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isbe[1701]='Bridegroom; Bridegroom, Friend of`brid\'-groom;`<a href="./study/isbe/search.html?string=MARRIAGE">MARRIAGE</a>`1';
isbe[1702]='Bridge`brij (gephura, 2Macc 12:13 the King James Version; the Revised Version (British and American) <a href="./study/isbe/search.html?string=GEPHYRUN">GEPHYRUN</a>): Does not occur in the canonical Scriptures, unless it be indirectly in the proper name Geshur (geshur, <a onClick="return mV(\'2Sa\',3,3);">2Sa 3:3</a>; <a onClick="return mV(\'2Sa\',13,37);">13:37</a>; <a onClick="return mV(\'2Sa\',15,8);">15:8</a>; <a onClick="return mV(\'1Ch\',2,23);">1Ch 2:23</a>, and others). The so-called Jacob\'s bridge is said to mark the site where Jacob crossed the upper Jordan on his return from Paddan-aram, but, of course, does not date from the time of the patriarch. There are traces of ancient bridges across the Jordan in the vicinity of the Lake of Gennesaret, over the Arnon and over other rivers which enter the Jordan from the east; but none of them seem to date farther back than the Roman period. <a onClick="return mV(\'Nah\',2,6);">Na 2:6</a>, in which the Chaldaic paraphrase renders "bridges," evidently refers to dikes or weirs. Judas Maccabeus is said to have planted a bridge in order to besiege the town of Casphor (2Macc 12:13). Josephus (Ant., V, i, 3) tells us that the Jordan, before the passage of the Israelites, had never been bridged, evidently implying that in his own time bridges had been constructed over it, which was the case, under the Romans. The bridge connecting the temple with the upper part of the city of which Josephus speaks (War, VI, vi, 2; Ant, XV, xi, 5) probably was a viaduct.``77';
isbe[1703]='Bridle`bri\'-d\'-l.`<a href="./study/isbe/search.html?string=BIT+AND+BRIDLE">BIT AND BRIDLE</a>`1';
isbe[1704]='Brier`bri\'-er.`<a href="./study/isbe/search.html?string=THORNS">THORNS</a>`1';
isbe[1705]='Brigandine`brig\'-an-den.`<a href="./study/isbe/search.html?string=ARMS">ARMS</a>; <a href="./study/isbe/search.html?string=COAT+OF+MAIL">COAT OF MAIL</a>`1';
isbe[1706]='Brightness`brit\'-nes: Used by the King James Version in <a onClick="return mV(\'Hbr\',1,3);">Heb 1:3</a> for "effulgence of his glory," as in the Revised Version (British and American) and the American Standard Revised Version. The Greek apaugasma may mean either "reflection" or "radiation." Patristic usage favors the latter; compare The <span class="noTag">Wisdom of Solomon</span> 7:26; also the Nicene Creed: "Light of Light," i.e. the Son not only manifests the Father, but is of the same substance. "What emanates from light, must have the nature of light" (Delitzsch).``1';
isbe[1707]='Brim`qatseh or qetseh = "an extremity" (in a variety of applications and idioms), "border," "edge," "side," "shore" (<a onClick="return mV(\'Jos\',3,15);">Jos 3:15</a> the King James Version; the Revised Version (British and American) "brink"); also saphah or sepheth = "edge," "lip" (<a onClick="return mV(\'1Ki\',7,23,24,26);">1Ki 7:23-24, 26</a>; <a onClick="return mV(\'2Ch\',4,2,5);">2Ch 4:2, 5</a>). In <a onClick="r,eturn mV(\'Jhn\',2,7);">Joh 2:7</a>, the adverb ano, is used to emphasize the verb egemisan = "to fill," thus giving the idea of "filling to the top."``1';
isbe[1708]='Brimstone`brim\'-ston, brim\'-stun (gophrith; to theion): The word translated "brimstone" probably referred originally to the pitch of trees, like the cypress. By analogy it has been rendered "brimstone" because of the inflammability of both substances. Sulphur existed in Palestine in early times and was known by most of the ancient nations as a combustible substance. In the vicinity of the Dead Sea, even at the present time, deposits of sulphur are being formed. Blanckenhorn (ZDPV, 1896) believes that this formation is due to the action of bituminous matter upon gypsum, as these two substances are found associated with each other in this district. Travelers going from Jericho to the Dead Sea may pick up lumps of sulphur, which are usually encrusted with crystals of gypsum. <a onClick="return mV(\'Deu\',29,23);">De 29:23</a> well describes the present aspect of this region. That the inhabitants of the land had experienced the terrors of burning sulphur is very probable. Once one of these deposits took fire it would melt and run in burning streams down the ravines spreading everywhere suffocating fumes such as come from the ordinary brimstone match. No more realistic figure could be chosen to depict terrible suffering and destruction. It is not at all unlikely that during some of the disastrous earthquakes which took place in this part of the world, the hot lava sent forth ignited not only the sulphur, but also the bitumen, and added to the horrors of the earthquake the destruction caused by burning pitch and brimstone.<P>The figurative use of the word brimstone to denote punishment and destruction is illustrated by such passages as <a onClick="return mV(\'Deu\',29,23);">De 29:23</a>; <a onClick="return mV(\'Job\',18,15);">Job 18:15</a>; <a onClick="return mV(\'Psa\',11,6);">Ps 11:6</a>; <a onClick="return mV(\'Isa\',30,33);">Isa 30:33</a>; <a onClick="return mV(\'Eze\',38,22);">Eze 38:22</a>; <a onClick="return mV(\'Luk\',17,29);">Lu 17:29</a>; <a onClick="return mV(\'Rev\',9,17);">Re 9:17</a>.``133';
isbe[1709]='Bring`dasha\' = "to sprout," "spring" (<a onClick="return mV(\'Gen\',1,11);">Ge 1:11</a> the King James Version); sharats = "to wriggle," "swarm" (<a onClick="return mV(\'Gen\',1,20);">Ge 1:20</a>f; <a onClick="return mV(\'Gen\',9,9);">9:7</a>; <a onClick="return mV(\'Exd\',8,3);">Ex 8:3</a>); yaladh = "to bear," "beget" (<a onClick="return mV(\'Gen\',3,16);">Ge 3:16</a>; <a onClick="return mV(\'2Ki\',19,3);">2Ki 19:3</a>; <a onClick="return mV(\'Job\',15,35);">Job 15:35</a>; <a onClick="return mV(\'Job\',39,1,2);">39:1-2</a>; "what a day may bring forth," <a onClick="return mV(\'Pro\',27,1);">Pr 27:1</a>; "before the decree bring forth," <a onClick="return mV(\'Zep\',2,2);">Ze 2:2</a>); \'anan = "to cloud over," "to darken" (<a onClick="return mV(\'Gen\',9,14);">Ge 9:14</a>); shalach = "to send on," "to escort" (<a onClick="return mV(\'Gen\',18,16);">Ge 18:16</a>); shubh = "to turn back," "bring" (again, back, home again), "fetch," "establish" (<a onClick="return mV(\'Gen\',24,5,6,8);">Ge 24:5-6, 8</a>; <a onClick="return mV(\'Job\',10,9);">Job 10:9</a>; <a onClick="return mV(\'Psa\',68,22);">Ps 68:22</a>; "bring him back to see," <a onClick="return mV(\'Ecc\',3,22);">Ec 3:22</a>; <a onClick="return mV(\'Zec\',10,6,10);">Zec 10:6, 10</a>); naghash = "present," "adduce" (an argument) (<a onClick="return mV(\'1Sa\',13,9);">1Sa 13:9</a>; <a onClick="return mV(\'1Sa\',15,32);">15:32</a>; <a onClick="return mV(\'1Sa\',23,9);">23:9</a>; <a onClick="return mV(\'1Sa\',30,7);">30:7</a>; "bring forth your strong reasons," <a onClick="return mV(\'Isa\',41,21,22);">Isa 41:21-22</a>); \'asah = "to do," "cause to be," "accomplish" (<a onClick="return mV(\'Psa\',37,5);">Ps 37:5</a>); \'alah = "to carry up," "exalt," "restore" (<a onClick="return mV(\'Gen\',46,4);">Ge 46:4</a>; <a onClick="return mV(\'Exd\',3,8,17);">Ex 3:8, 17</a>; <a onClick="return mV(\'Exd\',33,12);">33:12</a>; <a onClick="return mV(\'Psa\',71,20);">Ps 71:20</a>; <a onClick="return mV(\'Hsa\',12,13);">Ho 12:13</a>); nagha\' = "to touch," "lay hand upon," "reach to" (<a onClick="return mV(\'Lev\',5,7);">Le 5:7</a>); kabhadh, or kabhedh = "to be heavy" (causative "to make weighty"), "to be glorious" (<a onClick="return mV(\'Pro\',4,8);">Pr 4:8</a>); kana\' = "to bend the knee," hence "humiliate," "bring" (down, into subjection, under), "subdue" (<a onClick="return mV(\'Deu\',9,3);">De 9:3</a>; <a onClick="return mV(\'Isa\',25,5);">Isa 25:5</a>); zakhar = "to mark," "call to, put (put in) remembrance" (<a onClick="return mV(\'Psa\',38,1);">Ps 38</a> title; <a onClick="return mV(\'Psa\',70,1);">Ps 70</a> title); yabhal = "to flow," "bring" (especially with pomp) (<a onClick="return mV(\'Psa\',60,9);">Ps 60:9</a>; <a onClick="return mV(\'Psa\',68,29);">68:29</a>; <a onClick="return mV(\'Psa\',76,11);">76:11</a>; <a onClick="return mV(\'Zep\',3,10);">Ze 3:10</a>); chul, or chil = "to writhe in pain," "to be in travail" (<a onClick="return mV(\'Isa\',66,8);">Isa 66:8</a>); tsa\'adh = "to step regularly," "march," "hurl" (<a onClick="return mV(\'Job\',18,14);">Job 18:14</a>); halakh = "to walk," "get" (<a onClick="return mV(\'Hsa\',2,14);">Ho 2:14</a>); gadhal = "bring up," "increase" (<a onClick="return mV(\'Hsa\',9,12);">Ho 9:12</a>).<P>The New Testament employs telesphoreo = "to bring to maturity," "to ripen" (<a onClick="return mV(\'Luk\',8,14);">Lu 8:14</a>); hupomimnesko = "to bring to mind," "suggest," "bring to remembrance" (<a onClick="return mV(\'Jhn\',14,26);">Joh 14:26</a>); douloo = "to enslave" (<a onClick="return mV(\'Act\',7,6);">Ac 7:6</a>); suntrophos = "brought up with" (<a onClick="return mV(\'Act\',13,1);">Ac 13:1</a> the Revised Version (British and American), "the foster-brother of"): diasozo = "to save," "to care," "rescue" (<a onClick="return mV(\'Act\',23,24);">Ac 23:24</a>); atheteo = "to set aside" "cast off," "bring to naught" (<a onClick="return mV(\'1Cr\',1,19);">1Co 1:19</a>); katargeo = "to abolish," "destroy," "do away," "put away," "make void" (<a onClick="return mV(\'1Cr\',1,28);">1Co 1:28</a>); propempo = "to send forward," "bring forward" (<a onClick="return mV(\'1Cr\',16,6);">1Co 16:6</a> the King James Version; <a onClick="return mV(\'Tts\',3,13);">Tit 3:13</a> the King James Version; <a onClick="return mV(\'3Jo\',1,6);">3Joh 1:6</a> the King James Version); ektrepho = "to rear up to maturity," "to cherish," "nourish" (<a onClick="return mV(\'Eph\',6,4);">Eph 6:4</a> the King James Version).``77';
isbe[1710]='Brink`brink: saphah, or sepheth = "the lip," "margin," "bank," "edge" (<a onClick="return mV(\'Gen\',41,3);">Ge 41:3</a>; <a onClick="return mV(\'Exd\',2,3);">Ex 2:3</a>; <a onClick="return mV(\'Exd\',7,15);">7:15</a>); qatseh, or qetseh = "an extremity," "border," "brim" (<a onClick="return mV(\'Jos\',3,8,15);">Jos 3:8, 15</a>; <a onClick="return mV(\'Isa\',19,7);">Isa 19:7</a>; <a onClick="return mV(\'Dan\',12,5);">Da 12:5</a>).`<a href="./study/isbe/search.html?string=BRIM">BRIM</a>`1';
isbe[1711]='Broad`brod (rochabh, "width"; rechobh, "a broadway," "street," "court"; eurchoros, "spacious"): Occurs frequently as a term of dimension (<a onClick="return mV(\'Exd\',27,1);">Ex 27:1</a>; <a onClick="return mV(\'1Ki\',6,6);">1Ki 6:6</a>; <a onClick="return mV(\'Eze\',40,6,43);">Eze 40:6, 43</a> the Revised Version (British and American), "handbreadth long") and as indicative of strength (<a onClick="return mV(\'Neh\',3,8);">Ne 3:8</a>; <a onClick="return mV(\'Jer\',51,58);">Jer 51:58</a>). The centers of communal life are called the "broad places," often rendered "streets" (<a onClick="return mV(\'Jer\',5,1);">Jer 5:1</a>; <a onClick="return mV(\'Sgs\',3,2);">So 3:2</a>; <a onClick="return mV(\'Nah\',2,4);">Na 2:4</a>). A court before the temple: "the broad place on the east" (the King James Version "the east street," <a onClick="return mV(\'2Ch\',29,4);">2Ch 29:4</a>); "broad plates" (<a onClick="return mV(\'Num\',16,38,39);">Nu 16:38-39</a>, the Revised Version (British and American) "beaten").<P>Figurative: Relief from distress: "Yea, he would have allured thee out of (Hebrew "the mouth of") distress into a broad place" (<a onClick="return mV(\'Job\',36,16);">Job 36:16</a>); the liberty of obedience or liberty within the law (<a onClick="return mV(\'Psa\',119,96);">Ps 119:96</a>, "broad," "roomy," "at liberty"); the all-sufficiency of God for His people (<a onClick="return mV(\'Isa\',33,21);">Isa 33:21</a>). Jerusalem could not boast of a river or navy<76>Yahweh\'s presence with and within her would more than supply these deficiencies; the road to destruction: "Broad is the way, that leadeth to destruction" (<a onClick="return mV(\'Mat\',7,13);">Mt 7:13</a>); the ostentatious piety of the Pharisees: "They make broad (platuno, "widen") their phylacteries" (<a onClick="return mV(\'Mat\',23,5);">Mt 23:5</a>).`<a href="./study/isbe/search.html?string=CITY">CITY</a>; <a href="./study/isbe/search.html?string=GATE">GATE</a>`86';
isbe[1712]='Broad Place``<a href="./study/isbe/search.html?string=CITY">CITY</a>`1';
isbe[1713]='Broidered`broid\'-erd:<P>(1) riqmah, "variegation of color" (<a onClick="return mV(\'Eze\',16,10,13,18);">Eze 16:10, 13, 18</a>; <a onClick="return mV(\'Eze\',26,16);">26:16</a>; <a onClick="return mV(\'Eze\',27,7,16,24);">27:7, 16, 24</a>);<P>(2) tashbets, "checkered stuff" (as reticulated). The high priest\'s garments consisted of "a breastplate, and an ephod, and a robe, and a broidered coat (<a onClick="return mV(\'Exd\',28,4);">Ex 28:4</a> the King James Version; the Revised Version (British and American) "a coat of checker work"), a miter, and a girdle";<P>(3) plegma, "twined or plaited work" (<a onClick="return mV(\'1Ti\',2,9);">1Ti 2:9</a> the King James Version).`<a href="./study/isbe/search.html?string=BRAIDED">BRAIDED</a>; <a href="./study/isbe/search.html?string=EMBROIDERY">EMBROIDERY</a>`1';
isbe[1714]='Broken`bro\'-k\'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (<a onClick="return mV(\'Lev\',21,20);">Le 21:20</a>); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (<a onClick="return mV(\'1Sa\',2,10);">1Sa 2:10</a>; <a onClick="return mV(\'Jer\',48,20,39);">Jer 48:20, 39</a>); dakhah = "to collapse" (<a onClick="return mV(\'Psa\',44,19);">Ps 44:19</a>; <a onClick="return mV(\'Psa\',51,8);">51:8</a>); ratsats = "to crack in pieces" "crush" (<a onClick="return mV(\'Ecc\',12,6);">Ec 12:6</a>); kathath = "to bruise or violently strike," "break in pieces" (<a onClick="return mV(\'Isa\',30,14);">Isa 30:14</a>); <a onClick="return mV(\'Jer\',2,16);">Jer 2:16</a> should evidently be rendered: "have grazed on the crown of thy head," instead of the King James Version "have broken," etc., for ra\'ah = "to tend a flock," "pasture," "graze," but gives no hint of the meaning "to break"; \'alah = "to arise," "depart" (<a onClick="return mV(\'Jer\',37,11);">Jer 37:11</a>); sunthlao = "to dash together," "shatter" (<a onClick="return mV(\'Mat\',21,44);">Mt 21:44</a>); exorusso = "to dig through," "to extract," "remove" (<a onClick="return mV(\'Mar\',2,4);">Mr 2:4</a>).`<a href="./study/isbe/search.html?string=BREAK">BREAK</a>`77';
isbe[1715]='Brokenfooted`bro\'-k\'-n-foot-ed (shebher reghel): In <a onClick="return mV(\'Lev\',21,19);">Le 21:19</a>, one of the blemishes which prevented a man of priestly descent from the execution of the priestly office.``1';
isbe[1716]='Brokenhanded`bro\'-k\'-n-hand-ed (shebher yadh): In <a onClick="return mV(\'Lev\',21,19);">Le 21:19</a> one of the blemishes which prevented a man of priestly descent from the execution of the priestly office.``1';
isbe[1717]='Brokenhearted`bro\'-k\'-n-har-ted (shabhar lebh; suntetrimmenoi ten kardian; <a onClick="return mV(\'Psa\',69,20,21);">Ps 69:20-21</a>; <a onClick="return mV(\'Isa\',61,1);">Isa 61:1</a>; <a onClick="return mV(\'Luk\',4,18);">Lu 4:18</a> the King James Version; "of a broken heart," <a onClick="return mV(\'Psa\',34,18);">Ps 34:18</a>; "broken in heart," <a onClick="return mV(\'Psa\',147,3);">Ps 147:3</a>): People who feel their spiritual bankruptcy and helplessness, and who long for the help and salvation of God. Such people are in the right condition to be met and blessed by God. Compare "of contrite spirit" (<a onClick="return mV(\'Psa\',31,18);">Ps 31:18</a>; <a onClick="return mV(\'Isa\',66,2);">Isa 66:2</a>).``1';
isbe[1718]='Brooch`broch (chach): Used in plural by the Revised Version (British and American) (the King James Version "bracelets") for a class of "jewels of gold" brought as offerings by both men and women of Israel (<a onClick="return mV(\'Exd\',35,22);">Ex 35:22</a>). "Brooches," as Mackie says, is unoriental. The Hebrew word means most likely nose-rings.`<a href="./study/isbe/search.html?string=BRACELET">BRACELET</a>; <a href="./study/isbe/search.html?string=RING">RING</a>`1';
isbe[1719]='Brook`brook (nachal, \'aphiq, ye\'or, mikhal; cheimarrhos): In Palestine there are few large streams. Of the smaller ones many flow only during the winter, or after a heavy rain. The commonest Hebrew word for brook is nachal, which is also used for river and for valley, and it is not always clear whether the valley or the stream in the valley is meant (<a onClick="return mV(\'Num\',13,23);">Nu 13:23</a>; <a onClick="return mV(\'Deu\',2,13);">De 2:13</a>; <a onClick="return mV(\'2Sa\',15,23);">2Sa 15:23</a>). The Arabic wady, which is sometimes referred to in this connection, is not an exact parallel, for while it may be used of a dry valley or of a valley containing a stream, it means the valley and not the stream. \'Aphiq and ye\'or are translated both "brook" and "river," ye\'or being generally used of the Nile (<a onClick="return mV(\'Exd\',1,22);">Ex 1:22</a>, etc.), though in <a onClick="return mV(\'Dan\',12,\'5-7\');">Da 12:5-7</a>, of the Tigris. Cheirnarrhos, "winter-flowing," is applied in <a onClick="return mV(\'Jhn\',18,1);">Joh 18:1</a> to the Kidron. Many of the streams of Palestine which are commonly called rivers would in other countries be called brooks, but in such a dry country any perennial stream assumes a peculiar importance.``37';
isbe[1720]='Brook of Egypt, the`(nachal = "a flowing stream," "a valley"; best translated by the oriental word wady, which means, as the Hebrew word does, both a stream and its valley).<P>1. Name:<P>The Brook of Egypt is mentioned six times in the Old Testament (<a onClick="return mV(\'Num\',34,5);">Nu 34:5</a>; <a onClick="return mV(\'Jos\',15,4,47);">Jos 15:4, 47</a>; <a onClick="return mV(\'1Ki\',8,65);">1Ki 8:65</a>; <a onClick="return mV(\'Isa\',27,12);">Isa 27:12</a>); once, <a onClick="return mV(\'Gen\',15,18);">Ge 15:18</a>, by another word, nahar. The Brook of Egypt was not an Egyptian stream at all, but a little desert stream near the borderland of Egypt a wady of the desert, and, perhaps, the dividing line between Canaan and Egypt. It is usually identified with the Wady el \'Arish of modern geography.<P>2. Description:<P>The Brook of Egypt comes down from the plateau et Tih in the Sinai peninsula and falls into the Mediterranean Sea at latitude 31 deg., 5 min., North, longitude 33 deg., 42 min., East. Its source is at the foot of the central mountain group of the peninsula. The upper portion of the wady is some 400 ft. above the sea. Its course, with one sharp bend to the west in the upper part, runs nearly due north along the western slope of the plateau. Its whole course of 140 miles lies through the desert. These streams in the Sinai peninsula are usually dry water-courses, which at times become raging rivers, but are very seldom babbling "brooks." The floods are apt to come with little or no warning when cloudbursts occur in the mountain region drained.<P>3. Archaeology:<P>The use of the Hebrew word nachal for this wady points to a curious and most interesting and important piece of archaeological evidence on the critical question of the origin of the Pentateuch. In the Pentateuch, the streams of Egypt are designated by an Egyptian word (ye\'or) which belongs to Egypt, as the word bayou does to the lower Mississippi valley, while every other stream mentioned, not except this desert stream, "the Brook of Egypt," is designated by one or other of two Hebrew words, na chal and nahar. Each of these words occurs 13 times in the Pentateuch, but never of the streams of Egypt. The use of nahar in <a onClick="return mV(\'Exd\',7,19);">Ex 7:19</a> in the account of the plagues is not really an exception for the word is then used generically in contrast with ye\'or to distinguish between the "flowing streams," neharoth, and the sluggish irrigation branches of the Nile, ye\'orim, "canals" (compare <a href="./study/isbe/search.html?string=CANALS">CANALS</a>) (<a onClick="return mV(\'Isa\',19,6);">Isa 19:6</a>; <a onClick="return mV(\'Isa\',33,21);">33:21</a>), while ye\'or occurs 30 times but never of any other than the streams of Egypt. There is thus a most exa ct discrimination in the use of these various words, a discrimination which is found alike in the Priestly Code (P), Jahwist (Jahwist), and Elohim (E) of the documentary theory, and also where the editor is supposed to have altered the documents. Such discrimination is scarcely credible on the hypothesis that the Pentateuch is by more than one author, in later than Mosaic times, or that it is by any author without Egyptian training. The documentary theory which requires these instances of the use of these various words for "river" to have been recorded by several different authors or redactors, in different ages and all several centuries after the Exodus, far away from Egypt and opportunities for accurate knowledge of its language, seems utterly incompatible with such discriminating use of these words. And even if the elimination of all mistakes be attributed to one person, a final editor, the difficulty is scarcely lessened. For as no purpose is served by this discriminating use of words, it is evidently a natural phenomenon. In every instance of the use of ye\'or, one or other of the usual Hebrew words, nachal or nahar would have served the purpose of the author, just as any foreign religious writer might with propriety speak of the "streams of Louisiana," though a Louisianian would certainly call them "bayous." How does the author come to use ye\'or even where his native Hebrew words might have been used appropriately? Why never, where its appropriateness is even doubtful, not even saying ye\'or for nachal of the "Brook of Egypt"? It is not art, but experience, in the use of a language which gives such skill as to attend to so small a thing in so extensive use without a single mistake. The only time and place at which such experience in the use of Egyptian words is to be expected in Israel is among the people of the Exodus not long subsequent to that event.``93';
