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.)