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isbe[1501]='Bildad`bil\'-dad (bildadh, "Bel has loved"): The second of the three friends of Job who, coming from distant regions, make an appointment together to condole with and comfort him in his affliction (<a onClick="return mV(\'Job\',2,11);">Job 2:11</a>). He is from Shuah, an unknown place somewhere in the countries east and southeast of Palestine (or the designation Shuhite may be intended to refer to his ancestor Shuah, one of Abraham\'s sons by Keturah, <a onClick="return mV(\'Gen\',25,2);">Ge 25:2</a>), and from his name (compounded with Bel, the name of a Babylonian deity) would seem to represent the wisdom of the distant East. His three speeches are contained in <a onClick="return mV(\'Job\',8,\'1-\');">Job 8</a>; <a onClick="return mV(\'Job\',18,\'1-\');">18</a>; For substance they are largely an echo of what Eliphaz has maintained, but charged with somewhat increased vehemence (compare <a onClick="return mV(\'Job\',8,2);">Job 8:2</a>; <a onClick="return mV(\'Job\',18,3,4);">18:3-4</a>) because he deems Job\'s words so impious and wrathful. He is the first to attribute Job\'s calamity to actual wickedness; but he gets at it indirectly by accusing his children (who were destroyed, <a onClick="return mV(\'Job\',1,19);">Job 1:19</a>) of sin to warrant their punishment (<a onClick="return mV(\'Job\',8,4);">Job 8:4</a>). For his contribution to the discussion he appeals to tradition (<a onClick="return mV(\'Job\',8,\'8-10\');">Job 8:8-10</a>), and taking Eliphaz\' cue of cause and effect (<a onClick="return mV(\'Job\',8,11);">Job 8:11</a>) he gives, evidently from the literary stores of wisdom, a description of the precarious state of the wicked, to which he contrasts, with whatever implication it involves, the felicitous state of the righteous (<a onClick="return mV(\'Job\',8,\'11-22\');">Job 8:11-22</a>). His second speech is an intensified description of the wicked man\'s woes, made as if to match Job\'s description of his own desperate case (compare <a onClick="return mV(\'Job\',18,\'5-21\');">Job 18:5-21</a> with <a onClick="return mV(\'Job\',16,\'6-22\');">Job 16:6-22</a>), thus tacitly identifying Job with the reprobate wicked. His third speech (<a onClick="return mV(\'Job\',25,\'1-\');">Job 25</a>), which is the last utterance of the friends, is brief, subdued in tone, and for substance is a kind of Parthian shot, reiterating Eliphaz\' depravity idea, the doctrine that dies hardest. This speech marks the final silencing of the friends.``66';
isbe[1502]='Bileam`bil\'-e-am (bil\'am; Iblaam): A town in the territory of Manasseh assigned to the Kohathite Levites (<a onClick="return mV(\'1Ch\',6,70);">1Ch 6:70</a>), probably the same as Ibleam (<a onClick="return mV(\'Jos\',17,11);">Jos 17:11</a>, etc.), and identical with the modern Bel\'ameh, half a mile south of Jenin.``1';
isbe[1503]='Bilgah; Bilgai`bil\'-ga bil\'-ga-i (bilgah; bilgay, "cheerfulness"): A priest or priestly family in the time of the Return (<a onClick="return mV(\'Neh\',12,5);">Ne 12:5</a>), and (under the form of "Bilgai," <a onClick="return mV(\'Neh\',10,8);">Ne 10:8</a>) in the time of Nehemiah. According to <a onClick="return mV(\'1Ch\',24,14);">1Ch 24:14</a>, Bilgah is the 15th of the 24 divisions of the priests who officiated in the Temple. In the Septuagint, the names read Belgai, Belga and Balgas. The traditional explanation of the name is "rejuvenation"; modern exegetes explain it as "cheerfulness."``1';
isbe[1504]='Bilhah (1)`bil\'-ha (person) (bilhah; Balla): A slave girl whom Laban gave to Rachel (<a onClick="return mV(\'Gen\',29,29);">Ge 29:29</a>), and whom the latter gave to Jacob as a concubine (<a onClick="return mV(\'Gen\',30,3,4);">Ge 30:3-4</a>); the mother of Dan and Naphtali (<a onClick="return mV(\'Gen\',30,4,7);">Ge 30:4, 7</a>; <a onClick="return mV(\'Gen\',35,25);">35:25</a>; <a onClick="return mV(\'Gen\',46,25);">46:25</a>; <a onClick="return mV(\'1Ch\',7,13);">1Ch 7:13</a>); guilty of incest with Reuben (<a onClick="return mV(\'Gen\',35,22);">Ge 35:22</a>).``1';
isbe[1505]='Bilhah (2)`bil\'-ha (place) (bilhah; Codex Alexandrinus, Balaa; Codex Vaticanus, Abella): A city in Simeon (<a onClick="return mV(\'1Ch\',4,29);">1Ch 4:29</a>) = Baalah (<a onClick="return mV(\'Jos\',15,29);">Jos 15:29</a>), Balah (<a onClick="return mV(\'Jos\',19,3);">Jos 19:3</a>), and Baalath (<a onClick="return mV(\'Jos\',19,44);">Jos 19:44</a>). Unidentified.``1';
isbe[1506]='Bilhan`bil\'-han (bilhan; Balaan):<P>(1) A Horite chief, son of Ezer (<a onClick="return mV(\'Gen\',36,27);">Ge 36:27</a>; <a onClick="return mV(\'1Ch\',1,42);">1Ch 1:42</a>).<P>(2) A descendant of Benjamin, son of Jediael, father of seven sons who were heads of houses in their tribes (<a onClick="return mV(\'1Ch\',7,10);">1Ch 7:10</a>).``1';
isbe[1507]='Bill, Bond`<P>(1) In the parable of the Unjust Steward (<a onClick="return mV(\'Luk\',16,6);">Lu 16:6</a>f) "bill," the King James Version, better "bond," the Revised Version (British and American), is used to translate the Greek grammata, which is the equivalent of the contemporary Hebrew legal term shetar, "writing." This "writing," in the usage of the times, was an acknowledgment of the taking over or receiving of goods or money that had to be written and signed by the debtor himself. (See Babha\' Bathra\' <a onClick="return mV(\'Luk\',10,8);">Lu 10:8</a>.) Edersheim\'s averment that the Greek word was adopted into the Hebrew (Life and Times of Jesus the Messiah, II, 272), is based, according to competent textual critics, upon a false reading. The Greek, according to Tischendorf, Tregelles, and Westcott and Hort, The New Testament in Greek, is ta grammata, not to gramma (Textus Receptus of the New Testament). The word is indefinite, literally "the letter," and determines nothing involved in controversy.<P>(2) A question much discussed is, Was "the bond" (the Revised Version (British and American)) merely an acknowledgment of debt, or was it an obligation to pay a fixed annual rental from the produce of a farm? Edersheim, for instance, holds the former view, Lightfoot the latter. That the obligation is stated in the parable in kind<6E>wheat and oil<69>and not in money<65>seems to bear against the simple debt theory. Edersheim sets down the remissions spoken of as authorized by the steward as amounting in money value to only about 5 British pounds and 25 British pounds respectively, and thinks they represented not a single but an annual payment (compare Kennedy, 1-vol HDB, and Fraser, DCG, article "Bill").<P>(3) Still another question has arisen: Was the old "bond" simply altered, or was a new one substituted for it? Here again Lightfoot and Edersheim are in the controversy and on opposite sides. The alteration of the old bond is suggested though not demanded by the language here, and, moreover, would be, Edersheim thinks, in accordance with the probabilities of the case. Such bonds were usually written, not on vellum or papyrus, but on wax-covered tablets, and so could be easily erased or altered by the stylus with its fiat, thick "eraser" (mocheq).<P>(4) It is probably safe to conclude:<P>(a) that the "bill" or "bond" had to be written and signed by the person assuming the obligation;<P>(b) that it was the only formal or legal evidence of the debt incurred; and<P>(c) that the supervision of the whole transaction belonged of right to "the steward." Should "the steward" conspire with the debtor against the master, the latter, it would appear, would have no check against the fraud.<P>LITERATURE.<P>Lightfoot, Hor. Hebrew, edition L. and T., II, 268-73; Edersheim, Life and Times of Jesus the Messiah, II, 272ff; crit. commentary in the place cited.``47';
isbe[1508]='Bill of Divorcement`di-vors\'-ment.`<a href="./study/isbe/search.html?string=DIVORCE+IN+THE+OLD+TESTAMENT">DIVORCE IN THE OLD TESTAMENT</a>`1';
isbe[1509]='Billow`bil\'-o (gal, "a great rolling wave"): Figuratively, of trouble, "All thy waves and thy billows are gone over me" (<a onClick="return mV(\'Psa\',42,7);">Ps 42:7</a>; compare <a onClick="return mV(\'Jon\',2,3);">Jon 2:3</a>).``1';
isbe[1510]='Bilshan`bil\'-shan (bilshan): An Israelite who returned with Zerubbabel (<a onClick="return mV(\'Ezr\',2,2);">Ezr 2:2</a> = <a onClick="return mV(\'Neh\',7,7);">Ne 7:7</a>). The name may be explained as the "inquirer" (new Hebrew and Aramaic), balash, the ("b" being an abbreviation of ben, as in bidhqar, and bimhal. Bilshan would then be a compound of ben, and lashon. J. Halevy (Revue etudes juives, X, 3)) translates the name "pere de la langue," \'abh lashon. In 1 Esdras 5:8, he is called "Beelsarus," which is akin to the form "Belshar" =" Belshar-uccur" or "O Bel, protect king." Bilshan points to "Belsun," "his lord." The rabbis take Bilshan as a surname to the preceding``197';
isbe[1511]='Bimhal`bim\'-hal (bimhal): A descendant of Asher (<a onClick="return mV(\'1Ch\',7,33);">1Ch 7:33</a>).``1';
isbe[1512]='Bind; Bound`bind (deo): There are a number of Hebrew words used to express this word in its various meanings, \'alam (<a onClick="return mV(\'Gen\',37,7);">Ge 37:7</a>), \'acar (<a onClick="return mV(\'Gen\',42,24);">Ge 42:24</a>), qashar (<a onClick="return mV(\'Deu\',6,8);">De 6:8</a>). It sometimes means "to attach," "to fasten" (<a onClick="return mV(\'Exd\',28,28);">Ex 28:28</a>; <a onClick="return mV(\'Deu\',14,25);">De 14:25</a>). It was used also with reference to an agreement in a judicial sense (<a onClick="return mV(\'Num\',30,2,3);">Nu 30:2-3</a>), or to make one a prisoner (<a onClick="return mV(\'Jdg\',16,10);">Jud 16:10</a>; <a onClick="return mV(\'Psa\',149,8);">Ps 149:8</a>). It means also "to control" (<a onClick="return mV(\'Job\',38,31);">Job 38:31</a>).<P>Figurative: In a figurative sense, to bind heavy and burdensome (extra) so-called religious duties on men (<a onClick="return mV(\'Mat\',23,4);">Mt 23:4</a>). This figurative use of the word in <a onClick="return mV(\'Mat\',16,19);">Mt 16:19</a> and <a onClick="return mV(\'Mat\',18,18);">18:18</a> has given special interest to it. Necessarily certain powers for administration must be conferred on this company of men to carry out the purpose of Christ. That this power was not conferred on Peter alone is evident from the fact that in <a onClick="return mV(\'Mat\',18,18);">Mt 18:18</a> it is conferred on all the apostles. The use of the word in the New Testament is to declare a thing to be binding or obligatory (<a onClick="return mV(\'Jhn\',20,23);">Joh 20:23</a>). In this sense this authority is used by some denominations in the service in preparation for the Lord\'s Supper, in which after the confession of sin by the people the ministers say, "I declare to you who have sincerely repented of your sins and believe on the Lord Jesus Christ the entire forgiveness of your sins." This statement is followed by the further declaration that if any have not so repented God will not forgive them, but will retain them and call them to account. The claim of the church of Rome that these statements of our Lord confer on the priests and bishops, or primarily on the pope, the power to retain or forgive sins, is without historical validity and does violence to the Scriptures.`<a href="./study/isbe/search.html?string=AUTHORITY">AUTHORITY</a>; <a href="./study/isbe/search.html?string=FORGIVENESS">FORGIVENESS</a>; <a href="./study/isbe/search.html?string=PETER">PETER</a>`87';
isbe[1513]='Binea`bin\'-e-a (bin\'ah): A name in the genealogy of Benjamin (<a onClick="return mV(\'1Ch\',8,37);">1Ch 8:37</a> = <a onClick="return mV(\'1Ch\',9,43);">1Ch 9:43</a>).``1';
isbe[1514]='Binnui`bin\'-u-i (binnuy, a proper name, "a building up"):<P>(1) A Levite, living in the time of Ezra (<a onClick="return mV(\'Ezr\',8,33);">Ezr 8:33</a>; <a onClick="return mV(\'Neh\',10,9);">Ne 10:9</a>; <a onClick="return mV(\'Neh\',12,8);">12:8</a>).<P>(2) One of the bene Pachath-mo\'abh who had taken foreign wives (<a onClick="return mV(\'Ezr\',10,30);">Ezr 10:30</a><3E>Balnuus of 1Esdras 9:31) and one of the bene Bani (<a onClick="return mV(\'Ezr\',10,38);">Ezr 10:38</a>) who had also intermarried.<P>(3) The son of Henadad, who built part of the wall of Jerusalem (<a onClick="return mV(\'Neh\',3,24);">Ne 3:24</a>), and sealed the covenant with Nehemiah (<a onClick="return mV(\'Neh\',10,9);">Ne 10:9</a>). In all probability he is identical with "Bavvai, the son of Henadad" mentioned in <a onClick="return mV(\'Neh\',3,18);">Ne 3:18</a>. "Bavvai" is either a corruption of "Binnui," or is the name of the Levitical house of which Bavvai was the chief representative. Binnui is mentioned in <a onClick="return mV(\'Neh\',10,9);">Ne 10:9</a> as a leading Levite, and, besides, the names in these verses are obviously those of priests and Levites; so the former theory is probably correct.<P>(4) Head of a family who returned with Zerubbabel (<a onClick="return mV(\'Neh\',7,15);">Ne 7:15</a>; <a onClick="return mV(\'Ezr\',2,10);">Ezr 2:10</a>).``197';
isbe[1515]='Bird-Catcher`burd\'-kach-er`<a href="./study/isbe/search.html?string=FOWLER">FOWLER</a>`1';
isbe[1516]='Birds`burds (\'ayiT; Greek variously ta peteina (<a onClick="return mV(\'Mat\',13,4);">Mt 13:4</a>) ta ornea tou ouranou (<a onClick="return mV(\'Rev\',19,17);">Re 19:17</a>) ornis (<a onClick="return mV(\'Mat\',23,37);">Mt 23:37</a>; <a onClick="return mV(\'Luk\',13,34);">Lu 13:34</a>) Latin, avis; Old English "brid"):<P>I. Meaning of the Word.<P>All authorities agree that the exact origin of the word bird, as we apply it to feathered creatures, is unknown.<P>1. In Early Hebrew:<P>The Hebrew \'ayit means to "tear and scratch the face," and in its original form undoubtedly applied to birds of prey. It is probable that no spot of equal size on the face of the globe ever collected such numbers of vultures, eagles and hawks as ancient Palestine. The land was so luxuriant that flocks and herds fed from the face of Nature. In cities, villages, and among tent-dwellers incessant slaughter went on for food, while the heavens must almost have been obscured by the ascending smoke from the burning of sacrificed animals and birds, required by law of every man and woman. From all these slain creatures the offal was thrown to the birds. There were no guns; the arrows of bowmen or "throw sticks" were the only protection against them, and these arms made no noise to frighten feathered creatures, and did small damage. So it easily can be seen that the birds would increase in large numbers and become so bold that men were often in actual conflict with them, and no doubt their faces and hands were torn and scratched.<P>2. In Later Usage:<P>Later, as birds of song and those useful for food came into their lives, the word was stretched to cover all feathered creatures. In the King James Version \'ayit is translated "fowl," and occurs several times: "And when the fowls came down upon the carcasses, Abram drove them away" (<a onClick="return mV(\'Gen\',15,11);">Ge 15:11</a>). "They shall be left together unto the fowls of the mountains, and to the beasts of the earth; and the fowls shall summer upon them, and all the beasts of the earth shall winter upon them" (<a onClick="return mV(\'Isa\',18,6);">Isa 18:6</a>). "There is a path which no fowl knoweth, and which the vulture\'s eye hath not seen" (<a onClick="return mV(\'Job\',28,7);">Job 28:7</a>). The American Standard Revised Version changes these and all other references to feathered creatures to "birds," making a long list. The Hebrew \'ayit in its final acceptance was used in Palestine as "bird" is with us.<P>3. In Old English:<P>Our earliest known form of the word is the Old English "brid," but they applied the term to the young of any creature. Later its meaning was narrowed to young produced from eggs, and the form changed to "bird."<P>II. Natural History of Birds.<P>The first known traces of birds appear in the formation of the Triassic period, and are found in the shape of footprints on the red sandstone of the Connecticut valley.<P>1. Earliest Traces and Specimens:<P>This must have been an ancient sea bed over which stalked large birds, leaving deeply imprinted impressions of their feet. These impressions baked in the sun, and were drifted full of fine wind-driven sand before the return of the tide. Thus were preserved to us the traces of 33 species of birds all of which are proven by their footprints to have been much larger than our birds of today. The largest impressions ever found measured 15 inches in length by 10 in width, and were set from 4 to 6 ft. apart. This evidence would form the basis for an estimate of a bird at least four times as large as an ostrich. That a bird of this size ever existed was not given credence until the finding of the remains of the dinornis in New Zealand. The largest specimen of this bird stood 10 1/2 ft. in height. The first complete skeleton of a bird was found in the limestone of the Jurassic period in Solenhofen, Bavaria. This bird had 13 teeth above and 3 below, each set in a separate socket, wings ending in three-fingered claws much longer than the claws of the feet, and a tail of 20 vertebrae, as long as the body, having a row of long feathers down each side of it, the specimen close to the size of a crow. The first preserved likeness of a bird was found frescoed on the inside of a tomb of Maydoon, and is supposed to antedate the time of Moses 3,000 years. It is now carefully preserved in the museum of Cairo. The painting represents six geese, four of which can be recognized readily as the ancestors of two species known today. Scientists now admit that Moses was right in assigning the origin of birds to the water, as their structure is closer reptilian than mammalian, and they reproduce by eggs. To us it seems a long stretch between the reptile with a frame most nearly bird-like and a feathered creature, but there is a possibility that forms making closer connection yet will be found.<P>2. Structural Formation:<P>The trunk of a bird is compact and in almost all instances boat-shaped. Without doubt prehistoric man conceived his idea of navigation and fashioned his vessel from the body of a water bird, and then noticed that a soaring bird steered its course with its tail and so added the rudder. The structural formation of a bird is so arranged as to give powerful flight and perfect respiration. In the case of a few birds that do not fly, the wings are beaten to assist in attaining speed in running, as the ostrich, or to help in swimming under the water, as the auk. The skull of a young bird is made up of parts, as is that of man or animal; but with age these parts join so evenly that they appear in a seamless formation. The jaws extend beyond the face, forming a bill that varies in length and shape with species, and it is used in securing food, in defense, feather dressing, nest building<6E>in fact it is a combination of the mouth and hand of man. The spine is practically immovable, because of the ribs attached to the upper half and the bony structure supporting the pelvic joints of the lower. In sharp contrast with this the neck is formed of from 10 to 23 vertebrae, and is so flexible that a bird can turn its head completely around, a thing impossible to man or beast. The breast bone is large, strong, and provided with a ridge in the middle, largest in birds of strong flight, smallest in swimmers, and lacking only in birds that do not fly, as the ostrich. The wings correspond to the arms of man, and are now used in flight and swimming only. Such skeletons as the Archeopteryx prove that the bones now combined in the tip of the wing were once claws. This shows that as birds spread over land and developed wing power in searching longer distances for food or when driven by varying conditions of climate, the wings were used more in flight, and the claws gradually joined in a tip and were given covering that grew feathers, while the bill became the instrument for taking food and for defense. At the same time the long tail proving an encumbrance, it gradually wore away and contracted to the present form. Studied in detail of bony structure, muscle, and complicated arrangement of feathers of differing sizes, the wing of a bird proves one of Nature\'s marvels. The legs are used in walking or swimming, the thigh joint being so enveloped in the body that the true leg is often mistaken for it. This makes the knee of a man correspond to the heel of a bird, and in young birds of prey especially, the shank or tarsus is used in walking, until the bones harden and the birds are enabled to bear their weight on the feet and straighten the shank. The toes vary with species. Pliny classified birds by them: "The first and principal difference and distinction in birds is taken from their feet; for they have either hooked talons, as Hawkes, or long round claws as Hens, or else they be broad, flat and whole- footed as Geese." Flight is only possible to a bird when both wings are so nearly full-feathered that it balances perfectly. In sleep almost every bird places its head under its wing and stands on one foot. The arrangement by which this is accomplished, without tiring the bird in the least, is little short of miraculous and can be the result only of slow ages of evolution. In the most finished degree this provision for the comfort of the bird is found among cranes and other long- legged water birds. The bone of one part of the leg fits into the bone of the part above, so that it is practically locked into place with no exertion on the part of the bird. At the same time the muscles that work the claws, cross the joints of the leg so that they are stretched by the weight of the bird, and with no effort, it stands on earth or perches on a branch. This explains the question so frequently asked as to why the feet of a perching bird do not become so cramped and tired that it falls.