isbe[1721]='Broom`broom: Occurs in <a onClick="return mV(\'1Ki\',19,4);">1Ki 19:4</a> m ("broomtree"); <a onClick="return mV(\'Job\',30,4);">Job 30:4</a>, and <a onClick="return mV(\'Psa\',120,4);">Ps 120:4</a> m as the translation of the Hebrew rothem, where the King James Version employed "juniper" which is retained in the Revised Version (British and American) text in <a onClick="return mV(\'1Ki\',19,4);">1Ki 19:4</a> and <a onClick="return mV(\'Job\',30,4);">Job 30:4</a>. Juniper is certainly incorrect and broom is not a particularly happy rendering. The rothem was doubtless the shrub called by the Arabs ratam, a shrub which casts so little shadow that it would be used for shade only when there was no other refuge from the desert sun, and would be eaten only in case of the direst necessity, but which could be burned and used for the making of charcoal.`<a href="./study/isbe/search.html?string=JUNIPER">JUNIPER</a>`51';
isbe[1722]='Broth`broth (maraq): Equivalent to our "soup." When Gideon (<a onClick="return mV(\'Jdg\',6,19);">Jud 6:19</a>) made ready a kid, "the flesh he put in a basket," but, it is added, "he put the broth in a pot"; and he is told by the angel to "pour out the broth" (<a onClick="return mV(\'Jdg\',6,20);">Jud 6:20</a>). <a onClick="return mV(\'Isa\',65,4);">Isaiah 65:4</a> makes Yahweh speak of rebellious Israel as "a people that provoke me to my face continually sacrificing in gardens," and adds in description "that eat swine\'s flesh, and broth of abominable things is in their vessels" (maraq, paraq).`<a href="./study/isbe/search.html?string=FOOD">FOOD</a>`1';
isbe[1723]='Brother`bruth\'-er (\'ach; adelphos = kin by birth, from the same parents or parent): Used extensively in both Old Testament and New Testament of other relations and relationships, and expanding under Christ\'s teaching to include the universal brotherhood of man. Chiefly employed in the natural sense, as of Cain and Abel (<a onClick="return mV(\'Gen\',4,8);">Ge 4:8</a>); of Joseph and his brethren (<a onClick="return mV(\'Gen\',42,3);">Ge 42:3</a>); of Peter and Andrew, of James and John (<a onClick="return mV(\'Mat\',10,2);">Mt 10:2</a>). Of other relationships:<P>(1) Abram\'s nephew, Lot, is termed "brother" (<a onClick="return mV(\'Gen\',14,14);">Ge 14:14</a>);<P>(2) Moses\' fellow-countrymen are "brethren" (<a onClick="return mV(\'Exd\',2,11);">Ex 2:11</a>; <a onClick="return mV(\'Act\',3,22);">Ac 3:22</a>; compare <a onClick="return mV(\'Hbr\',7,5);">Heb 7:5</a>);<P>(3) a member of the same tribe (<a onClick="return mV(\'2Sa\',19,12);">2Sa 19:12</a>);<P>(4) an ally (<a onClick="return mV(\'Amo\',1,9);">Am 1:9</a>), or an allied or cognate people (<a onClick="return mV(\'Num\',20,14);">Nu 20:14</a>);<P>(5) used of common discipleship or the kinship of humanity (<a onClick="return mV(\'Mat\',23,8);">Mt 23:8</a>);<P>(6) of moral likeness or kinship (<a onClick="return mV(\'Pro\',18,9);">Pr 18:9</a>);<P>(7) of friends (<a onClick="return mV(\'Job\',6,15);">Job 6:15</a>);<P>(8) an equal in rank or office (<a onClick="return mV(\'1Ki\',9,13);">1Ki 9:13</a>);<P>(9) one of the same faith (<a onClick="return mV(\'Act\',11,29);">Ac 11:29</a>; <a onClick="return mV(\'1Cr\',5,11);">1Co 5:11</a>);<P>(10) a favorite oriental metaphor used to express likeness or similarity (<a onClick="return mV(\'Job\',30,29);">Job 30:29</a>, "I am a brother to jackals");<P>(11) a fellow-priest or office-bearer (<a onClick="return mV(\'Ezr\',3,2);">Ezr 3:2</a>); Paul called Sosthenes "brother" (<a onClick="return mV(\'1Cr\',1,1);">1Co 1:1</a>) and Timothy his spiritual son and associate (<a onClick="return mV(\'2Cr\',1,1);">2Co 1:1</a>);<P>(12) a brother-man, any member of the human family (<a onClick="return mV(\'Mat\',7,\'3-5\');">Mt 7:3-5</a>; <a onClick="return mV(\'Hbr\',2,17);">Heb 2:17</a>; <a onClick="return mV(\'Hbr\',8,11);">8:11</a>; <a onClick="return mV(\'1Jo\',2,9);">1Joh 2:9</a>; <a onClick="return mV(\'1Jo\',4,20);">4:20</a>);<P>(13) signifies spiritual kinship (<a onClick="return mV(\'Mat\',12,50);">Mat 12:50</a>);<P>(14) a term adopted by the early disciples and Christians to express their fraternal love for each other in Christ, and universally adopted as the language of love and brotherhood in His kingdom in all subsequent time (<a onClick="return mV(\'2Pe\',3,15);">2Pe 3:15</a>; <a onClick="return mV(\'Col\',4,7,9,15);">Col 4:7, 9, 15</a>).<P>The growing conception of mankind as a brotherhood is the outcome of this Christian view of believers as a household, a family (<a onClick="return mV(\'Eph\',2,19);">Eph 2:19</a>; <a onClick="return mV(\'Eph\',3,15);">3:15</a>; compare <a onClick="return mV(\'Act\',17,26);">Ac 17:26</a>). Jesus has made "neighbor" equivalent to "brother," and the sense of fraternal affection and obligation essential to vital Christianity, and coextensive with the world. The rabbis distinguished between "brother" and "neighbor," applying "brother" to Israelites by blood, "neighbor" to proselytes, but allowing neither title to the Gentiles. Christ and the apostles gave the name "brother" to all Christians, and "neighbor" to all the world (<a onClick="return mV(\'1Cr\',5,11);">1Co 5:11</a>; <a onClick="return mV(\'Luk\',10,29);">Lu 10:29</a>ff). The missionary passion and aggressiveness of the Christian church is the natural product of this Christian conception of man\'s true relation to man.`<a href="./study/isbe/search.html?string=FAMILY+RELATIONSHIPS">FAMILY RELATIONSHIPS</a>`139';
isbe[1724]='Brother\'s Wife`(yebhemeth = "a sister-in-law," "brother\'s wife" (<a onClick="return mV(\'Deu\',25,7,9);">De 25:7, 9</a>); \'ishshah = "a woman," "wife"; \'esheth \'ach = "brother\'s wife" (<a onClick="return mV(\'Gen\',38,8,9);">Ge 38:8-9</a>; <a onClick="return mV(\'Lev\',18,16);">Le 18:16</a>; <a onClick="return mV(\'Lev\',20,21);">20:21</a>); he gune tou adelphou = "the brother\'s wife" (<a onClick="return mV(\'Mar\',6,18);">Mr 6:18</a>)): A brother\'s wife occupies a unique position in Hebrew custom and law, by virtue of the institution of the Levirate. The widow had no hereditary rights in her husband\'s property, but was considered a part of the estate, and the surviving brother of the deceased was considered the natural heir. The right to inherit the widow soon became a duty to marry her if the deceased had left no sons, and in case there was no brother-in-law, the duty of marriage devolved on the father-in-law or the agnate who inherited, whoever this might be. The first son of the Levirate marriage was regarded as the son of the deceased. This institution is found chiefly among people who hold to ancestral worship (Indians, Persians, Afghans, etc.), from which circumstances Benzinger (New Sch-Herz, IV, 276) derives th e explanation of this institution in Israel. The Levirate marriage undoubtedly existed as a custom before the Israelite settlement in Canaan, but after this received special significance because of the succession to the property of the first son of the marriage, since he was reckoned to the deceased, inherited from his putative, not from his real father, thus preventing the disintegration of property and its acquirement by strangers, at the same time perpetuating the family to which it belonged. While the law limited the matrimonial duty to the brother and permitted him to decline to marry the widow, such a course was attended by public disgrace (<a onClick="return mV(\'Deu\',25,5);">De 25:5</a>ff). By the law of <a onClick="return mV(\'Num\',27,8);">Nu 27:8</a>, daughters were given the right to inherit, in order that the family estate might be preserved, and the Levirate became limited to cases where the deceased had left no children at all.``77';
isbe[1725]='Brother-In-Law``<a href="./study/isbe/search.html?string=RELATIONSHIPS,+FAMILY">RELATIONSHIPS, FAMILY</a>`1';
isbe[1726]='Brotherhood`bruth\'-er-hood: The rare occurrence of the term (only <a onClick="return mV(\'Zec\',11,14);">Zec 11:14</a> and <a onClick="return mV(\'1Pe\',2,17);">1Pe 2:17</a>) in contrast with the abundant use of "brother," "brethren," seems to indicate that the sense of the vital relation naturally called for the most concrete expression: "the brethren." But in <a onClick="return mV(\'1Pe\',2,17);">1Pe 2:17</a> the abstract is used for the concrete. In the Old Testament the brotherhood of all Israelites was emphasized; but in the New Testament the brotherhood in Christ is a relation so much deeper and stronger as to eclipse the other.`<a href="./study/isbe/search.html?string=BROTHER">BROTHER</a>; <a href="./study/isbe/search.html?string=BRETHREN">BRETHREN</a>`1';
isbe[1727]='Brotherly`bruth\'-er-li (\'ach, "brother"; philadelphia, "brotherly love"): Like a brother in all the large human relationships indicated above; e.g. the early friendly and fraternal alliance between Tyre and Israel as illustrated by "brotherly covenant" between David and Solomon, and Hiram, king of Tyre (<a onClick="return mV(\'2Sa\',5,11);">2Sa 5:11</a>; <a onClick="return mV(\'1Ki\',5,12);">1Ki 5:12</a>), and repudiated in a later generation by the treachery of Tyre (<a onClick="return mV(\'Amo\',1,9);">Am 1:9</a>).`<a href="./study/isbe/search.html?string=BROTHERLY+KINDNESS;+BROTHERLY+LOVE">BROTHERLY KINDNESS (LOVE)</a>`1';
isbe[1728]='Brotherly Kindness; Brotherly Love`kind\'-nes (the King James Version <a onClick="return mV(\'2Pe\',1,7);">2Pe 1:7</a>), or <a href="./study/isbe/search.html?string=LOVE">LOVE</a> (the King James Version <a onClick="return mV(\'Rom\',12,10);">Ro 12:10</a>; <a onClick="return mV(\'1Th\',4,9);">1Th 4:9</a>; <a onClick="return mV(\'Hbr\',13,1);">Heb 13:1</a>; philadelphia):<P>1. As Moral Ideal:<P>In the Revised Version (British and American), "love of the brethren" in all places, and so in the King James Version of <a onClick="return mV(\'1Pe\',1,22);">1Pe 1:22</a>, thus defining the disposition as love, and its objects as brethren. Since God is Father and men are His sons, they are therefore brethren of one another. As sonship is the most essential factor in man\'s right relation to God, so is brotherhood in his relation to his fellow-man. Brotherhood is first known as the relation between sons of the same parent, a relation of tender affection and benevolence. It becomes gradually extended to kindred, and to members of the same tribe or nation. And the Christian ideal of society is that a similar relation should exist between all men without limit or distinction. Agape, "love" (see <a href="./study/isbe/search.html?string=CHARITY">CHARITY</a>), is the word in the New Testament that generally denotes this ideal. "Thou shalt love thy neighbor as thyself" is the whole law of conduct as between man and man (<a onClick="return mV(\'Mat\',22,39,40);">Mt 22:39-40</a>); and neighbor includes every man within one\'s reach (<a onClick="return mV(\'Luk\',10,29);">Lu 10:29</a>ff), even enemies (<a onClick="return mV(\'Mat\',5,44);">Mt 5:44</a>; <a onClick="return mV(\'Luk\',6,35);">Lu 6:35</a>). Without the love of man, the love of God is impossible, but "he that abideth in love abideth in God" (<a onClick="return mV(\'1Jo\',4,16,20);">1Jo 4:16, 20</a>).<P>2. As Actual Between Christians:<P>But man\'s sonship to God may be potential or actual. He may not respond to God\'s love or know His Fatherhood. Likewise love to man may not be reciprocated, and therefore may be incomplete. Yet it is the Christian\'s duty, like God, to maintain his disposition of love and benevolence to those that hate and curse him (<a onClick="return mV(\'Luk\',6,27,28);">Lu 6:27-28</a>). But within the Christian community, love should respond to love, and find its fulfillment, for there all men are, or should be, God\'s sons actually, "because the love of God hath been shed abroad in our hearts, through the Holy Spirit which was given unto us" (<a onClick="return mV(\'Rom\',5,5);">Ro 5:5</a>). And this mutual love within the Christian brotherhood (<a onClick="return mV(\'1Pe\',5,9);">1Pe 5:9</a>) is called philadelphia.<P>3. Stoic Teaching:<P>This twofold ideal of social morality as universal benevolence and mutual affection had been foreshadowed by the <a href="./study/isbe/search.html?string=STOICS">STOICS</a> (which see). Men as citizens of the world should adopt an attitude of justice and mercy toward all men, even slaves; but within the community of the "wise" there should be the mutual affection of friendship.<P>4. Christian Advance on Heathen Thought:<P>Christianity succeeded in organizing and realizing in intense and practical fellowship the ideal that remained vague and abstract in the Greek schools: "See how these Christians love one another." It was their Master\'s example followed, and His commandment and promise fulfilled: "Love one another...as I have loved you ....; by this shall all men know that ye are my disciples" (<a onClick="return mV(\'Jhn\',13,14,34,35);">Joh 13:14, 34-35</a>). Paul in his earliest epistle bears witness that the Thessalonians practice love "toward all the brethren that are in all Macedonia," even as they had been taught of God, but urges them to "abound more and more" (<a onClick="return mV(\'1Th\',4,9,10);">1Th 4:9-10</a>). For the healing of differences, and to build up the church in order and unity, he urges the Romans "in love of the brethren (to) be tenderly affectioned one to another" (<a onClick="return mV(\'Rom\',12,10);">Ro 12:10</a>). Christians must even "forbear one another in love" (<a onClick="return mV(\'Eph\',4,2);">Eph 4:2</a>) and "walk in love, even as Christ also loved you" (<a onClick="return mV(\'Eph\',5,2);">Eph 5:2</a>; <a onClick="return mV(\'Phl\',2,1,2);">Php 2:1-2</a>). It involves some suffering and sacrifice. The author of the Epistle to the He recognizes the presence of "love of the brethren" and urges that it may continue (<a onClick="return mV(\'Hbr\',13,1);">Heb 13:1</a>). It is the direct result of regeneration, of purity and obedience to the truth (<a onClick="return mV(\'1Pe\',1,22,23);">1Pe 1:22-23</a>). It proceeds from godliness and issues in love (<a onClick="return mV(\'2Pe\',1,7);">2Pe 1:7</a>). "Love of the brethren" (agape) is the one practical topic of John\'s epistles. It is the message heard from the beginning, "that we should love one another" <a onClick="return mV(\'1Jo\',3,11,23);">1Jo 3:11, 23</a>. It is the test of light and darkness (<a onClick="return mV(\'1Jo\',2,10);">1Jo 2:10</a>); life and death (<a onClick="return mV(\'1Jo\',3,14);">1Jo 3:14</a>); children of God or children of the devil (<a onClick="return mV(\'1Jo\',3,10);">1Jo 3:10</a>; <a onClick="return mV(\'1Jo\',4,\'7-12\');">4:7-12</a>). Without it there can be no knowledge or love of God (<a onClick="return mV(\'1Jo\',4,20);">1Jo 4:20</a>), but when men love God and obey Him, they necessarily love His children (<a onClick="return mV(\'1Jo\',5,2);">1Jo 5:2</a>). No man can be of God\'s family, unless his love extends to all its members.``145';
isbe[1729]='Brow`brou: Is found in <a onClick="return mV(\'Isa\',48,4);">Isa 48:4</a>, "thy brow brass" as the translation of metsch, meaning "to be clear," i.e. conspicuous. In <a onClick="return mV(\'Luk\',4,29);">Lu 4:29</a> "led him unto the brow of the hill" is the rendering of ophras, literally "the eyebrow," but used throughout Greek literature as any prominent point or projection of land (compare use of supercilium in Verg. Georg. i.108).``1';
isbe[1730]='Brown``<a href="./study/isbe/search.html?string=COLORS">COLORS</a>`1';
isbe[1731]='Bruise; Bruised`brooz, broozd: The noun occurs in <a onClick="return mV(\'Isa\',1,6);">Isa 1:6</a> the King James Version, "bruises and putrifying sores," as the translation of chabbarah. The verb translations a number of Hebrew words, the principal ones being:<P>(1) shuph (<a onClick="return mV(\'Gen\',3,15);">Ge 3:15</a> (twice));<P>(2) daqaq (<a onClick="return mV(\'Isa\',28,28);">Isa 28:28</a> (twice) (the American Standard Revised Version "ground," "and though the wheel of his cart and his horses scatter it, he doth not grind it" for the King James Version "nor break it with the wheels of his cart, nor bruise it with his horsemen"));<P>(3) dakha\', in the classical passage, <a onClick="return mV(\'Isa\',53,5);">Isa 53:5</a>, "He was bruised for our iniquities," <a onClick="return mV(\'Isa\',53,10);">Isa 53:10</a>, "Yet it pleased Yahweh to bruise him";<P>(4) ratsats, "A bruised reed shall he not break," <a onClick="return mV(\'Isa\',42,3);">Isa 42:3</a> (quoted in <a onClick="return mV(\'Mat\',12,20);">Mt 12:20</a>).<P>In the New Testament bruise is the translation of sparasso, "to rend" (the American Standard Revised Version "bruising him sorely") <a onClick="return mV(\'Luk\',9,39);">Lu 9:39</a>; of suntribo, "to break to pieces" (<a onClick="return mV(\'Mat\',12,20);">Mt 12:20</a>); "shall bruise Satan under your feet shortly" (<a onClick="return mV(\'Rom\',16,20);">Ro 16:20</a>); of thrauo in <a onClick="return mV(\'Luk\',4,18);">Lu 4:18</a> in the quotation from <a onClick="return mV(\'Isa\',58,6);">Isa 58:6</a>, "to set at liberty them that are bruised" (WH omits the verse).``89';
isbe[1732]='Bruit`broot (shema\'): A word no longer in common use (marked "archaic" and "obsolete" by Murray), signifying a rumor or report. The word occurs in the King James Version <a onClick="return mV(\'Jer\',10,22);">Jer 10:22</a> (the Revised Version (British and American) "rumour"; the American Standard Revised Version "tidings") and the King James Version <a onClick="return mV(\'Nah\',3,19);">Na 3:19</a> (the Revised Version (British and American) "bruit," appendix. "report"; the American Standard Revised Version "report").``1';
