplanted, but growing on its native soil, and
therefore luxuriantly. If the psalmist intended by this word to denote any
particular tree, it may have been the evergreen bay laurel (Laurus nobilis),
which is a native of Palestine. Instead of "like a green bay tree" in the
Authorized Version, the Revised Version has, "like a green tree in its native
soil."
Bdellium - occurs only in Gen. 2:12, where it
designates a product of the land of Havilah; and in Num. 11:7, where the manna
is likened to it in colour. It was probably an aromatic gum like balsam which
exuded from a particular tree (Borassus flabelliformis) still found in Arabia,
Media, and India. It bears a resemblance in colour to myrrh. Others think the
word denotes "pearls," or some precious stone.
Beacon - a pole (Heb. to'ren) used as a standard or
ensign set on the tops of mountains as a call to the people to assemble
themselves for some great national purpose (Isa. 30:17). In Isa. 33:23 and Ezek.
27:5, the same word is rendered "mast." (See Banner.)
Bealiah - whose Lord is Jehovah, a Benjamite, one of
David's thirty heroes of the sling and bow (1 Chr. 12:5).
Bealoth - citizens, a town in the extreme south of
Judah (Josh. 15:24); probably the same as Baalath-beer (19:8). In 1 Kings 4:16,
the Authorized Version has "in Aloth," the Revised Version "Bealoth."
Beam - occurs in the Authorized Version as the
rendering of various Hebrew words. In 1 Sam. 17:7, it means a weaver's frame or
principal beam; in Hab. 2:11, a crossbeam or girder; 2 Kings 6:2, 5, a
cross-piece or rafter of a house; 1 Kings 7:6, an architectural ornament as a
projecting step or moulding; Ezek. 41:25, a thick plank. In the New Testament
the word occurs only in Matt. 7:3, 4, 5, and Luke 6:41, 42, where it means (Gr.
dokos) a large piece of wood used for building purposes, as contrasted with
"mote" (Gr. karphos), a small piece or mere splinter. "Mote" and "beam" became
proverbial for little and great faults.
Beans - mentioned in 2 Sam. 17:28 as having been
brought to David when flying from Absalom. They formed a constituent in the
bread Ezekiel (4:9) was commanded to make, as they were in general much used as
an article of diet. They are extensively cultivated in Egypt and Arabia and
Syria.
Bear - a native of the mountain regions of Western
Asia, frequently mentioned in Scripture. David defended his flocks against the
attacks of a bear (1 Sam. 17:34-37). Bears came out of the wood and destroyed
the children who mocked the prophet Elisha (2 Kings 2:24). Their habits are
referred to in Isa. 59:11; Prov. 28:15; Lam. 3:10. The fury of the female bear
when robbed of her young is spoken of (2 Sam. 17:8; Prov. 17:12; Hos. 13:8). In
Daniel's vision of the four great monarchies, the Medo-Persian empire is
represented by a bear (7:5).
Beard - The mode of wearing it was definitely
prescribed to the Jews (Lev. 19:27; 21:5). Hence the import of Ezekiel's (5:1-4)
description of the "razor" i.e., the agents of an angry providence being used
against the guilty nation of the Jews. It was a part of a Jew's daily toilet to
anoint his beard with oil and perfume (Ps. 133:2). Beards were trimmed with the
most fastidious care (2 Sam. 19:24), and their neglet was an indication of deep
sorrow (Isa. 15:2; Jer. 41:5). The custom was to shave or pluck off the hair as
a sign of mourning (Isa. 50:6; Jer. 48:37; Ezra 9:3). The beards of David's
ambassadors were cut off by hanun (2 Sam. 10:4) as a mark of indignity.
On the other hand, the Egyptians carefully shaved the hair off their faces,
and they compelled their slaves to do so also (Gen. 41:14).
Beast - This word is used of flocks or herds of
grazing animals (Ex. 22:5; Num. 20:4, 8, 11; Ps. 78:48); of beasts of burden
(Gen. 45:17); of eatable beasts (Prov. 9:2); and of swift beasts or dromedaries
(Isa. 60:6). In the New Testament it is used of a domestic animal as property
(Rev. 18:13); as used for food (1 Cor. 15:39), for service (Luke 10:34; Acts
23:24), and for sacrifice (Acts 7:42).