<P>3. Birds\' Food, Blood, etc.:<P>Birds feed according to their nature, some on prey taken alive, some on the carrion of dead bodies, some on fish and vegetable products of the water, some on fruit seed, insects and worms of the land. Almost every bird indulges in a combination of differing foods. Their blood is from 12 degrees to 16 degrees warmer than that of the rest of the animal kingdom, and they exhibit a corresponding exhilaration of spirits. Some indulge in hours of sailing and soaring, some in bubbling notes of song, while others dart near earth in playful dashes of flight. Birds are supposed to be rather deficient in the senses of taste and touch, and to have unusually keen vision. They reproduce by eggs that they deposit in a previously selected and prepared spot, and brood for a length of time varying with the species. The young of birds of prey, song birds, and some water birds, remain in the nests for differing lengths of time and are fed by the old birds; while others of the water birds and most of the game birds leave the nest as soon as the down is dry, and find food as they are taught by their elders, being sheltered at night so long as needful.<P>III. Birds of the Bible.<P>The birds of the Bible were the same species and form as exist in Palestine today. Because of their wonderful coloring, powerful flight, joyous song, and their similarity to humanity in home-making and the business of raising their young, birds have been given much attention, and have held conspicuous place since the dawn of history. When the brain of man was young and more credulous than today he saw omens, signs and miracles in the characteristic acts of birds, and attributed to them various marvelous powers: some were considered of good omen and a blessing, and some were bad and a curse.<P>1. Earliest Mention:<P>The historians of the Bible frequently used birds in comparison, simile, and metaphor. They are first mentioned in <a onClick="return mV(\'Gen\',7,14,15);">Ge 7:14-15</a>, "They, and every beast after its kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every bird after its kind, every bird of every sort." This is the enumeration of the feathered creatures taken into the ark to be preserved for the perpetuation of species after the flood abated. They are next found in the description of the sacrifice of Abram, where it was specified that he was to use, with the animals slaughtered, a turtle dove and a young pigeon, the birds not to be divided. It is also recorded that the birds of prey were attracted by the carcasses as described in <a onClick="return mV(\'Gen\',15,\'9-11\');">Ge 15:9-11</a>, "And he said unto him, Take me a heifer three years old, and a she-goat three years old, and a ram three years old, and a turtle-dove, and a young pigeon. And he took him all these, and divided them in the midst, and laid each half over against the other: but the birds divided he not. And the birds of prey came down upon the carcasses, and Abram drove them away." Palestine abounded in several varieties of "<a href="./study/isbe/search.html?string=DOVE">doves</a>" (which see) and their devotion to each other, and tender, gentle characteristics had marked them as a loved possession of the land; while the clay cotes of pigeons were reckoned in establishing an estimate of a man\'s wealth.<P>2. Used in Sacrifice:<P>In an abandon of gratitude to God these people offered of their best-loved and most prized possessions as sacrifice; and so it is not surprising to find the history of burnt offerings frequently mentioning these birds which were loved and prized above all others. Their use is first commanded in <a onClick="return mV(\'Lev\',1,\'14-17\');">Le 1:14-17</a>, "And if his oblation to Yahweh be a burnt-offering of birds, then he shall offer his oblation of turtle-doves, or of young pigeons. And the priest shall bring it unto the altar, and wring off its head, and burn it on the altar; and the blood thereof shall be drained out on the side of the altar; and he shall take away its crop with the filth thereof, and cast it beside the altar on the east part, in the place of the ashes." Again in <a onClick="return mV(\'Lev\',5,\'7-10\');">Le 5:7-10</a>, we read:<p class="in15">"And if his means suffice not for a lamb, then he shall bring his trespass-offering for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto Yahweh; one for a sin-offering, and the other for a burnt-offering."<p>Throughout the Bible these birds figure in the history of sacrifice (<a onClick="return mV(\'Lev\',12,8);">Le 12:8</a>; <a onClick="return mV(\'Lev\',14,\'4-8\');">14:4-8</a>; <a onClick="return mV(\'Num\',6,10);">Nu 6:10</a>, etc.).<P>3. Other References:<P>The custom of weaving cages of willow wands, in which to confine birds for pets, seems to be referred to when Job asks (<a onClick="return mV(\'Job\',41,5);">Job 41:5</a>): " Wilt thou play with him as with a bird? Or wilt thou bind him for thy maidens?" See <a onClick="return mV(\'Job\',12,7);">Job 12:7</a>: "But ask now the beasts, and they shall teach thee; And the birds of the heavens, and they shall tell thee." David was thinking of the swift homeward flight of an eagle when he wrote: "In Yahweh do I take refuge: How say ye to my soul, Flee as a bird to your mountain?" (<a onClick="return mV(\'Psa\',11,1);">Ps 11:1</a>).<P>His early days guarding the flocks of his father no doubt suggested to him the statement found in <a onClick="return mV(\'Psa\',50,11);">Ps 50:11</a>: "I know all the birds of the mountains; And the wild beasts of the field are mine" (the Revised Version margin, "in my mind"). In describing Lebanon, the Psalmist wrote of its waters: "By them the birds of the heavens have their habitation; They sing among the branches" (<a onClick="return mV(\'Psa\',104,12);">Ps 104:12</a>). He mentioned its trees: "Where the birds make their nests: As for the stork, the fir-trees are her house" (<a onClick="return mV(\'Psa\',104,17);">Ps 104:17</a>). See also <a onClick="return mV(\'Psa\',78,27);">Ps 78:27</a>; <a onClick="return mV(\'Psa\',148,10);">148:10</a>.<P>The origin of the oft-quoted phrase, "A little bird told me," can be found in <a onClick="return mV(\'Ecc\',10,20);">Ec 10:20</a>: "Revile not the king, no, not in thy thought; and revile not the rich in thy bedchamber: for a bird of the heavens shall carry the voice, and that which hath wings shall tell the matter." In a poetical description of spring in the Song of Solomon, we read: "The flowers appear on the earth; The time of the singing of birds is come, and the voice of the turtle-dove is heard in our land" (<a onClick="return mV(\'Sgs\',2,12);">So 2:12</a>). In his prophecy concerning Ethiopia, Isaiah wrote, "They shall be left together unto the ravenous birds of the mountains, and to the beasts of the earth; and the ravenous birds shall summer upon them, and all the beasts of the earth shall winter upon them" (<a onClick="return mV(\'Isa\',18,6);">Isa 18:6</a>). In foretelling God\'s judgment upon Babylon, Isaiah (<a onClick="return mV(\'Isa\',46,11);">Isa 46:11</a>) refers to Cyrus as "a ravenous bird (called) from the east, the man of my counsel from a far country"; "probably in allusion to the fact that the griffon was the emblem of Persia; and embroidered on its standard" (HDB, I, 632); (see <a href="./study/isbe/search.html?string=EAGLE">EAGLE</a>). <a onClick="return mV(\'Jer\',4,25);">Jer 4:25</a> describes the habit of birds, which invariably seek shelter before an approaching storm. In His denunciation of Israel, Yahweh questions, in <a onClick="return mV(\'Jer\',12,9);">Jer 12:9</a>, "Is my heritage unto me as a speckled bird of prey? Are the birds of prey against her round about?" When Jeremiah threatened the destruction of Jerusalem, he wrote that Yahweh would "cause them to fall by the sword before their enemies, and by the hand of them that seek their life: and their dead bodies will I give to be food for the birds of the heavens" (<a onClick="return mV(\'Jer\',19,7);">Jer 19:7</a>): that is, He would leave them for the carrion eaters. Ezekiel threatens the same fate to the inhabitants of Gog (<a onClick="return mV(\'Eze\',39,4,17);">Eze 39:4, 17</a>). Hosea (<a onClick="return mV(\'Hsa\',9,11);">Ho 9:11</a>) prophesies of Ephraim, "Their glory shall fly away like a bird." In the Sermon on the Mount, Jesus mentions the birds, as recorded by <a onClick="return mV(\'Mat\',6,26);">Mt 6:26</a>: "Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they?" In the sermon from the boat where He spoke the parable of the Sower He again mentioned the birds: "As he sowed, some seeds fell by the way side, and the birds came and devoured them" (<a onClick="return mV(\'Mat\',13,4);">Mt 13:4</a>). Mark describes the same sermon in <a onClick="return mV(\'Mar\',4,4);">Mr 4:4</a>, and <a onClick="return mV(\'Mar\',4,32);">Mr 4:32</a> quotes the parable of the Mustard Seed: "Yet when it is sown, (it) groweth up, and becometh greater than all the herbs, and putteth out great branches; so that the birds of the heaven can lodge under the shadow thereof." In <a onClick="return mV(\'Luk\',8,5);">Lu 8:5</a>, Luke gives his version of the parable of the Sower, and in <a onClick="return mV(\'Luk\',13,19);">Lu 13:19</a> of the Mustard Seed. See also <a onClick="return mV(\'Rev\',19,17,21);">Re 19:17, 21</a>. These constitute all the important references to birds in the Bible, with the exception of a few that seem to belong properly under such subjects as <a href="./study/isbe/search.html?string=TRAP">TRAP</a>; <a href="./study/isbe/search.html?string=NET">NET</a>; <a href="./study/isbe/search.html?string=CAGE">CAGE</a>, etc..``167';
isbe[1517]='Birds of Abomination``<a href="./study/isbe/search.html?string=ABOMINATION,+BIRDS+OF">ABOMINATION, BIRDS OF</a>`1';
isbe[1518]='Birds of Prey`pra: They were undoubtedly the first birds noticed by the compilers of Biblical records. They were camp followers, swarmed over villages and perched on the walls of cities. They were offensive in manner and odor, and of a boldness unknown to us in birds. They flocked in untold numbers, there was small defense against them, and the largest and strongest not only carried away meat prepared for food and sacrifice, but also preyed upon the much-prized house pigeons, newly born of the smaller animals, and even at times attacked young children. See <a onClick="return mV(\'Gen\',15,11);">Ge 15:11</a>, "And the birds of prey came down upon the carcasses, and Abram drove them away." Because they were attracted from above the clouds by anything suitable for food, people recognized that these were birds of unusual vision. When Job wanted to tell how perfectly the path to the gold mine was concealed, he wrote, "That path no bird of prey knoweth" (<a onClick="return mV(\'Job\',28,7);">Job 28:7</a>). The inference is, that, if it were so perfectly concealed that it escaped the piercing eyes of these birds, it was not probable that man would find it. These birds were so strong, fierce and impudent that everyone feared them, and when the prophets gave warning that people would be left for birds of prey to ravage, they fully understood what was meant, and they were afraid (<a onClick="return mV(\'Isa\',18,6);">Isa 18:6</a>). In His complaint against His heritage, Yahweh questions, "Is my heritage unto me as a speckled bird of prey? are the birds of prey against her round about?" (<a onClick="return mV(\'Jer\',12,9);">Jer 12:9</a>). And when he prophesied the destruction of Jerusalem, Jeremiah painted a dreadful picture, but one no doubt often seen in that land of pillage and warfare: "Their dead bodies will I give to be food for the birds of the heavens, and for the beasts of the earth" (<a onClick="return mV(\'Jer\',19,7);">Jer 19:7</a>).``167';
isbe[1519]='Birds, Unclean`un-klen\':The lists of birds forbidden as food are given in <a onClick="return mV(\'Lev\',11,\'13-19\');">Le 11:13-19</a> and <a onClick="return mV(\'Deu\',14,\'12-18\');">De 14:12-18</a>. The names are almost identical, Deuteronomy containing one more than Leviticus and varying the order slightly. In <a onClick="return mV(\'Deu\',14,13);">De 14:13</a> the first name, ha-ra\'ah, is almost certainly a corruption of ha-da\'-ah, the first name in <a onClick="return mV(\'Lev\',11,14);">Le 11:14</a>. In the American Standard Revised Version it is translated "kite" in Leviticus, while in Deuteronomy it is translated "glede." The additional one in Deuteronomy is ha-dayyah, and is translated "kite." Doubtless the three words, ha-da\'ah, ha-\'ayyah and ha-dayyah, are generic and refer to different birds of the kite or perhaps falcon family, so it is impossible to give specific meanings to them. There are twenty-one names in all, counting the extra one in Deuteronomy. The translation of many of these words is disputed. The American Standard Revised Version gives them as follows: eagle, gier eagle, osprey, kite, falcon, glede, every raven, ostrich, night-hawk, sea-mew, hawk, little owl, cormorant, great owl, horned owl, pelican, vulture, stork, heron, hoopoe and bat. It will be observed that all of them are either carrion-eaters, birds of prey, or water fowl. The names of those birds which may be eaten are not given, the principle of classification is that of elimination. No principle of separation is given as is the case with the animals. The reason for the prohibition doubtless lies in the unsanitary and repulsive nature of the flesh of these birds, the Divine command endorsing the instincts which were repelled by such food. For particulars, see separate articles on each of these birds.`<a href="./study/isbe/search.html?string=ABOMINATION,+BIRDS+OF">ABOMINATION, BIRDS OF</a>`146';
isbe[1520]='Birsha`bur\'-sha (birsha\'): King of Gomorrah (<a onClick="return mV(\'Gen\',14,2);">Ge 14:2</a>), who joined the league against Chedorlaomer. The name is probably corrupt; some have tried to explain it as beresha\', "with wickedness," a name purposely used by the writer in referring to this king.``1';
isbe[1521]='Birth`burth (genesis):<P>(1) It was said by the angel beforehand of John the Baptist, "Many shall rejoice at his birth"; and when he was born Elisabeth said, "Thus hath the Lord done unto me...to take away my reproach among men" (<a onClick="return mV(\'Luk\',1,14,25);">Lu 1:14, 25</a>). Among the ancient Hebrews barrenness was a "reproach" and the birth of a child, of a son especially, an occasion for rejoicing.<P>(2) This, no doubt, was due in part to the Messianic hope inspired and sustained by prophecy (see <a onClick="return mV(\'Gen\',3,15);">Ge 3:15</a>, where it was foretold that the seed of the woman should bruise the serpent\'s head; and subsequent prophecies too numerous to mention). Cases in point worth studying are found in <a onClick="return mV(\'Gen\',4,1);">Ge 4:1</a>, where Eve rejoices over the birth of her firstborn and cries, "I have gotten a man with the help of Yahweh"; and <a onClick="return mV(\'1Sa\',1,20);">1Sa 1:20</a>, where Hannah exults over her firstborn, calling his name "Samuel," "because," she says, "I have asked him of Yahweh."<P>(3) The marvelous passage in <a onClick="return mV(\'Isa\',7,14);">Isa 7:14</a>, "Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel," must have intensified the longing and hope of every devout Jewish maiden to be a mother, if mayhap, under God, she might be the mother of Messiah<61>Immanuel! (Compare <a onClick="return mV(\'Mat\',1,22,23);">Mt 1:22-23</a>; <a onClick="return mV(\'Luk\',1,13);">Lu 1:13</a> f.)`<a href="./study/isbe/search.html?string=JESUS+CHRIST">JESUS CHRIST</a>; <a href="./study/isbe/search.html?string=VIRGIN+BIRTH">VIRGIN BIRTH</a>`47';
isbe[1522]='Birth, New``<a href="./study/isbe/search.html?string=REGENERATION">REGENERATION</a>`1';
isbe[1523]='Birth, Virgin``<a href="./study/isbe/search.html?string=VIRGIN+BIRTH">VIRGIN BIRTH</a>`1';
isbe[1524]='Birth-Stool`burth\'-stool: Found only in <a onClick="return mV(\'Exd\',1,16);">Ex 1:16</a>, in connection with Hebrew women in Egypt when oppressed by Pharaoh. The Hebrew (\'obhnayim) here rendered "birth-stool" is used in <a onClick="return mV(\'Jer\',18,3);">Jer 18:3</a>, and is there rendered "potter\'s wheel." The word is used in both places in the dual form, which points, no doubt, to the fact that the potter\'s wheel was composed of two discs, and suggests that the birth-stool was similarly double.`<a href="./study/isbe/search.html?string=STOOL">STOOL</a>`1';
isbe[1525]='Birthday`burth\'-da:<P>(1) The custom of observing birthdays of great men, especially of kings, was widespread in ancient times (see <a onClick="return mV(\'Gen\',40,20);">Ge 40:20</a>f; "the third day, which was Pharaoh\'s birthday," etc.; compare 2Macc 6:7; and Herod. ix.110; in the New Testament, <a onClick="return mV(\'Mat\',14,6);">Mt 14:6</a>; <a onClick="return mV(\'Mar\',6,21);">Mr 6:21</a>, "Herod on his birthday made a supper to his lords," etc., i.e. Herod Antipas). Here we see the ancient custom reflected in two conspicuous instances centuries apart:<P>(a) Pharaoh, on his birthday "made a feast unto all his servants," etc., and<P>(b) Herod on his birthday "made a supper to his lords, and the high captains," etc.<P>The King James Version (<a onClick="return mV(\'Mat\',14,6);">Mt 14:6</a>) has it "when Herod\'s birthday was kept," etc. The correct text here (Tischendorf, Westcott-Hort) has a very peculiar construction, but without material difference of meaning. The locative case gives the time of the principal action, "danced on Herod\'s birthday, when it occurred." The construction is not unexampled (see Jelf, section 699). This need not be called "a case absolute," though it corresponds to the Latin ablative (locative) absolute; and the Greek genitive absolute is itself not really "absolute," i.e. it is not cut loose from the rest of the construction, but gives some event to which the principal action is referred, for the indication of its circumstances.<P>(2) The term "birthday" (ta genesia) was applied also to the anniversary of a king\'s accession to the throne (Edersheim); but Wieseler\'s argument that such is the case here is not conclusive. It is easy to suppose that when Herod\'s birthday approached he was sojourning at the castle of Macherus, accompanied by leading military and civil officials of his dominions (<a onClick="return mV(\'Mar\',6,21);">Mr 6:21</a>). Petty ruler as he was, not properly "king" at all, he affected kingly ways (compare <a onClick="return mV(\'Est\',5,3,6);">Es 5:3, 6</a>; <a onClick="return mV(\'Est\',7,2);">7:2</a>).<P>(3) Genesia, which in Attic Greek means the commemoration of the dead, in later Greek is interchangeable with genethlia = "birthday celebrations"; and there is no good reason why the rendering of the King James Version and the Revised Version (British and American) here, "birthday," should not be right (See Swete on <a onClick="return mV(\'Mar\',6,21);">Mr 6:21</a>, and HDB, under the word)`<a href="./study/isbe/search.html?string=JESUS+CHRIST">JESUS CHRIST</a>; <a href="./study/isbe/search.html?string=CALENDAR">CALENDAR</a>`47';