isbe[1733]='Brute; Brutish`broot, brootish (ba\'ar, "stupid"; alogos, "without speech," hence, irrational, unreasonable (<a onClick="return mV(\'Act\',25,27);">Ac 25:27</a>; <a onClick="return mV(\'2Pe\',2,12);">2Pe 2:12</a>; <a onClick="return mV(\'Jud\',1,10);">Jude 1:10</a> the King James Version)): The man who denies God acts in an irrational way. Such persons are described as brutish (<a onClick="return mV(\'Psa\',49,10);">Ps 49:10</a>; <a onClick="return mV(\'Psa\',92,6);">92:6</a>; <a onClick="return mV(\'Psa\',94,8);">94:8</a>; <a onClick="return mV(\'Jer\',10,14,21);">Jer 10:14,21</a>; <a onClick="return mV(\'Jer\',51,17);">51:17</a>). These are stupid, unteachable. This is a graphic description of the atheist. The proverb, "No fool like the learned fool," is especially true of the ignorance of the unbelievers of the Scriptures. Their objections to the Bible, as a rule, are utterly ridiculous. The word is occasionally used in the sense of thoughtless ignorance. Brutish counsel is counsel that is foolish, unreasonable (<a onClick="return mV(\'Isa\',19,11);">Isa 19:11</a>). The term is used by Agur (<a onClick="return mV(\'Pro\',30,2);">Pr 30:2</a>) to express the low estimate he has of himself and his conscious lack of knowledge.``87';
isbe[1734]='Bubastis`bu-bas\'-tis.`<a href="./study/isbe/search.html?string=PI-BESETH">PI-BESETH</a>`1';
isbe[1735]='Bucket`buk\'-et (deli): The word is found only in <a onClick="return mV(\'Isa\',40,15);">Isa 40:15</a>; <a onClick="return mV(\'Num\',24,7);">Nu 24:7</a>, in the latter passage in a figurative use. The bucket was doubtless a waterskin with two cross-pieces at the top to fit it for use in drawing water, like those now in use in Palestine. The ordinary word for water-skin is a different one (no\'dh).``1';
isbe[1736]='Buckle`buk\'-\'-l (porpe): As a mark of favor Jonathan Maccabeus was presented by Alexander Balas with a buckle of gold (1Macc 10:89), the wearing of which was restricted to the blood royal. The buckle was used for fastening the mantle or outer robe on the shoulder or chest.``1';
isbe[1737]='Buckler`buk\'-ler: God is called a "buckler" (the Revised Version (British and American) "shield") to them that trust Him (<a onClick="return mV(\'Psa\',18,2,30);">Ps 18:2, 30</a>; <a onClick="return mV(\'2Sa\',22,31);">2Sa 22:31</a>; <a onClick="return mV(\'Pro\',2,7);">Pr 2:7</a>).`<a href="./study/isbe/search.html?string=ARMOR">ARMOR</a>`1';
isbe[1738]='Bud``<a href="./study/isbe/search.html?string=FLOWERS">FLOWERS</a>`1';
isbe[1739]='Buffalo`buf\'-a-lo.`<a href="./study/isbe/search.html?string=CATTLE">CATTLE</a>`1';
isbe[1740]='Buffet`buf\'-et (kolaphizo, "to beat with the fist"): Refers to bodily maltreatment and violence: "Then did they spit in his face and buffet him" (<a onClick="return mV(\'Mat\',26,67);">Mt 26:67</a>; <a onClick="return mV(\'Mar\',14,65);">Mr 14:65</a>; <a onClick="return mV(\'1Cr\',4,11);">1Co 4:11</a>; <a onClick="return mV(\'1Pe\',2,20);">1Pe 2:20</a>). Paul speaks of "a thorn in the flesh, a messenger of Satan to buffet me" (<a onClick="return mV(\'2Cr\',12,7);">2Co 12:7</a>). Used figuratively of self-control: "I buffet (the King James Version keep under, the Revised Version, margin "bruise") my body, and bring it into bondage" (<a onClick="return mV(\'1Cr\',9,27);">1Co 9:27</a>). The Greek in this passage reads hupopiazo, literally "to give a blow beneath the eye." In <a onClick="return mV(\'Luk\',18,5);">Lu 18:5</a> the same word is rendered "wear out": "Lest she wear roe out by her continual coming" (the King James Version "weary me" the Revised Version, margin "bruise me") (see Pape\'s Lexicon, under the word).``86';
isbe[1741]='Bugean`bu-je\'-an, ba\'-je-an (Bougaios): An epithet given to Haman in Apocrypha, Additions to Esther 12:6, the Revised Version (British and American); the King James Version has "<a href="./study/isbe/search.html?string=AGAGITE">Agagite</a>".``1';
isbe[1742]='Build; Building`bild, bild\'-ing (banah, binyah, once (<a onClick="return mV(\'Eze\',41,13);">Eze 41:13</a>); oikodomeo).<P>1. Building Conditions:<P>The building conditions existing at the time of the Hebrew conquest were rude and untutored, and, with the exception of the work of the Solomonic period, there was still little or no effort made to introduce a higher state, until the time when Greek influence began to be felt (circa 3rd century BC). In localities where stone was not available, mud bricks were used, and their perishable nature being realized, stone slab facing came into use. These slabs were a protection against the weather and had no constructive value. Probably the hand of the "jerry" builder can be seen in an attempt to make such bad construction appear to be solid stone.<P>2. Masonry:<P>In stone localities buildings were of stone, but the class of building was only that of the rude stone waller. Random rubble masonry, unskillfully laid, was the prevailing characteristic. Occasionally a piece of carefully dressed masonry is found, but it is the exception and is often a re-use of an earlier type akin to "sawed stone" (<a onClick="return mV(\'1Ki\',7,9);">1Ki 7:9</a>). The remains of Jewish walls of the period of the early kings in Jerusalem show skill which does not appear to have existed elsewhere. The boss and margin stones, with wide mud joint, were, in part, the actual masonry of the early fortifications, and were re-used and imitated over and over again. The type crops up in feeble imitation at different sites throughout the country, but hammer- picked and rough hammer-dressed stones are also common. The fine comb pick and marginal dressing of the walls of the Temple area belong to the Herodian period (see Bliss and Dickie, "Excavations at Jerusalem," 273ff, PEFS, 1898). The absence of lime is a striking characteristic. There is no distinctive type which can be named exclusively Jewish, although there is good reason for believing that the boss and margin type has a Jewish origin. Wilson (Golgotha, 124) points out that the projecting bosses had a defensive value, in breaking the force of the battering-ram, and here again the necessity of defense shows its vitality in the existence of such a well-engineered detail. The absence of the finer qualities of building craft can be traced to the same source.<P>3. Foundations:<P>Foundations of fortifications were usually on rock which was sometimes squared for a bed, but more often leveled up with small stones. A portion of the south wall of Jerusalem, certainly late (5th century AD), was laid on a foundation of small rubble resting on debris, accumulated over an earlier wall. (See Plate IV, Excavations at Jerusalem, p. 29.) In smaller buildings, the foundations were usually laid on the debris of earlier structures. At Lachish mud brick walls were laid on a foundation of stone. A peculiar method of spreading a layer of sand under the foundations was also noted (see A Mound of Many Cities, 125-26).<P>4. Modern Methods:<P>The native wall of today is less rudely built and is bedded in lime mortar. It is a broad wall usually about 3 ft. thick, with inner and outer faces of large stones, filled in between with small rubble without proper bond, somewhat in the manner of ancient building. To make up for the want of bond, it is a common habit to insert a piece of steel joint across the return angle (see <a href="./study/isbe/search.html?string=BEAM">BEAM</a>). The building and hewing methods, in all probability, are the same as they were in early Jewish times. Hewers sit at their work, with the plane of the stone on which they operate, lying obliquely from them. Stones are conveyed from the quarry, if at a distance from the building site, on donkeys, thence on men\'s backs to the top of the wall, by rude gangways. Every man digs his "own cistern" (<a onClick="return mV(\'Isa\',36,16);">Isa 36:16</a>), which is sunk in the rock under the site of the house, and used as a quarry from which stones for the building are supplied. If water is scarce, the cistern is sunk first, and the winter rains are allowed to collect and provide the necessary water for the building.<P>5. Figurative:<P>To build up is often used in the sense of giving increase and prosperity, or of stablishing and strengthening. Thus in <a onClick="return mV(\'Job\',22,23);">Job 22:23</a>; <a onClick="return mV(\'Psa\',69,35);">Ps 69:35</a>; <a onClick="return mV(\'Jer\',18,9);">Jer 18:9</a>. A kindred sense is to restore what was decayed, as in <a onClick="return mV(\'Isa\',58,12);">Isa 58:12</a>. To "build an house" for a person is to grant him children or a numerous posterity (<a onClick="return mV(\'Rth\',4,11);">Ru 4:11</a>; of David, <a onClick="return mV(\'2Sa\',7,27);">2Sa 7:27</a>; <a onClick="return mV(\'1Ch\',17,10);">1Ch 17:10</a>). Spiritually, the word is used of one\'s work in life, or of the formation of character and habits. The main thing here is the foundation. Those who build on Christ\'s word build on rock; those who reject this word build on sand (<a onClick="return mV(\'Mat\',7,\'24-27\');">Mt 7:24-27</a>). Christ is the sole true foundation; the work which a man builds on this will be tried by fire (<a onClick="return mV(\'1Cr\',3,\'9-15\');">1Co 3:9-15</a>). The church is compared to a building (<a onClick="return mV(\'1Cr\',3,9);">1Co 3:9</a>; <a onClick="return mV(\'1Pe\',2,\'4-6\');">1Pe 2:4-6</a>) reared on the foundation of apostles and prophets (their truths or teaching), Jesus Christ Himself being the chief corner-stone (<a onClick="return mV(\'Eph\',2,\'20-22\');">Eph 2:20-22</a>). Believers are "builded up" in Christ (<a onClick="return mV(\'Col\',2,7);">Col 2:7</a>), and are exhorted to build themselves up on their most holy faith (<a onClick="return mV(\'Jud\',1,20);">Jude 1:20</a>).`<a href="./study/isbe/search.html?string=ARCHITECTURE">ARCHITECTURE</a>; <a href="./study/isbe/search.html?string=HOUSE">HOUSE</a>; <a href="./study/isbe/search.html?string=FORTIFICATION">FORTIFICATION</a>`39';
isbe[1743]='Builder`bild\'-er (banah; oikodomeo, technites): "To build," "builder," ete, are in the Old Testament commonly the translation of banah, "to build," occurring very frequently; see <a href="./study/isbe/search.html?string=BUILD,+BUILDING">BUILD, BUILDING</a>. The literal significance leads also to several figurative applications, especially to God as Divine Builder:<P>(1) as establishing, e.g. the nation (<a onClick="return mV(\'Psa\',69,35);">Ps 69:35</a>; <a onClick="return mV(\'Psa\',102,16);">102:16</a>; <a onClick="return mV(\'Jer\',12,16);">Jer 12:16</a>), the throne of David (<a onClick="return mV(\'Psa\',89,4);">Ps 89:4</a>), Jerusalem (<a onClick="return mV(\'Psa\',147,2);">Ps 147:2</a>);<P>(2) in restoration<6F>rebuilding (<a onClick="return mV(\'Isa\',58,12);">Isa 58:12</a>; <a onClick="return mV(\'Isa\',61,4);">61:4</a>; <a onClick="return mV(\'Isa\',65,21);">65:21</a>; <a onClick="return mV(\'Jer\',31,4,28);">Jer 31:4, 28</a>; <a onClick="return mV(\'Jer\',42,10);">42:10</a>; <a onClick="return mV(\'Eze\',36,36);">Eze 36:36</a>; <a onClick="return mV(\'Amo\',9,11);">Am 9:11</a>; compare <a onClick="return mV(\'Act\',15,16);">Ac 15:16</a>);<P>(3) as establishing in prosperity (<a onClick="return mV(\'Job\',22,23);">Job 22:23</a>; <a onClick="return mV(\'1Sa\',2,35);">1Sa 2:35</a>; <a onClick="return mV(\'Jer\',24,6);">Jer 24:6</a>; compare <a onClick="return mV(\'Gen\',16,2);">Ge 16:2</a> the Revised Version, margin, Hebrew, "be builded by her");<P>(4) the firm establishment of the Divine attributes (<a onClick="return mV(\'Psa\',89,2);">Ps 89:2</a>);<P>(5) Divine opposition (<a onClick="return mV(\'Lam\',3,5);">La 3:5</a>, "He hath builded against me"); compare <a onClick="return mV(\'Job\',19,8);">Job 19:8</a>;<P>(6) the choosing of a corner-stone which the builders rejected (<a onClick="return mV(\'Psa\',118,22,23);">Ps 118:22-23</a>; quoted by Christ (<a onClick="return mV(\'Mat\',21,42);">Mt 21:42</a>; <a onClick="return mV(\'Mar\',12,10);">Mr 12:10</a>; <a onClick="return mV(\'Luk\',20,17);">Lu 20:17</a>); by Peter (<a onClick="return mV(\'Act\',4,11);">Ac 4:11</a>; <a onClick="return mV(\'1Pe\',2,7);">1Pe 2:7</a>)).<P>In the New Testament Christians are represented as being:<P>(1) built by God (<a onClick="return mV(\'1Cr\',3,9,16);">1Co 3:9, 16</a>) on Christ as the one foundation (<a onClick="return mV(\'Mat\',16,18);">Mt 16:18</a>, on Jesus as the Christ; <a onClick="return mV(\'1Pe\',2,5);">1Pe 2:5</a>f; <a onClick="return mV(\'Act\',9,31);">Ac 9:31</a> the Revised Version, margin; <a onClick="return mV(\'Rom\',15,20);">Ro 15:20</a>; <a onClick="return mV(\'1Cr\',3,10,12,14);">1Co 3:10, 12, 14</a> (epoikodomo); <a onClick="return mV(\'Eph\',2,20);">Eph 2:20</a>);<P>(2) as being continuously and progressively built up in their faith and life (<a onClick="return mV(\'Act\',20,32);">Ac 20:32</a>; <a onClick="return mV(\'1Cr\',8,1);">1Co 8:1</a> the Revised Version, margin, "buildeth up"; <a onClick="return mV(\'Act\',10,23);">Ac 10:23</a> margin, Greek "build up"; <a onClick="return mV(\'Act\',14,4,17);">Ac 14:4, 17</a> m; <a onClick="return mV(\'1Th\',5,11);">1Th 5:11</a>; compare <a onClick="return mV(\'Jud\',1,20);">Jude 1:20</a>);<P>(3) they are "builded togethe r" (sunoikodomeo) in Christ (<a onClick="return mV(\'Eph\',2,22);">Eph 2:22</a>; <a onClick="return mV(\'Col\',2,7);">Col 2:7</a> (epoikodomeo); compare <a onClick="return mV(\'1Cr\',3,9);">1Co 3:9</a>);<P>(4) "builded up" is used in a bad sense (<a onClick="return mV(\'1Cr\',8,10);">1Co 8:10</a> the King James Version and the Revised Version (British and American), "emboldened," the Revised Version, margin "be builded up");<P>(6) in <a onClick="return mV(\'Hbr\',3,4);">Heb 3:4</a> God is represented as the Builder (establisher) of all things, the Revised Version, margin "established," and in <a onClick="return mV(\'Hbr\',11,10);">11:10</a> as the Builder (technites), of the New Jerusalem; in <a onClick="return mV(\'Hbr\',9,11);">Heb 9:11</a> for "building" the Revised Version (British and American) has "creation" (ktisis);<P>(7) in <a onClick="return mV(\'1Cr\',3,\'10-14\');">1Co 3:10-14</a>; <a onClick="return mV(\'Gal\',2,18);">Ga 2:18</a>, building represents constructing a system of teaching; Paul speaks of himself as "a wise master-builder" (sophos architekton).``185';
isbe[1744]='Bukki`buk\'-i (buqqi, "mouth of Jah"):<P>(1) A Danite, son of the tribal prince Jogli (<a onClick="return mV(\'Num\',34,22);">Nu 34:22</a>); he was one of the representative chiefs who assisted in the division of the land.<P>(2) Son of Abishua and father of Izzi, a priest, fourth in descent from Aaron, in the line of Eleazar (<a onClick="return mV(\'1Ch\',6,5,51);">1Ch 6:5, 51</a>), and ancestor of Ezra (<a onClick="return mV(\'Ezr\',7,4);">Ezr 7:4</a>). In 2Esdras 1:2 the name appears as Borith, and in 1Esdras 8:2 as Boccas.``1';
isbe[1745]='Bukkiah`buk-i\'-a (buqqiyahu, "proved of God"): A Levite, son of Heman (<a onClick="return mV(\'1Ch\',25,4,13);">1Ch 25:4, 13</a>).`<a href="./study/isbe/search.html?string=BAKBUKIAH">BAKBUKIAH</a>`1';
isbe[1746]='Bul`bul (bul): Name of the 8th month of the Jewish year (<a onClick="return mV(\'1Ki\',6,38);">1Ki 6:38</a>). It is of Phoenician origin and signifies the month of rain, the beginning of the rainy season.`<a href="./study/isbe/search.html?string=CALENDAR">CALENDAR</a>`1';
isbe[1747]='Bull, Wild``<a href="./study/isbe/search.html?string=ANTELOPE">ANTELOPE</a>; <a href="./study/isbe/search.html?string=CATTLE">CATTLE</a>`1';
isbe[1748]='Bull; Bullock`bool, bool\'-ok.`<a href="./study/isbe/search.html?string=CATTLE">CATTLE</a>`1';
isbe[1749]='Bulls, Jeroboam\'s``<a href="./study/isbe/search.html?string=CALF+(GOLDEN)">CALF (GOLDEN)</a>`1';
isbe[1750]='Bulrush`bool\'-rush.`<a href="./study/isbe/search.html?string=REED">REED</a>`1';
isbe[1751]='Bulrushes, Ark of``<a href="./study/isbe/search.html?string=ARK+OF+BULRUSHES">ARK OF BULRUSHES</a>`1';
isbe[1752]='Bulwark`bool\'-wark: The word represents several Hebrew terms (chel, <a onClick="return mV(\'Isa\',26,1);">Isa 26:1</a>; chelah, <a onClick="return mV(\'Psa\',48,13);">Ps 48:13</a>; matsodh, <a onClick="return mV(\'Ecc\',9,14);">Ec 9:14</a>; matsor, <a onClick="return mV(\'Deu\',20,20);">De 20:20</a>). In <a onClick="return mV(\'2Ch\',26,15);">2Ch 26:15</a> the word is translated in the Revised Version (British and American) "battlements."`<a href="./study/isbe/search.html?string=FORTIFICATION">FORTIFICATION</a>`1';
isbe[1753]='Bunah`bu\'-na (bunah); A son of Jerahmeel (<a onClick="return mV(\'1Ch\',2,25);">1Ch 2:25</a>).``1';
isbe[1754]='Bunch`bunsh: Is used of<P>(1) a "bunch of hyssop" (<a onClick="return mV(\'Exd\',12,22);">Ex 12:22</a>, \'aghuddah);<P>(2) a "cluster of raisins" (<a onClick="return mV(\'2Sa\',16,1);">2Sa 16:1</a> the King James Version; <a onClick="return mV(\'1Ch\',12,40);">1Ch 12:40</a> the King James Version tsimmuq = "something dried or shriveled");<P>(3) a "camel\'s hump" (<a onClick="return mV(\'Isa\',30,6);">Isa 30:6</a> the King James Version dabbesheth): of obscure etymology.``1';
isbe[1755]='Bundle`bun\'-d\'-l: Represents in English Versions of the Bible the words tseror, from a verb meaning "cramp" "bind," etc. (<a onClick="return mV(\'Gen\',42,35);">Ge 42:35</a>; <a onClick="return mV(\'1Sa\',25,29);">1Sa 25:29</a>; <a onClick="return mV(\'Sgs\',1,13);">So 1:13</a>); tsebheth, from a verb probably meaning "to grasp" (<a onClick="return mV(\'Rth\',2,16);">Ru 2:16</a>); and deseme, from deo, "to tie up," "bind," hence, literally "bundle," just as the English word is derived from "bind" (<a onClick="return mV(\'Mat\',13,30);">Mt 13:30</a>); and plethos, properly "multitude." The custom of binding up precious things in bundles (compare <a onClick="return mV(\'Sgs\',1,13);">So 1:13</a>) is the basis of the very interesting metaphor in <a onClick="return mV(\'1Sa\',25,29);">1Sa 25:29</a>: "The soul of my lord shall be bound in the bundle of life with Yahweh thy God," or perhaps better, "in the bundle of the living in the care of Yahweh"<22>an assurance of perfect safety.``134';
isbe[1756]='Bunni`bun\'-i (bunni, buni, bunni; compare <a href="./study/isbe/search.html?string=BANI">BANI</a>):<P>(1) A Levite (<a onClick="return mV(\'Neh\',9,4);">Ne 9:4</a>). The repetition of Bani\'s name in this passage is probably a scribal error. The Syriac version for the second "Bani" reads "Binnui"; but as, in <a onClick="return mV(\'Neh\',10,9);">Ne 10:9</a> and <a onClick="return mV(\'Neh\',12,8);">Ne 12:8</a>, Binnui\'s name comes, as here, between those of Jeshua and Kadmiel, we should substitute Binnui here for the first Bani. The Septuagint renders all three names as if the Hebrew in each case had been bene, "sons of," reducing the proper names in the verse to five. The names probably stand for chief Levitical houses rather than individuals.<P>(2) Another Levite, one of the overseers of the temple, father of Hashabiah, according to <a onClick="return mV(\'Neh\',11,15);">Ne 11:15</a>; but, according to <a onClick="return mV(\'1Ch\',9,14);">1Ch 9:14</a>, Hashabiah is "of the sons of Merari" The reading in Nehemiah is a corruption of the one in Ch.``197';
