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114 lines
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isbe[1301]='Bela`be\'-la.`<a href="./study/isbe/search.html?string=ZOAR">ZOAR</a>`1';
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isbe[1302]='Bela; Belah`be\'-la (bela\', "destruction"; the King James Version Belah, <a onClick="return mV(\'Gen\',46,21);">Ge 46:21</a>):<P>(1) Bela, the son of Beor, was the first king of Edom previous to the kingdom of Israel and reigned in the city of Dinhabah (<a onClick="return mV(\'Gen\',36,32);">Ge 36:32</a>f; <a onClick="return mV(\'1Ch\',1,43);">1Ch 1:43</a>f). Septuagint Codex Alexandrinus, Balak.<P>(2) Bela, the firstborn son of Benjamin (<a onClick="return mV(\'Gen\',46,21);">Ge 46:21</a>; <a onClick="return mV(\'1Ch\',7,6);">1Ch 7:6</a>f; <a onClick="return mV(\'1Ch\',8,1);">1Ch 8:1</a>). He was the head of the family of the Belaites (<a onClick="return mV(\'Num\',26,38);">Nu 26:38</a>), the father of Addar (called Ard, <a onClick="return mV(\'Num\',26,40);">Nu 26:40</a>), Gera, Abihud, Abishua, Naaman, Ahoah, Gera, Shephuphan (compare Shephupham, <a onClick="return mV(\'Num\',26,39);">Nu 26:39</a>), Huram (<a onClick="return mV(\'1Ch\',8,\'3-5\');">1Ch 8:3-5</a>; <a onClick="return mV(\'Num\',26,40);">Nu 26:40</a>).<P>(3) Bela, a son of Azaz, of the tribe of Reuben, was a man of great power and wealth. His possessions reached from Nebo to the Euphrates (<a onClick="return mV(\'1Ch\',5,8);">1Ch 5:8</a>ff).``16';
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isbe[1303]='Belaites`be\'-la-its (bal\'i, "belonging to Bela"): The descendants of Bela (<a onClick="return mV(\'Num\',26,38);">Nu 26:38</a>). Compare <a href="./study/isbe/search.html?string=BELA;+BELAH">BELA</a> (2).``1';
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isbe[1304]='Belch`belsh: The primary idea of this word is "to gush forth" as a fountain. As used in <a onClick="return mV(\'Psa\',59,7);">Ps 59:7</a> the thought is that these enemies had so cherished these evil thoughts and bitter wrath that now the heart is a very fountain of evil, and has taught the tongue how to give utterance thereto. But the previous verse shows that the Psalmist also had in mind the howling and barking of the dogs about the city. The imprecations of his enemies are like the snarling, howling, barking of dogs which in an eastern city makes the night hideous with the noise, and is continued until the daybreak.``87';
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isbe[1305]='Belemus`bel\'-e-mus (Belemos; Balsamus): An officer of King Artaxerxes in Palestine associated with Beeltethmus in hindering the rebuilding of the temple (1Esdras 2:16): called Bishlam in <a onClick="return mV(\'Ezr\',4,7);">Ezr 4:7</a>.``1';
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isbe[1306]='Belial`be\'-li-al, bel\'-yal (beliya\'al; Beliar): This name, occurring very frequently in the Old Testament, has the sense of "worthlessness" (compare <a onClick="return mV(\'2Sa\',23,6);">2Sa 23:6</a> margin); accordingly in such phrases as "sons of Belial" (<a onClick="return mV(\'Jdg\',20,13);">Jud 20:13</a>; <a onClick="return mV(\'1Sa\',10,27);">1Sa 10:27</a>, etc.), "men of Belial" (<a onClick="return mV(\'1Sa\',30,22);">1Sa 30:22</a>; <a onClick="return mV(\'1Ki\',21,13);">1Ki 21:13</a>, etc.), which the English Revised Version usually retains, the American Standard Revised Version more correctly renders, "base fellows" (so "daughter of Belial" <a onClick="return mV(\'1Sa\',1,16);">1Sa 1:16</a>, "wicked woman"). There is here no suggestion a proper name. Afterward, however, "Belial" became a proper name for Satan, or for Antichrist (thus frequently in the Jewish Apocalyptic writings, e.g. in XII the Priestly Code (P), Book Jubilees, Asc Isaiah, Sib Or). In this sense Paul used the word in <a onClick="return mV(\'2Cr\',6,15);">2Co 6:15</a>, "What concord hath Christ with Belial?" (Beliar). Bousset thinks that Paul\'s "man of sin" in <a onClick="return mV(\'2Th\',2,3);">2Th 2:3</a>, where some authorities read "man of lawlessness," is a translation of this term. The sense at least is similar.`<a href="./study/isbe/search.html?string=ANTICHRIST">ANTICHRIST</a>; <a href="./study/isbe/search.html?string=MAN+OF+SIN">MAN OF SIN</a>`132';
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isbe[1307]='Belie`be-li\':Is the translation of kachash, "to be untrue" (<a onClick="return mV(\'Jer\',5,12);">Jer 5:12</a>), "They have belied the Lord" (the American Standard Revised Version "denied Yahweh"), here used as synonym of "give the lie to."<P>In The <span class="noTag">Wisdom of Solomon 1:11</span> "belle" translates katapseudomai (the kata prefix referring to the kata in katalalia in the same verse), "A mouth that belieth destroyeth a soul."``1';
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isbe[1308]='Belief`be-lef\'.`<a href="./study/isbe/search.html?string=FAITH">FAITH</a>`1';
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isbe[1309]='Believers`be-lev\'-ers (in the King James Version and the Revised Version (British and American) of <a onClick="return mV(\'Act\',5,14);">Ac 5:14</a>, for posteuontes, the Revised Version, margin "believing"; in the King James Version of <a onClick="return mV(\'1Ti\',4,12);">1Ti 4:12</a> for hoi pistoi, the Revised Version (British and American) "them that believe"): Equivalent phrases, they (he, she) that believe (for hoi pepisteukotes; hoi, pisteuontes; (adj.), pistos, etc.) occur frequently as a regular description of those who professed their faith in Christ, and attached themselves to the Christian church. The one essential condition of admission into the Christian community was, that men should believe in Jesus Christ (<a onClick="return mV(\'Act\',16,31);">Ac 16:31</a>). The actual experiences of the men thus denoted varied with all the possible degrees and modifications of <a href="./study/isbe/search.html?string=FAITH">FAITH</a> (which see). Believers are nowhere in the New Testament distinguished as a subordinate class from the "Christians who know" as in the Gnostic antithesis of pistikoi and gnostikoi, "believers" and "knowers."``145';
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isbe[1310]='Bell`(metsilloth, pa\'amon): The former of these terms occurs only once (<a onClick="return mV(\'Zec\',14,20);">Zec 14:20</a>) where it is thus translated. It is derived from a verb meaning "to tingle" or "dirl" (<a onClick="return mV(\'1Sa\',3,11);">1Sa 3:11</a>), and there is, therefore, no objection etymologically to rendering the noun by "bells." But the little bell attached to the harness of horses would hardly be a suitable place for a fairly long inscription, and as buckles shaped exactly like cymbals (see <a href="./study/isbe/search.html?string=MUSIC">MUSIC</a>) were used as ornaments for horses, "cymbals" is probably a better rendering.<P>The other Hebrew word for bell is found only in <a onClick="return mV(\'Exd\',28,33);">Ex 28:33</a>f; <a onClick="return mV(\'Exd\',39,25,26);">39:25-26</a>, where "bells of gold" are directed to be attached to the hem of Aaron\'s official robe, that the people may hear him when he enters and quits the sanctuary. Bells were not employed by the Hebrews to summon the congregation to worship, nor do Mohammedans so use them at the present day. The church bell is a peculiarly Christian institution, said to have been introduced by Bishop Paulinus of Nola in Campania, who lived about the end of the 4th century. Little bells, however, like those attached to the hem of Aaron\'s robe, frequently form part of the harness of horses, or are fastened to the necks of the he-goats or wethers that lead the flock in eastern lands.``120';
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isbe[1311]='Bellows`bel\'-oz, bel\'-us: The word occurs once only in English Versions of the Bible, in <a onClick="return mV(\'Jer\',6,29);">Jer 6:29</a>, where the prophet is predicting the coming of the destroyer (verse <a onClick="return mV(\'Jer\',6,26);">26</a>), "a great nation" from "the north country" (verse <a onClick="return mV(\'Jer\',6,22);">22</a>), down upon Israel, because "all of them deal corruptly" (verse <a onClick="return mV(\'Jer\',6,28);">28</a>). "The bellows blow fiercely; the leads is of the fire." Here the imagery is drawn from the refiner\'s art, and the "bellows" are those used to make the refiner\'s fires burn fiercely.`<a href="./study/isbe/search.html?string=CRAFTS">CRAFTS</a>`1';
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isbe[1312]='Belly`bel\'-i: gachon = "the external abdomen" (<a onClick="return mV(\'Gen\',3,14);">Ge 3:14</a>; <a onClick="return mV(\'Lev\',11,42);">Le 11:42</a>). qobhah = "the abdominal cavity" (<a onClick="return mV(\'Num\',25,8);">Nu 25:8</a> the American Standard Revised Version "body"). beten = "the internal abdomen," "the womb" (<a onClick="return mV(\'1Ki\',7,20);">1Ki 7:20</a>; <a onClick="return mV(\'Job\',15,2,35);">Job 15:2, 35</a> the King James Version; <a onClick="return mV(\'Job\',20,15,23);">Job 20:15, 23</a>; <a onClick="return mV(\'Job\',40,16);">40:16</a>; <a onClick="return mV(\'Psa\',17,\'1-\');">Ps 17</a>; <a onClick="return mV(\'Psa\',14,\'1-\');">14</a>; <a onClick="return mV(\'Pro\',13,25);">Pr 13:25</a>; <a onClick="return mV(\'Pro\',18,20);">18:20</a>; <a onClick="return mV(\'Jer\',1,5);">Jer 1:5</a>; <a onClick="return mV(\'Eze\',3,3);">Eze 3:3</a>); also figuratively "the internal regions," "the body of anything" (<a onClick="return mV(\'Jon\',2,2);">Jon 2:2</a>). me\'eh = "intestines," "abdomen" (<a onClick="return mV(\'Dan\',2,32);">Da 2:32</a>; <a onClick="return mV(\'Jon\',1,17);">Jon 1:17</a>; <a onClick="return mV(\'Jon\',2,1,2);">2:1-2</a>). In the New Testament koilia = "a cavity," especially the abdominal (<a onClick="return mV(\'Mat\',12,40);">Mt 12:40</a>; <a onClick="return mV(\'Mat\',15,17);">15:17</a>; <a onClick="return mV(\'Mar\',7,19);">Mr 7:19</a>); the seat of appetite and of the carnal affections (<a onClick="return mV(\'Rom\',16,18);">Ro 16:18</a>; <a onClick="return mV(\'1Cr\',6,13);">1Co 6:13</a>; <a onClick="return mV(\'Phl\',3,19);">Php 3:19</a>; <a onClick="return mV(\'Rev\',10,9,10);">Re 10:9-10</a>); the innermost of the soul (the American Revised Version, margin <a onClick="return mV(\'Jhn\',7,38);">Joh 7:38</a>).``77';
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isbe[1313]='Belmaim`bel\'-ma-im, the King James Version Belmen (Belmaim, Judith 7:3; Bailmain, 4:4): A place in the neighborhood of Dothan (Judith 7:3), to which warning was sent to prepare for the invasion of Holofernes (Judith 4:4). It probably answers to the modern Bir Bil\'ameh (Ibleam), a ruined site about half a mile south of Jenin.``1';
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isbe[1314]='Belmen; Belmon`bel\'-men, bel\'-mon.`<a href="./study/isbe/search.html?string=BELMAIM">BELMAIM</a>`1';
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isbe[1315]='Belomancy`bel\'-o-man-si.`<a href="./study/isbe/search.html?string=AUGURY">AUGURY</a>`1';