isbe[1526]='Birthright`burth\'-rit (bekhorah, from bekhor, "firstborn"; prototokia): Birthright is the right which naturally belonged to the firstborn son. Where there were more wives than one, the firstborn was the son who in point of time was born before the others, apparently whether his mother was a wife or a concubine. Sarah protests against Ishmael being heir along with Isaac, but it is possible that the bestowal of the rights of the firstborn on Isaac was not due to any law, but rather to the influence of a favorite wife (<a onClick="return mV(\'Gen\',21,10);">Ge 21:10</a>). The birthright of the firstborn consisted in the first place of a double portion of what his father had to leave. This probably means that he had a double share of such property as could be divided. We have no certain knowledge of the manner in which property was inherited in the patriarchal age, but it seems probable that the lands and flocks which were the possession of the family as a whole, remained so after the death of the father. The firstborn became head of the family and thus succeeded to the charge of the family property, becoming responsible for the maintenance of the younger sons, the widow or widows, and the unmarried daughters. He also, as head, succeeded to a considerable amount of authority over the other members. Further, he generally received the blessing, which placed him in close and favored covenant-relationship with Yahweh. According to the accounts which have come down to us, all these gifts and privileges could be diverted from the firstborn son. This could happen with his own consent, as in the case of Esau, who sold his birthright to Jacob (<a onClick="return mV(\'Gen\',25,\'29-34\');">Ge 25:29-34</a>), or by the decision of the father, as in the case of Reuben (<a onClick="return mV(\'Gen\',48,22);">Ge 48:22</a>; <a onClick="return mV(\'Gen\',49,3,4);">49:3-4</a>; <a onClick="return mV(\'1Ch\',5,1,2);">1Ch 5:1-2</a>) and of Shimri (<a onClick="return mV(\'1Ch\',26,10);">1Ch 26:10</a>). In the Deuteronomic version of the law, a provision is made, prohibiting the father from making the younger son the possessor of the birthright, just because his mother was specially beloved (<a onClick="return mV(\'Deu\',21,\'15-17\');">De 21:15-17</a>). The blessing also could be diverted from the eldest son. This was done when Jacob blessed the children of Joseph, and deliberately put the younger before the elder (<a onClick="return mV(\'Gen\',48,13,14,17,18,19);">Ge 48:13-14, 17-19</a>); even when the blessing was obtained by the younger son in a fraudulent manner, it could not be recalled (<a onClick="return mV(\'Gen\',27,\'1-\');">Ge 27</a>). Jacob does not appear to have inherited any of the property of his father, although he had obtained both the birthright and the blessing.<P>In the New Testament "birthright," prototokia, is mentioned only once (<a onClick="return mV(\'Hbr\',12,16);">Heb 12:16</a>), where the reference is to Esau. In various passages where our Lord is spoken of as the firstborn, as in <a onClick="return mV(\'Col\',1,\'15-19\');">Col 1:15-19</a>; <a onClick="return mV(\'Hbr\',1,2);">Heb 1:2</a>, the association of ideas with the Old Testament conception of birthright is easy to trace.`<a href="./study/isbe/search.html?string=FIRSTBORN">FIRSTBORN</a>; <a href="./study/isbe/search.html?string=FAMILY">FAMILY</a>; <a href="./study/isbe/search.html?string=HEIR">HEIR</a>; <a href="./study/isbe/search.html?string=INHERITANCE">INHERITANCE</a>; <a href="./study/isbe/search.html?string=LAW">LAW</a>`195';
isbe[1527]='Birzaith`bur-za\'-ith, bur-za\'-vith the King James Version Birzavith, (birzawith or birzayith; Bezaith, or Berzaie): The name of a town in Asher founded by Malchiel (<a onClick="return mV(\'1Ch\',7,31);">1Ch 7:31</a>). It probably corresponds to the modern Bir ez-Zait, "well of olive oil," near Tyre.``1';
isbe[1528]='Bishlam`bish\'-lam (bishlam, "peaceful" (?)): One of three foreign colonists who wrote a letter of complaint against the Jews to Artaxerxes (<a onClick="return mV(\'Ezr\',4,7);">Ezr 4:7</a> = 1Esdras 2:16). In 1Esdras the reading is "Belemus." "And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of his companions, unto Artaxerxes, king of Persia," etc. (<a onClick="return mV(\'Ezr\',4,7);">Ezr 4:7</a>). The Septuagint renders Bishlam as en eirene, "in peace," as though it were a phrase rather than a proper name; this is clearly an error.``1';
isbe[1529]='Bishop`bish\'-up: The word is evidently an abbreviation of the Greek episkopos; Latin, episcopus.<P>GENERAL<P>1. Use in the Septuagint and Classic Greek:<P>The Septuagint gives it the generic meaning of "superintendency, oversight, searching" (<a onClick="return mV(\'Num\',4,16);">Nu 4:16</a>; <a onClick="return mV(\'Num\',31,14);">31:14</a>) in matters pertaining to the church, the state, and the army (<a onClick="return mV(\'Jdg\',9,28);">Jud 9:28</a>; <a onClick="return mV(\'2Ki\',12,11);">2Ki 12:11</a>; <a onClick="return mV(\'2Ch\',34,12,17);">2Ch 34:12, 17</a>; 1Macc 1:54; The <span class="noTag">Wisdom of Solomon 1:6</span>). Nor is it unknown to classical Greek. Thus Homer in the Iliad applied it to the gods (xxii.255), also Plutarch, Cam., 5. In Athens the governors of conquered states were called by this name.<P>2. New Testament Use:<P>The word is once applied to Christ himself, "unto the Shepherd and Bishop of your souls" (<a onClick="return mV(\'1Pe\',2,25);">1Pe 2:25</a>). It abounds in as Pauline literature, and is used as an alternative for presbuteros or elder (<a onClick="return mV(\'Tts\',1,5,7);">Tit 1:5, 7</a>; <a onClick="return mV(\'1Ti\',3,1);">1Ti 3:1</a>; <a onClick="return mV(\'1Ti\',4,14);">4:14</a>; <a onClick="return mV(\'1Ti\',5,17,19);">5:17, 19</a>). The earliest ecclesiastical offices instituted in the church were those of elders and deacons, or rather the reverse, inasmuch the latter office grew almost immediately out of the needs of the Christian community at Jerusalem (<a onClick="return mV(\'Act\',6,\'1-6\');">Ac 6:1-6</a>). The presbyteral constitution of Jerusalem must have been very old (<a onClick="return mV(\'Act\',11,30);">Ac 11:30</a>) and was distinct from the apostolate (<a onClick="return mV(\'Act\',15,2,4,6,22,23);">Ac 15:2, 4, 6, 22-23</a>; <a onClick="return mV(\'Act\',16,4);">16:4</a>). As early as 50 AD Paul appointed "elders" in every church, with prayer and fasting (<a onClick="return mV(\'Act\',14,23);">Ac 14:23</a>), referring to the Asiatic churches before established. But in writing to the Philippians (<a onClick="return mV(\'Phl\',1,1);">Php 1:1</a>) he speaks of "bishops" and "deacons." In the GentileChristian churches this title evidently had been adopted; and it is only in the Pastoral Epistles that we find the name "presbyters" applied. The name "presbyter" or "elder," familiar to the Jews, signifies their age and place in the church; while the other term "bishop" refers rather to their office. But both evidently have reference to the same persons. Their office is defined as "ruling" (<a onClick="return mV(\'Rom\',12,8);">Ro 12:8</a>), "overseeing" (<a onClick="return mV(\'Act\',20,17,28);">Ac 20:17, 28</a>; <a onClick="return mV(\'1Pe\',5,2);">1Pe 5:2</a>), caring for the flock of God (<a onClick="return mV(\'Act\',20,28);">Ac 20:28</a>). But the word archein, "to rule," in the hierarchical sense, is never used. Moreover, each church had a college of presbyter-bishops (<a onClick="return mV(\'Act\',20,17,28);">Ac 20:17, 28</a>; <a onClick="return mV(\'Phl\',1,1);">Php 1:1</a>; <a onClick="return mV(\'1Ti\',4,14);">1Ti 4:14</a>). During Paul\'s lifetime the church was evidently still unaware of the distinction between presbyters and bishops.<P>Of a formal ordination, in the later hierarchical sense, there is no trace as yet. The word "ordained" used in the King James Version (<a onClick="return mV(\'Act\',1,22);">Ac 1:22</a>) is an unwarrantable interpolation, rightly emended in the Revised Version (British and American). Neither the word cheirotonesantes (<a onClick="return mV(\'Act\',14,23);">Ac 14:23</a>, translated "appointed" the American Standard Revised Version) nor katasteses (<a onClick="return mV(\'Tts\',1,5);">Tit 1:5</a>, translated "appoint" the American Standard Revised Version) is capable of this translation. In rendering these words invariably by "ordain" the King James Version shows a vitium originis. No one doubts that the idea of ordination is extremely old in the history of the church, but the laying on of hands, mentioned in the New Testament (<a onClick="return mV(\'Act\',13,3);">Ac 13:3</a>; <a onClick="return mV(\'1Ti\',4,14);">1Ti 4:14</a>; <a onClick="return mV(\'2Ti\',1,6);">2Ti 1:6</a>; compare <a onClick="return mV(\'Act\',14,26);">Ac 14:26</a>; <a onClick="return mV(\'Act\',15,40);">15:40</a>) points to the communication of a spiritual gift or to its invocation, rather than to the imparting of an official status.<P>3. Later Development of the Idea:<P>According to Rome, as finally expressed by the Council of Trent, and to the episcopal idea in general, the hierarchical organization, which originated in the 3rd century, existed from the beginning in the New Testament church. But besides the New Testament as above quoted, the early testimony of the church maintains the identity of "presbyters" and "bishops." Thus, Clement of Rome (<span class="noTag">Ep. 1</span>, chapters 42, 44, 57), the Didache, chapter 15; perhaps the Constitutions, II, 33, 34, in the use of the plural form; Irenaeus (Adv. Haer., iii. 2, 3), Ambrosiaster (on <a onClick="return mV(\'1Ti\',3,10);">1Ti 3:10</a>; <a onClick="return mV(\'Eph\',4,11);">Eph 4:11</a>), Chrysostom (Hom 9 in Ep. ad Tim), in an unequivocal statement, the "presbyters of old were called bishops...and the bishops presbyters," equally unequivocally Jerome (Ad Tit,1,7), "the same is the presbyter, who is also the bishop." Augustine and other Fathers of the 4th and 5th centuries hold this view, and even Peter Lombard, who preceded Aquinas as the great teacher of the church of the Middle Ages. Hatch of Oxford and Harnack of Berlin, in the face of all this testimony, maintain a distinction between the presbyters, as having charge of the law and discipline of the church, and the bishops, as being charged with the pastoral care of the church, preaching and worship. This theory is built upon the argument of prevailing social conditions and institutions, as adopted and imitated by the church, rather than on sound textual proof. The distinction between presbyters and bishops can only be maintained by a forced exegesis of the Scriptures. The later and rapid growth of the hierarchical idea arose from the accession of the Ebionite Christian view of the church, as a necessary continuation of the Old Testament dispensation, which has so largely influenced the history of the inner development of the church in the first six centuries of her existence.<P>Henry E. Dosker<P>ANGLICAN VIEW<P>I. Episcopacy Defined.<P>Episcopacy is the government in the Christian church by bishops. The rule of the Orthodox churches in the East, of the Roman Catholics, and of the Anglicans is that the consecration of other bishops, and the ordination of priests and deacons can only be by a bishop; and with them, a bishop is one who claims historic descent from apostolic or sub-apostolic times.<P>II. Offices in the Early Church.<P>In the New Testament, the office of bishop is not clearly defined. Indeed there appear to have been many degrees of ministry in the infant church: apostles, prophets, evangelists, teachers, presbyters or elders, bishops or overseers, and deacons.<P>Due allowance is not generally made for the mental attitude of the apostles and early Christians. They were looking for the speedy return of Christ, and consequently did not organize the church in its infancy, as it was afterward found necessary to do. For this reason, while the different persons who composed the body of Christian ministers did not overlap or infringe on each other\'s work, yet the relative rank or priority of each minister was not clearly defined.<P>1. Apostles:<P>The apostles were undoubtedly first, and in them rested the whole authority, and they were the depository of the power committed unto them by Christ.<P>2. Prophets:<P>Next to the apostles in rank, and first in point of mention (<a onClick="return mV(\'Act\',11,27);">Ac 11:27</a>), came the prophets. So important were these officers in the early church that they were sent from Jerusalem to warn the rapidly growing church at Antioch of an impending famine. Then it appears that there were resident prophets at Antioch, men of considerable importance since their names are recorded, Barnabas, Symeon, Lucius, Manaen and Saul (<a onClick="return mV(\'Act\',13,1);">Ac 13:1</a>). These men received a command from the Holy Spirit to "separate me Barnabas and Saul," on whom they laid their hands and sent them forth on their work. The election is conducted on the same lines as the election by the eleven apostles of Matthias, and Barnabas and Paul are hereafter called apostles. It is an ordination to the highest order in the Christian ministry by "prophets and teachers." Whether "prophets and teachers" refers to two distinct ministries, or whether they are terms used for the same one is uncertain. It may be that of the five men mentioned, some were prophets, and others teachers.<P>In <a onClick="return mV(\'Act\',15,32);">Ac 15:32</a> we have given us the names of two other prophets, Judas and Silas. Paul tells the Corinthians (<a onClick="return mV(\'1Cr\',12,28);">1Co 12:28</a>) that God hath set some in his church, first apostles, secondly prophets, thirdly teachers, and writing to the Ephesians he places the prophets in the same rank. "He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry" (<a onClick="return mV(\'Eph\',4,11,12);">Eph 4:11-12</a> the King James Version). And again, he says that the mystery of Christ is now "revealed unto his holy apostles and prophets in the Spirit" (<a onClick="return mV(\'Eph\',3,5);">Eph 3:5</a>). The same apostle in that wonderful imagery of Christians being built up for a habitation of God, says they are "being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone" (<a onClick="return mV(\'Eph\',2,20);">Eph 2:20</a>).<P>In the case of the ordination of Timothy, which Paul says distinctly was by his own laying on of hands and that of the presbytery, it is of great consequence to note that Paul says to Timothy that his ordination was "according to the prophecies which went before on thee" (<a onClick="return mV(\'1Ti\',1,18);">1Ti 1:18</a> the King James Version). From this it would appear that the prophets, as in the case of Paul himself, guided by the Holy Ghost, chose Timothy for the overseership or bishopric, or it may be, which is just as likely, that Timothy was set apart by the laying on of hands by some prophets, to the rank of elder or presbyter which did not carry with it the "overseership." It is at any rate evident that in the selection of Timothy, Paul is insistent on pointing out that it was through the prophets (compare <a onClick="return mV(\'1Ti\',1,18);">1Ti 1:18</a>; <a onClick="return mV(\'1Ti\',4,14);">4:14</a>; <a onClick="return mV(\'2Ti\',1,6);">2Ti 1:6</a>).<P>In Revelation, the term prophet constantly occurs as a term denoting rank equivalent to that of apostle: "ye saints, and ye apostles, and ye prophets" (<a onClick="return mV(\'Rev\',18,20);">Re 18:20</a>); "blood of prophets and of saints" (<a onClick="return mV(\'Rev\',16,6);">Re 16:6</a>; <a onClick="return mV(\'Rev\',18,24);">18:24</a>). The angel calls himself "thy fellow-servant, and of thy brethren the prophets" (<a onClick="return mV(\'Rev\',22,9);">Re 22:9</a> the King James Version). The words prophesy and prophesying are used in a general sense, and it does not mean that they were in every case the formal utterances of prophets.<P>3. Elders or Presbyters:<P>The ministry of the elders of the Christian church was modeled after that of the synagogue in which there were elders and teachers. The Christian elders or presbyters were most likely a council of advice in each local Christian ekklesia. They appear to act conjointly and not separately (<a onClick="return mV(\'Act\',15,4,6,22);">Ac 15:4, 6, 22</a>; <a onClick="return mV(\'Act\',16,4);">16:4</a>; <a onClick="return mV(\'Act\',20,17);">20:17</a>; <a onClick="return mV(\'Jam\',5,14);">Jas 5:14</a>).<P>4. Teachers:<P>Teachers were the equivalent of those teachers or catechists of the synagogue before whom our Lord was found in the temple.<P>5. Evangelists:<P>Evangelists were persons who probably had the gift of oratory and whose function it was to preach the glad tidings. Philip was one of them (<a onClick="return mV(\'Act\',21,8);">Ac 21:8</a>). In the instructions to Timothy he is bidden to do the work of an evangelist, that is to say, to preach the gospel. This was to be part of his work in the ministry.<P>In writing to Timothy, Paul twice says that he himself was ordained preacher, and apostle and teacher. This does not mean that he held three grades of the ministry, but that his duties as an apostle were to preach and to teach. The fact that the apostles called themselves elders does not thereby confirm the view that the bishops mentioned by them were not superior to elders, any more than the fact that the apostles called themselves teachers, or preachers, makes for the view that teachers, or preachers, were the equals of apostles.<P>6. Bishops:<P>Bishops or overseers were probably certain elders chosen out of the body of local elders. Under the Jewish dispensation, the elders stayed at home, that is, they did no ministerial visiting, but it was soon found necessary as the Christian church grew to have someone to attend to outside work to win over by persuasion and exposition of the Scriptures those inclined to embrace Christianity. This necessitated visiting families in their own homes. Then, it became necessary to shepherd the sheep. Someone had to oversee or superintend the general work. The Jewish elders always had a head and in a large synagogue the conditions laid down for its head, or legatus, were almost identical with those laid down by Paul to Timothy. He was to be a father of a family, not rich or engaged in business, possessing a good voice, apt to teach, etc.<P>The term episkopos was one with which the Hellenistic Jews and Gentiles were well acquainted; and it became thus a fitting term by which to designate the men called out of the body of elders to this special work of oversight. Then, again, the term episkopos was endeared to the early Christians as the one applied to our Lord<72>"the Shepherd and Bishop of your souls" (<a onClick="return mV(\'1Pe\',2,25);">1Pe 2:25</a>). The duties of elders, or presbyters, are not clearly defined in the New Testament.<P>In the Acts, the term is found only twice, one in reference to Judas, "his bishopric (or overseership) let another take" (<a onClick="return mV(\'Act\',1,20);">Ac 1:20</a> the King James Version), and in Paul\'s address to the elders of Ephesus, he warns them to feed the church over which they have been made overseers or bishops (<a onClick="return mV(\'Act\',20,28);">Ac 20:28</a>). It is impossible to say whether this "overseership" refers to all the elders addressed, or to such of those elders as had been made "overseers," or "bishops."<P>In the epistles, we find the church more clearly organized, and in these writings we find more definite allusions to bishops and their duties (<a onClick="return mV(\'Phl\',1,1);">Php 1:1</a>; <a onClick="return mV(\'1Ti\',3,1,2);">1Ti 3:1-2</a>; <a onClick="return mV(\'Tts\',1,7);">Tit 1:7</a>; <a onClick="return mV(\'1Pe\',2,25);">1Pe 2:25</a>).<P>Paul tells Timothy, "If a man desire the office of a bishop (or overseer) he desireth a good work." "A bishop (or overseer) must be blameless" (<a onClick="return mV(\'1Ti\',3,1,2);">1Ti 3:1-2</a> the King James Version). He tells Titus that "he is to ordain elders in every city" and that a "bishop must be blameless, as the steward of God" (<a onClick="return mV(\'Tts\',1,5,7);">Tit 1:5, 7</a> the King James Version).<P>On the other hand, there are numerous texts where elders and their duties are mentioned and where there is no reference whatever to bishopric or oversight. The epistles show that of necessity there had grown to be a more distinct organization of the ministry, and that following the custom of the synagogue to some of the elders had been committed a bishopric or oversight. At the same time the rank of a bishop, or overseer, was not yet one of the highest. Paul does not enumerate it in the order of ministry which he gives to the Ephesians<6E>apostles, prophets, evangelists, pastors and teachers.