isbe[1757]='Burden`bur\'-dn.<P>1. In the Old Testament:<P>In the Old Testament more than one word is rendered "burden."<P>(1) massa\', from a root nasa\' "he lifted up." Thus literally any load is called massa\' (<a onClick="return mV(\'Exd\',23,5);">Ex 23:5</a>; <a onClick="return mV(\'Num\',4,15,24,27);">Nu 4:15, 24, 27</a>ff; <a onClick="return mV(\'2Ki\',5,17);">2Ki 5:17</a>; <a onClick="return mV(\'2Ki\',8,9);">8:9</a>). Figuratively, people are a burden (<a onClick="return mV(\'Num\',11,11,17);">Nu 11:11, 17</a>; <a onClick="return mV(\'Deu\',1,12);">De 1:12</a>; <a onClick="return mV(\'2Sa\',15,33);">2Sa 15:33</a>; <a onClick="return mV(\'2Sa\',19,35);">19:35</a>). A man may be a burden to himself (<a onClick="return mV(\'Job\',7,20);">Job 7:20</a>). Iniquities are a burden (<a onClick="return mV(\'Psa\',38,4);">Ps 38:4</a>). Taxes may be a burden (<a onClick="return mV(\'Hsa\',8,10);">Ho 8:10</a>).<P>(2) In both the King James Version and the Revised Version (British and American) massa\' is translated "burden," as applied to certain prophetic utterances; but both the American Revised Version, margin and the Revised Version, margin have "oracle." Examples are <a onClick="return mV(\'Isa\',13,1);">Isa 13:1</a>; <a onClick="return mV(\'Isa\',14,28);">14:28</a>, and often; <a onClick="return mV(\'Jer\',23,33,36,38);">Jer 23:33, 36, 38</a>, no marginal reading; <a onClick="return mV(\'Eze\',12,10);">Eze 12:10</a>; <a onClick="return mV(\'Nah\',1,1);">Na 1:1</a>; <a onClick="return mV(\'Hab\',1,1);">Hab 1:1</a>; <a onClick="return mV(\'Zec\',9,1);">Zec 9:1</a>; <a onClick="return mV(\'Zec\',12,1);">12:1</a>; <a onClick="return mV(\'Mal\',1,1);">Mal 1:1</a>. As was natural under the circumstances, such oracles usually denounced judgment upon place or people. Hence, probably the translation "burden." But some of these prophetic utterances do not contain denunciation or threat (<a onClick="return mV(\'Zec\',12,\'1-\');">Zec 12</a>). The passage in Jeremiah, moreover, implies that the prophet used the term in the sense of "oraele," for scoffers are reproved for perverting the word and giving it the meaning "burden." Massa\', therefore, means something taken up with solemnity upon the lips, whether threatening or not, and the rendering, "burden," ought most likely to be given up.<P>The word mas\'-eth, of the same derivation as massa\', is applied to foolish oracles (<a onClick="return mV(\'Lam\',2,14);">La 2:14</a> the King James Version, oracles the American Standard Revised Version, burdens the American Revised Version, margin, burdens the Revised Version (British and American), oracles the Revised Version, margin; <a onClick="return mV(\'Amo\',5,11);">Am 5:11</a>, burdens the King James Version, exactions the American Standard Revised Version and the Revised Version (British and American)).<P>Massa\' is used also in <a onClick="return mV(\'Pro\',30,1);">Pr 30:1</a> and <a onClick="return mV(\'Pro\',31,1);">Pr 31:1</a>, and is variously rendered prophecy (the King James Version), oracle (American Revised Version), burden, or the name of the speaker\'s country (Revised Version margin, the American Revised Version, margin), oracle (Revised Version). The reading is doubtful, but probably the reference is to the speaker\'s country- -"Jakeh, of Massa" (compare <a onClick="return mV(\'Gen\',25,14);">Ge 25:14</a>), "Lemuel king of Massa."<P>Other words translated "burden" are from the root cabhal, "to bear a load" (<a onClick="return mV(\'Neh\',4,17);">Ne 4:17</a>; <a onClick="return mV(\'Psa\',81,6);">Ps 81:6</a>; <a onClick="return mV(\'1Ki\',11,28);">1Ki 11:28</a>; King James Version margin, charge the King James Version, labor the American Standard Revised Version and the Revised Version (British and American), burden the American Revised Version, margin and the Revised Version, margin, <a onClick="return mV(\'Exd\',5,4,5);">Ex 5:4-5</a>; <a onClick="return mV(\'Exd\',6,6,7);">6:6-7</a>; <a onClick="return mV(\'Isa\',10,27);">Isa 10:27</a>; <a onClick="return mV(\'Isa\',14,25);">Isa 14:25</a>).<P>2. In the New Testament:<P>In the New Testament several Greek words mean "burden."<P>(1) baros, "something heavy." Burdens of the day (<a onClick="return mV(\'Mat\',20,12);">Mt 20:12</a>), the burden of duty to be borne, a difficult requirement (<a onClick="return mV(\'Act\',15,28);">Ac 15:28</a>; <a onClick="return mV(\'Rev\',2,24);">Re 2:24</a>). The burden of one\'s moral infirmities (<a onClick="return mV(\'Gal\',6,2);">Ga 6:2</a>).<P>(2) phortion, "something to be borne." The obligation which Christ imposes (<a onClick="return mV(\'Mat\',11,30);">Mt 11:30</a>); the legal ordinances of the Pharisees (<a onClick="return mV(\'Luk\',11,46);">Lu 11:46</a>); a man\'s individual responsibility (<a onClick="return mV(\'Gal\',6,5);">Ga 6:5</a>). Whether any clear and consistent distinction can be made between these two words is doubtful. Probably, however, phortion refers to the load as something to be borne, whether heavy or light, whilst baros may be an oppressive load. According to Lightfoot baros may suggest a load of which a man may rightly rid himself should occasion serve, but phortion a burden which he is expected to bear, as every soldier carries his own pack. But most likely too much weight should not be given to these distinctions.<P>(3) There is also the word gomos, "the freight" of a ship (<a onClick="return mV(\'Act\',21,3);">Ac 21:3</a>); compare ogkos, weight or encumbrance which impedes the runner\'s progress to the goal (<a onClick="return mV(\'Hbr\',12,1);">Heb 12:1</a>), with particular reference to the superfluous flesh which an athlete seeks to get rid of in training (compare <a onClick="return mV(\'1Cr\',9,\'24-27\');">1Co 9:24-27</a>), and figuratively whatever hinders the full development of Christian manhood.``177';
isbe[1758]='Burglary`bur\'-gla-ri.`<a href="./study/isbe/search.html?string=CRIMES">CRIMES</a>`1';
isbe[1759]='Burial`ber\'-i-al (qebhurah; compare New Testament to entaphidsai):<P><b>I. IMMEDIATE BURIAL CONSIDERED URGENT</b><P class="in15">1. Reasons for This<P class="in15">2. The Burial of Jesus<P class="in15">3. The Usual Time<P class="in15">4. Duties of Next of Kin<P><b>II. PREPARATIONS FOR BURIAL</b><P class="in15">1. Often Informal and Hasty<P class="in15">2. Usually with More Ceremony<P class="in15">3. Contrasts between Jewish Customs and Other Peoples\'<P class="in30">(1) Cremation<P class="in30">(2) Embalming<P><b>III. ON THE WAY TO THE GRAVE</b><P class="in15">1. Coffins Unknown<P class="in15">2. Professional Mourners<P><b>IV. AT THE GRAVE</b><P class="in15">1. Graves Dug in the Earth<P class="in15">2. Family Tombs. Later Customs<P class="in15">3. Sealed Stones<P class="in15">4. Stated Times of Mourning<P class="in15">5. Excessive Mourning<P class="in15">6. Dirge-Songs<P><b>V. FAILURE TO RECEIVE BURIAL A CALAMITY OR JUDGMENT</b><P><b>VI. PLACES OF BURIAL: HOW MARKED</b><P><b>LITERATURE</b><hr /><P>It is well to recall at the outset that there are points of likeness and of marked contrast between oriental and occidental burial customs in general, as well as between the burial customs of ancient Israel and those of other ancient peoples. These will be brought out, or suggested later in this article.<p>I. Immediate Burial Considered Urgent.<P>1. Reasons for This:<P>The burial of the dead in the East in general was and is often effected in such a way as to suggest to the westerner indecent haste. Dr. Post says that burial among the people of Syria today seldom takes place later than ten hours after death, often earlier; but, he adds, "the rapidity of decomposition, the excessive violence of grief, the reluctance of Orientals to allow the dead to remain long in the houses of the living, explain what seems to us the indecency of haste." This still requires the survivors, as in the case of Abraham on the death of Sarah, to bury their dead out of their sight (<a onClick="return mV(\'Gen\',23,\'1-4\');">Ge 23:1-4</a>); and it in part explains the quickness with which the bodies of Nadab and Abihu were Carried out of the camp (<a onClick="return mV(\'Lev\',10,4);">Le 10:4</a>), and those of Ananias and Sapphira were hastened off to burial (<a onClick="return mV(\'Act\',5,\'1-11\');">Ac 5:1-11</a>). Then, of course, the defilement to which contact with a dead body gave occasion, and the judgment that might come upon a house for harboring the body of one dying under a Divine judgment, further explain such urgency and haste.<P>2. The Burial of Jesus:<P>It was in strict accordance with such customs and the provision of the Mosaic law (<a onClick="return mV(\'Deu\',21,23);">De 21:23</a>; compare <a onClick="return mV(\'Gal\',3,13);">Ga 3:13</a>), as well as in compliance with the impulses of true humanity, that Joseph of Arimathea went to Pilate and begged the body of Jesus for burial on the very day of the crucifixion (<a onClick="return mV(\'Mat\',27,39);">Mt 27:39</a>ff).<P>3. The Usual Time:<P>The dead are often in their graves, according to present custom, within two or three hours after death. Among oriental Jews burial takes place, if possible, within twenty-four hours after death, and frequently on the day of death. Likewise Mohammedans bury their dead on the day of death, if death takes place in the morning; but if in the afternoon or at night, not until the following day.<P>4. Duties of Next of Kin:<P>As soon as the breath is gone the oldest son, or failing him, the nearest of kin present, closes the eyes of the dead (compare <a onClick="return mV(\'Gen\',46,4);">Ge 46:4</a>, "and Joseph shall put his hand upon thine eyes"). The mouth, too, is closed and the jaws are bound up (compare <a onClick="return mV(\'Jhn\',11,44);">Joh 11:44</a>, "and his face was bound about with a napkin"). The death is announced, as it was of old, by a tumult of lamentation preceded by a shrill cry, and the weeping and wailing of professional mourners (compare <a onClick="return mV(\'Mar\',5,38);">Mr 5:38</a>ff).<P>See <a href="./study/isbe/search.html?string=MOURNING">MOURNING</a>.<p>II. Preparations for Burial.<P>1. Often Informal and Hasty:<P>These are often informal and hasty. Under the tyranny of such customs as those noted, it is often impossible to make them elaborate. Canon Tristram says: "As interments take place at latest on the evening of the day of death, and frequently at night, there can be no elaborate preparations. The corpse, dressed in such clothes as were worn in life, is stretched on a bier with a cloth thrown over it, until carried forth for burial" (Eastern Customs, 94). In <a onClick="return mV(\'Act\',5,6);">Ac 5:6</a> we read of Ananias, "The young men...wrapped him round, and they carried him out and buried him." "What they did," as Dr. Nicol says, "was likely this: they unfastened his girdle, and then taking the loose under-garment and the wide cloak which was worn above it, used them as a winding-sheet to cover the corpse from head to foot." In other words, there was little ceremony and much haste.<P>2. Usually with More Ceremony:<P>Usually, however, there was more ceremony and more time taken. Missionaries and natives of Syria tell us that it is still customary to wash the body (compare <a onClick="return mV(\'Act\',9,37);">Ac 9:37</a>), anoint it with aromatic ointments (compare <a onClick="return mV(\'Jhn\',12,7);">Joh 12:7</a>; <a onClick="return mV(\'Jhn\',19,39);">19:39</a>; <a onClick="return mV(\'Mar\',16,1);">Mr 16:1</a>; <a onClick="return mV(\'Luk\',24,1);">Lu 24:1</a>), swathe hands and feet in grave-bands, usually of linen (<a onClick="return mV(\'Jhn\',11,44);">Joh 11:44</a>), and cover the face or bind it about with a napkin or handkerchief (<a onClick="return mV(\'Jhn\',11,44);">Joh 11:44</a>). It is still common to place in the wrappings of the body aromatic spices and other preparations to retard decomposition. Thus the friends at Bethany prepared the body of Lazarus, and he came forth wrapped in grave-bands and with a napkin bound about his face. And, we are further told that after the burial of Jesus, Nicodemus brought "a mixture of myrrh and aloes, about a hundred pounds," and that they "took the body of Jesus, and bound it in linen cloths with the spices, as the custom of the Jews is to bury," and that Mary Magdalene and two other women brought spices for the same purpose (<a onClick="return mV(\'Jhn\',19,39,40);">Joh 19:39-40</a>; <a onClick="return mV(\'Mar\',16,1);">Mr 16:1</a>; <a onClick="return mV(\'Luk\',24,1);">Lu 24:1</a>). That this was a very old custom is witnessed by such passages as <a onClick="return mV(\'2Ch\',16,14);">2Ch 16:14</a>, where it is said that Asa, the king, was laid "in the bed which was filled with sweet odors and divers kinds of spices prepared by the perfumers\' art" (compare <a onClick="return mV(\'Jhn\',12,3,7);">Joh 12:3, 7</a>; Sirach 38:16). From <a onClick="return mV(\'Act\',5,6);">Ac 5:6</a>; <a onClick="return mV(\'Act\',8,2);">8:2</a> it appears that there was in later times a confraternity of young men whose business it was to attend to these proprieties and preparations on behalf of the dead; but it was probably only in exceptional cases that they were called upon to act. Certainly such ministries ordinarily devolved, as they do now, upon loving relatives and friends, and mostly women, among the Jews as well as among the Greeks. The practice among the Greeks, both by similarity and contrast, affords an interesting illustration. The following instance is aptly cited in D B (art. "Burial"): Electra believing Orestes to be dead and his ashes placed in the sepulchral urn (Soph. Electra 1136-52), addresses him thus: "Woe is me! These loving hands have not washed or decked thy corpse, nor taken, as was meet, their sad burden from the flaming pyre. At the hands of strangers, hapless one, thou hast had those rites, and so art come to us, a little dust in a narrow urn."<P>3. Contrasts between Jewish Customs and Other Peoples\':<P>This brings us to note two marked contrasts between customs in Israel and among other peoples.<P>(1) Cremation:<P>With the Greeks it was customary to cremate the dead (see <a href="./study/isbe/search.html?string=CREMATION">CREMATION</a>); but there was nothing in Jewish practice exactly corresponding to this. Tacitus (Hist. v.5) expressly says, in noting the contrast with Roman custom, that it was a matter of piety with the Jews "to bury rather than to burn dead bodies." The burning of the bodies of Saul and his sons by the men of Jabesh-Gilead (<a onClick="return mV(\'1Sa\',31,\'11-13\');">1Sa 31:11-13</a>) seems to have been rather a case of emergency, than of conformity to any such custom, as the charred bones were buried by the same men under the tamarisk at Jabesh, and later, by David\'s order, removed and laid to rest in the sepulcher of Kish (<a onClick="return mV(\'2Sa\',21,\'12-14\');">2Sa 21:12-14</a>). According to the Mosaic law burning was reserved, either for the living who had been found guilty of unnatural sins (<a onClick="return mV(\'Lev\',20,4);">Le 20:4</a>; <a onClick="return mV(\'Lev\',21,9);">21:9</a>), or for those who died under a curse, as in the case of Achan and his family, who after they had been stoned to death were, with all their belongings, burned with fire (<a onClick="return mV(\'Jos\',7,25);">Jos 7:25</a>).<P>(2) Embalming:<P>As the burning practiced by the Greeks found no place in Jewish law and custom, so embalming, as practiced by the Egyptians, was unknown in Israel, the cases of Jacob and Joseph being clearly special, and in conformity to Egyptian custom under justifying circumstances. When Jacob died it was Joseph, the Egyptian official, who "commanded his servants the physicians to embalm his father" (<a onClick="return mV(\'Gen\',50,2);">Ge 50:2</a>), and it was conventionally the fit thing that when Joseph himself died his body was embalmed and "put in a coffin (sarcophagus) in Egypt" (<a onClick="return mV(\'Gen\',50,26);">Ge 50:26</a>).<p>III. On the Way to the Grave:<P>When the preparations were made and the time came, the corpse was carried to the grave on a bier, or litter (mittah).<p>1. Coffins Unknown:<P>Coffins were unknown in ancient Israel, as they are among the Jews of the East to this day. The only one mentioned in the Bible is the sarcophagus in which the embalmed body of Joseph was preserved, unless Asa\'s bed (<a onClick="return mV(\'2Ch\',16,14);">2Ch 16:14</a>) be another, as some think. Moslems, like eastern Jews, never use coffins. The bier sometimes has a pole at each corner by means of which it is carried on the shoulders to the tomb.<P>See <a href="./study/isbe/search.html?string=BIER">BIER</a>.<P>2. Professional Mourners:<P>The procession of mourners is made up largely, of course, of relatives and friends of the deceased, but is led by professional mourning women, who make the air resound with their shrieks and lamentations (compare <a onClick="return mV(\'Ecc\',12,5);">Ec 12:5</a>; <a onClick="return mV(\'Jer\',9,17);">Jer 9:17</a>; <a onClick="return mV(\'Amo\',5,16);">Am 5:16</a>). See <a href="./study/isbe/search.html?string=MOURNING">MOURNING</a>. <a onClick="return mV(\'Amo\',5,16);">Am 5:16</a> alludes to this custom in describing the mourning that shall be over the desolations of Israel: "Wailing shall be in all the broad ways; and they shall say in all the streets, Alas! alas! and they shall call the husbandman to mourning, and such as are skillful in lamentation to wailing." (<a onClick="return mV(\'Jer\',9,17,18);">Jer 9:17-18</a>) breaks out: "Call for the mourning women, that they may come;...and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters." Dr. Fred. Bliss tells of a mourning delegation at the mahal, or mourning house, of a great man. "No matter how gaily they may be chatting they approach, when they reach the house they rush forward, handkerchiefs to face, sobbing, weeping, with utmost demonstrations of grief, going through them time after time as occasion requires." Amelia B. Edwards gives a vivid account of her first experience with such mourning: "It rose like the far-off wavering sound of many owls. It shrilled, swelled, wavered, dropped, and then died away, like the moaning of the wind at sea. We never heard anything so wild and plaintive." Among some Jews of today, it is said, the funeral procession moves swiftly, because there are supposed to be innumerable evil spirits (shedhim) hovering about, desirous to attack the soul, which is thought to be in the body until interment takes place and the corpse is actually covered (see DB, article "Burial").<p>IV. At the Grave.<P>When the grave, or place of entombment, is reached ceremonies more or less characteristic and peculiar to the Orient take place.<P>1. Graves Dug in the Earth:<P>When the body is let down into the ground, the bier, of course, is set aside, and at first a heap of stones only is piled over the shallow grave<76>to preserve the dead from the dreaded depredations of hyenas, jackals or thieves. Beyond question graves among ancient Jews were often simply dug in the earth, as they are with us, and as they are with Jews at Jerusalem and elsewhere in the East today.