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isbe[1316]='Beloved`be-luv\'-ed, be-luv\'-d\' (agapetos): A term of affectionate endearment common to both Testaments; in the Old Testament found, 26 out of 42 times, in Solomon\'s So of Love. Limited chiefly to two Heb words and their derivatives: \'ahebh, "to breathe" or "long for," hence, to love, corresponding to the New Testament, agapao, "to prefer," i.e. a love based on respect and benevolent regard; dodh, "love," chiefly love between the sexes, based on sense and emotion, akin to phileo (Latin amare). Used occasionally, in their nobler sense, interchangeably, e.g. the former of a husband\'s love for his wife (<a onClick="return mV(\'Deu\',21,15,16);">De 21:15-16</a>); twice of a lover (<a onClick="return mV(\'Sgs\',1,14,16);">So 1:14, 16</a>), thus lifting the affection of the Song of Solomon out of mere amorousness into the realm of the spiritual and possibly Messianic. Both words used of God\'s love for His chosen: e.g. Solomon, "beloved of his God" (<a onClick="return mV(\'Neh\',13,26);">Ne 13:26</a>); Benjamin "beloved of Yahweh" (<a onClick="return mV(\'Deu\',33,12);">De 33:12</a>); so even of wayward Israel (<a onClick="return mV(\'Jer\',11,15);">Jer 11:15</a>).<P>In the New Testament "beloved" used exclusively of Divine and Christian love, an affection begotten in the community of the new spiritual life in Christ, e.g. "beloved in the Lord" (<a onClick="return mV(\'Rom\',16,8);">Ro 16:8</a>). The beauty, unity, endearment of this love is historically unique, being peculiarly Christian. "Brethren" in Christ are "beloved" (<a onClick="return mV(\'1Th\',1,4);">1Th 1:4</a>; <a onClick="return mV(\'1Cr\',15,58);">1Co 15:58</a>; <a onClick="return mV(\'Jam\',1,16);">Jas 1:16</a>; <a onClick="return mV(\'Jam\',2,5);">2:5</a>). Many individuals are specified by name: Timothy (<a onClick="return mV(\'2Ti\',1,2);">2Ti 1:2</a>); Philemon (<a onClick="return mV(\'Phm\',1,1);">Phm 1:1</a>); Amplias, Urbane, Stachys, Persis (<a onClick="return mV(\'Rom\',16,8,9,12);">Ro 16:8-9, 12</a>), etc. The aged John is the conspicuous New Testament illustration of the depth and tenderness of Christian love. In his epistles alone he addresses his disciples 12 times as "beloved." Paul terms "God\'s elect" "holy and beloved" (<a onClick="return mV(\'Col\',3,12);">Col 3:12</a>).<P>The term rises to still Diviner significance as an epithet of Christ, whom Paul, grateful for His "freely bestowed" grace, terms "the Beloved." This is the word used repeatedly to express God the Father\'s infinite affection for Jesus His "beloved Son" (<a onClick="return mV(\'Mat\',3,17);">Mt 3:17</a>; <a onClick="return mV(\'Mat\',12,18);">12:18</a>; <a onClick="return mV(\'Mat\',17,5);">17:5</a>; <a onClick="return mV(\'Mar\',1,11);">Mr 1:11</a>; <a onClick="return mV(\'Mar\',9,7);">9:7</a>; <a onClick="return mV(\'Luk\',3,22);">Lu 3:22</a>; <a onClick="return mV(\'Luk\',20,13);">20:13</a>).<P>Agapetos rendered as above 47 times <span class="noTag">is</span> 9 times "dearly beloved" (the Revised Version (British and American) uniformly omits "dearly") and 3 times "well beloved" (the Revised Version (British and American) omits "well"). The former rendering found only once in the Old Testament (yedhidhuth, "something beloved"), portraying God\'s tender love for His people: "dearly beloved of my soul" (<a onClick="return mV(\'Jer\',12,7);">Jer 12:7</a>). Thrice is Daniel spoken of as "greatly beloved" of Gabriel and of God (hamudhoth, "precious," i.e. delight = beloved; <a onClick="return mV(\'Dan\',9,23);">Da 9:23</a>; <a onClick="return mV(\'Dan\',10,11,19);">10:11, 19</a>). Through the apostles the word has become familiar in pastoral and sermonic address. Few New Testament words better illustrate the power and impress of the Christian spirit on succeeding centuries than this.``139';
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isbe[1317]='Belshazzar`bel-shaz\'-ar (belsha\'tstsar; Baltasar, Babylonian Bel-shar-usur): According to <a onClick="return mV(\'Dan\',5,30);">Da 5:30</a>, he was the Chaldean king under whom Babylon was taken by Darius the Mede. The Babylonian monuments speak a number of times of a Bel-shar-usur who was the "firstborn son, the offspring of the heart of" Nabunaid, the last king of the Babylonian empire, that had been founded by Nabopolassar, the father of Nebuchadnezzar, at the time of the death of Ashurbanipal, king of Assyria, in 626 BC. There is no doubt that this Belshazzar is the same as the Belshazzar of Daniel. It is not necessary to suppose that Belshazzar was at any time king of the Babylonian empire in the sense that Nebuchadnezzar and Nabunaid were. It is probable, as M. Pognon argues, that a son of Nabunaid, called Nabunaid after his father, was king of Babylon, or Babylonian king, in Harran (Haran), while his father was overlord in Babylon. This second Nabunaid is called "the son of the offspring of the heart" of Nabunaid his father. It is possible that this second Nabundid was the king who was killed by Cyrus, when he crossed the Tigris above Arbela in the 9th year of Nabunaid his father, and put to death the king of the country (see the Nabunaid-Cyrus Chronicle col. ii, 17); since according to the Eshki-Harran inscription, Nabunaid the Second died in the 9th year of Nabunaid the First. Belshazzar may have been the son of the king who is said in the same chronicle to have commanded the Babylonian army in Accad from the 6th to the 11th year of Nabunaid I; or, possibly longer, for the annals before the 6th and after the 11th year are broken and for the most part illegible. This same son of the king is most probably mentioned again in the same chronicle as having died in the night in which Babylon was captured by Gobryas of Gutium. As Nabunaid II, though reigning at Hatran under the overlordship of his father, is called king of Babylon on the same inscription on which his father is called by the same title; so Belshazzar may have been called king of Babylon, although he was only crown prince. It is probable also, that as Nabunaid I had made one of his sons king of Harran, so he had made another king of Chaldea. This would account for Belshazzar\'s being called in <a onClick="return mV(\'Dan\',5,30);">Da 5:30</a> the Chaldean king, although, to be sure, this word Chaldean may describe his race rather than his kingdom. The 3rd year of Belshazzar spoken of in <a onClick="return mV(\'Dan\',8,1);">Da 8:1</a>, would then refer to his 3rd year as subking of the Chaldeans under his father Nabunaid, king of Babylon, just as Cambyses was later subking of Babylon, while his father Cyrus was king of the lands. From the Book of Daniel we might infer that this subkingdom embraced Chaldea and Susiana, and possibly the province of Babylon; and from the Nabunaid-Cyrus Chronicle that it extended over Accad as well. That the city of Babylon alone was sometimes at least governed by an official called king is highly probable, since the father of Nergal-har-ucur is certainly, and the father of Nabunaid I is probably, called king of Babylon, in both of which cases, the city, or at most the province, of Babylon must have been meant, since we know to a certainty all of the kings who had been ruling over the empire of Babylon since 626 BC, when Nabopolassar became king, and the names of neither of these fathers of kings is found among them.<P>In addition to Nabunaid II, Belshazzar seems to have had another brother named Nebuchadnezzar, since the two Babylonian rebels against Darius Hystaspis both assumed the name of Nebuchadnezzar the son of Nabunaid (see the Behistun Inscription, I, 85, 89, 95). He had a sister also named Ina-esagilaremat, and a second named probably Ukabu\'shai\'-na.<P>Belshazzar had his own house in Babylon, where he seems to have been engaged in the woolen or clothing trade. He owned also estates from which he made large gifts to the gods. His father joins his name with his own in some of his prayers to the gods, and apparently appointed him commander of the army of Accad, whose especial duty it was to defend the city of Babylon against the attacks of the armies of Media and Persia.<P>It would appear from the Nabunaid-Cyrus Chronicle, that Belshazzar was de facto king of the Babylonian empire, all that was left of it, from the 4th to the 8th month of the 17th year of the reign of his father Nabunaid, and that he died on the night in which Babylon was taken by Gobryas of Gutium (that is, probably, Darius the Mede (see <a href="./study/isbe/search.html?string=DARIUS">DARIUS</a>)).<P>The objection to the historical character of the narrative of Daniel, based upon the fact that Belshazzar in <a onClick="return mV(\'Dan\',5,11,18);">5:11, 18</a> is said to have been the son of Nebuchadnezzar whereas the monuments state that he was the son of Nabunaid, is fully met by supposing that one of them was his real and the other his adoptive father; or by supposing that the queen-mother and Daniel referred to the greatest of his predecessors as his father, just as Omri is called by the Assyrians the father of Jehu, and as the claimants to the Medo-Pers throne are called on the Behistun Inscription the sons of Cyaxares, and as at present the reigning sheikhs of NorthernArabia are all called the sons of Rashid, although in reality they are not his sons.<P>LITERATURE.<P>The best sources of information as to the life and times of Belshazzar for English readers are: The Records of the Past; Pinches, The Old Testament in the Light of the Historical Records of Assyria and Babylonia; Sayce. The Higher Criticism and the Monuments; and W. W. Wright\'s two great works, Daniel and His Prophecies and Daniel and His Critics.``196';
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isbe[1318]='Belt``<a href="./study/isbe/search.html?string=ARMOR">ARMOR</a>; <a href="./study/isbe/search.html?string=DRESS">DRESS</a>`1';
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isbe[1319]='Belteshazzar`bel-te-shaz\'-ar (beltsha\'tstsar Babylonian Balat-sharucur "protect his life"; <a onClick="return mV(\'Dan\',4,8);">Da 4:8</a>): The Bah name given to Daniel (<a onClick="return mV(\'Dan\',1,7);">Da 1:7</a>; <a onClick="return mV(\'Dan\',2,26);">2:26</a>; <a onClick="return mV(\'Dan\',5,12);">5:12</a>). Not to be confounded with Belshazzar.``1';
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isbe[1320]='Belus, Temple of`be\'-lus.`<a href="./study/isbe/search.html?string=BABEL">BABEL</a>`1';
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isbe[1321]='Ben`ben (ben, "son"): A Levite appointed to assist as musician in the temple service (<a onClick="return mV(\'1Ch\',15,18);">1Ch 15:18</a>). The text seems to be doubtful, since the name is omitted in <a onClick="return mV(\'1Ch\',15,20);">1Ch 15:20</a> and not mentioned at all in the Septuagint.``1';
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isbe[1322]='Ben-`Ben (prefix) (singular ben, "son of"; plural bene, "sons of" = Aramaic bar): This word is used in the singular or plural to express relationship of almost any kind:<P>(1) to a person; as such it is found as part of many compound names like Benjamin, Benhur, etc. (compare Bar);<P>(2) to a clan; in this connection it is found in the plural only: "children of Israel," "children of Ammon," etc.;<P>(3) to a town; perhaps as place of birth ("son of Jabesh"; <a onClick="return mV(\'2Ki\',15,10);">2Ki 15:10</a>ff);<P>(4) to occupation, state of life, age, character, quality even of things;<P>(5) peculiarly employed in the sense of "scholar disciple" ("son of prophet"), or in phrases like "son of death," etc.;<P>(6) in poetry, "sons of flame" for "sparks" (<a onClick="return mV(\'Job\',5,7);">Job 5:7</a> margin), etc. The frequent metaphorical use of the word indicates that it was rarely used to express the relation of father to son like the Arabic Ibn. Compare HPN, 64ff.``16';
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isbe[1323]='Ben-Abinadab`ben-a-bin\'-a-dab, ben-ab-i-na\'-dab (ben \'abhinadhabh, "son of Abinadab"): One of the "captains" of Solomon who provided for the king and his household, each for a month in the year (<a onClick="return mV(\'1Ki\',4,11);">1Ki 4:11</a>). His district was the region of Dor. In the King James Version he is called "the son of Abinadab." His wife was Tappath, the daughter of Solomon.``1';