When used in contradistinction to man (Ps. 36:6), it denotes a brute creature
generally, and when in contradistinction to creeping things (Lev. 11:2-7;
27:26), a four-footed animal.
The Mosaic law required that beasts of labour should have rest on the Sabbath
(Ex. 20:10; 23:12), and in the Sabbatical year all cattle were allowed to roam
about freely, and eat whatever grew in the fields (Ex. 23:11; Lev. 25:7). No
animal could be castrated (Lev. 22:24). Animals of different kinds were to be
always kept separate (Lev. 19:19; Deut. 22:10). Oxen when used in threshing were
not to be prevented from eating what was within their reach (Deut. 25:4; 1
Cor.9:9).
This word is used figuratively of an infuriated multitude (1 Cor. 15:32; Acts
19:29; comp. Ps. 22:12, 16; Eccl. 3:18; Isa. 11:6-8), and of wicked men (2 Pet.
2:12). The four beasts of Daniel 7:3, 17, 23 represent four kingdoms or kings.
Beaten gold - in Num. 8:4, means "turned" or rounded
work in gold. The Greek Version, however, renders the word "solid gold;" the
Revised Version, "beaten work of gold." In 1 Kings 10:16, 17, it probably means
"mixed" gold, as the word ought to be rendered, i.e., not pure gold. Others
render the word in these places "thin plates of gold."
Beaten oil - (Ex. 27:20; 29:40), obtained by pounding
olives in a mortar, not by crushing them in a mill. It was reckoned the best.
(See OLIVE.)
Beautiful gate - the name of one of the gates of the
temple (Acts 3:2). It is supposed to have been the door which led from the court
of the Gentiles to the court of the women. It was of massive structure, and
covered with plates of Corinthian brass.
Becher - first-born; a youth, the second son of
Benjamin (Gen. 46:21), who came down to Egypt with Jacob. It is probable that he
married an Ephraimitish heiress, and that his descendants were consequently
reckoned among the tribe of Ephraim (Num. 26:35; 1 Chr. 7:20, 21). They are not
reckoned among the descendants of Benjamin (Num. 26:38).
Bed - (Heb. mittah), for rest at night (Ex. 8:3; 1
Sam. 19:13, 15, 16, etc.); during sickness (Gen. 47:31; 48:2; 49:33, etc.); as a
sofa for rest (1 Sam. 28:23; Amos 3:12). Another Hebrew word (er'es) so rendered
denotes a canopied bed, or a bed with curtains (Deut. 3:11; Ps. 132:3), for
sickness (Ps. 6:6; 41:3).
In the New Testament it denotes sometimes a litter with a coverlet (Matt.
9:2, 6; Luke 5:18; Acts 5:15).
The Jewish bedstead was frequently merely the divan or platform along the
sides of the house, sometimes a very slight portable frame, sometimes only a mat
or one or more quilts. The only material for bed-clothes is mentioned in 1 Sam.
19:13. Sleeping in the open air was not uncommon, the sleeper wrapping himself
in his outer garment (Ex. 22:26,27; Deut. 24:12,13).
Bedan - one of the judges of Israel (1 Sam. 12:11).
It is uncertain who he was. Some suppose that Barak is meant, others Samson, but
most probably this is a contracted form of Abdon (Judg. 12:13).
Bed-chamber - an apartment in Eastern houses,
furnished with a slightly elevated platform at the upper end and sometimes along
the sides, on which were laid mattresses. This was the general arrangement of
the public sleeping-room for the males of the family and for guests, but there
were usually besides distinct bed-chambers of a more private character (2 Kings
4:10; Ex. 8:3; 2 Kings 6:12). In 2 Kings 11:2 this word denotes, as in the
margin of the Revised Version, a store-room in which mattresses were kept.
Bedstead - used in Deut. 3:11, but elsewhere rendered
"couch," "bed." In 2 Kings 1:4; 16:2; Ps. 132:3; Amos 3:12, the divan is meant
by this word.