<p>2. Family Tombs. Later Customs:<P>But originally, it would seem to have been customary for each family to have a family tomb: either a natural cave, prepared with stone shelves to receive the bodies, or else hewn out of rock in the hillside, each tomb, or sepulcher, having many niches or loculi, in each one of which a body could be placed (see <a onClick="return mV(\'Gen\',25,10);">Ge 25:10</a>; <a onClick="return mV(\'Gen\',49,31);">49:31</a>; <a onClick="return mV(\'Gen\',50,13);">50:13</a>; <a onClick="return mV(\'Gen\',35,19);">35:19</a>; <a onClick="return mV(\'Jos\',24,32);">Jos 24:32</a>). As Dr. Nicol says, "All among the Israelites who possessed any land, or who could afford it, had their family tombs, hewn out of the rock, each sepulchre containing many niches. Many generations of a family could thus be placed in the ancestral tomb." Countless numbers of such tombs are to be found all over Palestine, but Machpelah, of course, is the chief example (<a onClick="return mV(\'Gen\',23,\'1-\');">Ge 23</a>). Compare the cases of Joshua buried in his inheritance at Timnath-serah (<a onClick="return mV(\'Jos\',24,30);">Jos 24:30</a>), Samuel in his house at Ramah (<a onClick="return mV(\'1Sa\',25,1);">1Sa 25:1</a>), Joab in his house in the wilderness (<a onClick="return mV(\'1Ki\',2,34);">1Ki 2:34</a>), Manasseh in the garden of his house (<a onClick="return mV(\'2Ki\',21,18);">2Ki 21:18</a>), Josiah in the same tomb, it would seem, as his fath er and grandfather (<a onClick="return mV(\'2Ki\',23,30);">2Ki 23:30</a>), and Asa, singled out for special mention (<a onClick="return mV(\'2Ch\',16,14);">2Ch 16:14</a>). According to custom, too, the Jew was not to sell his burying-place, if it was possible for him to hold it. Today in the Orient it is quite different<6E>burying-places of Moslem, Jewish and Christian peoples, while distinct from each other, are community rather than family burying-places.<P>3. Sealed Stones:<P>When the tomb was a cave, or was dug out from some rock, the entrance was often closed with a large circular stone set up on its edge or rim and rolled in its groove to the front of the mouth of the tomb, so as to close it securely. This stone was then often further secured by a strap, or by sealing. In such case it could easily be seen or known if the tomb had been disturbed. Pilate, it will be recalled, directed that the tomb of Joseph of Arimathea, in which the body of Jesus was laid, should be carefully sealed and made as secure as the officials could make it. "So they went, and made the sepulchre sure, sealing the stone, the guard being with them" (<a onClick="return mV(\'Mat\',27,66);">Mt 27:66</a>).<P>4. Stated Times of Mourning:<P>In Syria, as elsewhere in the East, it is customary to have stated times after the burial for mourning at the tomb<6D>for example on the third, seventh, and fortieth days, and again on the anniversary of the burial. The relatives or friends then go to the tomb without ornaments, often with hair disheveled; sometimes with head covered and faces blackened with soot, or ashes, or earth, in their oldest and poorest clothing, which is sometimes violently rent, and, sitting or moving in a circle around or near to the tomb, they break out in spells into weird, dirge-like singing or wailing.<P>5. Excessive Mourning:<P>The violence of grief at times leads to lacerations of the body and the shedding of blood. Morier (Second Journey through Persia), describing a celebration which takes place annually to commemorate the death of the grandson of Mohammed, says: "I have seen the most violent of them, as they vociferated Ya Hosein! walk the streets with their bodies streaming with blood by the voluntary cuts they had given themselves". Such cutting of the flesh in mourning for the dead was specifically forbidden by the Mosaic law (<a onClick="return mV(\'Lev\',19,28);">Le 19:28</a>; <a onClick="return mV(\'Lev\',21,5);">21:5</a>; <a onClick="return mV(\'Deu\',14,1);">De 14:1</a>). But excessive mourning for the dead is often alluded to in Scripture (see <a onClick="return mV(\'2Sa\',1,11,12);">2Sa 1:11-12</a>; <a onClick="return mV(\'Psa\',6,6);">Ps 6:6</a>; <a onClick="return mV(\'Psa\',119,136);">119:136</a>; <a onClick="return mV(\'Lam\',1,16);">La 1:16</a>; <a onClick="return mV(\'Lam\',3,48);">3:48</a>; <a onClick="return mV(\'Jer\',9,1);">Jer 9:1</a>).<P>6. Dirge-Songs:<P>The custom of dirge-songs seems to be alluded to (<a onClick="return mV(\'Mat\',9,23);">Mt 9:23</a>; <a onClick="return mV(\'Mar\',5,38);">Mr 5:38</a>) in the narrative of the healing of the ruler\'s daughter: "Jesus came into the ruler\'s house, and saw the flute-players, and the crowd making a tumult." A characteristic oriental funeral procession and burial are vividly pictured in the narrative of the burial of Jacob (<a onClick="return mV(\'Gen\',50,\'6-13\');">Ge 50:6-13</a>).<p>V. Failure to Receive Burial Counted a Calamity or a Judgment.<P>Any lack of proper burial is still regarded in the East, as it was in ancient times, as a great indignity or a judgment from God. It is esteemed the greatest calamity that can befall a person. It gives men still untold distress to think they shall not receive suitable burial, according to the customs of their respective race, or family, or religion<6F>a fact or sentiment that is often alluded or appealed to by way of illustration in the Scriptures. For a corpse to remain unburied and become food for beasts of prey was the climax of indignity or judgment (<a onClick="return mV(\'2Sa\',21,10,11);">2Sa 21:10-11</a>; <a onClick="return mV(\'1Ki\',13,22);">1Ki 13:22</a>; <a onClick="return mV(\'1Ki\',14,11);">14:11</a>; <a onClick="return mV(\'1Ki\',16,4);">16:4</a>; <a onClick="return mV(\'1Ki\',21,24);">21:24</a>; <a onClick="return mV(\'2Ki\',9,37);">2Ki 9:37</a>; <a onClick="return mV(\'Jer\',7,33);">Jer 7:33</a>; <a onClick="return mV(\'Jer\',8,1);">8:1</a>; <a onClick="return mV(\'Eze\',29,5);">Eze 29:5</a>; <a onClick="return mV(\'Psa\',79,3);">Ps 79:3</a>; <a onClick="return mV(\'Rev\',11,9);">Re 11:9</a>), and uncovered blood cried for vengeance (<a onClick="return mV(\'Eze\',24,6);">Eze 24:6</a>f; <a onClick="return mV(\'Eze\',39,\'11-16\');">39:11-16</a>), the idea being the same as among other oriental peoples, that the unburied dead would not only inflict trouble upon his family, but bring defilement also and a curse upon the whole land. It was, therefore, an obligation resting upon all to bury even the dead found by the way (Tobit 1:18; 2:8). Even malefactors were to be allowed burial (<a onClick="return mV(\'Deu\',21,22,23);">De 21:22-23</a>), and the exceptional denial of it to the sons of Rizpah gave occasion for the touching story of her self-denying care of the dead found in <a onClick="return mV(\'2Sa\',21,10,11);">2Sa 21:10-11</a>.<p>VI. Places of Burial: How Marked.<P>Ordinary graves were marked by the heaping of crude stones, but hewn stones and sometimes costly pillars were set up as memorials of the dead (<a onClick="return mV(\'Eze\',39,15);">Eze 39:15</a>; <a onClick="return mV(\'2Ki\',23,17);">2Ki 23:17</a> the Revised Version (British and American), "What monument is that which I see?" the reference being to a sepulchral pillar). Jacob set up a pillar over Rachel\'s grave (<a onClick="return mV(\'Gen\',35,20);">Ge 35:20</a>), and her tomb is marked by a monument to this day. Absalom\'s grave in the wood of Ephraim had a heap of stones raised over it (<a onClick="return mV(\'2Sa\',18,17);">2Sa 18:17</a>), but in this case, as in the case of Achan, it was not for honor but for dishonor. In New Testament times the place of burial was uniformly outside the cities and villages (see <a onClick="return mV(\'Luk\',7,12);">Lu 7:12</a>; <a onClick="return mV(\'Jhn\',11,30);">Joh 11:30</a>). There was public provision made for the burial of strangers (<a onClick="return mV(\'Mat\',27,7);">Mt 27:7</a>), as in the closing days of the monarchy there was a public burying-ground at Jerusalem (<a onClick="return mV(\'Jer\',26,23);">Jer 26:23</a>), probably where it is to this day between the city wall and the Kidron Valley. Thousands of Jewish graves on the sloping sides of the Valley of Jehoshaphat, where the Jews have come from all lands to be buried, bear witness today to the belief that associates the coming of Messiah with a blessed resurrection. Many Jews hold that Messiah, when He comes, will descend upon the Mount of Olives, and will pass through these resting-places of the dead as He enters the Holy City in glory.<P>LITERATURE.<P>HDB, article "Burial"; Keil, Biblical Arch., II, 199f; Nowack, Heb Arch., I, 187ff; "Burial" and "Tombs" in Kitto, Cycl.; Thomson, LB (see "Funerals" in Index); Tristram, Eastern Customs in Bible Lands; Mackie, Bible Manners and Customs.``47';
isbe[1760]='Burier`ber\'-i-er (kabhar): "Set up a sign by it, till the buriers have buried it" (<a onClick="return mV(\'Eze\',39,15);">Eze 39:15</a>). "When the searchers found any human remains as they passed through the land, they were to set up a mark to attract the attention of the buriers, who followed them" (Dummelow\'s Commentary, in the place cited.).`<a href="./study/isbe/search.html?string=BURIAL">BURIAL</a>`1';
isbe[1761]='Burn; Burning`burn, burn\'-ing: Figurative: In addition to the ordinary meaning, burn is used metaphorically in the following passages of the New Testament:<P>(1) kaio (<a onClick="return mV(\'Luk\',24,32);">Lu 24:32</a>), "Was not our heart burning within us," i.e. greatly moved.<P>(2) puroo, used twice, once in the sense of inflamed with sexual desire (<a onClick="return mV(\'1Cr\',7,9);">1Co 7:9</a>), "For it is better to marry than to burn" and in <a onClick="return mV(\'2Cr\',11,29);">2Co 11:29</a> of the heat of the passions, here of grief, or anger, "Who is offended (the American Standard Revised Version "caused to stumble") and I burn not?"`<a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>`1';
isbe[1762]='Burnt Offering``<a href="./study/isbe/search.html?string=SACRIFICE">SACRIFICE</a>`1';
isbe[1763]='Burnt Sacrifice``<a href="./study/isbe/search.html?string=SACRIFICE">SACRIFICE</a>`1';
isbe[1764]='Bush`boosh:<P>(1) (ceneh, <a onClick="return mV(\'Exd\',3,\'2-4\');">Ex 3:2-4</a>; <a onClick="return mV(\'Deu\',33,16);">De 33:16</a>; batos, <a onClick="return mV(\'Mar\',12,26);">Mr 12:26</a>; <a onClick="return mV(\'Luk\',6,44);">Lu 6:44</a>, "bramble bush"; <a onClick="return mV(\'Luk\',20,37);">20:37</a>; <a onClick="return mV(\'Act\',7,30,35);">Ac 7:30, 35</a>. All the Old Testament references and the New Testament references, except <a onClick="return mV(\'Luk\',6,44);">Lu 6:44</a>, are to the same "bush," namely, Moses\' "burning bush"). From its etymology ceneh clearly denotes a "thorny" plant, as does the corresponding batos in the Septuagint and New Testament. In the Latin versions rubus, i.e. "bramble," is used as equivalent. Several varieties of bramble flourish in Palestine, of which the most common is Rubus discolor, but this is not an indigenous plant in Sinai. It is stated by Post that a bush of this plant has been planted by the monks of the Convent of Catherine at Sinai to the rear of the "Chapel of the Burning Bush." In spite of tradition there is but little doubt that Moses\' "burning bush" must actually have been a shrub of one of the various thorny acacias, or allied plants, indigenous in the Sinaitic peninsula.<P>(2) (siach "plant," <a onClick="return mV(\'Gen\',2,5);">Ge 2:5</a>; "shrub," <a onClick="return mV(\'Gen\',21,15);">Ge 21:15</a>; "bush," <a onClick="return mV(\'Job\',30,4,7);">Job 30:4, 7</a>). In the first reference any kind of plant may be meant, but in the other passages the reference is to the low bushes or scrub, such as are found in the desert.<P>(3) (nahalolim, the King James Version bushes, the Revised Version (British and American) <a href="./study/isbe/search.html?string=PASTURE">PASTURE</a>, margin "bushes," <a onClick="return mV(\'Isa\',7,19);">Isa 7:19</a>). The meaning appears to be rather a place for watering flocks, the corresponding Arabic root nahal, having the meaning "to quench one\'s thirst," and the corresponding noun of place, manhal, meaning a watering-place in the desert.``117';
isbe[1765]='Bush, Burning`burn\'-ing.<P>1. Meaning and Use:<P>The scene at the burning bush (ceneh, "a bush," Septuagint batos, "blackberry bush") reveals God to the world in one of theophanies with fire, of which there are four mentioned in the Bible (<a onClick="return mV(\'Exd\',3,2);">Ex 3:2</a>; <a onClick="return mV(\'Exd\',13,21);">13:21</a>; <a onClick="return mV(\'Exd\',19,18);">19:18</a>; also <a onClick="return mV(\'2Th\',1,8);">2Th 1:8</a> the King James Version, yet to be fulfilled). Many other Divine manifestations were associated with fire. The Burning Bush is mentioned elsewhere in <a onClick="return mV(\'Deu\',33,16);">De 33:16</a>; <a onClick="return mV(\'Mar\',12,26);">Mr 12:26</a>; <a onClick="return mV(\'Luk\',20,37);">Lu 20:37</a>; <a onClick="return mV(\'Act\',7,30,31);">Ac 7:30-31</a>.<P>2. Identification:<P>Exact identification of the particular kind of bush in which God appeared to Moses is impossible. Attempts have been made to identify it with the blackberry bush, as by the Septuagint and also by the monks of the Convent of Catharine on Mount Sinai who grow the blackberry there in token of their tradition. The cassia has also been suggested. Both identifications are failures, the former because the blackberry does not grow in that region unless imported and tended, the latter for philological reasons. Nothing in the language used gives any clue to the species of the bush. The generally accepted view that it was some kind of thorn bush is an assumption with scarcely other ground than that there are so many thorny bushes in that region. This fact does, however, give to the assumption much probability.<P>3. Interpretation:<P>The old Jewish commentators have many things to say in explanation of this theophany (compare Jewish Encyclopedia). That one thing which will meet with much response from the Christian heart is that the unconsumed bush with the fire in the midst of it indicated that the Israelites would not be consumed by the afflictions in Egypt. The application of this view to God\'s people under affliction in all ages is often made by Christian homilists. But this cannot have been the primary meaning of theophany. Of the many theophanies and other Divine manifestations with fire, the specific signification must be learned from a careful study of the circumstances in each case. The fire does not seem to have any one fundamental meaning running through them all. In addition to the references already given, compare <a onClick="return mV(\'Psa\',18,\'8-12\');">Ps 18:8-12</a>; <a onClick="return mV(\'Psa\',50,3);">50:3</a>; <a onClick="return mV(\'Eze\',1,4);">Eze 1:4</a>; <a onClick="return mV(\'Mic\',1,\'1-4\');">Mic 1:1-4</a>; <a onClick="return mV(\'Hab\',3,\'3-6\');">Hab 3:3-6</a>; <a onClick="return mV(\'Hbr\',12,29);">Heb 12:29</a>.<P>The exact meaning of the Burning Bush as a method or medium of revelation may appear as follows:<P>(1) The flame in this bush was not the flame of persecution by God\'s enemies without, but the flame of God\'s presence or the presence of His angel within.<P>(2) The idea of burning and yet not being consumed is brought into the narrative by Moses\' wonderment in the moment of his ignorance, before he knew that God was in the bush.<P>(3) The real significance of the flame in this case seems to be light and glory and preservation where God manifests Himself graciously. This is the universal idea of revealed religion.<P>The prevailing idea of God in the religions round about was that God dwelt in darkness. The approach to the gods in Egyptian temples was through ever-deepening gloom. It was thought that God was very dangerous and apt to be a destroyer, so that a priest must always intervene. God as a gracious Saviour was the new idea revelation was bringing to the world. This was now first clearly announced, but was not to be fully revealed throughout the time of the long line of priests until the Great High Priest should come and make a "way of approach" that we may come "with boldness unto the throne of grace."``93';
isbe[1766]='Bushel`boosh\'-el (modios): A dry measure containing about a peck, but as it is used in the New Testament (<a onClick="return mV(\'Mat\',5,15);">Mt 5:15</a>; <a onClick="return mV(\'Mar\',4,21);">Mr 4:21</a>; <a onClick="return mV(\'Luk\',11,33);">Lu 11:33</a>) it does not refer to capacity but is used only to indicate a covering to conceal the light.``1';
isbe[1767]='Bushy`boosh\'-i: Found in <a onClick="return mV(\'Sgs\',5,11);">So 5:11</a> as the translation of taltal, meaning trailing, pendulous (Septuagint elatai, literally "ductile"); the Revised Version, margin reads "curly."``1';
isbe[1768]='Business`biz\'-nes: Is the rendering of four Hebrew words:<P>(1) mela\'khah, in <a onClick="return mV(\'Gen\',39,11);">Ge 39:11</a> (the American Standard Revised Version "work"); <a onClick="return mV(\'1Ch\',26,29,30);">1Ch 26:29-30</a>; <a onClick="return mV(\'2Ch\',13,10);">2Ch 13:10</a> (the American Standard Revised Version "in their work"); <a onClick="return mV(\'2Ch\',17,13);">17:13</a> (the American Standard Revised Version "many works"); <a onClick="return mV(\'Neh\',11,16,22);">Ne 11:16, 22</a>; <a onClick="return mV(\'Neh\',13,30);">13:30</a> (the American Standard Revised Version "in his work"); <a onClick="return mV(\'Est\',3,9);">Es 3:9</a>; <a onClick="return mV(\'Psa\',107,23);">Ps 107:23</a>; <a onClick="return mV(\'Pro\',22,29);">Pr 22:29</a>; <a onClick="return mV(\'Dan\',8,27);">Da 8:27</a>.<P>(2) dabhar, literally "a word," is so translated in <a onClick="return mV(\'Deu\',24,5);">De 24:5</a>; <a onClick="return mV(\'Jos\',2,14,20);">Jos 2:14, 20</a>; <a onClick="return mV(\'Jdg\',18,7);">Jud 18:7</a> (the American Standard Revised Version "dealings"); <a onClick="return mV(\'Jdg\',18,28);">Jud 18:28</a> (the American Standard Revised Version "dealings"); <a onClick="return mV(\'1Sa\',21,2,8);">1Sa 21:2, 8</a>.<P>(3) ma\'aseh, "an action" (<a onClick="return mV(\'1Sa\',20,19);">1Sa 20:19</a>).<P>(4) \'inyan, "employment" (<a onClick="return mV(\'Ecc\',5,3);">Ec 5:3</a>; <a onClick="return mV(\'Ecc\',8,16);">8:16</a>).<P>In the New Testament "business" in <a onClick="return mV(\'Luk\',2,49);">Lu 2:49</a> is the rendering of the phrase en, tois, tou patros mou, literally "in the things of my Father," which the American Standard Revised Version renders "in my Father\'s house," with "about my Father\'s business" as the marginal reading. "Business" is also used in the translation of chreia, literally "need," of <a onClick="return mV(\'Act\',6,3);">Ac 6:3</a>; as the translation of spoude, literally "haste" of <a onClick="return mV(\'Rom\',12,11);">Ro 12:11</a> (the American Standard Revised Version "diligence"); of pragma, literally "thing done," of <a onClick="return mV(\'Rom\',16,2);">Ro 16:2</a> (the American Standard Revised Version "matter"); of prassein ta idia, literally "tend to one\'s own business," of <a onClick="return mV(\'1Th\',4,11);">1Th 4:11</a>. In <a onClick="return mV(\'Act\',19,24,25);">Ac 19:24-25</a> in Paul\'s account of the riot in Ephesus, ergasia, literally "working," "performing," is translated "little business" in <a onClick="return mV(\'Act\',19,24);">Ac 19:24</a> (the King James Version "small gain"), and "by this business" in <a onClick="return mV(\'Act\',19,25);">Ac 19:25</a> (the King James Version "by this craft").``89';
isbe[1769]='Busybody`biz\'-i-bod-i (periergos, allotrioepiskopos): The word is found twice in Paulinic literature.: <a onClick="return mV(\'1Ti\',5,13);">1Ti 5:13</a>, "not only idle, but tattlers also and busybodies," and <a onClick="return mV(\'2Th\',3,11);">2Th 3:11</a>, "work not at all, but are busybodies." It is also found in <a onClick="return mV(\'1Pe\',4,15);">1Pe 4:15</a> the King James Version (the Revised Version (British and American) "meddler") "or as a busybody in other men\'s matters." If these passages be coupled with such others as <a onClick="return mV(\'Jam\',3,\'2-10\');">Jas 3:2-10</a>; <a onClick="return mV(\'Jam\',4,11);">4:11</a>; <a onClick="return mV(\'Eph\',4,29,31);">Eph 4:29, 31</a>; <a onClick="return mV(\'Tts\',3,2);">Tit 3:2</a>, it becomes evident that sins against the eighth commandment were as common in the apostolic church as they are today. To this day backbiting is a common trait of oriental peoples. And it is this sin which is so repeatedly warned against by the apostles, as in direct conflict with the ethics of Christianity, and in violation of that spirit of brotherly love and mutual trust which Christ has enjoined on His followers, and which is the very marrow of the outward revelation of the Christian faith (<a onClick="return mV(\'1Cr\',13,\'1-\');">1Co 13</a>).``42';