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isbe[1324]='Ben-Ammi`ben-am\'-i (ben \'ammi, "son of my kinsman," <a onClick="return mV(\'Gen\',19,38);">Ge 19:38</a>): The progenitor of the Ammonites was a son of Lot\'s younger daughter, born after the destruction of Sodom. The account of his birth as well as that of Moab was commonly regarded as an expression of Israel\'s intense hatred and contempt toward these two nations. However, this idea is rather unwarranted, in view of the fact that the origin of the tribe of Judah (which is held in especial honor by J) is accounted for in a similiar way (<a onClick="return mV(\'Gen\',38,\'1-\');">Ge 38</a>). Gunkel (Schopfung und Chaos, 190) suggests that the narrative (<a onClick="return mV(\'Gen\',19,\'30-38\');">Ge 19:30-38</a>) was originally a Moabitic account tracing the common origin of Moab and Ammon to Lot. It presupposes a universal catastrophe<68>such as the conflagration of Sodom and Gomorrah, Admah and Zeboim suggests<74>in which all the human race, save Lot and his two daughters, perished. In order to avert the extinction of the race, his daughters resorted to incestuous practices. In this case we have here a Moabite parallel to the Deluge story (Skinner, Genesis, 313-14). While the common origin of the two brother tribes is undoubtedly a fact (<a onClick="return mV(\'Jdg\',10,6);">Jud 10:6</a>; <a onClick="return mV(\'Jdg\',11,15,18,25);">11:15, 18, 25</a>; <a onClick="return mV(\'Deu\',2,19);">De 2:19</a>; <a onClick="return mV(\'2Ch\',20,1);">2Ch 20</a>, etc.), the folk-etymology of their names is rather suspicious. The name Ben-Ammi is probably derived from the deity "Emu," which is the name for Nergal among the shuchites on the west of the Euphrates a land which corresponds to the position of the Bene-\'Ammo, "children of his people" (<a onClick="return mV(\'Num\',22,5);">Nu 22:5</a>). The chief god of the Kataban Arabs was called Ammi (Hom., ZDMG, V,95,525, note 1). In cuneiform inscriptions this name appears as part of the title of the Ammonite rulers (HDB). Neubauer (Studia Biblica, 1-26) suggests that the name Balaam is a compound of Bel plus Am, that is, "Am is Lord." For other compounds with Ammi see Gray, HPN, 41-60.``27';
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isbe[1325]='Ben-Deker`ben-de\'-ker (ben-deqer, "son of Deker," the King James Version "son of Dekar"): The word is derived from a Hebrew root meaning "to pierce." Compare HPN, 69. One of the 12 officers who provided victuals for King Solomon and his household (<a onClick="return mV(\'1Ki\',4,9);">1Ki 4:9</a>).``1';
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isbe[1326]='Ben-Geber`ben-ge\'-ber (ben-gebher, "son of Geber"; the King James Version son of Geber; the word is derived from a Hebrew root meaning "to be strong." Compare HPN, 66, 69): One of the twelve commissariat officers in the service of Solomon (<a onClick="return mV(\'1Ki\',4,13);">1Ki 4:13</a>).``1';
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isbe[1327]='Ben-Hail`ben-ha\'-il (ben-chayil, "son of strength"; compare HPN, 65, 231): One of the princes who was sent by Jehoshaphat "to teach in the cities of Judah" (<a onClick="return mV(\'2Ch\',17,7);">2Ch 17:7</a>).``1';
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isbe[1328]='Ben-Hanan`ben-ha\'-nan (ben-chanan, "son of grace"): A son of Shimon of the house of Judah (<a onClick="return mV(\'1Ch\',4,20);">1Ch 4:20</a>).``1';
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isbe[1329]='Ben-Hesed`ben-he\'-sed (ben-checedh, "son of Hesed"; the King James Version son of Hesed; the word is derived from a Hebrew root meaning "to be kind"): A commissariat officer in the service of Solomon (<a onClick="return mV(\'1Ki\',4,10);">1Ki 4:10</a>).``1';
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isbe[1330]='Ben-Hur`ben-hur\' (ben-chur, "son of Hur"; the King James Version son of Hur; from a Hebrew root meaning "to be white." Compare HPN, 69, note 3): One of the twelve commissariat officers in the service of Solomon (<a onClick="return mV(\'1Ki\',4,8);">1Ki 4:8</a>).``1';
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isbe[1331]='Ben-Jaakan`ben-ja\'-a-kan.`<a href="./study/isbe/search.html?string=BENE-JAAKAN">BENE-JAAKAN</a>`1';
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isbe[1332]='Ben-Oni`ben-o\'-ni (ben-\'oni; huios odunes mou, "son of my sorrow"): The name given by the dying Rachel to her new-born son; changed by his father Jacob to <a href="./study/isbe/search.html?string=BENJAMIN">BENJAMIN</a> (<a onClick="return mV(\'Gen\',35,18);">Ge 35:18</a>) which see.``1';
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isbe[1333]='Ben-Zoheth`ben-zo\'-heth (ben-zoheth, "son of Zoheth," from a Hebrew root meaning "to be strong(?)"): A son of Ishi of the house of Judah (<a onClick="return mV(\'1Ch\',4,20);">1Ch 4:20</a>).``1';
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isbe[1334]='Benaiah`be-na\'-ya, be-ni\'-a (benayah, benayahu, "Yahweh has built." Compare HPN,182, 265, 268):<P>(1) Benaiah, the son of Jehoiada of Kabzeel (compare <a onClick="return mV(\'Jos\',15,21);">Jos 15:21</a>), was a man of "mighty deeds" and was more honorable than any of the mighty men of David except the three chiefs. Therefore David made him his chief counselor (<a onClick="return mV(\'2Sa\',23,23);">2Sa 23:23</a> m; month compare <a onClick="return mV(\'1Ch\',27,34);">1Ch 27:34</a> where the order of names seems to be reversed) and set him over the Cherethites (compare Carites, <a onClick="return mV(\'2Ki\',11,4);">2Ki 11:4</a>ff and margin) and Pelethites and he was made the 3rd captain of the host and chief over the course of the 3rd (<a onClick="return mV(\'1Ch\',27,5);">1Ch 27:5</a>f; <a onClick="return mV(\'2Sa\',8,18);">2Sa 8:18</a>; <a onClick="return mV(\'2Sa\',20,23);">20:23</a>; <a onClick="return mV(\'1Ch\',18,17);">1Ch 18:17</a>; <a onClick="return mV(\'2Sa\',23,20);">2Sa 23:20</a>ff; <a onClick="return mV(\'2Sa\',11,22);">11:22</a>ff). Being a true friend of David (compare <a onClick="return mV(\'2Sa\',15,18);">2Sa 15:18</a>) he did not take part in the usurpation of Adonijah (<a onClick="return mV(\'1Ki\',1,8,10,26);">1Ki 1:8, 10, 26</a>), and was therefore with others chosen by the king to proclaim Solomon king over Israel (<a onClick="return mV(\'1Ki\',1,32);">1Ki 1:32</a>ff) and later by Solomon to execute Adonijah (<a onClick="return mV(\'1Ki\',2,25);">1Ki 2:25</a>), Joab (<a onClick="return mV(\'1Ki\',2,29);">1Ki 2:29</a>ff), and Shimei (<a onClick="return mV(\'1Ki\',2,46);">1Ki 2:46</a>). In recognition of his services Solomon appointed him over the host in Joab\'s place (<a onClick="return mV(\'1Ki\',2,35);">1Ki 2:35</a>; <a onClick="return mV(\'1Ki\',4,4);">4:4</a>).<P>(2) Benaiah, a Pirathonite (compare <a onClick="return mV(\'Jdg\',12,13,15);">Jud 12:13, 15</a>), was one of David\'s 30 mighty men (<a onClick="return mV(\'2Sa\',23,30);">2Sa 23:30</a>; <a onClick="return mV(\'1Ch\',11,31);">1Ch 11:31</a>). He was captain over the course of the 11th month numbering 24,000 (<a onClick="return mV(\'1Ch\',27,14);">1Ch 27:14</a>).<P>(3) A ruler of the house of Simeon (<a onClick="return mV(\'1Ch\',4,36);">1Ch 4:36</a>).<P>(4) A Levite of second degree appointed as singer (<a onClick="return mV(\'1Ch\',15,18);">1Ch 15:18</a>) with "psalteries set to Alamoth" (<a onClick="return mV(\'1Ch\',15,20);">1Ch 15:20</a>; <a onClick="return mV(\'1Ch\',16,5);">16:5</a>).<P>(5) A priest appointed "to blow the trumpet before the ark of God" (<a onClick="return mV(\'1Ch\',15,24);">1Ch 15:24</a>; <a onClick="return mV(\'1Ch\',16,6);">16:6</a>).<P>(6) The father of Jehoiada (<a onClick="return mV(\'1Ch\',27,34);">1Ch 27:34</a>), but see (1) above.<P>(7) An ancestor of Jahaziel of the house of Asaph (<a onClick="return mV(\'2Ch\',20,14);">2Ch 20:14</a>).<P>(8) An overseer in the service of Hezekiah (<a onClick="return mV(\'2Ch\',31,13);">2Ch 31:13</a>).<P>(9,10,11,12) Four different men of Israel who had taken "strange wives" (<a onClick="return mV(\'Ezr\',10,25,35,43);">Ezr 10:25, 35, 43</a>).<P>(13) The father of Pelatiah who was seen by Ezekiel in his vision (<a onClick="return mV(\'Eze\',11,1,13);">Eze 11:1, 13</a>).``16';
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isbe[1335]='Bench`(qeresh): Found only in English Versions of the Bible in <a onClick="return mV(\'Eze\',27,6);">Eze 27:6</a>, in the prophet\'s "lamentation over Tyre": "They have made thy benches of ivory inlaid in boxwood, from the isles of Kittim," where the word evidently stands for the "benches" of the boat whose "mast" (verse <a onClick="return mV(\'Eze\',27,5);">5</a>) and "oars" (verse <a onClick="return mV(\'Eze\',27,6);">6</a>) have just been described, in the vivid figsures of speech in which the city itself is pictured as a merchantship. Compare verse <a onClick="return mV(\'Eze\',27,8);">8</a>, "Thy wise men, O Tyre, were in thee, they were thy pilots."`<a href="./study/isbe/search.html?string=SEAT">SEAT</a>`1';
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isbe[1336]='Bene-Berak`ben-e-be\'-rak (bene beraq; Banebarak): A town in the territory of Dan (<a onClick="return mV(\'Jos\',19,45);">Jos 19:45</a>), represented by the modern village Ibn Ibraq, about an hour southeast of Jaffa.``1';
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isbe[1337]='Bene-Jaakan`ben-e-ja\'-a-kan, be-ne-ja\'-a-kan (bene ya\'aqan: <a onClick="return mV(\'Num\',33,31,32);">Nu 33:31-32</a>).`<a href="./study/isbe/search.html?string=BEEROTH+BENE-JAAKAN">BEEROTH BENE-JAAKAN</a>`1';
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isbe[1338]='Beneath`be-neth\':The adverb for "under" (kato). In <a onClick="return mV(\'Jhn\',8,23);">Joh 8:23</a>, the words "ye are from beneath," suggest hell in contrast to heaven. But the succeeding clause, "ye are of this world," gives the key for the interpretation. Earth, not hell, is expressed, although "that more awful meaning surely is not excluded" (Alford).``1';
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isbe[1339]='Benediction`ben-e-dik\'-shun: From the earliest times the records bear testimony that pronouncing the benediction or giving the blessing was a common practice. In the temple service, this duty was assigned to the Aaronites and was made an impressive part of the service. The form of the benediction used is given in <a onClick="return mV(\'Num\',6,\'22-27\');">Nu 6:22-27</a>. References to this practice may be found in <a onClick="return mV(\'Lev\',9,22);">Le 9:22</a>; <a onClick="return mV(\'Deu\',10,8);">De 10:8</a>; <a onClick="return mV(\'2Ch\',30,27);">2Ch 30:27</a>. After a time, minute directions were given concerning it and careful preparation was made for this part of the service. All Aaronites, of proper age, were entitled to perform this service, except those who by previous conduct or on account of physical defect were disqualified. One who had killed another, whether intentionally or otherwise, who had violated the marriage vows, had given himself excessively to wine drinking or other excesses, or indeed had been guilty of unrighteous conduct or life, was not only prohibited from pronouncing the blessing, but was required to withdraw before this part of the service was performed. If one was blind even of one eye, or had a defect in his hands or speech, or was a hunchback, he was also excluded. Before the priest could engage in this service he was required to wash his hands. Then, with uplifted hands, while the people stood, he uttered the words of blessing. The main idea was that thus the name of Yahweh was put on the people. Later it came to be regarded as having some special blessing in and of itself, a result against which the more spiritual of the priests protested.