<P>That Timothy had an oversight over the elders or presbyters is evident from the fact that Paul enjoins him to rebuke those that sin: "Against an elder receive not an accusation, except at the mouth of two or three witnesses. Them that sin reprove in the sight of all" (<a onClick="return mV(\'1Ti\',5,19,20);">1Ti 5:19-20</a>). This, of course, refers to a formal trial by one in authority of persons inferior to him in rank.<P>It has been asserted that the terms elder and bishop in the New Testament were equivalent and denoted the same office or grade in the ministry. This assertion seems unwarranted. They do not naturally denote the same grade any more than do apostle and teacher, or angel and prophet.<P>7. Deacons:<P>The deacons were the seven appointed to take charge of the temporal affairs of the church. Their appointment was perhaps suggested by the alms-collectors of the synagogue. In the New Testament they do not appear as deacons to have had any part in the sacred ministry, except, in the case of Philip the evangelist, if it be assumed that he was a deacon, which is uncertain. Nowhere is it recorded that they laid hands on anyone, or were considered as capable of bestowing any grace. In the epistles they are mentioned with the bishops<70>"bishops and deacons" (<a onClick="return mV(\'Phl\',1,1);">Php 1:1</a>), thus showing the nature of their influence as the helpers of the "bishops" in the management of the growing funds, or properties of the church.<P>III. Episcopacy according to the New Testament.<P>The passages where the Greek word occurs which has been translated either as bishops, or overseers, are so few that they are enumerated: <a onClick="return mV(\'Act\',20,17,28);">Ac 20:17, 28</a>: the Ephesian elders are stated to be bishops (or overseers) to feed the church; <a onClick="return mV(\'Phl\',1,1);">Php 1:1</a> the salutation of Paul and Timothy to bishops (or overseers) and deacons at Philippi; <a onClick="return mV(\'1Ti\',3,1,2);">1Ti 3:1-2</a> and <a onClick="return mV(\'Tts\',1,7);">Tit 1:7</a> give the exhortation to Timothy and Titus as holding the office of a bishop; <a onClick="return mV(\'1Pe\',2,25);">1Pe 2:25</a>, where the apostle referring to Christ says, "unto the Shepherd and Bishop of your souls."<P>IV. The "Didache."<P>Passing out of the New Testament, we come to the early Christian writing, the so-called Teaching of the Twelve Apostles. Setting aside the question for what class of Christians this document was intended, the clear fact stands out that at the date of its writing the two highest grades in the Christian ministry were still called apostles and prophets. Various dates have been assigned to this document ranging from 80 to 160 AD.<P>At the end of chapter 10, which deals with the thanksgiving or eucharist, the remark is made, "But permit the prophets to make thanksgiving as much as they desire." Chapters 11 and 13 deal with apostles and prophets. They were to be treated "according to the ordinance of the gospel." An apostle was not to be allowed to stay more than a couple of days at the utmost, and in no case was he to receive any money, else he was to be considered "a false prophet." A prophet could beg on behalf of others, but not for himself; but a prophet could settle among a congregation, and in that case he was to receive the same first-fruits "of money and raiment and of every possession" as the chief priest did under the old dispensation. It is to be noted that in reality the prophets, though placed second in order, were to be treated with the greater respect. If the prophet settles down, he becomes the man of the first rank in that Christian community.<P>Chapter 15 deals with bishops and deacons, and we are told that if appointed they rendered the ministry of prophets and teachers, but the warning is given, "Despise them not, therefore, for they are your honored ones, together with the prophets and teachers." This shows that bishops were localized; and that while they could be appointed over a community, they were not considered as of equal rank with the prophets.<P>V. Clement of Rome.<P>Clement of Rome in his Epistle to the Corinthians says that the apostles preaching through countries and cities appointed the first-fruits of their labors to be bishops and deacons (chapter 42). It is usually said that Clement meant elders by the term "bishops," but it is much more likely that he meant what he said; that according to the tradition received by him, the apostles appointed bishops, that is, appointed bishops out of the elders<72>mentioned in the Acts. In chapter 44 Clement warns against the sin of ejecting from the episcopate those who have presented the offerings, and says, "Blessed are those presbyters who have finished their course."<P>The reason why the terms apostles and prophets fell into desuetude was, as regards the first, not so much out of respect to the original apostles, but because the apostles in the sub-apostolic age became apparently only wandering evangelists of little standing; while the prophets lowered their great office by descending to be soothsayers, as the Shepherd of Hermas plainly intimates. With the fall of the apostles and the prophets, there rose into prominence the bishops and deacons.<P>VI. Bishops and Deacons.<P>The deacons acted as secretaries and treasurers to the bishops. They were their right-hand men, representing them in all secular matters. As the numbers of Christians increased, it was found absolutely necessary for the bishops to delegate some of their spiritual authority to a second order.<P>VII. Bishops and Presbyters (Priests).<P>Thus very slowly emerged out of the body of elders the official presbyters or priests. To them the bishop delegated the power to teach, to preach, to baptize, to celebrate the Holy Eucharist; but how slowly is evidenced by the fact that so late as 755 AD the Council of Vern forbade priests to baptize, except by distinct permission of their bishop.<P>VIII. Ignatian Epistles on the Three Orders.<P>When we come to the Ignatian epistles written between 110-17 AD, we find a distinct threefold order. We have given us the names of Damas, for bishop, Bassus and Apollonius for presbyters, Zotion for deacon. Throughout these epistles there is no question that the bishop is supreme. Apostles and prophets are not even mentioned. The bishop succeeds to all the powers the apostles and prophets had. On the other hand, as with the Jewish elders, so with the Christian presbyters, they form a council with the bishop. Here we see in clear day what we had all along suspected to be the case in apostolic times: a council of presbyters with a ruler at their head and deacons to attend to money matters.<P>It is quite immaterial as to whether a bishop had ten or a hundred presbyter-elders under him, whether he was bishop in a small town or in a large city. The question of numbers under him would not affect his authority as has been claimed. The greatness of the city in which he exercised this rule would add dignity to his position, but nothing to his inherent authority.<P>From this time on it is admitted by all that bishops, priests and deacons have been continuously in existence. Their powers and duties have varied, have been curtailed as one order has encroached on the power of the other, but still there the three orders have been. Gradually the presbyters or priests encroached on the power of the bishop, till now, according to Anglican usage, only the power of ordaining, confirming and consecrating churches is left to them.<P>IX. Views of Reformers.<P>At the time of the Reformation there was a great outcry against bishops. This was caused by the fact that under feudalism the bishops had come to be great temporal lords immersed in schemes of political and material aggrandizement, and often actually leading their armies in times of war. Many of the bishops were proud and arrogant, forgetful that their duties as fathers of the children of Christ were to look after those committed to them with fatherly kindness and charity or that as pastors they had to tend the erring sheep with Divine patience and infinite love.<P>The bulk of the adherents to the Reformed religion, looking upon the bishops as they were and as their fathers had known them, recoiled from retaining the office, although their principal men, like Calvin, deplored the loss of bishops, and hoped that bishops of the primitive order would some day be restored. The present modern Anglican bishop seems to sum up in his person and office the requirements laid down by Calvin.<P>Conclusion:<P>Thus the claim put forth by the Anglicans in the preface to the Ordinal may be considered as sound: "It is evident unto all men, diligently reading Holy Scripture and ancient Authors, that from the Apostles\' time there have been these Orders of Ministers in Christ\'s Church<63>Bishops, Priests, and Deacons."<P>LITERATURE.<P>Teaching of the Twelve Apostles; Clement of Rome; Shepherd of Hermas; Ignatian epistles; Muratorian Fragment; Works of John Lightfoot; Duchesne, Origines du Culte Chretien; Pellicia, Polity of the Christian Church; Bishop MacLean, Ancient Church Orders; Cheetham, Hist of the Christian Church during the First Six Centuries; Salmon, Introduction to New Testament; Elwin, The Minister of Baptism; Cruttwell, Literary History of Early Christianity; Potter, Church Government; Lowndes, Vindication of Anglican Orders; E. Hatch, The Organization of the Early Christian Churches; C. Gore, The Church and the Ministry; Thompson, Historic Episcopate (Presbyterian); Baird, Huguenots.<P>Arthur Lowndes<P>CONGREGATIONAL VIEW:<P>1. The New Testament Church a Spiritual Democracy:<P>As a spiritual and social democracy, Congregationaliam finds no warrant or precedent in the New Testament for the episcopal conception of the words "bishop," "presbyter," and "elder." It interprets epi-skopos, literally as overseer<65>not an ecclesiastical dignitary but a spiritual minister. It finds the Romanist view of Peter\'s primacy, founded alone on <a onClick="return mV(\'Mat\',16,18);">Mt 16:18</a>, contradicted by the entire trend of Christ\'s teaching, as e.g. when referring to the Gentiles exercising lordship and authority Christ says, "Not so shall it be among you" (<a onClick="return mV(\'Mat\',20,26);">Mt 20:26</a>ff). He set the precedent of official greatness when He said "the Son of man came not to be ministered unto, but to minister," and that "whosoever would become great among you shall be your minister (servant)." Paul\'s testimony confirms this in suggesting no primacy among the apostles and prophets, but making "Christ...himself...the chief corner stone" (<a onClick="return mV(\'Eph\',2,20);">Eph 2:20</a>). The organization and history of the early Christian church establish this view of its simplicity and democracy. In <a onClick="return mV(\'Act\',1,20);">Ac 1:20</a> the Revised Version (British and American) corrects the rendering "bishopric" (given by the King James translators, who were officers in the Episcopal church) to "office," thus, relieving the verse of possible ecclesiastical pretensions.<P>The church formed on the day of Pentecost was the spontaneous coming together of the original 120 disciples and the 3,000 Christian converts, for fellowship, worship and work, under the inspiration and guidance of the Holy Spirit. Its only creed was belief in the risen Christ and the renewing power of the Holy Spirit; its only condition of membership, repentance and baptism.<P>2. Election of Officers by Popular Vote:<P>The apostles naturally took leadership but, abrogating all authority, committed to the church as a whole the choice of its officers and the conduct of its temporal and spiritual affairs. Judas\' place in the apostolate was not filled by succession or episcopal appointment (<a onClick="return mV(\'Act\',1,\'23-26\');">Ac 1:23-26</a>). The seven deacons were elected by popular vote (<a onClick="return mV(\'Act\',6,\'1-6\');">Ac 6:1-6</a>). One of the seven<65>Philip<69>preached and, without protest, administered the rite of baptism (<a onClick="return mV(\'Act\',8,12,13);">Ac 8:12-13</a>).<P>The churches in the apostolic era were independent and self-governing, and the absence of anything like a centralized ecclesiastical authority is seen by the fact that the council at Jerusalem, called to consider whether the church at Antioch should receive the uncircumcised into membership, was a delegated body, composed in part of lay members, and having only advisory power (<a onClick="return mV(\'Act\',15,\'1-29\');">Ac 15:1-29</a>).<P>3. The Epistles not Official Documents:<P>The apostolic letters, forming so large a part of the New Testament, are not official documents but letters of loving pastoral instruction and counsel. The terms bishops, elders, pastors and teachers are used synonymously and interchangeably, thus limiting the officers of the early church to two orders: pastors and deacons.<P>See also <a href="./study/isbe/search.html?string=CHURCH+GOVERNMENT">CHURCH GOVERNMENT</a>; <a href="./study/isbe/search.html?string=DIDACHE">DIDACHE</a>.<P>4. Restoration of Primitive Ideals:<P>Under the spiritual tyrannies of the Church of England, during the reigns of Henry VIII, Edward VI, "bloody" Mary and \'Queen Elizabeth, the Dissenting bodies, chiefly the Congregationalists, returned to the simplicity and spiritual freedom of the primitive church. The issue was forced by two arbitrary acts of Parliament under Elizabeth: the Act of Supremacy and the Act of Uniformity. Emancipation from the intellectual and religious tyranny of these acts was won at the cost of many martyrdoms. These struggles and persecutions wrought into the successors of Robert Browne, the father of modern Congregationalism, a deep-seated and permanent resentment against all forms of autocratic power in church and state. They challenged, at the cost of life, both the Divine Right of kings, and of bishops. They believed that in Christ Jesus all believers are literally and inalienably made "kings and priests unto God" (<a onClick="return mV(\'Rev\',1,6);">Re 1:6</a> the King James Version), actual spiritual sovereigns, independent of all human dictation and control in matters of belief and worship. The Pilgrims expatriated themselves to secure this spiritual liberty; and to their inherent antagonism to inherited and self-perpetuated power, whether civil or ecclesiastical, must be credited the religious freedom and civil democracy of America.<P>LITERATURE.<P>For further study see Henry M. Dexter, Congregationalism, chapter ii; Dunning\'s Congregationalists in America, chapters i, ii: Rainy, The Ancient Catholic Church.``139';
isbe[1530]='Bishoprick`bish\'-up-rik (episkope; <a onClick="return mV(\'Act\',1,20);">Ac 1:20</a> the King James Version, quoted from <a onClick="return mV(\'Psa\',109,8);">Ps 109:8</a>): the Revised Version (British and American) "office," margin, "overseership."`<a href="./study/isbe/search.html?string=BISHOP">BISHOP</a>`1';
isbe[1531]='Bishops\' Bible``<a href="./study/isbe/search.html?string=ENGLISH+VERSIONS">ENGLISH VERSIONS</a>`1';
isbe[1532]='Bit And Bridle`bri\'-d\'-l (methegh wa-recen): The two words occur in conjunction (<a onClick="return mV(\'Psa\',32,9);">Ps 32:9</a> the King James Version, "Be ye not as the horse, or as the mule, which have no understanding; whose mouth must be held in with bit and bridle, lest they come near unto thee"; the Revised Version (British and American)) "else they will not come near unto thee," margin, "that they come not near." Methegh, translated "bit" above, is properly a bridle or halter in which the bit was a loop passed round the under jaw of the animal; recen has a similar meaning. The counsel in the verse is that men should render a willing obedience to God and not be like the animals that man has to bridle and curb in order to get them to do his will. Compare <a onClick="return mV(\'Jam\',3,3);">Jas 3:3</a>, where we have "bit" as translation of chalinos, "a bit" or "curb," "We put bits (the Revised Version (British and American) "bridles") in the horses\' mouths that they may obey us." "Bridle" occurs separately as translation of methegh (<a onClick="return mV(\'2Sa\',8,1);">2Sa 8:1</a>), "David took Metheg-ammah," King James Version margin "the bridle of Ammah," the Revised Version (British and American) "the bridle of the mother city," margin, as the King James Version; the meaning may be that he took the control or dominion of it; "I will put...my bridle in thy lips" (<a onClick="return mV(\'2Ki\',19,28);">2Ki 19:28</a>; <a onClick="return mV(\'Isa\',37,29);">Isa 37:29</a>); "a bridle for the ass" (<a onClick="return mV(\'Pro\',26,3);">Pr 26:3</a>); of recen (<a onClick="return mV(\'Job\',30,11);">Job 30:11</a>), "They have also let loose the bridle before me," the Revised Version (British and American) "and they have cast off the bridle before me" (acted in an unbridled (unrestrained) manner); <a onClick="return mV(\'Job\',41,13);">Job 41:13</a>, said of "leviathan" (the Revised Version (British and American) "the hippopotamus"), "Who can come to him his double bridle?" the American Standard Revised Version "within his jaws?" the English Revised Version "within his double bridle," others, "into the double row of his teeth"; <a onClick="return mV(\'Isa\',30,28);">Isa 30:28</a>, "a bridle in the jaws of the people causing them to err," the Revised Version (British and American) "a bridle that causeth to err"; of machcom, which means "a muzzle" (<a onClick="return mV(\'Psa\',39,1);">Ps 39:1</a>), "I will keep my mouth with a bridle," King James Version margins "Hebrew, a bridle, or muzzle for my mouth"; so the Revised Version, margin.<P>To "bridle" occurs (<a onClick="return mV(\'Jam\',1,26);">Jas 1:26</a>, "bridleth not his tongue"; <a onClick="return mV(\'Jam\',3,2);">Jas 3:2</a> "able to bridle the whole body"; chalinagogeo, "to lead" or "guide with a bit"). In 1Esdras 3:6, and 2Macc 10:29, we have "bridles of gold" (chrusochalinos).``185';
isbe[1533]='Bithiah`bi-thi\'-a (bithyah; Beththia; Codex Vaticanus, Gelia, "daughter of Yah"): The daughter of a Pharaoh who married Mered, a descendant of Judah (<a onClick="return mV(\'1Ch\',4,18);">1Ch 4:18</a>). Whether this Pharaoh was an Egyptian king, or whether it was in this case a Hebrew name, it is difficult to say. The name Bithiah seems to designate one who had become converted to the worship of Yahweh, and this would favor the first supposition. If, as the Revised Version (British and American) reads, the other wife of Mered is distinguished as "the Jewess" (instead of the King James Version "Jehudijah"), this supposition would receive further support.``77';
isbe[1534]='Bithron`bith\'-ron (ha-bithron; holen ten parateinousan, literally "the entire (land) extending"; <a onClick="return mV(\'2Sa\',2,29);">2Sa 2:29</a>, "the Bithron," i.e. the gorge or groove): Does not seem to be a proper name; rather it indicates the gorge by which Abner approached Mahanaim. Buhl (GAP, 121) favors identification with Wady \'Ajlun, along which in later times a Roman road connected \'Ajlun and Mahanaim. Others (Guthe, Kurz. bib. Worterbuch, under the word) incline to Wady esh Sha\'ib.``1';