isbe[1770]='Butler`but\'-ler: An officer in households of kings, or other dignitaries, having charge of wines and other potables. mashqeh, "one who gives drink" (<a onClick="return mV(\'Gen\',40,\'1-23\');">Ge 40:1-23</a>; <a onClick="return mV(\'Gen\',41,9);">41:9</a>), rendered "cupbearer" in <a onClick="return mV(\'1Ki\',10,5);">1Ki 10:5</a>; <a onClick="return mV(\'2Ch\',9,4);">2Ch 9:4</a>; <a onClick="return mV(\'Neh\',1,11);">Ne 1:11</a>. The office was one of consider ble importance in oriental courts, because of the danger to the king\'s life through plots of poison, etc. Nehemiah held this position to King Artaxerxes. Wealthy courts, as that of Solomon, usually had more than one (<a onClick="return mV(\'1Ki\',10,5);">1Ki 10:5</a>); over these cupbearers or butlers was the sar ha-mash-qim, or chief butler (<a onClick="return mV(\'Gen\',40,9);">Ge 40:9</a>).``137';
isbe[1771]='Butter``<a href="./study/isbe/search.html?string=FOOD">FOOD</a>`1';
isbe[1772]='Buying`bi\'-ing (karah, laqach, qena\', qanah, shabhar; agorazo, oneomai, emporeuomai):<P><b>I. IN THE EARLIEST PERIODS AND AMONG NOMADS</b><p class="in15">1. The Primitive Stage (the "Shop")<p class="in15">2. In Old Testament Times<p class="in15">3. In New Testament Times<P><b>II. ORIENTAL BUYING A TEDIOUS PROCESS</b><P><b>III. SHOPS AND BAZAARS</b><p class="in15">1. Oriental Shops<p class="in15">2. The Market-Place<P><b>IV. BUYING ON CREDIT PAYING CASH (MONEY)</b></a><P><b>V. OPEN-AIR MARKETS AND FAIRS</b><hr /><P>I. In the Earliest Periods and among Nomads.<P>1. The Primitive Stage; (the "Shop"):<P>Among primitive races and nomads there can be, of course, no organized commerce. Yet they buy and sell, by barter and exchange, in rude and simple ways. When tribes become settled and live in villages the "shop" is established<65>usually at first the simple "stall" of the grocer (bakkal) where one can buy bread; cheese, salt and dried fish, olives, oil, bundles of wood or charcoal, and even earthenware vessels for the passing traveler. At a later stage the village will have also, according to demand, other shops, as, for instance, those of the baker, the blacksmith, the cobbler, and, today, will be found in many obscure places in the East the butcher\'s shop, and the coffee house.<P>2. In Old Testament Times:<P>These gradations and the gradual rise to the more organized commerce of the Greek-Roman period are indicated in a way by the succession of words for "buying" used in the Bible and the conditions and circumstances pictured and implied in the various accounts of buying and selling. Even as early as Abraham\'s time, however, there were buying and weighing of silver in exchange.<p class="in15">"Hear me," pleads Abraham with the children of Heth, "and entreat for me to Ephron the son of Zohar, that he may give me the cave of Machpelah...which is in the end of his field; for the full price let him give it to me." And Ephron said, "Nay, my lord, hear me: the field give I thee, and the cave that is therein." But Abraham said, "If thou wilt...I will give the price of the field; take it of me, and I will bury my dead there. And Ephron answered...My lord, hearken unto me: a piece of land worth four hundred shekels of silver, what is that betwixt me and thee? bury therefore thy dead ..... And Abraham weighed to Ephron the silver...four hundred shekels of silver, current money with the merchant. So...the field, and the cave, and all the trees that were in the field,...were made sure unto Abraham for a possession" (<a onClick="return mV(\'Gen\',23,\'8-18\');">Ge 23:8-18</a>).<p>Other examples of primitive buying are found in <a onClick="return mV(\'Jos\',24,32);">Jos 24:32</a> ("the parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for a hundred pieces of money"); in <a onClick="return mV(\'Rth\',4,\'5-9\');">Ru 4:5-9</a>, where Boaz is represented as buying "the parcel of land which was Elimelech\'s...of the hand of Naomi...and of Ruth the Moabitess, the wife of the dead...all that was Elimelech\'s"; and in <a onClick="return mV(\'2Sa\',24,\'21-24\');">2Sa 24:21-24</a>, where David is said to have "bought the threshing-floor" of Araunah at "a price." Such cases, however, are in a sense exceptional; trade in general at that time was by barter and exchange, without intermediary or market-place.<P>3. In New Testament Times:<P>In New Testament times things have so changed that the word most commonly used for buying (agorazo) means "to use the market-place," and another (emporeuomai) points to a class of traders or merchants who go on, from city to city<74>"continue" here or there "and buy and sell" (<a onClick="return mV(\'Jam\',4,13);">Jas 4:13</a> the King James Version).<p>II. Oriental Buying a Tedious Process.<P>Something of this is seen even in the fine examples given above. Doubtless, however, eastern buyers and sellers of old haggled over prices with controversy and heat, even as such buyers do today. Every where you find them now keen for bargains, but "striking a bargain" is a tedious process. They grow warm and then cool off; they are swept into a frenzy by some new turn of the strife and then calm down; but soon the haggling and arguing begin over again, becoming more heated and seemingly more hopeless than ever, and often they become so excited as to threaten to come to blows. But they don\'t mean it all, and at last they find a common basis; the sale is made with flattering compliments to one another, and, if we may believe appearances, to the rapturous delight of both parties to the bargain.<P>The native Oriental clearly takes pleasure in such exercise, and sees great possibilities before him. He graciously assures you at the outset that the bargain shall be "just as you like it<69>just as you like it!" Is he not a servant of God? What cares he for money? What he most wants is your happiness and good will<6C>that is the sweetest thing in life<66>the love and favor of brothers. After a while you offer a price. He says, "What is such a trifle between us? Take it for nothing!" But he is far from meaning it, and so the haggling begins and the fire and heat of controversy follow<6F>perhaps for hours.<p>III. Shops and Bazaars.<P>1. Oriental Shops:<P>Oriental shops are all of a pattern<72>the workshop and the place to store and sell goods is one and the same. It is on the street, of course, and a platform, usually about 2 ft. high, extends along the whole front. A small door opens to a room back, which, as far as such a thing is possible in the Orient, is private. The goods, particularly the best articles, are displayed in front, somewhat as they are in the windows of our department stores. In the center of the platform is a sejadeh, a rug or mat. Upon this the keeper sits in true oriental fashion<6F>cross-legged. He is never too busy with his accounts to let the passerby escape his keen eye. He will give up his nargileh any time to hail the stranger, display his goods, and coaxingly invite him to look at the special beauty and quality of his articles.<P>2. The Market-Place:<P>All the shops or storerooms of the oriental village line the "market," which as a rule, is in the center of the village, or on the chief street. This the Arabs call suk, sookh (compare <a onClick="return mV(\'Mat\',20,3);">Mt 20:3</a>). Here the peasant is found with his donkeys or camels laden with food-stuffs and country produce. The gardener is there with his small fruits, and the fisherman with his latest "catch." All the shopkeepers, too, are on or near to this street or market center. "The sookh in a country village," says J. Carrow Duncan, "is one of the most interesting sights of modern Egypt. Formerly the cattle and dry-goods markets were uniformly held in an open space in the center of each village. Now the government compels them to go to a fenced enclosure outside of the town. At Belbeys the ordinary market is still held in the center of the town, but the cattle market is a mile away, across the canal. As in a bazaar, such as the traveler sees in Cairo, the merchants of the various trades dispose themselves here in lanes, all easily accessible from the main street, which is thus left clear. On the left are the dealers in copper utensils, busily plying their trade; next to them the makers of sieves and riddles; then comes a large space filled with pottery ware, and, close by, the vegetable yentiers. There, jammed in between the pottery space and the coppersmiths, is a lane of gold- and silversmiths<68>the greatest sharks in the market, their chief prey being the women. On the other side of the main street are the shoemakers\' lane, the drapers\' lane, the grocers, the seed men, the sweetmeat- sellers, fruit-merchants, dealers in glass and carnelian jewelry and, lastly, the butchers\' stalls, all arranged in lanes, and all equally ready to trade or to enjoy a joke at each other\'s expense. There is apparently little eagerness to trade<64>except when a tourist appears." To one who is ignorant of the value of his wares, the oriental dealer has no fixed price. This is really regulated by the supposed ignorance of the purchaser. If you choose, you may give him what he asks, and be laughed at all round the sookh. If you are wise, you will offer something near to the real value and firmly refuse to vary or haggle, and he will come to terms.<P>Professor Elihu Grant tells of a shop in a Syrian village<67>"a small room, 6 to 12 ft. square, with a door, but no window, a counter or bench, and shelves and bins along the sides, where sugar, flour, oil, matches, candies, spice, starch, coffee, rice, dried figs, etc., were found, but no wrapping-paper. The buyer must bring his own dish for liquids; other things he carries away in the ample folds of his skirt or in a handkerchief." "Every considerable Turkish town," says Van Lennep, "has a bazaar, bezesten, or \'arcade\': a stone structure, open at both ends, a narrow alley or street running through it, covered with an arched roof, the sides pierced with openings or windows. This covered street is lined on both sides with shops, narrow and shallow. Dealers in similar goods and articles flock together here, as do the artisans of like trades in all oriental cities." Such shops can yet be seen in quite characteristic form in Damascus, Bagdad, Cairo and Constantinople, as in ancient days they were found in Babylon, Jerusalem and Noph (see <a onClick="return mV(\'Eze\',27,\'13-24\');">Eze 27:13-24</a>).<p>IV. Buying on Credit.<P>The shop-keeper does not always get cash from the native buyer. Dr. Post found that debt was well-nigh universal in Syria. The peasant sows "borrowed" seed, in "borrowed" soil, plants and reaps with "borrowed" tools, and lives in a "borrowed" house. Even in case of an abundant harvest the proportion of the crop left by the landlord and the tax-gatherer leaves the man and his family but the barest living at best; at times he can barely pay the debt accumulated in making and gathering in the crop, and sometimes fails in doing this.<P>Paying Cash (Money):<P>In the rare cases when the buyer pays cash for his purchases, he makes payment, after a true oriental fashion, in coin of the most various or varying values, or in rings of copper, silver or gold, such as are now common in the market-places of China. This throws light upon some Scriptural passages, as, for example, <a onClick="return mV(\'Gen\',43,21,22);">Ge 43:21-22</a>, where the language implies that the "rings" or "strings of money" were weighed: "Behold, every man\'s money was in the mouth of his sack, our money in fill weight...and other money have we brought down in our hand to buy food." In <a onClick="return mV(\'Ezr\',2,69);">Ezr 2:69</a>, three kinds of currency are mentioned, "darics of gold," "pounds of silver," and "priests\' garments," as having been given into the treasury for the house of God. The term rendered "darics of gold," \'adharkonim, stands for Persian coins, which were similar to the Greek "darics." The Persians are said to have got the idea of coining from Lydia, at the capture of Sardis, 564 BC. Early Lydian coins were of electrum, but Croesus changed this to coins of gold and silver, probably about 568 BC. Examples of these ancient coins are now known (Rice, Orientalisms in Bible Lands, 234).<p>V. Open-Air Markets and Fairs.<P>In inland towns and cities, markets and market-places are often found in the open air, as well as under cover. Great fairs are held thus on certain days of the week. Several towns will agree upon different days as market days and will offer in turn whatever they have for sale: lambs, sheep, cattle, horses, mules, chickens, eggs, butter, cheese, vegetables, fruits, and even jewelry and garments. In such a case it is as if the whole town for the day was turned into a market or exhibition, where everything is for sale. On such days peasants and townspeople come together in much larger numbers than is ordinary, and mingle freely together. The day thus chosen now, as in olden times, is often a holy day<61>Friday, which is the Moslem Sabbath, or the Christian Sunday, where Christians abound. Such instances form a side-light on such passages as <a onClick="return mV(\'Neh\',13,\'15-22\');">Ne 13:15-22</a>: "In those days saw I in Judah some men treading winepresses on the sabbath, and bringing in sheaves, and lading asses therewith; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them." Morier testifies that he attended similar fairs in Persia, where were gathered sellers of all sorts of goods in temporary shops or tents, such as sellers of barley and flour, as it was at the gate of Samaria after the famine (<a onClick="return mV(\'2Ki\',7,\'1-\');">2Ki 7</a>). Layard also speaks of having seen at the gate of the modern town of Mosul, opposite the site of ancient Nineveh shops for the sale of wheat, barley, bread-stuffs, and drinks for the thirsty. It will be recalled that it was "at the gate" that Boaz (<a onClick="return mV(\'Rth\',4,\'1-3\');">Ru 4:1-3</a>) called the elders and people to witness that he had bought all that was Elimelech\'s. For similar allusions see <a onClick="return mV(\'Job\',5,4);">Job 5:4</a>; <a onClick="return mV(\'Pro\',31,23);">Pr 31:23</a>; <a onClick="return mV(\'Psa\',127,5);">Ps 127:5</a>; <a onClick="return mV(\'Lam\',5,14);">La 5:14</a>.`<a href="./study/isbe/search.html?string=MONEY">MONEY</a>; <a href="./study/isbe/search.html?string=TRADE">TRADE</a>`47';
isbe[1773]='Buz; Buzi; Buzite`buz, bu\'-zi, buz\'-it (buz):<P>(1) Second son of Nahor (<a onClick="return mV(\'Gen\',22,21);">Ge 22:21</a>). The word occurs again in <a onClick="return mV(\'Jer\',25,23);">Jer 25:23</a>, by the side of Dedan (<a onClick="return mV(\'Gen\',10,7);">Ge 10:7</a>) and Tema (<a onClick="return mV(\'Gen\',25,15);">Ge 25:15</a>), and is probably, therefore, the name of a people living in the neighborhood of Edom. Buz and Hazo (<a onClick="return mV(\'Gen\',22,22);">Ge 22:22</a>) are probably the countries of Bazu and Chazu (the former described as full of snakes and scorpions), which Esarhaddon invaded (KB, II, 131).<P>(2) A Gadite (<a onClick="return mV(\'1Ch\',5,14);">1Ch 5:14</a>) (buzi), "an inhabitant of Buz"), a title given to Elihu, the fourth speaker in the Book of Job (<a onClick="return mV(\'Job\',32,2);">Job 32:2</a>).``197';
isbe[1774]='By`In the sense of "against" which survives only in dialectal English (compare Wright, Dialect Dict., I,470,for examples) is the King James Version rendering of the dative emauto of <a onClick="return mV(\'1Cr\',4,4);">1Co 4:4</a> (the American Standard Revised Version renders this "against"). In classical Greek the same idiom sunoida with dative = "be conscious" or "be cognizant of" a thing.``1';
isbe[1775]='By And By`In the sense of "immediately" is the King James Version translation of exautes, of <a onClick="return mV(\'Mar\',6,25);">Mr 6:25</a> (the American Standard Revised Version "forthwith"); of euthus, <a onClick="return mV(\'Mat\',13,21);">Mt 13:21</a> (the American Standard Revised Version "straightway"); of eutheos, <a onClick="return mV(\'Luk\',17,7);">Lu 17:7</a> (the American Standard Revised Version "straightway"); <a onClick="return mV(\'Luk\',21,9);">Lu 21:9</a> (the American Standard Revised Version "immediately"). In English literally this meaning is obsolete (compare: "After you have dyned and supte, laboure not by and by after, but make a pause<73>the space of an howre or more with some pastyme") (Babees Book, EETS, 247).``1';
isbe[1776]='Byblus`bib\'-lus.`<a href="./study/isbe/search.html?string=GEBAL">GEBAL</a>`1';
isbe[1777]='Bypaths`bi\'-pathz.`<a href="./study/isbe/search.html?string=BYWAY">BYWAY</a>`1';
isbe[1778]='Byssus`bis\'-us.`<a href="./study/isbe/search.html?string=LINEN">LINEN</a>`1';
isbe[1779]='Byway`bi\'-wa (nethibhoth): Only in <a onClick="return mV(\'Jdg\',5,6);">Jud 5:6</a>. Compare <a onClick="return mV(\'Jer\',18,15);">Jer 18:15</a>; the King James Version "paths" (the Revised Version (British and American) "by-paths").``1';
isbe[1780]='Byword`bi\'-wurd: shammah = "consternation," "astonishment," "waste," "wonderful language," "object of remark" (<a onClick="return mV(\'Deu\',28,37);">De 28:37</a>; <a onClick="return mV(\'1Ki\',9,7);">1Ki 9:7</a>; <a onClick="return mV(\'2Ch\',7,20);">2Ch 7:20</a>); mashal, or meshol = "a satire," "byword" (<a onClick="return mV(\'Job\',17,6);">Job 17:6</a>; <a onClick="return mV(\'Psa\',44,14);">Ps 44:14</a>); millah, or milleh = "a topic," "object of talk," "byword" (<a onClick="return mV(\'Job\',30,9);">Job 30:9</a>).``1';
isbe[1781]='Cab``<a href="./study/isbe/search.html?string=KAB">KAB</a>`1';
isbe[1782]='Cabbon`kab\'-on (kabbon; Chabra): An unidentified place in the Shephelah of Judah near Eglon (<a onClick="return mV(\'Jos\',15,40);">Jos 15:40</a>). It is possibly the same as <a href="./study/isbe/search.html?string=MACHBENA">MACHBENA</a>, which see.``1';
isbe[1783]='Cabin`kab\'-in (chanuyyoth, "vaults"; <a onClick="return mV(\'Jer\',37,16);">Jer 37:16</a> the Revised Version (British and American), "cells"): In the East the prison often consisted of a pit (compare "dungeon-house" the Revised Version (British and American) and "house of the pit" the Revised Version, margin) with vaulted cells around it for the confinement of prisoners. The word is probably a gloss. The phrase "and into the cells" seems superfluous after "into the dungeonhouse."``1';
isbe[1784]='Cabul`ka\'-bul (kabhul; Codex Vaticanus, Chobamasomel; Codex Alexandrinus, Chabol apo aristeron):<P>(1) A city on the boundary between Asher and Zebulun (<a onClick="return mV(\'Jos\',19,27);">Jos 19:27</a>). It corresponds to the Chabolo of Josephus (Vita, 43, etc.), and is represented by the modern village Kabul, about nine miles southeast of Acre.<P>(2) A district probably connected with (1), containing 20 cities, given by Solomon to Hiram king of Tyre (<a onClick="return mV(\'1Ki\',9,10);">1Ki 9:10</a>ff).``1';
isbe[1785]='Caddis`kad\'-is.`<a href="./study/isbe/search.html?string=GADDIS">GADDIS</a>`1';
isbe[1786]='Cades`ka\'-dez.`<a href="./study/isbe/search.html?string=KEDESH">KEDESH</a>`1';
isbe[1787]='Cades-Barne`ka\'-dez bar\'-ne.`<a href="./study/isbe/search.html?string=KADESH+BARNEA">KADESH-BARNEA</a>`1';