<P>It was common not only to pronounce the benediction in the public worship but also in the family. We have such instances in <a onClick="return mV(\'Gen\',9,26,27);">Ge 9:26-27</a>; <a onClick="return mV(\'Gen\',27,\'27-30\');">27:27-30</a>. This practice prevailed also on many other occasions not only in Israel, but among the heathen as well. We may readily see, therefore, that from the very beginning of the Christian church the use of the benediction was common. In the course of time an extensive liturgy developed on this subject and it may be said that there are now three distinct ideas in the church as to the benediction. That section of the church which regards the minister as clothed with sacerdotal powers, holds that the blessings pronounced are actually conferred in the act of the utterance of the words, because of the powers conferred upon him when he was set aside for the sacred office. On the other hand it is held that it is merely a prayer that God may bestow certain blessings on the people. From this position others dissent, and teach that it is the declaration of the special privileges and relations in which those stand who have entered into covenant fellowship with Christ; that the blessings now declared are theirs by fight of that relation, and are conferred upon them by the Holy Spirit. The Greek and Roman Catholic churches take the first portion, and therefore we find among them much of detail and minutiae as to the manner in which it should be pronounced. In the Greek church the priest raises his hand with the thumb touching the third finger, signifying the procession of the Holy Ghost from the Father alone; or according to others to form the sacred name IHS. In the Roman church the form is, the thumb, first and second fingers are to be open, to symbolize the Trinity. In this church too, the benediction is pronounced in a multitude of cases and in each case the thing so blessed by the priest is made sacred. Crosses, church vessels, houses, paschal eggs, churchyards, are thus blessed. Every parish has a collection of these forms of blessing in what is known as the "Benedictionale." The authority for this is based on some documents claiming to reach back to early church history, but as they belong to the forged decretal class, the position of the Roman church on this subject is untenable.<P>Apostolic benedictions, as we find them in the epistles, present considerable variety. One of the striking features is that in a number of cases there is the omission of the Holy Ghost. The best explanation seems to be that the Father and the Son effect the redemption of the world and the Holy Ghost applies the blessing so wrought out. "Grace, mercy and peace" may then be said to be sent from the Father and the Son through the Holy Ghost to be the possession of all who have come into the kingdom. The third person of the Trinity, being thus in the act of applying the blessing, is not mentioned. The fact that in other cases Father, Son and Holy Ghost are mentioned, proves that the writers knew the character and office of the Holy Ghost. The most common form used today is that in <a onClick="return mV(\'2Cr\',13,14);">2Co 13:14</a>. Occasionally some changes are introduced by ministers, but it would seem best to adhere strictly to the Scriptural forms.`<a href="./study/isbe/search.html?string=BLESSING">BLESSING</a>; <a href="./study/isbe/search.html?string=SALUTATION">SALUTATION</a>`87';
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isbe[1340]='Benefactor`ben-e-fak\'-ter (Greek euergetes, <a onClick="return mV(\'Luk\',22,25);">Lu 22:25</a>): There is here a probable allusion to two kings of Egypt (Ptolemy III and VII), who had the surname "Euergetes," of whom the period of the first was 247-242 BC, and of the second, 147-117 BC. Jesus draws the contrast between worldly kingdoms, in which the title "benefactor" is given those who rule with all the splendor of earthly display and luxury, and His kingdom, in which it belongs only to those whose work is that of humble, obscure and often menial service.``1';
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isbe[1341]='Benefit`ben\'-e-fit (gemul = "a deed," <a onClick="return mV(\'2Ch\',32,25);">2Ch 32:25</a>); yatabh =(causative) "to make well," "to do good" (<a onClick="return mV(\'Jer\',18,10);">Jer 18:10</a>). The plural of gemul, is found is found in <a onClick="return mV(\'Psa\',103,2);">Ps 103:2</a>; <a onClick="return mV(\'Psa\',68,19);">Ps 68:19</a> (the King James Version) should be translated "Blessed be the Lord. Day by day he sustains us; God is our salvation." charis = "gift"; "grace" (<a onClick="return mV(\'2Cr\',1,15);">2Co 1:15</a>, "a second benefit": that is, two visits in the same journey). euergesia = "good deed done" (<a onClick="return mV(\'1Ti\',6,2);">1Ti 6:2</a>: "because they that partake of the benefit (of their service) are believing and beloved"); agathos = "good" (<a onClick="return mV(\'Phm\',1,14);">Philemon 1:14</a>, the King James Version; the Revised Version (British and American) "goodness").``77';
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isbe[1342]='Benevolence`be-nev\'-o-lens: the King James Version translation of phrase in Textus Receptus of the New Testament of <a onClick="return mV(\'1Cr\',7,3);">1Co 7:3</a>, rejected by the Revised Version (British and American) which following Westcott and Hort, The New Testament in Greek translates Greek opheile, "due." This reference to the marriage relation is explained in <a onClick="return mV(\'1Cr\',7,4);">7:4</a>. Compare <a onClick="return mV(\'Exd\',21,10);">Ex 21:10</a>.``1';
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isbe[1343]='Benhadad`ben-ha\'-dad (ben-hadhadh; Septuagint huios Hader):<P><b>The Name</b><P><b>I. <a href="./study/isbe/search.html?string=BENHADAD">BENHADAD I</a></b><P class="in15">1. The Kingdom of Syria Founded<P class="in15">2. Syria and Judah<P class="in15">3. Shortsightedness of Asa<P><b>II. <a href="./study/isbe/search.html?string=BENHADAD">BENHADAD II</a></b><P class="in15">1. Hadad-\'idri of the Monuments<P class="in15">2. Expeditions against Israel<P class="in15">3. Alliance with Ahab<P class="in15">4. Biblical History Confirmed by the Monuments<P class="in15">5. Alliance Broken off<P class="in15">6. Benhadad and Elisha<P class="in15">7. Panic of Syrians at Samaria<P class="in15">8. Murder of Benhadad<P><b>III. <a href="./study/isbe/search.html?string=BENHADAD">BENHADAD III</a></b><P class="in15">1. His Contemporaries<P class="in15">2. The Assyrians in the West<P class="in15">3. Downfall of Damascus before Ramman-Nirari III<P class="in15">4. Breathing Space for Israel<hr /><P>The Name:<P>The name of three kings of Syria mentioned in the historical books. Hadad is the Syrian god of storms, and is apparently identical with Rimmon (<a onClick="return mV(\'2Ki\',5,18);">2Ki 5:18</a>), the Assyrian Rammanu, "the Thunderer," whose temple was in Damascus. The name Benhadad, "son of Hadad," accords with the custom which obtained in Semitic mythology of calling a king or a nation the son of the national god, as we have Mesha\', son of Chemosh, and the Moabites, children of Chemosh. Benhadad seems to have become a general designation for the kings of Syria (<a onClick="return mV(\'Amo\',1,4);">Am 1:4</a>; <a onClick="return mV(\'Jer\',49,27);">Jer 49:27</a>).<P>I. Benhadad I<P>1. The Kingdom of Syria Founded:<P>Benhadad I was the son of Tabrimmon, who is called (<a onClick="return mV(\'1Ki\',15,18);">1Ki 15:18</a>) "the son of Hezion, king of Syria, that dwelt at Damascus." Hezion has been with some plausibility identified with Rezon (<a onClick="return mV(\'1Ki\',11,23,25);">1Ki 11:23, 25</a>) who founded the kingdom of Damascus and imparted to Syria that temper of hostility to Israel which became hereditary. Meanwhile the Arameans had shaken themselves free from the rule of the Hittites, and with Damascus for a center had planted strong settlements in the plains westward from the Euphrates. By the time that Benhadad entered into this succession, Syria was the strongest power in this region of Western Asia, and ready to take advantage of every opportunity of increasing her dominions.<P>2. Syria and Judah:<P>Such an opportunity presented itself in the appeal of Asa, king of Judah, for help against Baasha king of Israel. The two Hebrew kingdoms had been at feud ever since their disruption. Baasha had pushed his frontier southward to Ramah, within 5 miles of Jerusalem, and this commanding eminence he proceeded to fortify. The danger of a hostile fortress overlooking his capital, and the humiliation of his rival\'s presence so near, were more than Asa could bear. It was at this juncture that he bethought him of Benhadad. Taking all the silver and the gold that were left in the treasury of the house of the Lord, and the treasury of the king\'s house, he sent them to Benhadad with a request for an alliance begging him at the same time to break off the league he had with Baasha and thus enable Asa to dislodge his enemy. Benhadad saw an opening for the aggrandizement of his kingdom and broke off the alliance he had had with Jeroboam and Baasha. By an invasion of Northern Israel he obliged Baasha to withdraw from Ramah and confine himself to the neighborhood of his own capital (<a onClick="return mV(\'1Ki\',15,16);">1Ki 15:16</a>ff). Judah obtained relief, but the price paid for it was too great. Asa had surrendered his treasures, and very likely some of his independence.<P>3. Shortsightedness of Asa:<P>For his shortsightedness in laying himself under obligation to Benhadad and relying upon the help of Syria rather than upon the Lord his God, Asa was rebuked by the prophet Hanani (<a onClick="return mV(\'2Ch\',16,1);">2Ch 16:1</a>ff). Benhadad had extended his territories by the transaction and seems to have exercised henceforward some sort of sovereignty over both the Hebrew kingdoms.<P>LITERATURE.<P>McCurdy HPM, I, 256; H. P. Smith, Old Testament History, 186.<P>II. Benhadad II<P>1. Hadad-\'idri of the Monuments:<P>Benhadad II was in all probability the son of Benhadad I. He is the Hadad-ezer, or Hadad-\'idri, of the monuments. He comes first upon the scene of the Biblical history invading the land of Israel with a large host, in which were 32 tributary kings, and horses and chariots. He had penetrated as far as Samaria, the newly built city of Omri, now the capital of his son Ahab. Benhadad and his Syrian host had laid siege to Samaria and Ahab had been summoned to surrender. Ahab was disposed to come to terms, but the intolerable proposals made by Benhadad drove him to resistance. Encouraged by the elders of the people, and acting on the counsel of a prophet, Ahab made a sortie and falling upon the carousing Syrians put them so completely to rout that Benhadad himself only escaped on a horse with the horsemen.<P>2. Expeditions against Israel:<P>Next year the Syrians resolved to retrieve their defeat saying of the Israelites, "Their God is a god of the hills; therefore they were stronger than we: but let us fight against them in the plain, and surely we shall be stronger than they." Ahab had been warned to expect the return of the Syrians and was prepared for the fresh attack. For seven days the two armies faced each other, the Israelites "like two little flocks of kids" before a host that filled the country. On the seventh day they joined battle near to Aphek, and the Syrians met again an overwhelming defeat. Yahweh was proved to be God both of the plains and of the hills. Benhadad was taken prisoner, and appealing to the clemency of the victor, he persuaded Ahab to spare his life.<P>3. Alliance with Ahab:<P>A treaty was agreed upon between the two monarchs under which Ahab\'s people were to have bazaars of their own in Damascus, as it would appear Benhadad I had had for his subjects before in Samaria (<a onClick="return mV(\'1Ki\',20,\'1-34\');">1Ki 20:1-34</a>). The treaty was denounced by a prophet, and Ahab was warned that this man whom God had devoted to destruction would be the destruction of himself and his people. Under the treaty, however, there were three years without war between Syria and Israel.