isbe[1535]='Bithynia`bi-thin\'-i-a (Bithunia): A coast province in northwestern Asia Minor on the Propontis and the Euxine. Its narrowest compass included the districts on both sides of the Sangarius, its one large river, but in prosperous times its boundaries reached from the Rhyndacus on the west to and beyond the Parthenius on the east. The Mysian Olympus rose in grandeur to a height of 6,400 ft. in the southwest, and in general the face of Nature was wrinkled with rugged mountains and seamed with fertile valleys sloping toward the Black Sea.<P>Hittites may have occupied Bithynia in the remote past, for Priam of Troy found some of his stoutest enemies among the Amazons on the upper Sangarius in Phrygia, and these may have been Hittite, and may easily have settled along the river to its mouth. The earliest discernible Bithynians, however, were Thracian immigrants from the European side of the Reliespont. The country was overcome by Croesus, and passed with Lydia under Persian control, 546 BC. After Alexander the Great, Bithynia became independent, and Nicomedes I, Prusias I and II, and Nicomedes II and III, ruled from 278 to 74 BC. The last king, weary of the incessant strife among the peoples of Asia Minor, especially as provoked by the aggressive Mithridates, bequeathed his country to Rome. Nicomedia and Prusa, or Brousa, were founded by kings whose names they bear; the other chief cities, Nicea and Chalcedon, had been built by Greek enterprise earlier. There were highways leading from Nicomedia and Nicea to Dorylaeum and to Angora (see Ramsay, Historical Geography of Asia Minor, and The Church in the Roman Empire before A. D. 170). Under Rome the Black Sea littoral as far as Amisus was more or less closely joined with Bithynia in administration.<P>Paul and Silas essayed to go into Bithynia, but the Spirit suffered them not (<a onClick="return mV(\'Act\',16,7);">Ac 16:7</a>). Other evangelists, however, must have labored there early and with marked success. Bithynia is one of the provinces addressed in <a onClick="return mV(\'1Pe\',1,1);">1Pe 1:1</a>.<P>Internal difficulties and disorders led to the sending of Pliny, the lawyer and literary man, as governor, 111 to 113 AD. He found Christians under his jurisdiction in such numbers that the heathen temples were almost deserted, and the trade in sacrificial animals languished. A memorable correspondence followed between the Roman governor and the emperor Trajan, in which the moral character of the Christians was completely vindicated, and the repressive measures required of officials were interpreted with leniency (see E. G. Hardy, Pliny\'s Correspondence with Trajan, and Christianity and the Roman Government). Under this Roman policy Christianity was confirmed in strength and in public position. Subsequently the first Ecumenical Council of the church was held in Nicea, and two later councils convened in Chalcedon, a suburb of what is now Constantinople. The emperor Diocletian had fixed his residence and the seat of government for the eastern Roman Empire in Nicomedia.<P>Bithynia was for a thousand years part of the Byzantine Empire, and shared the fortunes and misfortunes of that state. On the advent of the Turks its territory was quickly overrun, and Orchan, sultan in 1326, selected Brousa as his capital, since which time this has been one .of the chief Ottoman cities.``191';
isbe[1536]='Bitter Herbs`hurbs, or urbs (merorim): Originally in the primitive Passover (<a onClick="return mV(\'Exd\',12,8);">Ex 12:8</a>; <a onClick="return mV(\'Num\',9,11);">Nu 9:11</a>) these were probably merely salads, the simplest and quickest prepared form of vegetable accompaniment to the roasted lamb. Such salads have always been favorites in the Orient. Cucumbers, lettuce, water-cress, parsley and endive are some of those commonly used. Later on the Passover ritual (as it does today) laid emphasis on the idea of "bitterness" as symbolical of Israel\'s lot in Egypt. In modern Palestine the Jews use chiefly lettuce and endive for the "bitter herbs" of their Passover. In <a onClick="return mV(\'Lam\',3,15);">La 3:15</a> the same word is used: "He hath filled me with bitterness merorim, he hath sated me with wormwood." Here the parallelism with "wormwood" suggests some plant more distinctly bitter than the mild salads mentioned above, such, for example, as the colocynth (Citrullus colocynthus) or the violently irritating squirting cucumber (Ecballium elaterium).``117';
isbe[1537]='Bitter Water``<a href="./study/isbe/search.html?string=ADULTERY">ADULTERY</a>; <a href="./study/isbe/search.html?string=MARAH">MARAH</a>`1';
isbe[1538]='Bitter; Bitterness`bit\'-er, bit\'-er-nes (mar, or marah = "bitter" (literally or figuratively); also (noun) "bitterness" or (adverb) "bitterly"; "angry," "chafed," "discontented," "heavy" (<a onClick="return mV(\'Gen\',27,34);">Ge 27:34</a>; <a onClick="return mV(\'Exd\',15,23);">Ex 15:23</a>; <a onClick="return mV(\'Num\',5,18,19,23,24,27);">Nu 5:18-19, 23-24, 27</a>; <a onClick="return mV(\'Est\',4,1);">Es 4:1</a>; <a onClick="return mV(\'Job\',3,20);">Job 3:20</a>; <a onClick="return mV(\'Psa\',64,3);">Ps 64:3</a>; <a onClick="return mV(\'Pro\',5,4);">Pr 5:4</a>; <a onClick="return mV(\'Pro\',27,7);">27:7</a>; <a onClick="return mV(\'Ecc\',7,26);">Ec 7:26</a>; <a onClick="return mV(\'Isa\',5,20);">Isa 5:20</a>; <a onClick="return mV(\'Jer\',2,19);">Jer 2:19</a>; <a onClick="return mV(\'Jer\',4,18);">4:18</a>; <a onClick="return mV(\'Eze\',27,31);">Eze 27:31</a>; <a onClick="return mV(\'Amo\',8,10);">Am 8:10</a>; <a onClick="return mV(\'Hab\',1,6);">Hab 1:6</a>); the derivatives marar, meror, and merorah, used with the same significance according to the context, are found in <a onClick="return mV(\'Exd\',1,14);">Ex 1:14</a>; <a onClick="return mV(\'Exd\',12,8);">12:8</a>; <a onClick="return mV(\'Num\',9,11);">Nu 9:11</a>; <a onClick="return mV(\'Job\',13,26);">Job 13:26</a>; <a onClick="return mV(\'Isa\',24,9);">Isa 24:9</a>. The derivatives meri and meriri occur in <a onClick="return mV(\'Deu\',32,24);">De 32:24</a>; <a onClick="return mV(\'Job\',23,2);">Job 23:2</a> (margin); and tamrur, is found in <a onClick="return mV(\'Jer\',6,26);">Jer 6:26</a>; <a onClick="return mV(\'Jer\',31,15);">31:15</a>. In the New Testament the verb pikraino = "to embitter"; the adjective pikros = "bitter," and the noun pikria, "bitterness," supply the same ideas in <a onClick="return mV(\'Col\',3,19);">Col 3:19</a>; <a onClick="return mV(\'Jam\',3,11,14);">Jas 3:11, 14</a>; <a onClick="return mV(\'Rev\',8,11);">Re 8:11</a>; <a onClick="return mV(\'Rev\',10,9,10);">10:9-10</a>): It will be noted that the word is employed with three principal spheres of application:<P>(1) the physical sense of taste;<P>(2) a figurative meaning in the objective sense of cruel, biting words; intense misery resulting from forsaking God, from a life of sin and impurity; the misery of servitude; the misfortunes of bereavement;<P>(3) more subjectively, bitter and bitterness describe emotions of sympathy;\' the sorrow of childlessness and of penitence, of disappointment; the feeling of misery and wretchedness, giving rise to the expression "bitter tears";<P>(4) the ethical sense, characterizing untruth and immorality as the bitter thing in opposition to the sweetness of truth and the gospel;<P>(5) <a onClick="return mV(\'Num\',5,18);">Nu 5:18</a> the Revised Version (British and American) speaks of "the water of bitterness that causeth the curse." Here it is employed as a technical term.``77';
isbe[1539]='Bittern`bit\'-ern (qippodh; Latin Botaurus stellaris; Greek echinos): A nocturnal member of the heron family, frequenting swamps and marshy places. Its Hebrew name means a creature of waste and desert places. The bittern is the most individual branch of the heron (ardeidae) family on account of being partially a bird of night. There are observable differences from the heron in proportion, and it differs widely in coloration. It is one of the birds of most ancient history, and as far back as records extend is known to have inhabited Europe, Asia, Africa, Australia and America. The African bird that Bible historians were familiar with was 2 1/2 ft. in length. It had a 4-inch bill, bright eyes and plumage of buff and chestnut, mottled with black. It lived around swamps and marshes, hunting mostly at night, and its food was much the same as that of all members of the heron family, frogs being its staple article of diet. Its meat has not the fishy taste of most members of the heron family, and in former times wa s considered a great delicacy of food. In the days of falconry it was protected in England because of the sport afforded in hunting it. Aristotle mentions that previous to his time the bittern was called oknos, which name indicates "an idle disposition." It was probably bestowed by people who found the bird hiding in swamps during the daytime, and saw that it would almost allow itself to be stepped upon before it would fly. They did not understand that it fed and mated at night. Pliny wrote of it as a bird that "bellowed like oxen," for which reason it was called Taurus. Other medieval writers called it botaurus, from which our term "bittern" is derived. There seems to be much confusion as to the early form of the name; but all authorities agree that it was bestowed on the bird on account of its voice. Turner states that in 1544 the British called it "miredromble," and "botley bump," from its voice. Rolland says the French called it, Boeuf d\'eau. In later days "bog-bull," "stake-driver" and "thunder-pumper" have attached themselves to it as terms fitly descriptive of its voice. Nuttall says its cry is "like the interrupted bellowing of a bull, but hollower and louder, and is heard at a mile\'s distance, as if issuing from some formidable being that resided at the bottom of the waters." Tristram says, "Its strange booming note, disturbing the stillness of night, gives an idea of desolation which nothing but the wail of a hyena can equal." Thoreau thought its voice like the stroke of an ax on the head of a deeply driven stake. In ancient times it was believed the bird thrust its sharp beak into a reed to produce this sound. Later it was supposed to be made by pushing the bill into muck and water while it cried. Now the membrane by which the sound is produced has been located in the lungs of the bird. In all time it has been the voice that attracted attention to the bittern, and it was solely upon the ground of its vocal attainments that it entered the Bible. There are three references, all of which originated in its cry. Isaiah in prophesying the destruction of Babylon (<a onClick="return mV(\'Isa\',14,23);">Isa 14:23</a> in the King James Version) wrote: "I will also make it a possession for the bittern, and pools of water"; in other words he would make of it a desolate and lonely swamp. Again in <a onClick="return mV(\'Isa\',34,11);">Isa 34:11</a> in the King James Version, in pronouncing judgment against Idumaea, he wrote, "But the cormorant and the bittern shall possess it." In the Revised Version (British and American), "cormorant" and "bittern" are changed to "pelican" and "porcupine." The change from the cormorant to pelican makes less difference, as both are water birds, and the Hebrew shalakh, which means "a plunging bird," would apply equally to either of them. If they were used to bear out the idea that they would fill the ruins with terrifying sound, then it is well to remember that the cormorant had something of a voice, while the pelican is notoriously the most silent of birds. The change from bittern to porcupine is one with which no ornithologist would agree. About 620 BC, the prophet Zephaniah (<a onClick="return mV(\'Zep\',2,14);">Zep 2:14</a>) clearly indicates this bird: "And herds shall lie down in the midst of her, all the beasts of the nations: both the pelican and the porcupine shall lodge in the capitals thereof; their voice shall sing in the windows; desolation shall be in the thresholds: for he hath laid bare the cedar work." This should forever settle the question raised by some modern commentators as to whether a bird or beast is intended by the word qippodh. In some instances it seems to have been confounded with qunfudh, the hedgehog or porcupine. No natural historian ever would agree to this, because these animals are not at home in the conditions that were known to exist here. Even granting that Nineveh was to be made dry, it must be remembered that the marshes of the Tigris lay very close, and the bird is of night, with a voice easily carrying over a mile. Also it was to "sing" and to "lodge" on the "upper lintels" which were the top timbers of the doors and windows. These formed just the location a bittern would probably perch upon when it left its marshy home and went booming through the night in search of a mate. It was without doubt the love song of the bittern that Isaiah and Zephaniah used in completing prophecies of desolation and horror, because with the exception of mating time it is a very quiet bird. For these reasons the change from bittern to porcupine in the Revised Version (British and American), of the paragraph quoted, is a great mistake, as is also that of cormorant to pelican.``167';
isbe[1540]='Bitterness`bit\'-er-ness.`<a href="./study/isbe/search.html?string=BITTER">BITTER</a>`1';
isbe[1541]='Bitterness, Water of``<a href="./study/isbe/search.html?string=ADULTERY">ADULTERY</a>`1';
isbe[1542]='Bitumen`bi-tu\'-men.`<a href="./study/isbe/search.html?string=SLIME">SLIME</a>`1';
isbe[1543]='Biziothiah`biz-yo-thi\'-a, biz-joth\'-ja (bizyotheyah; Septuagint hai komai auton, literally "their villages"; the King James Version Bizjothjah, "place of Jah\'s olives" (Young), or "contempt of Jah" (Strong)): According to Massoretic Text, a town in the south of Judah, near Beersheba (<a onClick="return mV(\'Jos\',15,28);">Jos 15:28</a>). Septuagint reads "and her daughters," only one consonant of Massoretic Text being read differently; and so We, Hollenberg, Di and others The Septuagint has probably preserved the original text (compare <a onClick="return mV(\'Neh\',11,27);">Ne 11:27</a>).``1';
isbe[1544]='Biztha`biz\'-tha (Septuagint Mazan; also Bazan and Bazea): One of the seven eunuchs or chamberlains of King Ahasuerus (Xerxes). It is possible that the name is derived from the Persian besteh, "bound," hence, "eunuch" (<a onClick="return mV(\'Est\',1,10);">Es 1:10</a>).``1';
isbe[1545]='Black``<a href="./study/isbe/search.html?string=COLORS">COLORS</a>`1';
isbe[1546]='Blackness`(kimririm, "obscurations"; qadhruth, "darkness"; gnophos, "darkness" zophos "blackness"): Terms rarely used but of special significance in picturing the fearful gloom and blackness of moral darkness and calamity. Job, cursing, the day of his birth, wishes that it, a dies ater ("dead black day"), might be swallowed up in darkness (<a onClick="return mV(\'Job\',3,5);">Job 3:5</a>). Because of Israel\'s spiritual infidelity Yahweh clothes the heavens with the blackness of sackcloth (<a onClick="return mV(\'Isa\',50,3);">Isa 50:3</a>), the figure being that of the inky blackness of ominous, terrifying thunder clouds. The fearful judgment against sin under the old dispensation is illustrated by the appalling blackness that enveloped smoking, burning, quaking Sinai at the giving of the law (<a onClick="return mV(\'Hbr\',12,18);">Heb 12:18</a>; compare <a onClick="return mV(\'Exd\',19,\'16-19\');">Ex 19:16-19</a>; <a onClick="return mV(\'Exd\',20,18);">20:18</a>). The horror of darkness culminates in the impenetrable blackness of the under-world, the eternal abode of fallen angels and riotously immoral and ungodly men (<a onClick="return mV(\'Jud\',1,13);">Jude 1:13</a>; see also <a onClick="return mV(\'Jud\',1,6);">Jude 1:6</a> and <a onClick="return mV(\'2Pe\',2,4,17);">2Pe 2:4, 17</a>). Human language is here too feeble to picture the m oral gloom and rayless night of the lost: "Pits (the King James Version "chains") of darkness" (compare the ninth plague of Egypt, "darkness which may be felt" (<a onClick="return mV(\'Exd\',10,21);">Ex 10:21</a>)). Wicked men are "wandering stars," comets that disappear in "blackness of darkness...reserved for ever." In art this figurative language has found majestic and awe-inspiring expression in Dore\'s illustrations of Dante\'s Purgatory and Milton\'s Paradise Lost.``139';
isbe[1547]='Blains`blanz (abha\'bu\'ah: only in <a onClick="return mV(\'Exd\',9,9,10);">Ex 9:9-10</a>): Pustules containing fluid around a boil or inflamed sore. It is an Old English word "bleyen," used sometimes as a synonym for boil. Wyclif (1382) uses the expression "stinkende bleyne" for Job\'s sores. The Hebrew word is from a root which means that which bubbles up.`<a href="./study/isbe/search.html?string=BOIL">BOIL</a>`1';
isbe[1548]='Blasphemy`blas\'-fe-mi (blasphemia): In classical Greek meant primarily "defamation" or "evil-speaking" in general; "a word of evil omen," hence, "impious, and irreverent speech against God."<P>(1) In the Old Testament as substantive and vb.:<P>(a) (barakh) "Naboth did blaspheme God and the king" (<a onClick="return mV(\'1Ki\',21,10,13);">1Ki 21:10, 13</a> the King James Version);<P>(b) (gadhaph) of Senna-cherib defying Yahweh (<a onClick="return mV(\'2Ki\',19,6,22);">2Ki 19:6, 22</a> = <a onClick="return mV(\'Isa\',37,6,23);">Isa 37:6, 23</a>; also <a onClick="return mV(\'Psa\',44,16);">Ps 44:16</a>; <a onClick="return mV(\'Eze\',20,27);">Eze 20:27</a>; compare <a onClick="return mV(\'Num\',15,30);">Nu 15:30</a>), "But the soul that doeth aught with a high hand (i.e. knowingly and defiantly),...the same blasphemeth (so the Revised Version (British and American), but the King James Version "reproacheth") Yahweh; and that soul shall be cut off from among his people." Blasphemy is always in word or deed, injury, dishonor and defiance offered to God, and its penalty is death by stoning;<P>(c) (charaph) of idolatry as blasphemy against Yahweh (<a onClick="return mV(\'Isa\',65,7);">Isa 65:7</a>);<P>(d) (naqabh) "And he that blasphemeth the name of Yahweh, he shall surely be put to death" (<a onClick="return mV(\'Lev\',24,11,16);">Le 24:11, 16</a>);<P>(e) (na\'ats) David\'s sin is an occasion to the enemies of the Lord to blaspheme (<a onClick="return mV(\'2Sa\',12,14);">2Sa 12:14</a>; also <a onClick="return mV(\'Psa\',74,10,18);">Ps 74:10, 18</a>; <a onClick="return mV(\'Isa\',52,5);">Isa 52:5</a>; compare <a onClick="return mV(\'Eze\',35,12);">Eze 35:12</a>; <a onClick="return mV(\'2Ki\',19,3);">2Ki 19:3</a> the King James Version; <a onClick="return mV(\'Isa\',37,3);">Isa 37:3</a>).<P>(2) In the New Testament blasphemy, substantive and vb., may be<P>(a) of evil-speaking generally, (<a onClick="return mV(\'Act\',13,45);">Ac 13:45</a>; <a onClick="return mV(\'Act\',18,6);">18:6</a>); The Jews contradicted Paul "and blasphemed," the Revised Version, margin "railed." (So in the King James Version of <a onClick="return mV(\'Mat\',15,19);">Mt 15:19</a> = <a onClick="return mV(\'Mar\',7,22);">Mr 7:22</a>; <a onClick="return mV(\'Col\',3,8);">Col 3:8</a>, but in the Revised Version (British and American) "railings"; <a onClick="return mV(\'Rev\',2,9);">Re 2:9</a> the Revised Version, margin "reviling"; so perhaps in <a onClick="return mV(\'1Ti\',1,20);">1Ti 1:20</a>; or Hymeneus and Alexander may have blasphemed Christ by professing faith and living unworthily of it.)<P>(b) Speaking against a heathen goddess: the town clerk of Ephesus repels the charge that Paul and his companions were blasphemers of Diana (<a onClick="return mV(\'Act\',19,37);">Ac 19:37</a>).<P>(c) Against God:<p>(i) uttering impious words (<a onClick="return mV(\'Rev\',13,1,5,6);">Re 13:1, 5-6</a>; <a onClick="return mV(\'Rev\',16,9,11,21);">16:9, 11, 21</a>; <a onClick="return mV(\'Rev\',17,3);">17:3</a>);<p>(ii) unworthy conduct of Jews (<a onClick="return mV(\'Rom\',2,24);">Ro 2:24</a>) and Christians (<a onClick="return mV(\'1Ti\',6,1);">1Ti 6:1</a>; <a onClick="return mV(\'Tts\',2,5);">Tit 2:5</a>, and perhaps <a onClick="return mV(\'1Ti\',1,20);">1Ti 1:20</a>);<p>(iii) of Jesus Christ, alleged to be usurping the authority of God (<a onClick="return mV(\'Mat\',9,3);">Mt 9:3</a> = <a onClick="return mV(\'Mar\',2,7);">Mr 2:7</a> = <a onClick="return mV(\'Luk\',5,21);">Lu 5:21</a>), claiming to be the Messiah, the son of God (<a onClick="return mV(\'Mat\',26,65);">Mt 26:65</a> = <a onClick="return mV(\'Mar\',14,64);">Mr 14:64</a>), or making Himself God (<a onClick="return mV(\'Jhn\',10,33,36);">Joh 10:33, 36</a>).<P>(d) Against Jesus Christ: Saul strove to make the Christians he persecuted blaspheme their Lord (<a onClick="return mV(\'Act\',26,11);">Ac 26:11</a>). So was he himself a blasphemer (<a onClick="return mV(\'1Ti\',1,13);">1Ti 1:13</a>; compare <a onClick="return mV(\'Jam\',2,7);">Jas 2:7</a>).<P>The Unpardonable Sin:<P>(3) Blasphemy against the Holy Spirit:<P>"Every sin and blasphemy shall be forgiven unto men; but the blasphemy against the Spirit shall not be forgiven. And whosoever shall speak a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy of Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come" (<a onClick="return mV(\'Mat\',12,31,32);">Mt 12:31-32</a> = <a onClick="return mV(\'Mar\',3,28,29);">Mr 3:28-29</a>; <a onClick="return mV(\'Luk\',12,10);">Lu 12:10</a>). As in the Old Testament "to sin with a high hand" and to blaspheme the name of God incurred the death penalty, so the blasphemy against the Holy Spirit remains the one unpardonable sin. These passages at least imply beyond cavil the personality of the Holy Spirit, for sin and blasphemy can only be committed against persons. In Matthew and Mark a particular case of this blasphemy is the allegation of the Pharisees that Jesus Christ casts out devils by Beelzebub. The general idea is that to attribute to an evil source acts which are clearly those of the Holy Spirit, to call good evil, is blasphemy against the Spirit, and sin that will not be pardoned. "A distinction is made between Christ\'s other acts and those which manifestly reveal the Holy Spirit in Him, and between slander directed against Him personally as He appears in His ordinary acts, and that which is aimed at those acts in which the Spirit is manifest" (Gould, Mark at the place). Luke does not refer to any particular instance, and seems to connect it with the denial of Christ, although he, too, gives the saying that "who shall speak a word against the Son of man, it shall be forgiven." But which of Christ\'s acts are not acts the Holy Spirit, and how therefore is a word spoken against Him not also blasphemy against the Holy Spirit? John identifies the Holy Spirit with the exalted Christ (<a onClick="return mV(\'Jhn\',14,\'16-18\',26,28);">Joh 14:16-18, 26, 28</a>). The solution generally offered of this most difficult problem is concisely put by Plummer (Luke ad loc.): "Constant and consummate opposition to the influence of the Holy Spirit, because of a deliberate preference of darkness to light, render repentance and therefore forgiveness morally impossible." A similar idea is taught in <a onClick="return mV(\'Hbr\',6,\'4-6\');">Heb 6:4-6</a>, and <a onClick="return mV(\'1Jo\',5,16);">1Jo 5:16</a>: "A sin unto death." But the natural meaning of Christ\'s words implies an inability or unwillingness to forgive on the Divine side rather than inability to repent in man. Anyhow the abandonment of man to eternal condemnation involves the inability and defeat of God. The only alternative seems to be to call the kenotic theory into service, and to put this idea among the human limitations which Christ assumed when He became flesh. It is less difficult to ascribe a limit to Jesus Christ\'s knowledge than to God\'s saving grace (<a onClick="return mV(\'Mar\',13,32);">Mr 13:32</a>; compare <a onClick="return mV(\'Jhn\',16,12,13);">Joh 16:12-13</a>). It is also noteworthy that in other respects, at least, Christ acquiesced in the view of the Holy Spirit which He found among His contemporaries.`<a href="./study/isbe/search.html?string=HOLY+SPIRIT">HOLY SPIRIT</a>`145';