isbe[1788]='Caesar`se\'-zar (Kaisar): Originally the surname of the Julian gens (thus, Caius Julius Caesar); afterward a name borne by the Roman emperors. In the New Testament the name is definitely applied to Augustus (<a onClick="return mV(\'Luk\',2,1);">Lu 2:1</a>, "Caesar Augustus"), to whom it belonged by adoption, and to Tiberius (<a onClick="return mV(\'Luk\',3,1);">Lu 3:1</a>, "Tiberius Caesar"; compare <a onClick="return mV(\'Mat\',22,17,21);">Mt 22:17, 21</a>). The "Caesar" to whom Paul appealed (<a onClick="return mV(\'Act\',25,11,12,21);">Ac 25:11-12, 21</a>) was Nero. The form is perpetuated in "Kaiser" and "Czar."``1';
isbe[1789]='Caesar\'s Household`hous\'-hold (hoi ek tes Kaisaros oikias, "they that are of Caesar\'s household," <a onClick="return mV(\'Phl\',4,22);">Php 4:22</a>): These words occur in the epistle which Paul wrote from Rome near the end of his first imprisonment there, probably in the end of 61 AD, to the church in Philippi. They give us most interesting information in regard to the progress made in the propagation of the gospel in Rome.<P>It is necessary to ask, in the first place, What is meant by the words "Caesar\'s household"? and when the meaning of that phrase is known, then it is needful to discuss the question which rises at once, In what way did the gospel enter Caesar\'s household? How is it that the gospel, which at the first chiefly advanced among the poorer classes in the Empire, made its way at a bound into the very palace of the Caesars?<P>1. What Exactly Was Caesar\'s Household?:<P>"Caesar\'s household" meant the whole of the persons, slaves and freemen alike, composing the establishment of the emperor in his palace on the Palatine Hill at Rome. The slaves of the imperial household formed a host in themselves. At a time when many a private citizen in Rome owned several hundreds of slaves, it need not surprise anyone to know that there was a vastly larger number of such persons in the palace of the emperor. This was a period when the city of Rome and the court of the Caesars swarmed with Asiatics, many of whom were Jews, and many of them would be in slavery, or in employment, in the imperial court. It cannot be forgotten that Poppea, Nero\'s shameless consort, was a proselyte to Judaism and that she continued to advocate successfully the cause of the Jews before the emperor as occasion arose.<P>These persons in the emperor\'s palace would be employed in every conceivable capacity as household servants, cooks, bathmen, gardeners, grooms, kennel-keepers, porters, doorkeepers, messengers, secretaries, amanuenses, teachers, librarians, architects, carpenters, shoemakers, and in all other forms of service. Of course they were not all slaves: there was a very large number of freemen. The domus or familia Caesaris (represented by the Greek oikia Kaisaros) included the whole of the imperial household, the meanest slaves as well as the most powerful courtiers. On the character and constitution of this household we happen to possess more information than perhaps on any other department of social life in Rome. "In Rome itself, if we may judge by these inscriptions, the domus Augusta must have formed no inconsiderable fraction of the whole population; but it comprised likewise all persons in the emperor\'s service, whether slaves or freemen, in Italy and even in the provinces" (Lightfoot, Commentary on Phil, 171). In the list of offices filled by members of the imperial household were also such functions as those of keepers of the wardrobe or of the plate-chest; even the "tasters" formed a separate class of servants under a chief of their own. To belong to Caesar\'s household would secure even to the lowest grade of slaves substantial privileges and immunities, and would give a certain social importance, which made this position a valued one. An office in the emperor\'s household, however mean, was thought of so highly, that in the monumental inscriptions such a fact is recorded with scrupulous care.<P>2. How Did the Gospel Enter into Caesar\'s Household?:<P>The next inquiry is, How did the gospel win its way into Caesar\'s household? And, first, there is no need at all to suppose that the gospel was unknown, even in the palace, previous to the arrival of Paul in Rome.<P>3. The Gospel Known There before Paul\'s Arrival:<P>For in that numerous household of the emperor there would be Jews, perhaps many of them; and all the Jews were at that time filled with Messianic hopes, and thus were ready to listen to the gospel. As soon therefore as the gospel entered Rome, as soon as it was proclaimed in the many synagogues there, these members of Caesar\'s household could not fail, equally with the other members of the synagogue, to hear the story of Jesus Christ and of His cross and resurrection. A fact such as this, that the gospel was known in Rome previous to Paul\'s arrival there, is quite sufficient to account for the other fact, that the gospel was known in Caesar\'s palace.<P>4. The Gospel Advances in the Palace:<P>But the propagation of the gospel received a great impetus and help forward, when Paul arrived in the city. For although he was a "bound prisoner," his wrist fastened by an iron chain, day and night, to the soldier who guarded him, he was able to "preach the kingdom of God and to teach those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him" (<a onClick="return mV(\'Act\',28,31);">Ac 28:31</a> the King James Version). And in this way the gospel would again reach members of the emperor\'s household. Immediately after his arrival in Rome, Paul had put himself in communication with "the chief of the Jews"<22>probably the rulers of the synagogues in Rome<6D>and many of them came to him in his lodging and conferred with him. Those chief men of the Jews expressed their great desire to hear from him what his thoughts were in regard to the hope of Israel (<a onClick="return mV(\'Act\',28,22);">Ac 28:22</a>); and naturally all the Jews in Rome would be equally desirous to gain this information from a man of the outstanding position and character of Paul. The Jewish community in Rome had for years past been permeated with the hope of the coming of the Messiah; indeed successive rumors of false Christs had kept them in a fever of excitement, which, on one occasion at least, had broken out in tumult, so strong was their hope of His speedy appearing. Thus it would come about, as a matter of course, that the gospel would reach all the Jews in Rome, and from this knowledge of Jesus, whom Paul proclaimed, the Jews who were in the service of the emperor could not possibly be excluded.<P>5. The Gospel Carried by Paul\'s Soldier-Guard:<P>But besides this, the fact that Paul was in daily contact and intercourse with the soldiers who guarded him could not fail to lead to the introduction of the gospel into Gospel the regiment. And as part of the Praetorian Guard was quartered in buildings on the Palatine Hill, attached to the emperor\'s palace there, there was thus one other channel through which the gospel would be made known to some of those who resided in the palace of Caesar. It is thus seen that there is nothing at all surprising in the fact that there were Christians in Caesar\'s household.<P>6. Lightfoot\'s Conjecture:<P>Some of Lightfoot\'s suggestions and conjectures on this subject are exceedingly interesting. He reviews the names of the persons to whom Paul sends greeting in <a onClick="return mV(\'Rom\',16,\'1-\');">Ro 16</a> and compares them with the names of persons who lived at that time, and which have been found in monumental inscriptions on the columbaria or places of sepulture exhumed on the Appian Way. Many of the occupants of those columbaria were freedmen or slaves of the emperors, and were contemporaries of Paul. The result of Lightfoot\'s review of the names is that he claims to have established a fair presumption that among the salutations in <a onClick="return mV(\'Rom\',16,\'1-\');">Ro 16</a> some members at least of the imperial household are included (Phil, 177).<P>In the household of the emperor there were necessarily many persons of high rank. Perhaps we may find a hint that the gospel had been embraced by some in the higher grades of society, in such strange facts as the execution of Titus Flavius Clemens, a man of consular rank and cousin to the emperor, and also in the fact that Flavia Domitilla, the wife of Flavius Clemens, was banished by Domitian, notwithstanding her near relationship to him, for she was the emperor\'s niece. Her daughter Portia also shared in the same punishment of exile. The charges brought against all three were atheism and inclination to Jewish customs: surely such charges were sufficiently vague and even self-contradictory. The opinion has been suggested that probably these three persons in the inner circle of the emperor\'s kinsmen were Christians.<P>7. Aristobulus and Narcissus:<P>Ramsay (St. Paul the Traveler, etc., 353), speaking of Lightfoot\'s conjectures, already referred to, writes, "In all probability he is right in thinking that all the slaves of Aristobulus (son of Herod the Great) and of Narcissus (Claudius\' favorite freedman) had passed into the imperial household, and that members of their two families are saluted as Christians by Paul (<a onClick="return mV(\'Rom\',16,10);">Ro 16:10</a>ff)."<P>The fact of greatest interest in the whole subject is, that in society so profligate and corrupt as the court of Nero, there were "saints," Christian men whose garments were clean and who kept themselves unspotted from the world amid surroundings so dreadful and in temptation so unceasing; that the gospel was known and obeyed and loved, and that hearts and lives were loyal to Christ even in the palace of Nero Caesar.``155';
isbe[1790]='Caesarea`ses-a-re\'-a, se-za-re\'-a (Kaisareia):<P>(1) Caesarea Palestina (pal-es-ti\'na).<P>The ancient name in the Arabic form Qaisariyeh still clings to the ruins on the sea shore, about 30 miles north of Jaffa. It was built by Herod the Great on the site of Strato\'s Tower (Ant., XIII, xi, 2; XV, ix, 6), and the name Caesarea Sebaste was given it in honor of Augustus (ibid., XVI, v, 1). With his usual magnificence Herod lavished adornments on the city. He erected sumptuous palaces and public buildings, a theater, and amphitheater with prospect to the sea; while a spacious system of sewers under the city secured cleanliness and health. But "the greatest and most laborious work of all" was a magnificent harbor "always free from the waves of the sea," which Josephus says was not less than the Piraeus: this however is an exaggeration. It was of excellent workmanship, and all the more remarkable because the place itself was not suitable for such noble structures. The whole coast line, indeed, is singularly ill-fitted for the formation of harbors. The mighty breakwater was constructed by letting down stones 50 x 18 x 9 ft. in size into twenty fathoms deep. The mole was 200 ft. wide. Part was surmounted by a wall and towers. A promenade and dwellings for mariners were also provided. The work was done in ten or twelve years. It became the residence of the Roman procurator. It passed into the hands of Agrippa I; and here he miserably died (<a onClick="return mV(\'Act\',12,19,23);">Ac 12:19, 23</a>). Here dwelt Philip the Evangelist (<a onClick="return mV(\'Act\',8,40);">Ac 8:40</a>; <a onClick="return mV(\'Act\',21,8);">21:8</a>). To Caesarea Peter was sent to minister to the Roman centurion Cornelius (<a onClick="return mV(\'Act\',10,\'1-\');">Ac 10</a>). Thrice Paul passed through Caesarea (<a onClick="return mV(\'Act\',9,30);">Ac 9:30</a>; <a onClick="return mV(\'Act\',18,22);">18:22</a>; <a onClick="return mV(\'Act\',21,8);">21:8</a>); hither he was sent under guard from Jerusalem to escape danger from the Jews (<a onClick="return mV(\'Act\',23,23);">Ac 23:23</a>); and here he was imprisoned till his final departure for Rome.<P>Riots between Gentiles and Jews in Caesarea gave rise to the war (BJ, II, xiii, 7; xiv, 4f). Terrible cruelties were practiced on the Jews under Felix and Florus. Here Vespasian was hailed emperor by his soldiers. Titus here celebrated the birthday of his brother Domitian by setting 2,500 Jews to fight with beasts in the amphitheater. Eusebius was bishop of Caesarea (313-40 AD). In 548 AD a massacre of the Christians was organized and carried out by the Jews and Samaritans. The city passed into Moslem hands in 638. In the time of the Crusades it fell, now to the Christians and now to the Moslems; and was finally overthrown by Sultan Bibars in 1265 AD.<P>The cathedral stood on the site of a temple built by Herod, where the ruins are seen today; as are also those of two aqueducts which conveyed water from Nahr ez-Zerqa. The landward wall of the Roman city was nearly 3 miles in length.<P>(2) Caesarea Philippi (fi-lip\'-i) (Kaisareia he Philippou).<P>At the southwest base of Mt. Hermon, on a rocky terrace, 1,150 ft. above sea-level, between Wady Khashabeh and Wady Za\'areh, lie the ruins of the ancient city. It was a center for the worship of Pan: whence the name Paneas, applied not only to the city, but to the whole district (Ant., XV, x, 3). It is possible that this may have been the site of ancient Baal-hermon; while Principal G. A. Smith would place Daniel here (HGHL, 480). The district was given by Augustus to Herod the Great 20 BC, by whom a temple of white marble was built in honor of the emperor. Paneas formed part of the tetrarchy of Philip. He rebuilt and beautified the town, calling it Caesarea as a compliment to Augustus, and adding his own name to distinguish it from Caesarea on the coast of Sharon (Ant., XVIII, ii, 1; BJ, II, ix, 1). From Bethsaida Jesus and His disciples came hither, and on the way Peter made his famous confession, after which Jesus began to tell them of His coming passion (<a onClick="return mV(\'Mat\',16,13);">Mt 16:13</a>ff; <a onClick="return mV(\'Mar\',8,27);">Mr 8:27</a>ff). Some think that on a height near Caesarea Philippi Jesus was transfigured. See <a href="./study/isbe/search.html?string=TRANSFIGURATION,+MOUNT+OF">TRANSFIGURATION, MOUNT OF</a>. Agrippa II renamed the town Neronias (Ant., XX, ix, 4). The ancient name however outlived both Caesare a and Neronias, and survives in the Arabic form Banias. The modern village, built among the ruins, contains 350 inhabitants. The walls and towers of which the remains are seen date from Crusading times. The castle, ec-Cubeibeh, crowns the hill behind the town, and must have been a place of strength from the earliest times. Its possession must always have been essential to the holding of the valley to the west. Immediately to the north of the town, at the foot of a steep crag, the fountain of the Jordan rises. Formerly the waters issued from a cave, Magharet ras en-Neba\', "cave of the fountain head," now filled up with debris. Two niches cut in the face of the rock recall the idolatries practiced here in olden times. A shrine of el-Khudr stands on the west of the spring. With the rich soil and plentiful supplies of water, in a comparatively temperate climate, average industry might turn the whole district into a garden. As it is, the surroundings are wonderfully beautiful.``54';
isbe[1791]='Cage`kaj (kelubh; phulake): The earliest known form of cage made to confine a bird, for the pleasure of its song or the beauty of its coloring, was a crude affair of willows or other pliable twigs. Later cages were made of pottery, and now they are mostly made of wire. References in the Bible make it very clear that people were accustomed to confine in cages such birds as they especially prized for pets, or to detain them for market purposes. James indicated that cages were common when he wrote (<a onClick="return mV(\'Jam\',3,7);">Jam 3:7</a>): "For every kind of beasts and birds...is tamed, and hath been tamed by mankind." In Job (<a onClick="return mV(\'Job\',41,5);">Job 41:5</a>) we find these lines " Wilt thou play with him as with a bird? Or wilt thou bind him for thy maidens?" The only way to play with a bird is to confine it so that it grows accustomed to you and thus loses fear. Jeremiah compared the civil state of Judah to a "cage (crate) full of birds" (<a onClick="return mV(\'Jer\',5,27);">Jer 5:27</a>), "the houses of the rich being stuffed with craftily-obtained wealth and articles of luxury" (HDB). The sale of sparrows as an article of food still continues in the eastern markets. Jesus referred to this (<a onClick="return mV(\'Mat\',10,29);">Mt 10:29</a>) and it was He who entered the temple and overthrew "the seats of them that sold the doves" (<a onClick="return mV(\'Mat\',21,12);">Mt 21:12</a>). In <a onClick="return mV(\'Rev\',18,2);">Re 18:2</a> we find a reference to "a hold (the King James Version "cage") of every unclean and hateful bird." See also Ecclesiasticus 11:30.``167';
isbe[1792]='Caiaphas`ka\'-a-fas, ki\'-a-fas (Kaiaphas; Caiaphas = Kephas (compare Dods in Expositor\'s Greek Test, I, 803), and has also been interpreted as meaning "depression"): Caiaphas was the surname of Joseph, a son-in-law of Annas (compare <a onClick="return mV(\'Jhn\',18,13);">Joh 18:13</a>), who filled th e post of high priest from about 18-36 AD, when he was deposed by Vitellius (compare Josephus, Ant, XVIII, ii, 2; iv, 3). He is mentioned by Luke as holding office at the time of John the Baptist\'s preaching in the wilderness (<a onClick="return mV(\'Luk\',3,2);">Lu 3:2</a>).<P>Caiaphas took a leading part in the trial and condemnation of Jesus. It was in his court or palace that the chief priests (Sadducees) and Pharisees, who together constituted the Sanhedrin, assembled "that they might take Jesus by subtlety, and kill him" (compare <a onClick="return mV(\'Mat\',26,3,4);">Mt 26:3-4</a>; <a onClick="return mV(\'Jhn\',11,49);">Joh 11:49</a>). The regal claims of the new Messiah and the growing fame of His works had made them to dread both the vengeance of imperial Rome upon their nation, and the loss of their own personal authority and prestige (compare <a onClick="return mV(\'Jhn\',11,48);">Joh 11:48</a>). But Caiaphas pointed a way out of their dilemma: let them bide their time till the momentary enthusiasm of the populace was spent (compare <a onClick="return mV(\'Mat\',26,5);">Mt 26:5</a>), and then by the single sacrifice of Jesus they could at once get rid of a dangerous rival and propitiate the frowns of Rome (compare <a onClick="return mV(\'Jhn\',11,49,50);">Joh 11:49-50</a>; <a onClick="return mV(\'Jhn\',18,14);">18:14</a>). The commentary of John upon this (<a onClick="return mV(\'Jhn\',11,51,52);">Joh 11:51-52</a>) indicates how the death of Jesus was indeed to prove a blessing not only for Israel but also for all the children of God; but not in the manner which the cold-blooded statecraft of Caiaphas intended. The advice of the high priest was accepted by the Sanhedrin (<a onClick="return mV(\'Jhn\',11,53);">Joh 11:53</a>), and they succeeded in arresting Jesus. After being led "to Annas first" (<a onClick="return mV(\'Jhn\',18,13);">Joh 18:13</a>), Jesus was conducted thence in bonds to Caiaphas (<a onClick="return mV(\'Jhn\',18,24);">Joh 18:24</a>), According to Matthew, He was led immediately upon His arrest to Caiaphas (<a onClick="return mV(\'Mat\',26,57);">Mt 26:57</a>). Mark and Luke do not refer to Caiaphas by name. His conduct at this preliminary trial of Jesus (<a onClick="return mV(\'Mat\',26,\'57-68\');">Mt 26:57-68</a>), its time and its procedure, were almost entirely illegal from the standpoint of then existing Jewish law (compare <a href="./study/isbe/search.html?string=JESUS+CHRIST,+THE+ARREST+AND+TRIAL+OF">JESUS CHRIST, THE ARREST AND TRIAL OF</a>; and A. Taylor Innes, The Trial of Jesus Christ). False witnesses were first called, and when Jesus refused to reply to their charges, Caiaphas asked of Him if He were "the Christ, the Son of God "(<a onClick="return mV(\'Mat\',26,63);">Mt 26:63</a>). Upon our Lord\'s answering "Thou hast said" (<a onClick="return mV(\'Mat\',26,64);">Mt 26:64</a>), Caiaphas "rent his garments, saying, He hath spoken blasphemy: what further need have we of witnesses? behold, now ye have heard the blasphemy" (<a onClick="return mV(\'Mat\',26,65);">Mt 26:65</a>). Upon this charge was Jesus found "worthy of death" (<a onClick="return mV(\'Mat\',26,66);">Mt 26:66</a>). Caiaphas is also mentioned in <a onClick="return mV(\'Act\',4,6);">Ac 4:6</a> as being among those who presided over the trial of Peter and John.``88';