<P>4. Biblical History Confirmed by the Monuments:<P>The treaty and the resulting period of peace receive striking confirmation from the monuments. From the monolith inscription of Shalmaneser II we learn that this Assyrian king in the 6th year of his reign (854 BC) had crossed the Tigris and made his way across the Euphrates on boats of sheepskin into Syria to Chalman (Aleppo). At Karkar he encountered the combined forces of Damascus, Hamath, Israel and the states which had united to oppose his progress westward. Achabbu Sir-\'lai, Ahab of Israel Damascus are Dad\'idri Hadadezer (Benhadad II) of Damascus are named in the inscription with chariots, horsemen and infantry, making common cause against Shalmaneser and fighting on the same side. It was Benhadad, as we gather, that bore the brunt of the assault, but the result of the battle was the complete rout of the allies with the loss of 14,000 men. That the assistance of Israel on the occasion was the outcome of the treaty between Ahab and Benhadad, and that the combination against Shalmaneser took place dur ing the three years of peace, are in the highest degree probable.<P>5. Alliance Broken Off:<P>The disaster to the allies, however, seems to have broken up the confederacy. When the king of Syria is next mentioned in Biblical history, it is defending the city of Ramoth-Gilead against the attack made upon it by Ahab, who is found now in alliance with Jehoshaphat, the king of Judah, attempting unsuccessfully and with fatal results to himself, to recover this city of Israel from the weakened power of Damascus. At Ramoth-Gilead Benhadad is not said to have 32 tributary kings in his train, but 32 military commanders who have taken their place (<a onClick="return mV(\'1Ki\',22,2,29,30,31);">1Ki 22:2, 29-31</a>).<P>6. Benhadad and Elisha:<P>The peace between Israel and Syria having been broken, there was frequent, if not continuous, war between the kingdoms, in which the prophet Elisha is a prominent figure. He healed of his leprosy Naaman, Benhadad\'s commander-in-chief. He disclosed to the king of Israel the places wherever Benhadad pitched his camp. He smote with blindness a great host whom Benhadad had sent with horses and chariots to seize him at Dothan, and led them into Samaria where he saw them treated kindly and sent back to their master (<a onClick="return mV(\'2Ki\',6,\'8-23\');">2Ki 6:8-23</a>).<P>7. Panic of Syrians at Samaria:<P>Some time after Benhadad again assembled all his host and laid siege to Samaria. So great was the famine that women ate their own children. The king of Israel sent one of his men to put Elisha to death, but Elisha closed his house against him and announced that on the morrow there would be great plenty in the city. And so it happened. Certain lepers, despairing of relief, had gone into the Syrian camp and learned that the Syrians had abandoned their camp in a panic, believing that the king of Israel had hired the kings of the Mucri and the NorthernHittites to raise the siege (<a onClick="return mV(\'2Ki\',6,\'24-\');">2Ki 6:24</a>-<a onClick="return mV(\'2Ki\',7,\'1-20\');">7:20</a>; compare Burney\'s note, <a onClick="return mV(\'2Ki\',7,6);">2Ki 7:6</a>).<P>8. Murder of Benhadad:<P>Still another notice of Benhadad II is found in the Annals of Shalmaneser, who records that in the 11th year of his reign he defeated a combination of 12 kings of the Hittites with Benhadad at their head, and slew 10,000 men. Of this. there is no record in Biblical history, but it must have been shortly before the tragedy which ended the career of the Syrian king. Benhadad had fallen sick and sent his commander-in-chief, Hazael, to inquire as to the issue of his sickness of the prophet Elisha, who was visiting Damascus. Elisha foretold the king\'s death, and wept as he read to Hazael the cruel purpose which the Syrian commander was even then maturing. Hazael professed to be incredulous, but he departed from Elisha and the very next day in cold blood put his master to death and ascended the throne (<a onClick="return mV(\'2Ki\',8,\'7-15\');">2Ki 8:7-15</a>). Thus ingloriously ended the reign of one of the most powerful of the Syrian kings.<P>LITERATURE.<P>McCurdy, HPM, I, 267ff; Schrader, COT, I, 179 if; Winckler, Geschichte Israels, Theil I, 133-55.<P>III. Benhadad III<P>1. His Contemporaries:<P>Benhadad III was the son of the usurper Hazael, and though not in the dynastic succesion, assumed on the dent h of his father the dynastic name. He was contemporary with Amaziah, king of Judah; Jehoahaz, the son of Jehu, king of Israel; and Ramman-Nirari III, king of Assyria. The fortunes of Israel had fallen low in the days of Jehoahaz, and Hazael and Benhadad III were the instruments of Yahweh\'s displeasure with the nation. At this time Jehoahaz had no more than 53 horsemen and 10 chariots and 10,000 footmen; for the king of Syria had destroyed them and made them like the dust in threshing (<a onClick="return mV(\'2Ki\',13,7);">2Ki 13:7</a>). It was when the fortunes of Israel were at the lowest ebb by reason of the oppression of the king of Syria<69>by this time Benhadad<61>that help came to them and Yahweh gave Israel a savior, so that Israel went out from under the hands of the Syrians, "and the children of Israel dwelt in their tents (in their homes) as beforetime" (<a onClick="return mV(\'2Ki\',13,5);">2Ki 13:5</a>).<P>2. The Assyrians in the West:<P>The "saviour" of the Biblical narrative is the one allusion in Scripture to the king of Assyria of that day, Ramman-Nirari III, whose inscriptions record his victorious expedition to the West. "From the Euphrates to the land of the Hittites," runs an inscription, "the west country in its entire compass, Tyre, Zidon, the land Omri, Edom, Philistia as far as the Great Sea of the sunsetting, I subjected to my yoke; payment of tribute I imposed upon them. Against Syria of Damascus I marched; Mari, the king of Syria, in Damascus his royal city I besieged." He then proceeds to tell of the subjugation of the monarch and of the spoils obtained from his capital. That Mari which means in Aramaic "lord," is Benhadad III, the son of Hazael, is now generally believed.<P>3. Downfall of Damascus before Ramman-Nirari III:<P>With the capture of Damascus and the collapse of the Syrian power under Marl (Benhadad III), an era of recuperation and prosperity became possible to Israel and Judah. So it came to pass that "Jehoash the son of Jehoahaz took again out of the hand of Benhadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz by war. Three times did Joash smite him, and recovered the cities of Israel" (<a onClick="return mV(\'2Ki\',13,25);">2Ki 13:25</a>).<p>4. Breathing Space for Israel:<P>Israel was able to breathe freely for a time and Jeroboam II restored the Northern Kingdom to its former extent and glory. But the flame of war which had been sent into the house of Hazael and which devoured the palaces of Benhadad (<a onClick="return mV(\'Amo\',1,4);">Am 1:4</a>ff) was only waiting the time when the Assyrians would be free to renew their expeditions to the west and carry Samaria and Israel "into captivity beyond Damascus" (<a onClick="return mV(\'Amo\',5,27);">Am 5:27</a>).<P>LITERATURE.<P>McCurdy, HPM, I, 291ff; Schrader, COT, I, 202-ff.``128';
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isbe[1344]='Beninu`be-ni\'-nu (beninu, "our son"): A Levite who with Nehemiah sealed the covenant (<a onClick="return mV(\'Neh\',10,13);">Ne 10:13</a>).``1';
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isbe[1345]='Benjamin`ben\'-ja-min (binyamin, or binyamin; Beniaein, Beniamin):<P>1. The Patriarch:<P>The youngest of Jacob\'s sons. His mother Rachel died in giving him birth. As she felt death approaching she called him Benoni, "son of my sorrow." Fearing, probably, that this might bode evil for the child<6C>for names have always preserved a peculiar significance in the East<73>Jacob called him Benjamin, "son of the fight hand" (<a onClick="return mV(\'Gen\',35,17);">Ge 35:17</a>ff). He alone of Jacob\'s sons was born in Palestine, between Bethel and Ephrath. Later in the chapter, in the general enumeration of the children born in Paddan-ar am, the writer fails to except Benjamin (<a onClick="return mV(\'Gen\',35,24);">Ge 35:24</a>). Joseph was his full brother. In the history where Benjamin appears as an object of solicitude to his father and brothers, we must not forget that he was already a grown man. At the time of the descent of Israel to Egypt Joseph was about 40 years of age. Benjamin was not much younger, and was himself the father of a family. The phrase in <a onClick="return mV(\'Gen\',44,20);">Ge 44:20</a>, "a little one," only describes in oriental fashion one much younger than the speaker. And as the youngest of the family no doubt he was made much of. Remorse over their heartless treatment of his brother Joseph may have made the other brothers especially tender toward Benjamin. The conduct of his brethren all through the trying experiences in Egypt places them in a more attractive light than we should have expected; and it must have been a gratification to their father (<a onClick="return mV(\'Gen\',42,\'1-\');">Ge 42</a>ff). Ten sons of Benjamin are named at the time of their settlement in Egypt (<a onClick="return mV(\'Gen\',46,21);">Ge 46:21</a>).<P>2. The Tribe:<P>At the Exodus the number of men of war in the tribe is given as 35,400. At the second census it <span class="noTag">is</span> 45,600 (<a onClick="return mV(\'Num\',1,37);">Nu 1:37</a>; <a onClick="return mV(\'Num\',26,41);">26:41</a>). Their place in the host was with the standard of the camp of Ephraim on the west of the tabernacle, their prince being Abidan the son of Gideoni (<a onClick="return mV(\'Num\',2,22);">Nu 2:22</a>f). Benjamin was represented among the spies by Palti the son of Raphu; and at the division of the land the prince of Benjamin was Elidad the son of Chislon (<a onClick="return mV(\'Num\',13,9);">Nu 13:9</a>; <a onClick="return mV(\'Num\',34,21);">34:21</a>).<P>3. Territory:\<P>The boundaries of the lot that fell to Benjamin are pretty clearly indicated (<a onClick="return mV(\'Jos\',18,11);">Jos 18:11</a>ff). It lay between Ephraim on the north and Judah on the south. The northern frontier started from the Jordan over against Jericho, and ran to the north of that town up through the mountain westward past Bethaven, taking in Bethel. It then went down by Ataroth-addar to Beth- horon the nether. From this point the western frontier ran southward to Kiriath-jearim. The southern boundary ran from Kiriath-jearim eas tward to the fountain of the waters of Netophah, swept round by the south of Jerrus and passed down through the wilderness northern by shore of the Dead Sea at the mouth of the Jordan. The river formed the eastern boundary. The lot was comparatively small. This, according to Josephus, was owing to "the goodness of the land" (Ant., V, i, 22); a description that would apply mainly to the plans of Jericho. The uplands are stony, mountainous, and poor in water; but there is much good land on the western slopes.