isbe[1549]='Blast`(neshamah, ruach):<P>(1) The blowing of the breath of Yahweh, expressive of the manifestation of God\'s power in Nature and Providence. "With the blast of thy nostrils the waters were piled up" (<a onClick="return mV(\'Exd\',15,8);">Ex 15:8</a>), referring to the east wind (<a onClick="return mV(\'Exd\',14,21);">Ex 14:21</a>; compare <a onClick="return mV(\'2Sa\',22,16);">2Sa 22:16</a> and <a onClick="return mV(\'Psa\',18,15);">Ps 18:15</a>). "I will send a blast upon him" (<a onClick="return mV(\'2Ki\',19,7);">2Ki 19:7</a> the King James Version; the Revised Version (British and American) "put a spirit in him," i.e. "an impulse of fear" (Dummelow in the place cited.); compare <a onClick="return mV(\'Isa\',37,7);">Isa 37:7</a>). "By the blast of his anger are they consumed" (<a onClick="return mV(\'Job\',4,9);">Job 4:9</a>; compare <a onClick="return mV(\'Isa\',37,36);">Isa 37:36</a>).<P>(2) The word ruach is used with reference to the tyranny and violence of the wicked (<a onClick="return mV(\'Isa\',25,4);">Isa 25:4</a>).<P>(3) The blowing of a wind instrument: "When they make a long blast with the ram\'s horn" (<a onClick="return mV(\'Jos\',6,5);">Jos 6:5</a>).``91';
isbe[1550]='Blast; Blasting`blast\'-ing (shiddaphon<6F>root, shadhaph, literally "scorching"): This is the effect produced upon grain or other plants by the hot east winds which blow from the desert of Arabia. They usually continue to blow for two or three days at a time. If they occur in the spring near ripening time, the grain is often turned yellow and does not properly mature. The farmers dread this wind. In some localities, if they suspect that the east wind is coming, they set up a great shouting and beating of pans, hoping to drive it off. Sometimes this wind is a double pestilence, when it brings with it a cloud of locusts (<a onClick="return mV(\'2Ch\',6,28);">2Ch 6:28</a>). The writer, while journeying in the northern part of the Arabian desert, the source of these winds, witnessed such a cloud of locusts on their way toward habitable regions. It did not call for a very vivid imagination on the part of the children of Israel to realize the meaning of the curses and all manner of evil which would befall those who would not hearken to the voice of Yahweh. <a onClick="return mV(\'Deu\',28,\'22-24\');">De 28:22-24</a> could easily be considered a poetic description of the east winds (Arabic howa sharki\'yeh) which visit Palestine and Syria at irregular intervals today. The heat is fiery: it dries up the vegetation and blasts the grain; the sky is hazy and there is a glare as if the sun were reflected from a huge brass tray. Woodwork cracks and warps; the covers of books curl up. Instead of rain, the wind brings dust and sand which penetrate into the innermost corners of the dwellings. This dust fills the eyes and inflames them. The skin becomes hot and dry. To one first experiencing this storm it seems as though some volcano must be belching forth heat and ashes. No other condition of the weather can cause such depression. Such a pestilence, only prolonged beyond endurance, was to be the fate of the disobedient. This word should not be confused with mildew. Since the words blasting and mildew occur together it may be inferred that mildew (literally "a paleness") must mean the sickly color which plants assu me for other causes than the blasting of the east wind, such, as for instance, fungus diseases or parasites (<a onClick="return mV(\'1Ki\',8,37);">1Ki 8:37</a>; <a onClick="return mV(\'Amo\',4,9);">Am 4:9</a>; <a onClick="return mV(\'Hag\',2,17);">Hag 2:17</a>).``133';
isbe[1551]='Blastus`blas\'-tus (Blastos, "shoot"): The chamberlain of Herod Agrippa I, whose services as an intermediary between them and the king were gained by the people of Tyre and Sidon. These cities were dependent on Palestine for corn and other provisions, and when Herod, on the occasion of some commercial dispute, forbade the export of foodstuffs to Tyre and Sidon, they were at his mercy and were compelled to ask for peace. "Having made Blastus the king\'s chamberlain their friend," probably by means of a bribe, the Phoenician embassy was given an opportunity of setting their case before Herod (<a onClick="return mV(\'Act\',12,20);">Ac 12:20</a>ff).``78';
isbe[1552]='Blaze`blaz ("to publish"): Found only in the King James Version of <a onClick="return mV(\'Mar\',1,45);">Mr 1:45</a>, for Greek diaphemizein, translated by the Revised Version (British and American) "spread abroad," as in <a onClick="return mV(\'Mat\',9,31);">Mt 9:31</a>; <a onClick="return mV(\'Mat\',28,15);">28:15</a>.``1';
isbe[1553]='Blemish`blem\'-ish:<P>(1) mum, me\'um; momos: This word signifies no particular skin disease, as has been supposed; but is used generally for any and all disfiguring affections of the skin, such as eczema, herpes, scabies, etc., even for scratches and scars, as in <a onClick="return mV(\'Lev\',24,19,20);">Le 24:19-20</a>; and thence for moral defects, as in <a onClick="return mV(\'Eph\',5,27);">Eph 5:27</a>. The existence of a blemish in a person of priestly descent prevented him from the execution of the priestly office; similarly an animal fit for sacrifice was to be without blemish. In the New Testament Christ is presented as the antitype of a pure and ritually acceptable sacrifice "as a lamb without blemish and without spot" (<a onClick="return mV(\'Hbr\',9,14);">Heb 9:14</a>; <a onClick="return mV(\'1Pe\',1,19);">1Pe 1:19</a>), and the disciples are admonished to be blameless, "without blemish" (<a onClick="return mV(\'Eph\',5,27);">Eph 5:27</a>). Rarely the word is used to designate a reprobate person (<a onClick="return mV(\'2Pe\',2,13);">2Pe 2:13</a>).<P>(2) Blemish in the eye, tebhallul (from a root balal, "to overflow"; Arabic balla, balal, "to moisten"), cataract, white spots in the eye (<a onClick="return mV(\'Lev\',21,20);">Le 21:20</a>).``106';
isbe[1554]='Bless`(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.<P>(1) It is first met in <a onClick="return mV(\'Gen\',1,22);">Ge 1:22</a> at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.<P>Occasionally, however, a different turn is given to it as in <a onClick="return mV(\'Gen\',2,3);">Ge 2:3</a> the King James Version, where it is written, "And God blessed the seventh day, and hallowed it." Here the good consists in the setting apart and consecrating of that day for His use.<P>(2) In the foregoing instances the Creator is regarded as the source of blessing and the creature the recipient, but the order is sometimes reversed, and the creature (man) is the source and the Creator the recipient. In <a onClick="return mV(\'Gen\',24,48);">Ge 24:48</a>, for example, Abraham\'s servant says, "I bowed my head, and worshipped Yahweh, and blessed Yahweh, the God of my master Abraham," where the word evidently means to worship God, to exalt and praise Him.<P>(3) There is a third use where men only are considered. In <a onClick="return mV(\'Gen\',24,60);">Ge 24:60</a>, her relatives "blessed Rebekah, and said unto her, Our sister, be thou the mother of thousands of ten thousands" (the King James Version "millions"), where the word expresses the wish or hope for the bestowal of the good designated. There are also instances where such a blessing of man by man may be taken in the prophetic sense, as when Isaac blessed Jacob (<a onClick="return mV(\'Gen\',27,4,27);">Ge 27:4, 27</a>), putting himself as it were in God\'s place, and with a sense of the Divine concurrence, pronouncing the good named. Here the word becomes in part a prayer for, and in part a prediction of, the good intended. Balaam\'s utterances are simply prophetic of Israel\'s destiny (<a onClick="return mV(\'Num\',23,9,11,23);">Nu 23:9-11, 23</a> margin, <a onClick="return mV(\'Num\',23,24);">Nu 23:24</a>).<P>Although these illustrations are from the Old Testament the word is used scarcely differently in the New Testament; "The blessing of bread, of which we read in the Gospels, is equivalent to giving thanks for it, the thought being that good received gratefully comes as a blessing"; compare <a onClick="return mV(\'Mat\',14,19);">Mt 14:19</a> and <a onClick="return mV(\'Mat\',15,36);">Mt 15:36</a> with <a onClick="return mV(\'1Cr\',11,24);">1Co 11:24</a> (Adeney, HDB, I, 307).`<a href="./study/isbe/search.html?string=BENEDICTION">BENEDICTION</a>`69';
isbe[1555]='Blessed`bles\'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in <a onClick="return mV(\'1Sa\',25,32);">1Sa 25:32</a>, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (<a onClick="return mV(\'Psa\',1,1);">Ps 1:1</a>); "Blessed art thou among women" (<a onClick="return mV(\'Luk\',1,42);">Lu 1:42</a>); "Blessed are the poor in spirit" (<a onClick="return mV(\'Mat\',5,3);">Mt 5:3</a>).`<a href="./study/isbe/search.html?string=BEATITUDES">BEATITUDES</a>`1';
isbe[1556]='Blessedness`bles\'-ed-nes: This translation of makarismos (a word signifying "beatification" or "the ascription of blessing"), is used but three times, in <a onClick="return mV(\'Rom\',4,6,9);">Ro 4:6, 9</a>, and <a onClick="return mV(\'Gal\',4,15);">Ga 4:15</a>, in the King James Version only. In the first two instances it refers to the happy state or condition of a man to whom Christ\'s righteousness is imputed by faith, and in the last to a man\'s experience of that condition.``1';
isbe[1557]='Blessing`(berakhah; eulogia): Sometimes means the form of words used in invoking the bestowal of good, as in <a onClick="return mV(\'Deu\',33,1);">De 33:1</a>; <a onClick="return mV(\'Jos\',8,34);">Jos 8:34</a>; and <a onClick="return mV(\'Jam\',3,10);">Jas 3:10</a>. Sometimes it means the good or the benefit itself which has been conferred, as in <a onClick="return mV(\'Gen\',27,36);">Ge 27:36</a>, "Hast thou not reserved a blessing for me?" and <a onClick="return mV(\'Pro\',10,22);">Pr 10:22</a>, "The blessing of Yahweh, it maketh rich." "The cup of blessing" (to poterion tes eulogias, a special use of the word in <a onClick="return mV(\'1Cr\',10,16);">1Co 10:16</a>), means the cup for which we bless God, or which represents to us so much blessing from God.``69';
isbe[1558]='Blessing, Cup of`(to poterion tes eulogias, "the consecrated cup," <a onClick="return mV(\'1Cr\',10,16);">1Co 10:16</a>): A technical term from the Jewish liturgy transferred to the Lord\'s Supper, and signifying the cup of wine upon which a blessing was pronounced. The suggestion that it carries with it a higher significance, as a cup that brings blessing, is not without force. The succeeding words, "we bless," are equivalent to "for which we give thanks." It was consecrated by thanksgiving and prayer.`<a href="./study/isbe/search.html?string=CUP">CUP</a>`1';
isbe[1559]='Blessing, Valley of``<a href="./study/isbe/search.html?string=BERACAH">BERACAH</a>`1';
isbe[1560]='Blindfold`blind\'-fold (perikalupto): A sport common among the children of ancient times, in which the blindfolded were struck on the cheek, then asked who had struck them, and not let go until they had correctly guessed. This treatment was accorded Christ by his persecutors (<a onClick="return mV(\'Luk\',22,64);">Lu 22:64</a>).``1';
isbe[1561]='Blinding`blind\'-ing.`<a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>`1';
isbe[1562]='Blindness`blind\'-ness (\'awar, and variants; tuphlos): The word blind is used as a verb, as <a onClick="return mV(\'Jhn\',12,40);">Joh 12:40</a>, usually in the sense of obscuring spiritual perception. In reference to physical blindness it is used as a noun frequently or else as an adjective with the noun man. There are 54 references to this condition, and there is no reason to believe, as has been surmised, that blindness was any less rife in ancient times than it is now, when defective eyes and bleared, inflamed lids are among the commonest and most disgusting sights in a Palestine crowd. In the Papyrus Ebers (1500 BC) there are enumerated a number of diseases of the eye and a hundred prescriptions are given for their treatment. That the disease occurred in children and caused destruction and atrophy of the eyeball is testified to by the occurrence of a considerable number of mummy heads, in which there is marked diminution in size of one orbit. The commonest disease is a purulent ophthalmia, a highly infectious condition propagated largely by the flies which can be seen infesting the crusts of dried secretion undisturbed even on the eyes of infants. (In Egypt there is a superstition that it is unlucky to disturb them.) This almost always leaves the eyes damaged with bleared lids, opacities of the cornea, and sometimes extensive internal injury as well. Like other plagues, this disease was thought to be a Divine infliction (<a onClick="return mV(\'Exd\',4,11);">Ex 4:11</a>). Minor forms of the disease destroy the eyelashes and produce the unsightly tender-eyes (in <a onClick="return mV(\'Gen\',29,17);">Ge 29:17</a> the word rakh may mean simply "weak").<P>Blindness from birth is the result of a form of this disease known as ophthalmia neonatorum which sets in a few days after birth. I have seen cases of this disease in Palestine. Sometimes ophthalmia accompanies malarial fever (<a onClick="return mV(\'Lev\',26,16);">Le 26:16</a>). All these diseases are aggravated by sand, and the sun glare, to which the unprotected inflamed eyes are exposed. Most of the extreme cases which one sees are beyond remedy<64>and hence, the giving of sight to the blind is generally put in the front of the mighty works of healing by our Lord. The methods used by Him in these miracles varied probably according to the degree of faith in the blind man; all were merely tokens, not intended as remedies. The case of the man in <a onClick="return mV(\'Mar\',8,22);">Mr 8:22</a> whose healing seemed gradual is an instance of the phenomenon met with in cases where, by operation, sight has been given to one congenitally blind, where it takes some time before he can interpret his new sensations.<P>The blindness of old age, probably from senile cataract, is described in the cases of Eli at 98 years of age (<a onClick="return mV(\'1Sa\',3,2);">1Sa 3:2</a>; <a onClick="return mV(\'1Sa\',4,15);">4:15</a>), Ahijah (<a onClick="return mV(\'1Ki\',14,4);">1Ki 14:4</a>), and Isaac (<a onClick="return mV(\'Gen\',27,1);">Ge 27:1</a>). The smiting of Elymas (<a onClick="return mV(\'Act\',13,11);">Ac 13:11</a>) and the Syrian soldiers (<a onClick="return mV(\'2Ki\',6,18);">2Ki 6:18</a>) was either a miraculous intervention or more probably a temporary hypnotism; that of Paul (<a onClick="return mV(\'Act\',9,8);">Ac 9:8</a>) was doubtless a temporary paralysis of the retinal cells from the bright light. The "scales" mentioned were not material but in the restoration of his sight it seemed as if scales had fallen from his eyes. It probably left behind a weakness of the eyes (see <a href="./study/isbe/search.html?string=THORN+IN+THE+FLESH">THORN IN THE FLESH</A>). That blindness of Tobit (Tobit 2:10), from the irritation of sparrows\' dung, may have been some form of conjunctivitis, and the cure by the gall of the fish is paralleled by the account given in Pliny (xxxii.24) where the gall of the fish Callionymus Lyra is recommended as an application in some cases of blindness. The hypothesis that the gall was used as a pigment to obscure the whiteness of an opaque cornea (for which Indian ink tattooing has been recommended, not as a cure but to remove the unsightliness of a white spot) has nothing in its favor for thereby the sight would not be restored. The only other reference to medicaments is the figurative mention of eyesalve in <a onClick="return mV(\'Rev\',3,18);">Re 3:18</a>.<P>Blindness unfitted a man for the priesthood (<a onClick="return mV(\'Lev\',21,18);">Le 21:18</a>); but care of the blind was specially enjoined in the Law (<a onClick="return mV(\'Lev\',19,14);">Le 19:14</a>), and offenses against them are regarded as breaches of Law (<a onClick="return mV(\'Deu\',27,18);">De 27:18</a>).<P>Figuratively, blindness is used to represent want of mental perception, want of prevision, recklessness, and incapacity to perceive moral distinctions (<a onClick="return mV(\'Isa\',42,16,18,19);">Isa 42:16, 18-19</a>; <a onClick="return mV(\'Mat\',23,16);">Mt 23:16</a>ff; <a onClick="return mV(\'Jhn\',9,39);">Joh 9:39</a>ff).``107';