isbe[1793]='Cain`kan (qayin, "spear" or "smith," resembling in sound the root qanah, "get," "acquire," <a onClick="return mV(\'Gen\',4,1);">Ge 4:1</a> the Revised Version, margin, but not necessarily derived from that root; Septuagint Kain):<P>1. The Scripture Narrative:<P>(1) In <a onClick="return mV(\'Gen\',4,\'1-24\');">Ge 4:1-24</a> Cain is the first son of Adam and Eve. His birth is hailed as a manifestation of Yahweh\'s help. He becomes "a tiller of the ground," and brings to Yahweh an offering of the produce of the soil, his brother Abel, the shepherd, bringing at the same time the fat of the first-born of his own flock. From Cain and from his offering Yahweh withholds the sign of acceptance which he grants to Abel. That the ground of this difference of treatment is to be found (so <a onClick="return mV(\'Hbr\',11,4);">Heb 11:4</a>) in Cain\'s lack of right disposition toward Yahweh is shown by his behavior (see <a href="./study/isbe/search.html?string=ABEL">ABEL</a>). Instead of humbling himself he gives signs of strong indignation at Yahweh\'s refusal to favor him. Under the just rebuke of Yahweh he hardens his heart and is further confirmed in impenitence. His jealousy of Abel, unrepented of, increases until it culminates in deliberate murder. Deliberate, for in <a onClick="return mV(\'Gen\',4,8);">Ge 4:8</a> we must restore a clause to the Hebrew text, all the ancient versions bearing witness, and read "And Cain said unto Abel his brother, Let us go into the field," etc. In the vain attempt to conceal his crime Cain adds falsehood to his other sins. He is cursed "from," i.e. away from, that soil upon which he poured out his brother\'s blood, and must become a fugitive and a wanderer, far from the immediate presence of Yahweh. Although his remonstrance against the severity of his sentence displays no genuine contrition, still Yahweh in pity appoints a "sign" for his protection. Cain takes up his abode in the land of Nod ("wandering"), and there builds a city and becomes the ancestor of a line which includes Jabal, forefather of tent-dwelling cattle-keepers; Jubal, forefather of musicians; Tubal-cain, forefather of smiths; and Lamech, like Cain, a man of violence. In Cain\'s character we see "a terrible outburst of selfwill, pride, and jealousy, leading to a total and relentless renunciation of all human ties and affection." "Among the lessons or truths which the narrative teaches may be instanced: the nature of temptation, and the manner in which it should be resisted; the consequences to which an unsubdued temper may lead a man; the gradual steps by which in the end a deadly crime may be committed; the need of sincerity of purpose lest our offering should be rejected; God\'s care for the guilty sinner after he has been punished; the interdependence upon one another of members of the human race; and the duties and obligations which we all owe to each other" (Driver). In <a onClick="return mV(\'Hbr\',11,4);">Heb 11:4</a> Cain\'s spiritual deficiency is pointed out; <a onClick="return mV(\'1Jo\',3,12);">1Jo 3:12</a> observes his envy and jealousy, as "of the wicked one," and <a onClick="return mV(\'Jud\',1,11);">Jude 1:11</a> makes him a very type of the ungodly.<P>2. Difficulties:<P>With few and bold strokes the story of Cain as it stands paints for us the character of the first of murderers and the scene of his detection and condemnation. To the religious purpose of the narrative all other things are made tributary. But if we can not refrain from putting the familiar question, Who was Cain\'s wife? it is also impossible upon close study of <a onClick="return mV(\'Gen\',4,\'1-\');">Ge 4</a>, as it stands, to avoid asking what was the nature of the sign of Yahweh\'s acceptance (<a onClick="return mV(\'Gen\',4,4);">Gen 4:4</a>), or of the "sign" appointed for Cain (<a onClick="return mV(\'Gen\',4,15);">Gen 4:15</a>); or what we are to think of the introduction in the midst of the narrative, without explanation, of such important institutions as sacrifice (<a onClick="return mV(\'Gen\',4,3,4);">Gen 4:3-4</a>) and blood-revenge (<a onClick="return mV(\'Gen\',4,14);">Gen 4:14</a>); who were the persons of whom Cain stood in fear (<a onClick="return mV(\'Gen\',4,14);">Gen 4:14</a>); who inhabited the city he built (<a onClick="return mV(\'Gen\',4,17);">Gen 4:17</a>); how the wanderer and fugitive could become the city-builder; and why the shepherd life should be represented as beginning with Abel (<a onClick="return mV(\'Gen\',4,2);">Gen 4:2</a>) and again with Jabal (<a onClick="return mV(\'Gen\',4,20);">Gen 4:20</a>); also whether the narrator means that not only the collection of men in cities (<a onClick="return mV(\'Gen\',4,17);">Gen 4:17</a>), but also animal husbandry, music and metal-working (<a onClick="return mV(\'Gen\',4,\'20-22\');">Gen 4:20-22</a>) are to be looked upon with disfavor as having sprung from Cain or from his descendants? Most of these questions find their answers in one consideration: the narrative is not exhaustively complete and is not intended to be so. That a large body of racial traditions existed, from which, with the severest condensation, the author of Genesis selected his material, is the conclusion forced by close examination the Genesis narrative and comparison of it with the most ancient extant traditions. "In <a onClick="return mV(\'Gen\',4,\'1-\');">Ge 4</a> these old stories are not told for their own sakes. The incompleteness and the difficulties left unsolved do not allow this assumption to be made. They form simply the material foundation, to which higher ideas and doctrines are attached" (Dillmann).<P>3. Critical Theories:<P>Without going outside the Scripture text we may find strong evidence that the narrative under consideration is founded in part upon ancient sources. Let the line of Cain (<a onClick="return mV(\'Gen\',4,\'17-24\');">Ge 4:17-24</a>) be compared with that of Seth (<a onClick="return mV(\'Gen\',5,\'1-29\');">Ge 5:1-29</a>):<P>The Hebrew forms of the names show even more clearly that Cain = Kenan, Irad = Jared, Methushael = Methuselah; a single transposition, that of the first and third names after Cain, brings the two Enochs together, and likewise the similar names Mehujael and Mahalalel. Thus we have six names nearly or quite identical; seven ancestors in one list and ten in the other, ending in both cases with a branching into three important characters. Resemblances equally certain, though not by any means so obvious, exist between the names in this double list and the names of the ten kings of Babylonia who reigned before the Flood, as the latter are given by Berosus, the Babylonian historian of the 3rd century BC (see Skinner, Driver, Sayce as below). Thus one source of which the author in <a onClick="return mV(\'Gen\',4,\'1-\');">Ge 4</a> made use appears to have been an ancient list in genealogical form, by which the first of mankind was linked with the beginnings of civilized institutions and articles. Another part of his material was the story of a brother\'s murder of a brother (<a onClick="return mV(\'Gen\',4,\'1-16\');">Gen 4:1-16</a>). Many maintain at this point that the narrative must be based upon the doings of tribes, rather than of individuals. It is true that not seldom in the Old Testament tribal history is related under individual names (compare <a onClick="return mV(\'Gen\',49,\'1-\');">Ge 49</a>; <a onClick="return mV(\'Jdg\',1,\'1-\');">Jud 1</a>, and the tables of tribes in <a onClick="return mV(\'Gen\',25,\'1-4\');">Ge 25:1-4</a>); yet the tribe referred to can hardly be the Kenites of the Old Testament, who appear as the close allies of Israel, not especially bloodthirsty or revengeful, and haunted by no shadow of early crime against a brother tribe (see <a href="./study/isbe/search.html?string=KENITES">KENITES</a>). The indications in <a onClick="return mV(\'Gen\',4,\'1-16\');">Ge 4:1-16</a> of a developed state of society and a considerable population may go to show that the narrative of the murder was not originally associated with the sons of the first man. Thus there is room to suppose that in the process of condensation and arrangement Cain, son of Adam; Cain, the murderer; and Cain, city-builder and head of a line of patriarchs, have been made one. The critical conclusions here epitomized are indeed reached by a delicate and difficult process; but it is asserted in their favor that they make possible the removal of difficulties which could be explained in no other manner. The question which will arise with many, What theory of inspiration can be held consistently with the application of such critical processes? is dealt with at length by most modern commentators (see <a href="./study/isbe/search.html?string=CRITICISM">CRITICISM</a>; <a href="./study/isbe/search.html?string=INSPIRATION">INSPIRATION</a>).<P>LITERATURE.<P>A. Dillmann, Genesis (English translation); S. R. Driver, Genesis ("Westminster Commentaries"); H. E. Ryle, Early Narratives of Genesis; J. Skinner, Genesis (ICC); A. H. Sayce, "Archaeology of the Book of Genesis," The Expositor T, August,1910,June, 1911. <p></p><p>(2) In <a onClick="return mV(\'Jos\',15,57);">Jos 15:57</a>, the Revised Version (British and American) <a href="./study/isbe/search.html?string=KAIN">KAIN</a>, which see.`<a href="./study/isbe/search.html?string=KENITES">KENITES</a>`57';
isbe[1794]='Cainan`ka\'-nan, ka-i\'-nan (Kainan):<P>(1) Greek form of Kenan (<a onClick="return mV(\'Luk\',3,37);">Lu 3:37</a>): also the King James Version form in Old Testament (except <a onClick="return mV(\'1Ch\',1,2);">1Ch 1:2</a>).<P>(2) A son of Arphaxad (<a onClick="return mV(\'Luk\',3,36);">Lu 3:36</a>), omitted in <a onClick="return mV(\'Gen\',10,24);">Ge 10:24</a>; <a onClick="return mV(\'Gen\',11,12);">11:12</a>.``1';
isbe[1795]='Cake``<a href="./study/isbe/search.html?string=BREAD">BREAD</a>`1';
isbe[1796]='Calah`ka\'-la (kalach; Chalach, also Chalak or Kalach; in Assyrian Kalhu, Kalha, Kalhi, Kalah): The name of one of the great cities of Nimrod (<a onClick="return mV(\'Gen\',10,11);">Ge 10:11</a>), or rather, Asshur (text), which formed, with Nineveh, Resen between Calah and Nineveh, and Rehoboth-Ir (probably lying more to the North), Asshur\'s great fourfold capital. The meaning of the name is unknown, but if a Sumerian etymology be accepted, some such signification as "Holy Gate" (Ka-lah) or the like<6B>a parallel to Ka-dingira = Bab-ili, "Gate of God" (see <a href="./study/isbe/search.html?string=BABEL,+BABYLON">BABEL, BABYLON</a>)<29>might be regarded as possible.<P>1. Date of the City\'s Foundation:<P>As Nineveh is mentioned by Hammurabi, who reigned about 2000 BC, it is clear that that city was already, in his time, an important place; and the passage in <a onClick="return mV(\'Gen\',10,11);">Ge 10:11</a> implies, though it does not actually prove, that Calah was of about the same period.<P>2. Early References to the City:<P>The Assyrian king Assur-nacir-apli (circa 885 BC) states that Calah was made (probably = founded) by Shalmaneser (I) circa 1300 BC, but this is possibly simply an indication that he rebuilt it. Later on, the site seems to have become neglected, for Assur-nacir-apli states that, the city having fallen into ruin, he rebuilt it, and it thereafter became practically the capital of the country, for he not only reerected or restored its shrines and temples<65>the temple of Ninip, with the god\'s image; the temple of "the Lady of the Land," and the temples of Sin, Gula, and Enlil<69>but he also received tribute there. Among his other works may be mentioned the water-channel Pati-chengala, and the plantations, whose fruits, apparently, he offered to the god Assur (Asshur), and the temples of the city. It also became a favorite place of residence for the later kings of Assyria,\' who built palaces, and restored the city\'s temples from time to time.<P>3. Its Position:<P>Calah occupied the roughly triangular tract formed by the junction of the Greater Zab with the Tigris, which latter stream in ancient times flowed rather closer to the western wall than it does now, and would seem to have separated the small town represented by Selamiyeh from the extensive ruins of Calah, which now bear the name of Nimroud. The main ruins are situated on a large, rectangular platform on the bank of the old bed of the Tigris.<P>4. The Temple-Tower:<P>The most prominent edifice was the great Temple-tower at the Northwest corner<65>a step-pyramid (ziq-qurat) like the Bah towers, constructed of brick faced with stone, and rising, in stages, to a height of circa 126 ft., probably with a sanctuary at the top (see <a href="./study/isbe/search.html?string=BABEL,+TOWER+OF">BABEL, TOWER OF</a>). A long vault occupies the basement-stage of this structure, and caused Sir A. H. Layard, its discoverer, to regard it as the probable traditional tomb of Ninus, under whose shadow the tragedy of Pyramis and Thisbe took place. Ovid (Metam. iv.98) describes the tomb of Ninus as having been situated "at the entrance of Nineveh," and, if this be correct, Calah must have been regarded as the southern portion of that great city, which, on a preaching journey, may well have taken three days (<a onClick="return mV(\'Jon\',3,3);">Jon 3:3</a>) to traverse, provided Khorsabad was in reality its northern extremity.<P>5. The Temples and Palaces:<P>The platform upon which the temple-tower of Calah was situated measures circa 700 x 400 yds., and the portion not occupied by that erection afforded space for temples and palaces. In the center of the east side of this platform lie the remains of the palace of Assur-nacir-apli, the chambers and halls of which were paneled with sculptured and inscribed slabs, the principal doorways being flanked with finely carved winged and human-headed lions and bulls. In the southeast corner are the remains of the palace of Esarhaddon, built, at least in part, with material taken from the palace of Tiglath-pileser IV, which was situated in the south portion of the platform. The remains of this last are, as a result of this spoliation, exceedingly meager. The southwest corner of the platform contains the remains of the last palace built on the site<74>a very inferior erection constructed for Assur-etil-ilani (circa 626 BC).<P>6. The Temple of Ninip:<P>One of the temples on this platform was that dedicated to Ninip, situated at the southwest corner of the temple-tower. The left-hand entrance was flanked by man-headed lions, while the sides of the right-hand entrance were decorated with slabs showing the expulsion of the evil spirit from the temple<6C>a spirited sculpture now in the Nimroud Gallery of the British Museum. On the right-hand side of the entrance was an arch-headed slab with a representation of King Assur-nacir-apli in low relief, standing in the usual conventional attitude. Before it stood a stone tripod altar, implying that Divine honors were paid to this king. (Both these are now in the British Museum.) The remains of another temple were found to the east of this, and there are traces of further buildings at other points of the platform.<P>7. The Sculptures of Assur-nacir-apli:<P>The slabs from Assur-nacir-apli\'s palace show this king\'s warlike expeditions, but as descriptive lettering is wanting, the campaigns cannot be identified. Notwithstanding this disadvantage, however, they are of considerable importance, showing, as they do, incidents of his various campaigns<6E>the crossing of rivers, the march of his armies, the besieging of cities, the reception of tribute, the life of the camp and hunting the lion and the wild bull. The reliefs from the temples, which are much larger and finer, show the king engaged in various religious ceremonies and ritual acts, and are among the most striking examples of Assyrian of sculpture. When looking at these works of art, the student\'s thoughts go back with thankfulness to those Assyrians who, through the generations, cared for and preserved these monuments, though the vandalism of Esarhaddon in dressing off the slabs of Tiglath-pileser IV to carve his own bas-reliefs thereon will ever be regretted.<P>8. The City Walls:<P>The site is described as being 14 miles south of Kouyunjik (Nineveh) and consists of an enclosure formed of narrow mounds still having the appearance of walls. Traces of no less than 108 towers, the city\'s ancient defenses, are said to be visible even now on the north and east, where the walls were further protected by moats. The area which the walls enclose<73>about 2,331 x 2,095 yards<64>would contain about 1,000 acres.<P>Layard, Nineveh and Its Remains, and Nineveh and Babylon, still remain the standard works upon the subject, and his Monuments of Nineveh gives the most complete collection of the sculptures found. See also George Smith, Assyrian Discoveries, and Rassam, Asshur and the Land of Nimrod.``136';
isbe[1797]='Calamity`ka-lam\'-i-ti (\'edh, "a load" or "burden" under which one is crushed, hence, "misfortune"; hayyah, hawwah, "fall," "ruin," the latter word used only in the plural; ra\', "evil in essence" hence, "adversity," once only, <a onClick="return mV(\'Psa\',141,5);">Ps 141:5</a>, the Revised Version (British and American) "wickedness"): Purely an Old Testament term, signifying adversities<65>natural, but more often those that result from wickedness or moral evil. Various kinds:<P>(1) folly, "a foolish son" (<a onClick="return mV(\'Pro\',19,13);">Pr 19:13</a>);<P>(2) disease, poverty, bereavement, as in Job\'s experience (<a onClick="return mV(\'Job\',6,2);">Job 6:2</a>; <a onClick="return mV(\'Job\',30,13);">30:13</a>);<P>(3) persecution (<a onClick="return mV(\'2Sa\',22,19);">2Sa 22:19</a>; <a onClick="return mV(\'Psa\',18,18);">Ps 18:18</a>);<P>(4) Divine retribution and judgment (<a onClick="return mV(\'Deu\',32,35);">De 32:35</a>); compare ruin of the wicked (<a onClick="return mV(\'Pro\',1,26);">Pr 1:26</a>, also <a onClick="return mV(\'Pro\',1,27);">Pr 1:27</a> the Revised Version (British and American) for "destruction" the King James Version);<P>(5) the devastation of war (<a onClick="return mV(\'Jer\',46,21);">Jer 46:21</a>);<P>(6) adversities of any kind (<a onClick="return mV(\'Pro\',27,10);">Pr 27:10</a>).``139';
isbe[1798]='Calamolalus`kal-a-mol\'-a-lus, -mol-a\'-lus (Codex Alexandrinus, Kalamolalos, Codex Vaticanus, Kalamokalos): This name is corrupt (1Esdras 5:22). It has evidently arisen through combining the two names Lod and Hadid, in the lists of <a onClick="return mV(\'Ezr\',2,33);">Ezr 2:33</a> and <a onClick="return mV(\'Neh\',7,37);">Ne 7:37</a>.``1';
isbe[1799]='Calamus`kal\'-a-mus.`<a href="./study/isbe/search.html?string=REED">REED</a>`1';
isbe[1800]='Calcol; Chalkol`kal\'-kol, kal\'-kol (kalkol): Mentioned in <a onClick="return mV(\'1Ki\',4,31);">1Ki 4:31</a> as one of the wise men with whom Solomon was compared. The better orthography is Calcol which the King James Version gives for the same name in <a onClick="return mV(\'1Ch\',2,6);">1Ch 2:6</a>. In the former passage, Calcol is the son of Mahol, while in the latter he is called the son of Zerah of the tribe of Judah, and a brother of Heman and Ethan.``1';
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