<P>4. Importance of Position:<P>It will be seen from the above that Benjamin held the main avenues of approach to the highlands from both east and west: that by which Joshua led Israel past Ai from Gilgal, and the longer and easier ascents from the west, notably that along which the tides of battle so often rolled, the Valley of Aijalon, by way of the Beth-horons. Benjamin also sat astride the great highway connecting north and south, which ran along the ridge of the western range, in the district where it was easiest of defense. It was a position calling for occupation by a brave and warlike tribe such as Benjamin proved to be. His warriors were skillful archers and slingers, and they seem to have cultivated the use of both hands, which gave them a great advantage in battle (<a onClick="return mV(\'Jdg\',20,16);">Jud 20:16</a>; <a onClick="return mV(\'1Ch\',8,40);">1Ch 8:40</a>; <a onClick="return mV(\'1Ch\',12,2);">12:2</a>, etc.). These characteristics are reflected in the Blessing of Jacob (<a onClick="return mV(\'Gen\',49,27);">Ge 49:27</a>). The second deliverer of Israel in the period of the Judges was Ehud, the left-handed Benjamite (<a onClick="return mV(\'Jdg\',3,15);">Jud 3:15</a>).<P>5. History:<P>The Benjamites fought against Sisera under Deborah and Barak (<a onClick="return mV(\'Jdg\',5,14);">Jud 5:14</a>). The story told in <a onClick="return mV(\'Jdg\',20,21);">Jud 20:21</a> presents many difficulties which cannot be discussed here. It is valuable as preserving certain features of life in these lawless times when there was no details in Israel. Whatever may be said of the details, it certainly reflects the memory of some atrocity in which the Benjamites were involved and for which they suffered terrible punishment. The election of Saul as first king over united Israel naturally lent a certain prestige to the tribe. After the death of Saul they formed the backbone of Ish- bosheth\'s party, and most unwillingly conceded precedence to Judah in the person of David (<a onClick="return mV(\'2Sa\',2,15,25);">2Sa 2:15, 25</a>; <a onClick="return mV(\'2Sa\',3,17);">3:17</a>ff). It was a Benjamite who heaped curses upon David in the hour of his deep humiliation (<a onClick="return mV(\'2Sa\',16,5);">2Sa 16:5</a>); and the jealousy of Benjamin led to the revolt on David\'s return, which was so effectually stamped out by Joab (<a onClick="return mV(\'2Sa\',19,1);">2Sa 19</a>f). Part of the tribe, probably the larger part, went against Judah at the disruption of the kingdom, taking Bethel with them. <a onClick="return mV(\'1Ki\',12,20);">1Ki 12:20</a> says that none followed the house of David but the house of Judah only. But the next verse tells us that Rehoboam gathered the men of Judah and Benjamin to fight against Jeroboam. It seems probable that as Jerusalem had now become the royal city of the house of David, the adjoining parts of Benjamin proved loyal, while the more distant joined the Northern Kingdom. After the downfall of Samaria Judah assumed control of practically the whole territory of Benjamin (<a onClick="return mV(\'2Ki\',23,15,19);">2Ki 23:15,19</a>, etc.). Nehemiah gives the Valley of Hinnom as the south boundary of Benjamin in his time (<a onClick="return mV(\'Neh\',11,30);">Ne 11:30</a>), while westward it extended to include Lod and Ono. Saul of Tarsus was a member of this tribe (<a onClick="return mV(\'Phl\',3,5);">Php 3:5</a>).<P>(4) A great-grandson of Benjamin, son of Jacob (<a onClick="return mV(\'1Ch\',7,10);">1Ch 7:10</a>).<P>(5) One of those who had married a foreign wife (<a onClick="return mV(\'Ezr\',10,32);">Ezr 10:32</a>, and probably also <a onClick="return mV(\'Neh\',3,23);">Ne 3:23</a>; <a onClick="return mV(\'Neh\',12,34);">12:34</a>).``54';
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isbe[1346]='Benjamin, Gate of``<a href="./study/isbe/search.html?string=JERUSALEM">JERUSALEM</a>`1';
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isbe[1347]='Benjamite`ben\'-ja-mit: One belonging to the tribe of Benjamin, such as Ehud (<a onClick="return mV(\'Jdg\',3,15);">Jud 3:15</a>), Saul (<a onClick="return mV(\'1Sa\',9,1,2);">1Sa 9:1-2</a>), Sheba (<a onClick="return mV(\'2Sa\',20,1);">2Sa 20:1</a>), Shimei (<a onClick="return mV(\'1Ki\',2,8);">1Ki 2:8</a>), etc.``1';
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isbe[1348]='Beno`be\'-no (beno, "his son"): The son of Jaaziah of the house of Levi (<a onClick="return mV(\'1Ch\',24,26,27);">1Ch 24:26-27</a>).``1';
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isbe[1349]='Beon`be\'-on (<a onClick="return mV(\'Num\',32,3);">Nu 32:3</a>).`<a href="./study/isbe/search.html?string=BAAL+MEON">BAAL-MEON</a>`1';
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isbe[1350]='Beor`be\'-or (be\'or, "destroyer"(?)):<P>(1) Father of Bela, the first king of Edom (<a onClick="return mV(\'Gen\',36,32);">Ge 36:32</a>; <a onClick="return mV(\'1Ch\',1,43);">1Ch 1:43</a>).<P>(2) The father of the seer Balaam (<a onClick="return mV(\'Num\',22,5);">Nu 22:5</a>; <a onClick="return mV(\'Num\',24,3,15);">24:3, 15</a>; <a onClick="return mV(\'Num\',31,8);">31:8</a>; <a onClick="return mV(\'Deu\',23,4);">De 23:4</a>; <a onClick="return mV(\'Jos\',13,22);">Jos 13:22</a>; <a onClick="return mV(\'Jos\',24,9);">24:9</a>, omitted in Septuagint; <a onClick="return mV(\'Mic\',6,5);">Mic 6:5</a>; <a onClick="return mV(\'2Pe\',2,15);">2Pe 2:15</a>, the King James Version and the Revised Version, margin "Bosor").``1';
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isbe[1351]='Bera`be\'-ra (bera\', "gift"(?); compare HPN, 74 note): King of Sodom (<a onClick="return mV(\'Gen\',14,2);">Ge 14:2</a>) who in the battle of Siddim was subdued by Chedorlaomer.``1';
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isbe[1352]='Beracah`be-ra\'-ka (berakhah, "blessing," the King James Version Berachah): A Benjamite who joined David at Ziklag (<a onClick="return mV(\'1Ch\',12,3);">1Ch 12:3</a>).``1';
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isbe[1353]='Beracah, Valley of`be-ra\'-ka, ber\'-a-ka (the King James Version Berachah; \'emeq berkhah; koilas eulogias): After the victory of Jehoshaphat and his people over Moab and Ammon, "On the fourth day they assembled themselves in the valley of Beracah; for there they blessed Yahweh: therefore the name of that place was called The valley of Beracah (i.e. of blessing) unto this day" (<a onClick="return mV(\'2Ch\',20,26);">2Ch 20:26</a>). In the Wady \'Arrub there is a ruin called Breikut and the valley in its proximity receives the same name. This is on the main road from Hebron to Jerusalem and not far from Tekoa; it suits the narrative well (see PEF, III, 352).``117';
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isbe[1354]='Berachiah`ber-a-ki\'-a.`<a href="./study/isbe/search.html?string=BERECHIAH">BERECHIAH</a>`1';
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isbe[1355]='Beraiah`be-ri\'-a (bera\'yah, "Yah hath created"): A son of Shimei of the house of Benjamin (<a onClick="return mV(\'1Ch\',8,21);">1Ch 8:21</a>).``1';
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isbe[1356]='Berea`be-re\'-a.`<a href="./study/isbe/search.html?string=BEROEA">BEROEA</a>`1';
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isbe[1357]='Bereave; Bereaver; Bereft`be-rev\', be-rev\'-er, be-reft\':Bereave is frequently used in the Old Testament in the (now almost obsolete) meaning of "to deprive," "to take away," especially with reference to loss of children. The Hebrew word used here is shakhol, "to be childless," or in the Piel "to make childless" (compare <a onClick="return mV(\'Gen\',42,36);">Ge 42:36</a> et al.). In the King James Version <a onClick="return mV(\'Ecc\',4,8);">Ec 4:8</a> (from the Hebrew chacer, "to lack") we read "and bereave my soul of good" (the Revised Version (British and American) "deprive"), and in <a onClick="return mV(\'Eze\',36,14);">Eze 36:14</a> (from Hebrew kashal, "to stumble"), "neither bereave thy nations any more" (the Revised Version, margin "cause to stumble").<P>Bereaver, otherwise very rare, is found the Revised Version (British and American) <a onClick="return mV(\'Eze\',36,13);">Eze 36:13</a> (from Hebrew shakhol "to be childless"), "a bereaver of thy nation" (the King James Version "hast bereaved").<P>Bereft is found in <a onClick="return mV(\'1Ti\',6,5);">1Ti 6:5</a> (from the Greek apostereo, "to rob") "bereft of the truth" (the King James Version "destitute"). The expression bereavement (the Revised Version (British and American) <a onClick="return mV(\'Isa\',49,20);">Isa 49:20</a>) in the phrase "the children of thy bereft" means "the children born to thee in the time when God had afflicted thee."``16';
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isbe[1358]='Berechiah`ber-e-ki\'-a (berekhyah, berekhyahu, "Yahweh blesses," HPN, 216, 287):<P>(1) A descendant of David (<a onClick="return mV(\'1Ch\',3,20);">1Ch 3:20</a>).<P>(2) The father of Asaph, the singer (<a onClick="return mV(\'1Ch\',6,39);">1Ch 6:39</a> the King James Version "Berachiah"; <a onClick="return mV(\'1Ch\',15,17);">1Ch 15:17</a>).<P>(3) A former inhabitant of Jerusalem, a Levee (<a onClick="return mV(\'1Ch\',9,16);">1Ch 9:16</a>).<P>(4) A doorkeeper \'for the ark at David\'s time (<a onClick="return mV(\'1Ch\',15,23);">1Ch 15:23</a>).<P>(5) One of the heads of the children of Ephraim (<a onClick="return mV(\'2Ch\',28,12);">2Ch 28:12</a>).<P>(6) The father of Meshullam the builder (<a onClick="return mV(\'Neh\',3,4,30);">Ne 3:4, 30</a>; <a onClick="return mV(\'Neh\',6,18);">6:18</a>).<P>(7) The father of the prophet Zechariah (<a onClick="return mV(\'Zec\',11,7);">Zec 11:7</a>).``16';
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isbe[1359]='Bered (1)`be\'-red (beredh, "hail," from a Hebrew root meaning "to be cold"): The son of Shuthelah of the house of Ephraim (<a onClick="return mV(\'1Ch\',7,20);">1Ch 7:20</a>). Compare <a href="./study/isbe/search.html?string=BECHER">BECHER</a>.``1';
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isbe[1360]='Bered (2)`be\'-red (beredh; Barad): A place in the Negeb mentioned in the story of Hagar (<a onClick="return mV(\'Gen\',16,14);">Ge 16:14</a>). The well Beer-lahai-roi was "between Kadesh and Bered." The Onkelos Targum renders it Chaghra\', which is the usual equivalent of Shur, while the Jerusalem Targum renders it Chalutsah, which is also Shur (<a onClick="return mV(\'Exd\',15,22);">Ex 15:22</a>). Chalutsah is clearly the city of Elusu mentioned by Ptolemy and from the 4th to the 7th centuries by various ecclesiastical writers. It was an important town on the road from Palestine to Kadesh and Mount Sinai. This is without doubt the very large and important ruin Kh. Khalasa, some 70 miles south of Jerusalem on the road from Beersheba and Rehoboth. "These ruins cover an area of 15 to 20 acres, throughout which the foundations and enclosures of houses are distinctly to be traced....We judged that here there must have been a city with room enough for a population of 15,000 to 20,000 souls" (Robinson, BR, I, 201).``117';
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isbe[1361]='Berenice`ber\'-e-nes.`<a href="./study/isbe/search.html?string=BERNICE">BERNICE</a>`1';
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isbe[1362]='Beri`be\'-ri (beri, "wisdom"): A descendant of Asher (<a onClick="return mV(\'1Ch\',7,36);">1Ch 7:36</a>).``1';
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isbe[1363]='Beriah; Beriites`be-ri\'-a, be-ri\'-its (beri\'ah, "in shouting," probably derived from a Hebrew root meaning "to make noise," or "in evil," from another Hebrew root):<P>(1) A son of Asher and father of Heber and Malchiel (<a onClick="return mV(\'Gen\',46,17);">Ge 46:17</a>; <a onClick="return mV(\'1Ch\',7,30,31);">1Ch 7:30-31</a>; the head of the family of the Beriites, <a onClick="return mV(\'Num\',26,44);">Nu 26:44</a>ff).<P>(2) A son of Ephraim, called Beriah by his father because "it went evil with his house" (<a onClick="return mV(\'1Ch\',7,23);">1Ch 7:23</a>).<P>(3) A descendant of Benjamin (<a onClick="return mV(\'1Ch\',8,13,16);">1Ch 8:13, 16</a>).<P>(4) A Levite in the line of Gershon (<a onClick="return mV(\'1Ch\',23,10);">1Ch 23:10</a>f).``1';