isbe[1563]='Blindness, Judicial`ju-dish\'-al, joo-dish\'-al: Among the ancient Israelites in the pre-Canaanite period disputes within the family or clan or tribe would be settled by the natural head of the family or clan or tribe. According to <a onClick="return mV(\'Exd\',18,\'1-\');">Ex 18</a> Moses, as the leader of the tribes, settled all disputes. But he was compelled to appoint a body of magistrates<65>heads of families<65>to act in conjunction with himself, and under his judicial oversight. These magistrates settled ordinary disputes while he reserved for himself the more difficult cases. After the conquest of Canaan, the conditions of life became so complex, and questions of a difficult nature so constantly arose, that steps were taken<P>(1) to appoint official judges<65>elders of the city (<a onClick="return mV(\'Jos\',8,33);">Jos 8:33</a>; <a onClick="return mV(\'Jdg\',8,3);">Jud 8:3</a>; <a onClick="return mV(\'1Ki\',21,8);">1Ki 21:8</a>);<P>(2) to codify ancient custom, and<P>(3) to place the administration of justice on an organized basis.<P>It is significant that in one of the oldest documents in the Pentateuch<63>namely, in the Book of the Covenant (<a onClick="return mV(\'Exd\',20,\'20-\');">Ex 20:20-23:33</a>)<29>the miscarriage of justice was of such frequent occurrence as to require special mention (<a onClick="return mV(\'Exd\',23,1,2,3,6,7,8);">23:1-3, 6-8</a>). In fact the Old Testament abounds with allusions to the corruption and venality of the magisterial bench (<a onClick="return mV(\'Deu\',16,19);">De 16:19</a>; <a onClick="return mV(\'Lev\',19,15);">Le 19:15</a>; <a onClick="return mV(\'Amo\',5,12);">Am 5:12</a>; <a onClick="return mV(\'Mic\',3,11);">Mic 3:11</a>; <a onClick="return mV(\'Mic\',7,3);">7:3</a>; <a onClick="return mV(\'Isa\',1,23);">Isa 1:23</a>; <a onClick="return mV(\'Isa\',5,23);">5:23</a>; <a onClick="return mV(\'Zep\',3,3);">Ze 3:3</a>; <a onClick="return mV(\'Psa\',15,5);">Ps 15:5</a>; <a onClick="return mV(\'Pro\',17,23);">Pr 17:23</a>). According to the Book of the Covenant (<a onClick="return mV(\'Exd\',23,8);">Ex 23:8</a>) \'a bribe blindeth the eyes of the open-eyed.\' This descriptive phrase indicates a prolific cause of the miscarriage of justice<63>an exceedingly common thing in the East, in the present no less than in the past. The prohibition in <a onClick="return mV(\'Exd\',23,3);">Ex 23:3</a>, "Neither shalt thou favor a poor man in his cause," is rather remarkable and many scholars are of opinion that "a great man" should be read for "a poor man" as, according to <a onClick="return mV(\'Exd\',23,6);">23:6</a> the King James Version, the common fault was "wresting the judgment of the poor." The rich alone could offer a satisfactory bribe. But it should be pointed out that <a onClick="return mV(\'Lev\',19,15);">Le 19:15</a> legislates in view of both tendencies<65>"respecting the person of the poor:" and "honoring the person of the mighty." Sympathy with the poor no less than a bribe from the well-to-do might affect the judgment of the bench. <a onClick="return mV(\'Deu\',16,19);">De 16:19</a> reproduces the words of the Book of the Covenant with a slight alteration<6F>namely, "eyes of the wise" for "eyes of the open-eyed" ("them that have sight"). Both phrases vividly bring out the baneful effect of bribery<72>a magistrate otherwise upright and honest<73>open-eyed and wise<73>may be unconsciously yet effectively influenced in his judicial decisions by a gift sufficiently large. A similar phrase is found in the story of Abraham\'s life (<a onClick="return mV(\'Gen\',20,16);">Ge 20:16</a>). A gift of a thousand shekels to Abraham was intended to be a "covering of the eyes" for Sarah, i.e. compensation or reparation for the wrong which had been done. For a gift of such magnitude she ought to wink at the injury. <a onClick="return mV(\'Job\',9,24);">Job 9:24</a> declares in his bitterness that God "covereth the faces of the judges"<22>inflicts judicial blindness on them so that justice in this world is out of the question. Judicial corruption was the burden of the prophets\' preaching<6E>"judges loved bribes, and followed after rewards," with the result that "the fatherless" and "the widow" were helpless to have their grievances redressed (<a onClick="return mV(\'Isa\',1,23);">Isa 1:23</a>). A satisfactory reward would always secure the acquittal of the offender (<a onClick="return mV(\'Isa\',5,23);">Isa 5:23</a>). Micah combines judges, priests and prophets under a similar charge; they are all guilty of gross venality (<a onClick="return mV(\'Isa\',3,11);">Isa 3:11</a>). <a onClick="return mV(\'Pro\',17,23);">Pr 17:23</a> defines the wicked person as one who is always prepared to take a "bribe out of the bosom, to pervert the ways of justice"; on the other hand the good man is he who will not take a reward against the innocent (<a onClick="return mV(\'Psa\',15,5);">Ps 15:5</a>) or "shaketh his hands from taking a bribe" (<a onClick="return mV(\'Isa\',33,15);">Isa 33:15</a>). In regard to Yahweh alone is absolute incorruptibility affirmed<65>he "regardeth not persons, nor taketh reward" (<a onClick="return mV(\'Deu\',10,17);">De 10:17</a>).``103';
isbe[1564]='Blood`blud (dam, probably from \'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (<a onClick="return mV(\'Lev\',17,11);">Le 17:11</a>, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (<a onClick="return mV(\'Gen\',37,26);">Ge 37:26</a>; <a onClick="return mV(\'Hsa\',4,2);">Ho 4:2</a>; <a onClick="return mV(\'Rev\',16,6);">Re 16:6</a>).<P>1. Primitive Ideas:<P>Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood rites, blood ceremonies and blood feuds are common among primitive tribes. It came to be recognized as the life principle long before it was scientifically proved to be. Naturally a feeling of fear, awe and reverence would be attached to the shedding of blood. With many uncivilized peoples scarification of the body until blood flows is practiced. Blood brotherhood or blood friendship is established by African tribes by the mutual shedding of blood and either drinking it or rubbing it on one another\'s bodies. Thus and by the inter-transfusion of blood by other means it was thought that a community of life and interest could be established.<P>2. Hebrew and Old Testament Customs:<P>Notwithstanding the ignorance and superstition surrounding this suggestively beautiful idea, it grew to have more than a merely human significance and application. For this crude practice of inter-transference of human blood there came to be a symbolic substitution of animal blood in sprinkling or anointing. The first reference in the Old Testament to blood (<a onClick="return mV(\'Gen\',4,10);">Ge 4:10</a>) is figurative, but highly illustrative of the reverential fear manifested upon the shedding of blood and the first teaching regarding it.<P>The rite of circumcision is an Old Testament form of blood ceremony. Apart from the probable sanitary importance of the act is the deeper meaning in the establishment of a bond of friendship between the one upon whom the act is performed and Yahweh Himself. In order that Abraham might become "the friend of God" he was commanded that he should be circumcised as a token of the covenant between him and God (<a onClick="return mV(\'Gen\',17,10,11);">Ge 17:10-11</a>; see <a href="./study/isbe/search.html?string=CIRCUMCISION">CIRCUMCISION</A>).<P>It is significant that the eating of blood was prohibited in earliest Bible times (<a onClick="return mV(\'Gen\',9,4);">Ge 9:4</a>). The custom probably prevailed among heathen nations as a religious rite (compare <a onClick="return mV(\'Psa\',16,4);">Ps 16:4</a>). This and its unhygienic influence together doubtless led to its becoming taboo. The same prohibition was made under the Mosaic code (<a onClick="return mV(\'Lev\',7,26);">Le 7:26</a>; see <a href="./study/isbe/search.html?string=SACRIFICE">SACRIFICE</A>).<P>Blood was commanded to be used also for purification or for ceremonial cleansing (<a onClick="return mV(\'Lev\',14,\'5-7\',51,52);">Le 14:5-7, 51-52</a>; <a onClick="return mV(\'Num\',19,4);">Nu 19:4</a>), provided, however, that it be taken from a clean animal (see <a href="./study/isbe/search.html?string=PURIFICATION">PURIFICATION</A>).<P>In all probability there is no trace of the superstitious use of blood in the Old Testament, unless perchance in <a onClick="return mV(\'1Ki\',22,38);">1Ki 22:38</a> (see <a href="./study/isbe/search.html?string=BATHING">BATHING</A>); but everywhere it is vested with cleansing, expiatory, and reverently symbolic qualities.<P>3. New Testament Teachings:<P>As in the transition from ancient to Hebrew practice, so from the Old Testament to the New Testament we see an exaltation of the conception of blood and blood ceremonies. In Abraham\'s covenant his own blood had to be shed. Later an expiatory animal was to shed blood (<a onClick="return mV(\'Lev\',5,6);">Le 5:6</a>; see <a href="./study/isbe/search.html?string=ATONEMENT">ATONEMENT</A>), but there must always be a shedding of blood. "Apart from shedding of blood there is no remission" (<a onClick="return mV(\'Hbr\',9,22);">Heb 9:22</a>). The exaltation and dignifying of this idea finds its highest development then in the vicarious shedding of blood by Christ Himself (<a onClick="return mV(\'1Jo\',1,7);">1Jo 1:7</a>). As in the Old Testament "blood" was also used to signify the juice of grapes, the most natural substitute for the drinking of blood would be the use of wine. Jesus takes advantage of this, and introduces the beautiful and significant custom (<a onClick="return mV(\'Mat\',26,28);">Mt 26:28</a>) of drinking wine and eating bread as symbolic of the primitive intertransfusion of blood and flesh in a pledge of eternal friendship (compare <a onClick="return mV(\'Exd\',24,6,7);">Ex 24:6-7</a>; <a onClick="return mV(\'Jhn\',6,\'53-56\');">Joh 6:53-56</a>). This is the climactic observance of blood rites recorded in the Bible.<P>LITERATURE.<P>Trumbull, The Blood Covenant and The Threshold Covenant; Westermarck, The Origin and Development of the Moral Ideas; Robertson Smith, Lectures on the Religion of the Semites.``25';
isbe[1565]='Blood And Water`(haima kai hudor): The remarkable passage (<a onClick="return mV(\'Jhn\',19,34);">Joh 19:34</a>) from which this expression is taken refers to the piercing of the Savior\'s side by the soldier. The evangelist notes here what he, as an eyewitness of the crucifixion, had seen as a surprising fact. Whereon this surprise was founded cannot now be more than guessed at. Nor is it necessary here to discuss the reason or reasons why the apostle mentions the fact at all in his report, whether merely for historical accuracy and completeness, or as a possible proof of the actual death of Christ, which at an early date became a subject of doubt among certain Christian sects, or whether by it he wished to refer to the mystical relation of baptismal cleansing ("water") and the atonement ("blood") as signified thereby. Let it suffice to state that a reference often made to <a onClick="return mV(\'1Jo\',5,6,8);">1Jo 5:6, 8</a> is here quite out of place. This passage, though used by certain Fathers of the church as a proof of the last-named doctrine, does not indeed refer to this wonderful incident of the crucifixion story. The argument of <a onClick="return mV(\'1Jo\',5,8);">1Jo 5:8</a> concerns the Messiahship of Jesus, which is proved by a threefold witness, for He is the one whom at the baptism of John ("water") God attested as the Messiah by the heavenly voice, "This is my beloved Son," who at the crucifixion ("blood") had the testimony that the Father had accepted His atoning sacrifice, and whose promise of sending the Comforter fulfilled on Pentecost ("spirit") presented us with the final proof of the completed Messianic task. The same expression in <a onClick="return mV(\'1Jo\',5,6);">1Jo 5:6</a> refers probably to the same argument with the implied meaning that Jesus came not only by the merely ceremonial water of baptism, but also by the more important, because vivifying, blood of atonement.<P>The physiological aspect of this incident of the crucifixion has been first discussed by Gruner (Commentatio de morte Jesu Christi vera, Halle, 1805), who has shown that the blood released by the spear-thrust of the soldier must have been extravasated before the opening of the side took place, for only so could it have been poured forth in the described manner. While a number of commentators have opposed this view as a fanciful explanation, and have preferred to give the statement of the evangelist a symbolical meaning in the sense of the doctrines of baptism and eucharist (so Baur, Strauss, Reuss and others), some modern physiologists are convinced that in this passage a wonderful phenomenon is reported to us, which, inexplicable to the sacred historian, contains for us an almost certain clue to the real cause of the Savior\'s death. Dr. Stroud (On the Physiological Cause of the Death of Christ, London, 1847) basing his remarks on numerous postmortems, pronounced the opinion that here we had a proof of the death of Christ being due not to the effects of crucifixion but to "laceration or rupture of the heart" as a consequence of supreme mental agony and sorrow. It is well attested that usually the suffering on the cross was very prolonged. It often lasted two or three days, when death would supervene from exhaustion. There were no physical reasons why Christ should not have lived very much longer on the cross than He did. On the other hand, death caused by laceration of the heart in consequence of great mental suffering would be almost instantaneous. In such a case the phrase "of a broken heart," becomes literally true. The life blood flowing through the aperture or laceration into the pericardium or caul of the heart, being extravasated, soon coagulates into the red clot (blood) and the limpid serum (water). This accumulation in the heart-sac was released by the spear-thrust of the soldier (which here takes providentially the place of a postmorten without which it would have been impossible to determine the real cause of death), and from the gaping wound there flow the two component parts of blood distinctly visible.<P>Several distinguished physicians have accepted Dr. Stroud\'s argument, and some have strengthened it by the observation of additional symptoms. We may mention Dr. James Begbie, fellow and late president of the Royal College of Physicians of Edinburgh, Sir J. Y. Simpson, professor at the University of Edinburgh, and others (see Dr. Hanna, Our Lord\'s Life on Earth, Appendix I). The latter refers to the loud cry, mentioned by the Synoptists (<a onClick="return mV(\'Mat\',27,50);">Mt 27:50</a>; <a onClick="return mV(\'Mar\',15,37);">Mr 15:37</a>; <a onClick="return mV(\'Luk\',23,46);">Lu 23:46</a>), which preceded the actual death of Jesus, as a symptom characteristic of cases of "broken heart." He adds that Dr. Walshe, professor of medicine in University College, London, one of the greatest authorities on the diseases of the heart, says that a "piercing shriek" is always uttered in such cases immediately before the end.<P>While we may never reach a state of absolute certainty on this subject, there is no valid reason to deny the probability of this view of the death of Christ. It certainly gives a more solemn insight into Christ\'s spiritual anguish, "the travail of his soul" on our behalf, which weighed upon Him so heavily that long before the usual term of bodily and therefore endurable suffering of crucified persons Christ\'s loving heart broke, achieving the great atoning sacrifice for all mankind.``106';
isbe[1566]='Blood, Avenger of``<a href="./study/isbe/search.html?string=AVENGER">AVENGER</a>`1';
isbe[1567]='Blood, Issue of`ish\'-u.`<a href="./study/isbe/search.html?string=BLOODY+FLUX">BLOODY FLUX</a>`1';
isbe[1568]='Blood-Revenge`blud-re-venj\':`<a href="./study/isbe/search.html?string=AVENGER">AVENGER</a>`1';
isbe[1569]='Bloodguiltiness`blud-gilt\'-i-nes: Found in the King James Version only in <a onClick="return mV(\'Psa\',51,14);">Ps 51:14</a>. The Revised Version (British and American) adds <a onClick="return mV(\'Exd\',22,2,3);">Ex 22:2-3</a>; <a onClick="return mV(\'1Sa\',25,26,33);">1Sa 25:26, 33</a>. <a onClick="return mV(\'Eze\',18,13);">Eze 18:13</a> seems to indicate that the phrase does not necessarily signify bloodshed, but any grievous sin which, if it remains, will block God\'s favor to His land and people (compare <a onClick="return mV(\'Deu\',21,8);">De 21:8</a>; <a onClick="return mV(\'Isa\',1,15);">Isa 1:15</a>). <a onClick="return mV(\'Psa\',51,\'1-\');">Ps 51</a> is to be interpreted in this light.``1';
isbe[1570]='Bloodshedding`blud\'-shed-ing (haimatekchusia, <a onClick="return mV(\'Hbr\',9,22);">Heb 9:22</a>): In this passage the indispensability of expiating sacrifice is positively set forth.``1';
isbe[1571]='Bloodthirsty`blud\'-thurs-ti (\'anshe damim, "men of blood"): This occurs in the King James Version only in <a onClick="return mV(\'Pro\',29,10);">Pr 29:10</a>; in the Revised Version (British and American), <a onClick="return mV(\'Psa\',5,6);">Ps 5:6</a>; <a onClick="return mV(\'Psa\',55,23);">55:23</a>; <a onClick="return mV(\'Psa\',59,2);">59:2</a>; <a onClick="return mV(\'Psa\',139,19);">139:19</a>.`<a href="./study/isbe/search.html?string=BLOODY">BLOODY</a>`1';
isbe[1572]='Bloody`blud\'-i (dam = "blood" of man or an animal; and where the King James translators have rendered with the adjective "bloody," the Hebrew employs the noun in the construct case, "of blood"): "A bridegroom of blood" (<a onClick="return mV(\'Exd\',4,25,26);">Ex 4:25-26</a>, the King James Version bloody husband). Zipporah, not being an Israelite, probably objected to the circumcision of infants, if not to the rite altogether; apprehending, however, that her husband\'s life was imperiled possibly through some grievous sickness (<a onClick="return mV(\'Exd\',4,24);">Ex 4:24</a>) because of their disobedience in this particular, she performed the ceremony herself upon her son, saying, "A bridegroom of blood art thou to me."<P>In the Revised Version (British and American) the expression (the King James Version "bloody") is variously rendered, "man of blood" (<a onClick="return mV(\'2Sa\',16,7,8);">2Sa 16:7-8</a>); "men of blood" (<a onClick="return mV(\'Psa\',26,9);">Ps 26:9</a>); "bloodthirsty" (<a onClick="return mV(\'Psa\',5,6);">Ps 5:6</a>; <a onClick="return mV(\'Psa\',59,2);">59:2</a>; <a onClick="return mV(\'Psa\',139,19);">139:19</a>). In <a onClick="return mV(\'2Sa\',21,1);">2Sa 21:1</a>, "It is for Saul, and for his bloody house," might be rendered "Upon Saul and his house rests bloodshed."<P>Ezekiel calls Jerusalem "the bloody city" (<a onClick="return mV(\'Eze\',22,2);">Eze 22:2</a>; <a onClick="return mV(\'Eze\',24,6);">24:6</a>; compare <a onClick="return mV(\'Eze\',7,23);">Eze 7:23</a>), referring to those unjustly put to death by the wicked rulers of Jerusalem. Nineveh also is called "the bloody city" (<a onClick="return mV(\'Nah\',3,1);">Na 3:1</a>). The capital here virtually stands for the kingdom, and history bears witness to the enormous cruelties perpetrated by the Assyrian rulers. It is siege on siege, pools of blood everywhere, the flaying of men alive, "great baskets stuffed with the salted heads of their foes." For two hundred years it is th e story of brute force and ruthless cruelty. "The prey departeth not." And now every cruelty which they have visited upon others is to be turned upon themselves (<a onClick="return mV(\'Nah\',3,19);">Na 3:19</a>).``91';
isbe[1573]='Bloody Flux`fluks (puretos kai dusenteria, literally "fever and dysentery"): The disease by which the father of Publius was afflicted in Malta (<a onClick="return mV(\'Act\',28,8);">Ac 28:8</a>). the Revised Version (British and American) calls it "dysentery"; a common and dangerous disease which in Malta is often fatal to soldiers of the garrison even at the present day (Aitken, Pract. of Medicine, II, 841). It is also prevalent in Palestine at certain seasons, and in Egypt its mortality was formerly about 36 percent. Its older name was due to the discharge of blood from the intestine. Sometimes portions of the bowel become gangrenous and slough, the condition described as affecting Jehoram (<a onClick="return mV(\'2Ch\',21,19);">2Ch 21:19</a>). There seems to have been an epidemic of the disease at the time of his seizure (<a onClick="return mV(\'2Ch\',21,14,15);">2Ch 21:14-15</a>), and in the case of the king it left behind it a chronic ulcerated condition, ending in gangrene. Somewhat similar conditions of chronic intestinal ulceration following epidemic dysentery I have seen in persons who had suffered from this disease in India.``107';
isbe[1574]='Bloody Sweat`(swet hosei thromboi haimatos): Described in <a onClick="return mV(\'Luk\',22,44);">Lu 22:44</a> as a physical accompaniment of our Lord\'s agony at Gethsemane (on the passage, which is absent in some manuscripts, see Westcott and Hort, The New Testament in Greek). Many old writers take this to mean that the perspiration dropped in the same manner as clots of blood drop from a wound, regarding the Greek word prefixed as expressing merely a comparison as in <a onClick="return mV(\'Mat\',28,3);">Mt 28:3</a>, where leukon hos chion means "white as snow." Cases of actual exudation of blood are described in several of the medieval accounts of stigmatization, and Lefebvre describes the occurrence of something similar in his account of Louise Lateau in 1870. For references to these cases see the article "Stigmatization" in Encyclopedia Britannica (11th edition), XXII, 550. It is perhaps in favor of the older interpretation that the word used by Aeschylus for drops of blood is stagon (Agam. 1122) and by Euripides stalagmos, not thromboi. None of the instances given by Tissot (Traite des nerfs, 279), or Schenck (Observ. med., III, 45:5), can be said to be unimpeachable; but as the agony of our Lord was unexampled in human experience, it is conceivable that it may have been attended with physical conditions of a unique nature.``107';