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isbe[1364]='Berites`be\'-rits (berim; according to Klostermann and others, bikhrim): The word is found only once in the Old Testament (<a onClick="return mV(\'2Sa\',20,14);">2Sa 20:14</a>). The passage seems to be doubtful. The suggestion of Klostermann does not improve matters any; the other proposed reading, bachrim (Vulgate, viri electi), "choice young men," is to be preferred.``1';
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isbe[1365]='Berith`be\'-rith (berith, "covenant").`<a href="./study/isbe/search.html?string=BAAL+BERITH">BAAL-BERITH</a>`1';
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isbe[1366]='Bernice`ber-ni\'-se (Bernike "victorious"): One of the shameless women of the Bible, mentioned in <a onClick="return mV(\'Act\',25,13,23);">Ac 25:13, 23</a>; <a onClick="return mV(\'Act\',26,30);">26:30</a>. She was the eldest daughter of Herod Agrippa I (<a onClick="return mV(\'Act\',12,1,6,11,21);">Ac 12:1, 6, 11, 21</a>) who ruled from 38-45 AD. Her whole life from the Jewish standpoint was incestuous. Its story is told by Josephus (Ant XIX, v, 1; XX, vii, 1-3), also by Juvenal (6, 156). Her first husband was her own uncle, Herod of Calchis. After his death she consorted with her own brother Agrippa II, with whom she listened to the impassioned defense of Paul at Caesarea before Felix. For a while she was married to King Ptolemy or Polemo of Sicily, who for her sake embraced Judaism, by the rite of circumcision. But she left him soon to return to Agrippa. Later on she figures shamefully in the lives of Vespasian and Titus, father and son. If heredity stands for anything, its lessons are forcibly taught in the history of the Herodian family.``42';
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isbe[1367]='Berodach-Baladan`be-ro\'-dak-bal\'-a-dan.`<a href="./study/isbe/search.html?string=MERODACH+BALADAN">MERODACH-BALADAN</a>`1';
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isbe[1368]='Beroea`be-re\'-a (Beroia or Berroia):<P>(1) A town of southwestern Macedonia, in the district of Emathia. It lay at the foot of Mt. Bermius, on a tributary of the Haliacmon, and seems to have been an ancient town, though the date of its foundation is uncertain. A passage in Thucydides (i.61) relating to the year 432 BC probably refers to another place of the same name, but an inscription (Inscr Graec, II,5,296i) proves its existence at the end of the 4th century BC, and it is twice mentioned by Polybius (xxvii.8; xxviii.8). After the battle of Pydba in 168 BC Berea was the first city to surrender to Rome and fell in the third of the four regions into which Macedonia was divided (Livy xliv.45; xlv.29). Paul and Silas came to Berea from Thessalonica which they had been forced by an uproar to leave, and preached in the synagogue to the Jews, many of whom believed after a candid examination of the apostolic message in the light of their Scriptures (<a onClick="return mV(\'Act\',17,10,11);">Ac 17:10-11</a>). A number of "Greek women of honorable estate and of men" also believed, but the advent of a body of hostile Jews from Thessalonica created a disturbance in consequence of which Paul had to leave the city, though Silas and Timothy stayed there for a few days longer (<a onClick="return mV(\'Act\',17,\'12-15\');">Ac 17:12-15</a>). Perhaps the Sopater of Berea who accompanied Paul to Asia on his last journey to Jerusalem was one of his converts on this visit (<a onClick="return mV(\'Act\',20,4);">Ac 20:4</a>). Berea, which was one of the most populous cities of Macedonia early became a bishopric under the metropolitan of Thessalonica and was itself made a metropolis by Andronicus II (1283-1328): there is a tradition that the first bishop of the church was Onesimus. It played a prominent part in the struggles between the Greeks and the Bulgarians and Serbs, and was finally conquered by the Turks in 1373-74. The town, which still bears among the Greeks its ancient name (pronounced Verria) though called by the Turks Karaferia, possesses but few remains of antiquity with the exception of numerous inscriptions (Leake, Travels in Northern Greece, III, 290 if; Cousinery, Voyage dans la Macedoine, I, 57ff; Dimitsas, Makedonia in Greek, 57ff).<P>Marcus N. Tod<P>(2) The place where Menelaus the ex-high priest was executed by order of Antiochus Eupator, the victim, according to local custom, being cast from a tower 50 cubits high into a bed of ashes (2Macc 13:3ff). It was the ancient city of Chalab, lying about midway between Antioch and Hierapolis. Seleucus Nicator gave it the name Berea. It was a city of importance under the Moslems in the Middle Ages, when the old name again asserted itself, and remains to the present time.<P>The name "Aleppo" came to us through the Venetian traders in the days before the great overland route to India via Aleppo lost its importance through the discovery of the passage round the Cape. Aleppo is now a city of nearly 130,000 inhabitants. The governor exercises authority over a wide district extending from the Euphrates to the Mediterranean.<P>(3) (Berea); A place mentioned in 1Macc 9:4. It may be identical with <a href="./study/isbe/search.html?string=BEEROTH">BEEROTH</a> (which see) in Benjamin, a Hivite town, 8 miles north of Jerusalem, or with the modern Birez-Zait, 1 1/2 miles Northwest of Jifneh.``54';
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isbe[1369]='Beroth`be\'-roth (1Esdras 5:19).`<a href="./study/isbe/search.html?string=BEEROTH">BEEROTH</a>`1';
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isbe[1370]='Berothah`be-ro\'-tha (<a onClick="return mV(\'Eze\',47,16);">Eze 47:16</a>: berothah; Septuagint Codex Vaticanus, Abthera; or <a href="./study/isbe/search.html?string=BEROTHAH">BEROTHAH</a> <a onClick="return mV(\'2Sa\',8,8);">2Sa 8:8</a>; berothai, where for mibberothai Septuagint reads ek ton eklekton poleon, "from the select cities"): Probably two forms of the same name. <a onClick="return mV(\'Eze\',47,16);">Eze 47:16</a> places it on the ideal northern frontier of Israel, between Damascus and Hamath. According to <a onClick="return mV(\'2Sa\',8,8);">2Sa 8:8</a> it was a city of Hadadezer, king of Zobah. In the parallel passage (<a onClick="return mV(\'1Ch\',18,8);">1Ch 18:8</a>) Cun is given in place of Berothai. Its site is unknown. Ewald connected it with Beirut (so also apparently H. P. Smith, ICC, "Samuel," 307), but Ezekiel\'s description excludes this view. Others have sought it in the Wady Brissa, in the east slope of Lebanon, north of Baalbec. A more plausible conjecture identifies it with Bereitan (Brithen), a village somewhat south of Baalbec (Baedeker, Pal3, 369). Possibly, however, the ideal northern frontier line should be drawn farther south.`<a href="./study/isbe/search.html?string=HETHLON">HETHLON</a>; <a href="./study/isbe/search.html?string=ZEDAD">ZEDAD</a>; <a href="./study/isbe/search.html?string=ZOBAH">ZOBAH</a>`172';
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isbe[1371]='Berothite`be\'-roth-it.`<a href="./study/isbe/search.html?string=BEEROTHITE">BEEROTHITE</a>`1';
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isbe[1372]='Berries`ber\'-is: Occurs in <a onClick="return mV(\'Jam\',3,12);">Jas 3:12</a> (the King James Version) in the phrase "olive berries" (elaiai). The Revised Version (British and American) reads simply "olives."``1';
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isbe[1373]='Beryl`ber\'-il.`<a href="./study/isbe/search.html?string=STONES,+PRECIOUS">STONES, PRECIOUS</a>`1';
|
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isbe[1374]='Berytus`ber\'-i-tus, be-ri\'-tus (Berutos; Arabic: modern Beirut, Beyrout, Beyrouth): An ancient Phoenician city situated on the north side of a promontory jutting out from the base of Lebanon to the west into the Mediterranean and forming a bay on the north connected with the fable of George and the Dragon, and hence called George\'s Bay. The city is about 25 miles north of Sidon and about 12 south of the famous Lycus or Dog River, at the mouth of which are found the sculptured rocks bearing the monuments of the ancient kings of Egypt, Babylonia and Assyria.<P>The city has been thought by some to be the Berothai of <a onClick="return mV(\'2Sa\',8,8);">2Sa 8:8</a> or the Berothah of <a onClick="return mV(\'Eze\',47,16);">Eze 47:16</a>, but the connection in which these cities are mentioned seems to preclude the identification. The town is, however, an ancient one, for it occurs in Tell el-Amarna Letters as Beruti where it is closely connected with Gebal of which it may have been a dependency.<P>Though not mentioned in Old Testament or New Testament it appears in the history of Herod the Great as an important town where was assembled a court of 150 judges, presided over by Saturninus, a former Roman consul, to try the case which Herod brought against his two sons, Alexander and Aristobulus, who were condemned there by the Roman court (Ant., XVI, xi, 2). Beirut was a Roman colony at this time where many veterans settled and it afterward became the seat of a great Roman law school which was attended, in the days of Justinian, by thousands of students. It was utterly destroyed by an earthquake in 551 AD, and for a time was abandoned. Many remains of temples and public buildings of the Roman period remain. It rose to some importance during the Crusades and is at present the chief seaport of Syria, and has the only harbor on the coast. It is a town of about 125,000 inhabitants.``138';
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isbe[1375]='Berzelus`ber-ze\'-lus.`<a href="./study/isbe/search.html?string=ZORZELLEUS">ZORZELLEUS</a>`1';
|
||
isbe[1376]='Besai`be\'-si (becay, "downtrodden"): The descendants of Besai (Nethinim) returned with Zerubbabel to Jerusalem (<a onClick="return mV(\'Ezr\',2,49);">Ezr 2:49</a>; <a onClick="return mV(\'Neh\',7,52);">Ne 7:52</a> = Basthai, 1Esdras 5:31).``1';
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isbe[1377]='Beset`be-set\' (euperistatos): The most common sense of this word is "to surround." This is the thought in <a onClick="return mV(\'Psa\',139,5);">Ps 139:5</a>, and teaches the omnipresence of God. Often wicked men find that the things which they have done so envelope them that they cannot escape ruin (<a onClick="return mV(\'Hsa\',7,2);">Ho 7:2</a>). The reference in <a onClick="return mV(\'Hbr\',12,1);">Heb 12:1</a> is first of all against the sin of apostasy against which repeated warning is given in this book. But the warning is also against any sin that is especially dangerous to us. It, again and again, surrounds us like a besieging army. To surrender would be traitorous and disgraceful, since the Captain of the Lord\'s host is with us.``87';
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isbe[1378]='Beside`be-sid\': Near to, or close to (<a onClick="return mV(\'Psa\',23,2);">Ps 23:2</a>). It is often used to refer to the mental state, to the derangement of the mind (existemi, <a onClick="return mV(\'Mar\',3,21);">Mr 3:21</a>; <a onClick="return mV(\'Act\',26,24);">Ac 26:24</a> the King James Version). Or it may refer to the condition of being out of the ordinary course of the life. A life consecrated to God and spent in the interest of humanity is so designated (<a onClick="return mV(\'2Cr\',5,13);">2Co 5:13</a>). It has the sense also of a state of being out of one\'s usual mind, but not of mental derangement, occasioned by something that causes amazement or astonishment (<a onClick="return mV(\'Mar\',5,42);">Mr 5:42</a>). Or it may refer to a state in which one is not conscious of present conditions, but is rapt in vision (<a onClick="return mV(\'Act\',10,10);">Ac 10:10</a>).<P>Besides is used in the sense of in addition to or that which is over and above what has been said or is possessed (<a onClick="return mV(\'Luk\',16,26);">Lu 16:26</a>; see the American Revised Version, margin "in"; <a onClick="return mV(\'Phm\',1,19);">Philemon 1:19</a>).``87';
|
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isbe[1379]='Besiege`be-sej\'.`<a href="./study/isbe/search.html?string=SIEGE">SIEGE</a>`1';
|
||
isbe[1380]='Besodeiah`bes-o-de\'-ya, bes-o-di\'-a (becodheyah, "in the confidence or counsel of Yah"; compare <a onClick="return mV(\'Jer\',23,18,22);">Jer 23:18, 22</a>; and HPN, 207, 221, 286): Father of Meshullam, the builder (<a onClick="return mV(\'Neh\',3,6);">Ne 3:6</a>).``1';
|
||
isbe[1381]='Besom`be\'-zum: Occurs only once in Scripture: "I will sweep it with the besom of destruction" (<a onClick="return mV(\'Isa\',14,23);">Isa 14:23</a>). Refers to what was in store for Babylon. The Hebrew word maT\'ate\', rendered "besom," is close of kin to the one (ti\'te\'thiha) rendered "sweep." In early English "besom" was synonymous with "broom," and is still so used in some parts of England.``1';
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||
isbe[1382]='Besor, the Brook`be\'-sor, (nachal besor; Codex Alexandrinus, Bechor, Codex Vaticanus, Beana; <a onClick="return mV(\'1Sa\',30,9,20,21);">1Sa 30:9, 20-21</a>; Josephus, Ant, VI, xiv, 6): A torrent-bed (nachal) mentioned in the account of David\'s pursuit of the Amalekites. Thought to be Wady Ghazza, which enters the sea southwest of Gaza.``1';
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isbe[1383]='Best`Of five Hebrew originals the chief is Tobh, "good," expressing quality, character. Variously used of objects pleasing to the senses, feelings, mind, moral sense, e.g. "best of the land" (<a onClick="return mV(\'Gen\',47,6);">Ge 47:6</a>); "of sheep" (<a onClick="return mV(\'1Sa\',15,9);">1Sa 15:9</a>); of persons "married to whom they think best" (<a onClick="return mV(\'Num\',36,6);">Nu 36:6</a>); of abode, "where it liketh (the Revised Version (British and American) "pleaseth") him best" (<a onClick="return mV(\'Deu\',23,16);">De 23:16</a>).<P>In <a onClick="return mV(\'Num\',18,12);">Nu 18:12</a> the revenues of the priests were to be "holy gifts," e.g. the "best of the oil," etc. (chelebh, "fat"); also <a onClick="return mV(\'Num\',18,29,30,32);">18:29,30,32</a>, the gifts of the heave-offering were to be "of all the best," indicating that the richest elements of life were to go into the support and service of the sanctuary. So "the choice (best) fruits" (zimrah, literally, "the song of the land"), a beautifully poetic expression for the most celebrated fruits (<a onClick="return mV(\'Gen\',43,11);">Ge 43:11</a>); equally choice is pazaz, "separate," "the finest (best) gold," hence "purified" (<a onClick="return mV(\'1Ki\',10,18);">1Ki 10:18</a>).<P>Used but twice in the New Testament:<P>(1) of spiritual gifts (kreitton, "better" the Revised Version (British and American) "greater"); <a onClick="return mV(\'1Cr\',12,31);">1Co 12:31</a>);<P>(2) of raiment (protos, "first"), "best robe" (<a onClick="return mV(\'Luk\',15,22);">Lu 15:22</a>), of special significance as expressing the Father\'s lavish love for the repentant and returning sinner.``139';
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isbe[1384]='Bestead`be-sted\' (niqsheh, "caught in a snare," "entrapped"; as Judah hard pressed in their own land by the Assyrians (<a onClick="return mV(\'Isa\',8,21);">Isa 8:21</a> the King James Version)): Found only here. Old English word steden meaning "place," hence, "set," "beset"; usually with "ill," "sorely bested." In the Revised Version (British and American) rendered "sore distressed."``1';
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isbe[1385]='Bestiality`bes-ti-al\'-i-ti.`<a href="./study/isbe/search.html?string=CRIMES">CRIMES</a>`1';
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||
isbe[1386]='Bestow`be-sto\':The seven Hebrew words rendered by this term variously mean "to put" or "place," "to give"; "do," "deposit," as e.g. to locate chariots and horsemen in cities (<a onClick="return mV(\'1Ki\',10,26);">1Ki 10:26</a>); or give a blessing (<a onClick="return mV(\'Exd\',32,29);">Ex 32:29</a>). Four Greek words so translated signify "to give," "to labor," "to feed," "to place around"; as sunago, "to stow away goods" (<a onClick="return mV(\'Luk\',12,17);">Lu 12:17</a>); or psomizo, "give away" (<a onClick="return mV(\'1Cr\',13,3);">1Co 13:3</a>). The term has richest significance in expressing God\'s abundant gift of grace and love, didomi (<a onClick="return mV(\'2Cr\',8,1);">2Co 8:1</a> the King James Version; <a onClick="return mV(\'1Jo\',3,1);">1Jo 3:1</a>).``1';
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isbe[1387]='Betah`be\'-ta (<a onClick="return mV(\'2Sa\',8,8);">2Sa 8:8</a>).`<a href="./study/isbe/search.html?string=TIBHATH">TIBHATH</a>`1';
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||
isbe[1388]='Betane`bet\'-a-ne (Baitane): A place named in Judith 1:9, among those to which the messengers of Nebuchadnezzar were sent. From the order in which they are named we should seek for it south of Jerusalem. It may be identical with Beit \'Ainun, about 3 miles north of Hebron.``1';
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isbe[1389]='Beten`be\'-ten (Beten; Batne): A city of Asher mentioned between Hall and Achshaph (<a onClick="return mV(\'Jos\',19,25);">Jos 19:25</a>). Eusebius, Onomasticon places it 8 Roman miles east of Ptolemais, giving it the name Bethseten. It may be identical with the modern village el-B\'aneh, but no certainty is possible.``1';
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isbe[1390]='Beth (1)`bath (b): The second letter of the Hebrew alphabet. With the daghesh it is transliterated in this dictionary as "b," and, without the daghesth, as "bh" (= "v"). It came also to be used for the number two (2) and with the dieresis for 2,000. For name, etc.,`<a href="./study/isbe/search.html?string=ALPHABET">ALPHABET</a>; <a href="./study/isbe/search.html?string=BAYITH">BAYITH</a>`1';
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isbe[1391]='Beth (2)`beth (in proper names; Greek transliteration in Septuagint, beth, baith, or beth): This is the English transliteration for the Hebrew beth, meaning "house," "tent," "place." It occurs in many compound proper names formed similarly to the method of compounding words in the German language, as shown in the articles immediately following. Thus we have beth \'anath or \'anoth = "house of replies" (<a onClick="return mV(\'Jos\',19,38);">Jos 19:38</a>; <a onClick="return mV(\'Jdg\',1,33);">Jud 1:33</a>); beth\'el = "house of God" (<a onClick="return mV(\'Gen\',12,8);">Ge 12:8</a>; <a onClick="return mV(\'Gen\',13,3);">13:3</a>), etc. We also find the word in hybrid formations, e.g. Bethphage = Bethphage = "fig house" (<a onClick="return mV(\'Mat\',21,1);">Mt 21:1</a>).``77';
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isbe[1392]='Beth-Anath`beth-a\'-nath (beth\'anath; Bainathath): A city in the territory of Naphtali, named with Horem and Bethshemesh (<a onClick="return mV(\'Jos\',19,38);">Jos 19:38</a>; <a onClick="return mV(\'Jdg\',1,33);">Jud 1:33</a>). It is represented by the modern village Ainatha, about 12 miles Northwest of Cafed. The name signifies the "house" or "temple" of Anath, a goddess of the Canaanites.``1';
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isbe[1393]='Beth-Anoth`beth-a\'-noth (beth\'anoth; Baithanam, probably "House of Anath"<22>a god; <a onClick="return mV(\'Jos\',15,59);">Jos 15:59</a>): The ruin of Beit \'Ainun, 1 1/2 miles southeast of Halhul, in the neighborhood also of Bethzur and Gedor<6F>places mentioned in association with it as towns in the hill country of Judah<61>appears to be a probable site. The present surface ruins belong to later ages.``1';
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isbe[1394]='Beth-Arabah`beth-ar\'-a-ba (beth ha-\'arabhah; Baitharaba, "place of the Arabah"):<P>(1) One of the 6 cities of Judah "in the wilderness" (<a onClick="return mV(\'Jos\',15,61);">Jos 15:61</a>), on the borders of Benjamin and Judah (<a onClick="return mV(\'Jos\',15,6);">Jos 15:6</a>; <a onClick="return mV(\'Jos\',18,18);">18:18</a> Septuagint). "The wilderness of Judah" is the barren land west of the Dead Sea. Beth-arabah is not yet identified.<P>(2) One of the cities of Benjamin (<a onClick="return mV(\'Jos\',18,22);">Jos 18:22</a>). Septuagint (Codex Vaticanus) reads Baithabara, and this may be correct. The names are early confounded.`<a href="./study/isbe/search.html?string=BETHABARA">BETHABARA</a>`1';
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isbe[1395]='Beth-Arbel`beth-ar\'-bel (beth \'arbe\'l): The scene of a terrific disaster inflicted on the inhabitants by Shalman (<a onClick="return mV(\'Hsa\',10,14);">Ho 10:14</a>). If the place intended was in Palestine, and was not the famous city of that name on the Euphrates, then probably it should be identified either with Irbid (or Irbil) in Galilee, or with Irbid, which corresponds to Arbela of the Eusebius, Onomasticon, east of the Jordan, about 12 miles southeast of Gadara. If, as Schrader thinks (COT, II, 140), Shalman stands for the Moabite king, Shalamanu, a tributary of Tiglath-pileser, the eastern town would be the more natural identification. Possibly however the reference is to Shalmaneser III or IV. For the Galilean site,`<a href="./study/isbe/search.html?string=ARBELA">ARBELA</a>`54';
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isbe[1396]='Beth-Aven`beth-a\'-ven (beth \'awen; Baithon, Baithaun): A place on the northern boundary of the territory of Benjamin (<a onClick="return mV(\'Jos\',18,12);">Jos 18:12</a>) east of Bethel, near Ai (<a onClick="return mV(\'Jos\',7,2);">Jos 7:2</a>), west of Michmash (<a onClick="return mV(\'1Sa\',13,5);">1Sa 13:5</a>; <a onClick="return mV(\'1Sa\',14,23);">14:23</a>). Beth-aven, "house of vanity," i.e. "idolatry," may possibly represent an original beth-\'on, "house of wealth." Wilson (PEFS, 1869, 126) suggests Khirbet An, west of Michmash. The name is used in mockery for Bethel by Hosea (<a onClick="return mV(\'Hsa\',4,15);">4:15</a>; <a onClick="return mV(\'Hsa\',10,5,8);">10:5, 8</a>, etc.; compare <a onClick="return mV(\'Amo\',5,5);">Am 5:5</a>).``1';
|
||
isbe[1397]='Beth-Azmaveth`beth-az-ma\'-veth (<a onClick="return mV(\'Neh\',7,28);">Ne 7:28</a>).`<a href="./study/isbe/search.html?string=AZMAVETH">AZMAVETH</a>`1';
|
||
isbe[1398]='Beth-Baal-Meon`beth-ba-al-me\'-on (<a onClick="return mV(\'Jos\',13,17);">Jos 13:17</a>).`<a href="./study/isbe/search.html?string=BAAL+MEON">BAAL-MEON</a>`1';
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isbe[1399]='Beth-Barah`beth-ba\'-ra (beth barah; Baithera): Perhaps Beth-\'abharu, the guttural being lost in copying. It is a ford which the Midianites were expected to pass in fleeing from Gideon. Messengers were therefore sent by Gideon to the Ephraimites bidding them "take before them the waters, as far as Beth-barah, even (the Revised Version, margin "and also") the Jordan" (<a onClick="return mV(\'Jdg\',7,24);">Jud 7:24</a>). "The waters" were the streams emptying themselves into the Jordan: "even the Jordan" is a gloss on "the waters." Between the Jordan and the modern Wady Fari\'ah an enemy could be entrapped; it is therefore probable that Beth-barah was on that stream near its entrance into the Jordan.`<a href="./study/isbe/search.html?string=BETHABARA">BETHABARA</a>`78';
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isbe[1400]='Beth-Biri`beth-bir\'-i (the King James Version Beth-birei, beth-bir\'-e-i) beth bir\'i; oikos Braoumseoreim; <a onClick="return mV(\'1Ch\',4,31);">1Ch 4:31</a> (called in <a onClick="return mV(\'Jos\',19,6);">Jos 19:6</a>, Beth-lebaoth, "abode of lions"): A site belonging to Simeon in the Negeb<65>unidentified.``1';
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