isbe[1575]='Bloom; Blossom`bloom, blos\'-um.`<a href="./study/isbe/search.html?string=FLOWERS">FLOWERS</a>`1';
isbe[1576]='Blot`blot (mum, contracted from me\'um, "spot"): Occurs in the sense of scorn (<a onClick="return mV(\'Pro\',9,7);">Pr 9:7</a>). In <a onClick="return mV(\'Job\',31,7);">Job 31:7</a> (the King James Version) it is used figuratively of a moral defect; the Revised Version (British and American) has "spot." Blot out (machah, "to wipe out," exaleipho, "to smear out"), to obliterate or destroy: "That a tribe be not blotted out" (the King James Version "destroyed," <a onClick="return mV(\'Jdg\',21,17);">Jud 21:17</a>). To blot men out of God\'s book is to cut them off by an untimely death (<a onClick="return mV(\'Exd\',32,32);">Ex 32:32</a>).<P>Figuratively: "To blot out sin" is to forgive sin fully (<a onClick="return mV(\'Psa\',51,1,9);">Ps 51:1, 9</a>; <a onClick="return mV(\'Act\',3,19);">Ac 3:19</a>; <a onClick="return mV(\'Col\',2,14);">Col 2:14</a>). Not to blot out sin is to reserve for punishment (<a onClick="return mV(\'Neh\',4,5);">Ne 4:5</a>). The names of those who inherit eternal life are not blotted out of the "book of life" (<a onClick="return mV(\'Rev\',3,5);">Re 3:5</a>).`<a href="./study/isbe/search.html?string=BOOK+OF+LIFE">BOOK OF LIFE</a>; <a href="./study/isbe/search.html?string=BOOK+OF+REMEMBRANCE">BOOK OF REMEMBRANCE</a>; <a href="./study/isbe/search.html?string=FORGIVENESS">FORGIVENESS</a>`1';
isbe[1577]='Blow`blo (nashaph): Used with reference to the wind (<a onClick="return mV(\'Exd\',15,10);">Ex 15:10</a>; <a onClick="return mV(\'Psa\',78,26);">Ps 78:26</a>; <a onClick="return mV(\'Psa\',147,18);">147:18</a>; pneo, "to breathe," <a onClick="return mV(\'Luk\',12,55);">Lu 12:55</a>; <a onClick="return mV(\'Jhn\',3,8);">Joh 3:8</a>; <a onClick="return mV(\'Rev\',7,1);">Re 7:1</a>); taqa\', with reference to trumpet sound (<a onClick="return mV(\'Num\',10,\'3-10\');">Nu 10:3-10</a>; <a onClick="return mV(\'Num\',31,6);">31:6</a> the King James Version; <a onClick="return mV(\'Jdg\',7,18,20);">Jud 7:18, 20</a>; <a onClick="return mV(\'1Ki\',1,34);">1Ki 1:34</a>; <a onClick="return mV(\'1Ch\',15,24);">1Ch 15:24</a>; <a onClick="return mV(\'Psa\',81,3);">Ps 81:3</a>; <a onClick="return mV(\'Eze\',33,3,6);">Eze 33:3, 6</a>; <a onClick="return mV(\'Hsa\',5,8);">Ho 5:8</a>; <a onClick="return mV(\'Joe\',2,1,15);">Joe 2:1, 15</a>); puach, with reference to the strong expulsion of the breath (<a onClick="return mV(\'Eze\',21,31);">Eze 21:31</a>; <a onClick="return mV(\'Eze\',22,20,21);">22:20-21</a>; <a onClick="return mV(\'Hag\',1,9);">Hag 1:9</a>; <a onClick="return mV(\'Isa\',40,7);">Isa 40:7</a>; <a onClick="return mV(\'Isa\',54,16);">54:16</a>; <a onClick="return mV(\'Job\',20,26);">Job 20:26</a>); nashaph, with reference to a forcible slap or stroke with hand or an instrument (<a onClick="return mV(\'Psa\',39,10);">Ps 39:10</a>; <a onClick="return mV(\'Isa\',40,24);">Isa 40:24</a>; <a onClick="return mV(\'Jer\',14,17);">Jer 14:17</a> the King James Version).``77';
isbe[1578]='Blue`bloo.`<a href="./study/isbe/search.html?string=COLORS">COLORS</a>`1';
isbe[1579]='Boanerges`bo-a-nur\'-jez (Boanerges; bene reghesh, "sons of thunder"): The surname bestowed by Jesus upon James and John, the sons of Zebedee, when they were ordained to the apostleship (<a onClick="return mV(\'Mar\',3,17);">Mr 3:17</a>). See <a href="./study/isbe/search.html?string=JAMES">JAMES</A>. It has also been regarded as an equivalent of the "Heavenly Twins," the Sons of Zeus or Thunder. According to this interpretation, the name Boanerges would represent the Dioscuri in some form or other of their varied presentation in the cults of the Mediterranean (compare Professor J. Rendel Harris in The Expositor, series vii, III, 146).``88';
isbe[1580]='Boar`bor (chazir): In lamenting the troubled state of the Jewish nation the Psalmist (<a onClick="return mV(\'Psa\',80,13);">Ps 80:13</a>) says: "The boar out of the wood doth ravage it, and the wild beasts of the field feed on it," with evident reference to Israel\'s enemies, the Assyrians, etc. The wild boar is abundant in certain parts of Palestine and Syria, especially in the thickets which border the lakes and rivers, as about the Chuleh, the sea of Galilee, the Jordan, and in the deltas of streams flowing into the Dead Sea, as Ghaur-us-Cafiyeh. Several fountains in Lebanon bear the name, \'Ain-ul-Chazir, though chazir is not an Arabic word, khanzir being the Arabic for "swine."`<a href="./study/isbe/search.html?string=SWINE">SWINE</a>`37';
isbe[1581]='Board`bord (qeresh, "a slab or plank," "deck of a ship," "bench," "board"): This word is found in <a onClick="return mV(\'Exd\',26,\'16-21\');">Ex 26:16-21</a>; <a onClick="return mV(\'Exd\',36,21);">36:21</a>ff; its plural occurs in <a onClick="return mV(\'Exd\',26,15,\'17-29\');">Ex 26:15, 17-29</a>; <a onClick="return mV(\'Exd\',35,11);">35:11</a>; <a onClick="return mV(\'Exd\',36,\'20-34\');">36:20-34</a>; <a onClick="return mV(\'Exd\',39,33);">39:33</a>; <a onClick="return mV(\'Exd\',40,18);">40:18</a>; <a onClick="return mV(\'Num\',3,36);">Nu 3:36</a>; <a onClick="return mV(\'Num\',4,31);">4:31</a>. This word also is used in translation of luach (<a onClick="return mV(\'Exd\',27,8);">Ex 27:8</a>; <a onClick="return mV(\'Exd\',38,7);">38:7</a>; <a onClick="return mV(\'Sgs\',8,9);">So 8:9</a>; <a onClick="return mV(\'Eze\',27,5);">Eze 27:5</a> the King James Version) = "a tablet" (of stone, wood or metal), "board," "plate," "table"; also of tsla\' = "rib," hence, a "side," "timber," "plank" (<a onClick="return mV(\'1Ki\',6,15);">1Ki 6:15</a>f). In <a onClick="return mV(\'1Ki\',6,9);">1Ki 6:9</a>, sedherah = "a rank," "a row," hence, "a range" or "board" is used. In the New Testament we find the expression "on board" in <a onClick="return mV(\'Act\',27,44);">Ac 27:44</a> the King James Version, in translation of epi sanisin = "planks."``77';
isbe[1582]='Boast`bost (halal, "to praise"; kauchaomai, "to vaunt oneself," used both in a good and a bad sense): To praise God: "In God have we made our boast all the day long" (<a onClick="return mV(\'Psa\',44,8);">Ps 44:8</a>); to praise oneself, to vaunt (<a onClick="return mV(\'Psa\',10,3);">Ps 10:3</a>). In the New Testament the Revised Version (British and American) frequently translates "glory," where the King James Version has "boast," in a good sense (<a onClick="return mV(\'2Cr\',7,14);">2Co 7:14</a>). In the sense of self-righteousness (<a onClick="return mV(\'Eph\',2,9);">Eph 2:9</a>; <a onClick="return mV(\'Rom\',2,17,23);">Ro 2:17, 23</a>). Boaster (alazon, "a braggart") occurs in the King James Version (<a onClick="return mV(\'Rom\',1,30);">Ro 1:30</a>; <a onClick="return mV(\'2Ti\',3,2);">2Ti 3:2</a>); the Revised Version (British and American) has "boastful."``1';
isbe[1583]='Boat`bot.`<a href="./study/isbe/search.html?string=SHIPS+and+BOATS">SHIPS AND BOATS</a>`1';
isbe[1584]='Boaz`bo\'-az (bo\'az; Booz; "quickness" (?) <a onClick="return mV(\'Rth\',2,\'1-\');">Ru 2-4</span>; <a onClick="return mV(\'1Ch\',2,11,12);">1Ch 2:11-12</a>; <a onClick="return mV(\'Mat\',1,5);">Mt 1:5</a>; <a onClick="return mV(\'Luk\',3,32);">Lu 3:32</a>):<P>(1) A resident of Bethlehem and kinsman of Elimelech, Naomi\'s husband. In <a onClick="return mV(\'Rth\',2,1);">Ru 2:1</a> he is described as a gibbor chayil, a phrase which can mean either "a mighty man of valor" or else "a man of position and wealth." The latter is probably the sense in which the phrase is applied to Boaz (compare <a onClick="return mV(\'1Sa\',9,1);">1Sa 9:1</a>). He had fields outside the town, and to them Ruth went to glean. Boaz noticed her and extended special kindness and protection to her, bidding her remain with his female workers, and charging the men not to illtreat her, and also giving her of the reapers\' food at mealtime. Boaz awoke one night and found Ruth lying at his feet. He praised her virtue, and promised to take charge of her if her dead husband\'s next-of-kin failed to do so. He laid her case before the next-of-kin, and finally redeemed the family property himself and bought as well the right to take Ruth in marriage. The son of Boaz and Ruth was Obed, father of Jesse, and grandfather of David. <a onClick="return mV(\'1Ch\',2,11,12);">1Ch 2:11-12</a> makes Boaz a descendant of Hezron, and so probably a chief of the Hezronite clan in Bethlehem. Jewish tradition identifies Boaz with Ibzan (<a onClick="return mV(\'Jdg\',12,\'8-10\');">Jud 12:8-10</a>).<P>Boaz "is set before us as a model of piety, generosity and chastity" (H. P. Smith, Old Testament History, 398). He found virtue and rewarded it. HPM, sections 501-8, gives a picture of the life of "a well-to-do landed proprietor of central Palestine," much of which could aptly be taken as a description of Boaz.<P>(2) The name of one of the two bronze pillars erected in front of Solomon\'s temple, the other being Jachin (<a onClick="return mV(\'1Ki\',7,21);">1Ki 7:21</a>; <a onClick="return mV(\'2Ch\',3,17);">2Ch 3:17</a>).`<a href="./study/isbe/search.html?string=JACHIN+and+BOAZ">JACHIN AND BOAZ</a>; <a href="./study/isbe/search.html?string=TEMPLE">TEMPLE</a>`149';
isbe[1585]='Boccas`bok\'-as (Bokkas): A priest in the line of Ezra (1Esdras 8:2) called Bukki in <a onClick="return mV(\'Ezr\',7,4);">Ezr 7:4</a> and Borith in 2Esdras 1:2.``1';
isbe[1586]='Bocheru`bo\'-ke-roo (bokheru): A son of Azrikam, Saul\'s descendant (<a onClick="return mV(\'1Ch\',8,38);">1Ch 8:38</a> = <a onClick="return mV(\'1Ch\',9,34);">1Ch 9:34</a>). For the ending ("-u"), compare the forms gashmu (<a onClick="return mV(\'Neh\',6,1,6);">Ne 6:1, 6</a>) and melikhu (<a onClick="return mV(\'Neh\',12,14);">Ne 12:14</a> the King James Version and the Revised Version, margin).``1';
isbe[1587]='Bochim`bo\'-kim (ha-bokhim): A place on the mountain west of Gilgal said to have been so named (literally "the weepers") because Israel wept there at the remonstrance of the angel (<a onClick="return mV(\'Jdg\',2,1,5);">Jud 2:1, 5</a>). No name resembling this has been discovered. Given on the occasion mentioned, it may not have endured. Many, following Septuagint, identify it with Bethel.``1';
isbe[1588]='Body`bod\'-i:<P>I. PHILOLOGICAL:<P>Generally speaking, the Old Testament language employs no fixed term for the human body as an entire organism in exact opposition to "soul" or "spirit." Various terms were employed, each of which denotes only one part or element of the physical nature, such as "trunk," "bones," "belly," "bowels," "reins," "flesh," these parts being used, by synecdoche, for the whole: etsem = "bone," or "skeleton," hence, "body," is found in <a onClick="return mV(\'Exd\',24,10);">Ex 24:10</a> the King James Version; <a onClick="return mV(\'Lam\',4,7);">La 4:7</a>; nephesh = "living organism" (<a onClick="return mV(\'Lev\',21,11);">Le 21:11</a>; <a onClick="return mV(\'Num\',6,6,7,11);">Nu 6:6-7, 11</a>; <a onClick="return mV(\'Num\',19,11,13,16);">19:11, 13, 16</a>; <a onClick="return mV(\'Hag\',2,13);">Hag 2:13</a>); nebhelah = "a flabby thing," "carcass" (<a onClick="return mV(\'Deu\',21,23);">De 21:23</a>; <a onClick="return mV(\'Isa\',26,19);">Isa 26:19</a>; <a onClick="return mV(\'Jer\',26,23);">Jer 26:23</a>; <a onClick="return mV(\'Jer\',36,30);">36:30</a>); beten = "womb" (<a onClick="return mV(\'Deu\',28,4,11,18,53);">De 28:4, 11, 18, 53</a>; <a onClick="return mV(\'Deu\',30,9);">30:9</a>; <a onClick="return mV(\'Job\',19,17);">Job 19:17</a> the King James Version; <a onClick="return mV(\'Psa\',132,11);">Ps 132:11</a>; <a onClick="return mV(\'Mic\',6,7);">Mic 6:7</a>); yarekh = "thigh," "generative parts," "body" (<a onClick="return mV(\'Jdg\',8,30);">Jud 8:30</a>); gewiyah = "a body, whether alive or dead" (<a onClick="return mV(\'1Sa\',31,10,12);">1Sa 31:10, 12</a>; <a onClick="return mV(\'2Ki\',8,5);">2Ki 8:5</a> the King James Version; <a onClick="return mV(\'Dan\',10,6);">Da 10:6</a>); me\'im, "body" (<a onClick="return mV(\'Sgs\',5,14);">So 5:14</a>); guphah = "corpse" (<a onClick="return mV(\'1Ch\',10,12);">1Ch 10:12</a>); gewah = "the back," i.e. (by extension) "person" (<a onClick="return mV(\'Job\',20,25);">Job 20:25</a>); she\'er = "flesh, as living or for food," "body" (<a onClick="return mV(\'Eze\',10,12);">Eze 10:12</a>); geshem = "a hard shower of rain" hence, "a body" (<a onClick="return mV(\'Dan\',4,33);">Da 4:33</a>; <a onClick="return mV(\'Dan\',5,21);">5:21</a>; <a onClick="return mV(\'Dan\',7,11);">7:11</a>); nidhneh = "a sheath," hence, the receptacle of the soul, "body" (<a onClick="return mV(\'Dan\',7,15);">Da 7:15</a>).<P>The Greek word which is used almost exclusively for "body" in the New Testament is soma, Latin corpus (<a onClick="return mV(\'Mat\',5,29,30);">Mt 5:29-30</a>; <a onClick="return mV(\'Mat\',6,22,23,25);">6:22-23, 25</a>; <a onClick="return mV(\'Mat\',26,26);">26:26</a>; <a onClick="return mV(\'Jhn\',2,21);">Joh 2:21</a>; <a onClick="return mV(\'Act\',9,40);">Ac 9:40</a>; <a onClick="return mV(\'1Cr\',15,35,37,38,44);">1Co 15:35, 37-38, 44</a>; <a onClick="return mV(\'Eph\',1,23);">Eph 1:23</a>; <a onClick="return mV(\'Eph\',2,16);">2:16</a>; <a onClick="return mV(\'Eph\',4,4,12,16);">4:4, 12, 16</a>; <a onClick="return mV(\'Eph\',5,23,30);">5:23, 30</a>). chros, signifying primarily the "surface" or "skin," occurs in <a onClick="return mV(\'Act\',19,12);">Ac 19:12</a>. A compound word with soma, as its base, sussomos = "a member of the same body," occurs in <a onClick="return mV(\'Eph\',3,6);">Eph 3:6</a>. From the above, it appears that the New Testament places the body as a whole into opposition to the spirit or the invisible nature. Paul, of course, employs the term also to designate the sublimated substance with which we are to be clothed after the resurrection when he speaks of the "spiritual body" (<a onClick="return mV(\'1Cr\',15,44);">1Co 15:44</a>).<P>Frank E. Hirsch<P>II. GENERAL:<P>1. In the Old Testament:<P>soma, Latin corpus: The term "body" is not found in the Hebrew of the Old Testament in the sense in which it occurs in the Greek "The Hebrew word for \'body\' is gewiyah, which is sometimes used for the \'living\' body (<a onClick="return mV(\'Eze\',1,11);">Eze 1:11</a>), \'bodies of the cherubim\' (<a onClick="return mV(\'Gen\',47,18);">Ge 47:18</a>; <a onClick="return mV(\'Neh\',9,37);">Ne 9:37</a>), but usually for the dead body or carcass. Properly speaking the Hebrew has no term for \'body.\' The Hebrew term around which questions relating to the body must gather is flesh" (Davidson, Old Testament Theology, 188). Various terms are used in the Old Testament to indicate certain elements or component parts of the body, such as "flesh," "bones," "bowels," "belly," etc., some of which have received a new meaning in the New Testament. Thus the Old Testament "belly" (Hebrew beten, Greek koilia), "Our soul is bowed down to the dust; our belly cleaveth unto the earth" (<a onClick="return mV(\'Psa\',44,25);">Ps 44:25</a> the King James Version)<29>as the seat of carnal appetite<74>has its counterpart in the New Testament: "They serve...their own belly" (<a onClick="return mV(\'Rom\',16,18);">Ro 16:18</a>). So also the word translated "bowels" (meim, rachamim) in the sense of compassion, as in <a onClick="return mV(\'Jer\',31,20);">Jer 31:20</a>, King James Version: "Therefore my bowels are troubled for him," is found in more than one place in the New Testament. Thus in <a onClick="return mV(\'Phl\',1,8);">Php 1:8</a> the King James Version, "I long after you all in the bowels (splagchna) of Christ," and again, "if there be any bowels (splagchna) and mercies" (<a onClick="return mV(\'Phl\',2,1);">Php 2:1</a> the King James Version).<P>2. In the New Testament:<P>"Body" in the New Testament is largely used in a figurative sense, either as indicating the "whole man" (<a onClick="return mV(\'Rom\',6,12);">Ro 6:12</a>; <a onClick="return mV(\'Hbr\',10,5);">Heb 10:5</a>), or as that which is morally corrupt<70>"the body of this death" (<a onClick="return mV(\'Rom\',6,6);">Ro 6:6</a>; <a onClick="return mV(\'Rom\',7,24);">7:24</a>). Hence, the expression, "buffet my body" (<a onClick="return mV(\'1Cr\',9,27);">1Co 9:27</a>, hupopiazo, a word adopted from the prize-ring, palaestra), the body being considered as the lurking-place and instrument of evil. (Compare <a onClick="return mV(\'Rom\',8,13);">Ro 8:13</a> the King James Version "Mortify the deeds of the body.")<P>3. Other Meanings:<P>Between these two the various other meanings seem to range. On the one hand we find the church called "the body of Christ" (<a onClick="return mV(\'Eph\',4,16);">Eph 4:16</a>; <a onClick="return mV(\'1Cr\',12,13);">1Co 12:13</a>), with diversity of gifts, enjoying the "unity of the Spirit in the bond of peace." On the other we read of a spiritual, incorruptible body, a resurrection-body as opposed to the natural body, which is doomed to corruption in death (<a onClick="return mV(\'1Cr\',15,44);">1Co 15:44</a>). Not only do we find these meanings in the word itself, but also in some of its combinations. On the one hand we read in <a onClick="return mV(\'Eph\',3,6);">Eph 3:6</a> of the Gentiles as "partakers of the promise in Christ" as "fellow-heirs," and "of the same body" (sussoma) in corporate union with all who put their trust in the Redeemer of mankind; on the other, we read of mere "bodily (somatic) exercises," which are not profitable (<a onClick="return mV(\'1Ti\',4,8);">1Ti 4:8</a>)<29>where "body" evidently is contrasted with "spirit." And again, we read of the Holy Ghost descending in "bodily" (somatic) shape upon the "Son of God" (<a onClick="return mV(\'Luk\',3,22);">Lu 3:22</a>), in whom dwelt the "fullness of the Godhead bodily" (somatically) (<a onClick="return mV(\'Col\',2,9);">Col 2:9</a>). So, too, the "body" is called a temple of the Holy Ghost: "Know ye not that your body is a temple of the Holy Spirit?" (<a onClick="return mV(\'1Cr\',6,19);">1Co 6:19</a>).<P>4. The Body and Sin:<P>From all this it is apparent that the body in itself is not necessarily evil, a doctrine which is taught in Greek philosophy, but nowhere in the Old Testament and New Testament. The rigid and harsh dualism met with in Plato is absent from Paul\'s writings, and is utterly foreign to the whole of Scripture. Here we are distinctly taught, on the one hand, that the body is subordinated to the soul, but on the other, with equal clearness, that the human body has a dignity, originally conferred upon it by the Creator, who shaped it out of earth, and glorified it by the incarnation of Christ, the sinless One, though born of a woman. Julius Muller has well said: "Paul denies the presence of evil in Christ, who was partaker of our fleshly nature (<a onClick="return mV(\'Gal\',4,4);">Ga 4:4</a>), and he recognizes it in spirits who are not partakers thereof (<a onClick="return mV(\'Eph\',6,12);">Eph 6:12</a> the King James Version, \'spiritual wickedness in high places\'). Is it not therefore in the highest degree probable that according to him evil does not necessarily pertain to man\'s sensuous nature, and that sarx (say body) denotes something different from this?" (The Christian Doctrine of Sin, I, 321, English edition). He further shows that the derivation of sin from sense is utterly irreconcilable with the central principle of the apostle\'s doctrine as to the perfect holiness of the Redeemer, and that "the doctrine of the future resurrection<6F>even taking into account the distinction between the soma psuchikon and the soma pneumatikon (<a onClick="return mV(\'1Cr\',15,44);">1Co 15:44</a>)<29>is clearly at variance with the doctrine that sin springs from the corporal nature as its source" (318).<P>5. The First Sin:<P>The very first sin was spiritual in its origin<69>an act of rebellion against God<6F>the will of the creature in opposition to the will of the Creator (<a onClick="return mV(\'Gen\',3,\'1-\');">Ge 3</a>). It was conceived in doubt<62>"Hath God said?"; it was born in desire<72>"The tree was good for food"; it was stimulated by a rebellious hankering after equality with God: "Ye shall be as God, knowing good and evil"; it was introduced from without, from the spiritual world, through the agency of a mysterious, supernatural being, employing "a beast of the field more subtle than any which Yahweh God had made." That the serpent in the Old Testament is not identified with Satan, and that the clearest utterance in pre-Christian times on the subject is to be found in the Book of The <span class="noTag">Wisdom of Solomon 2:24</span> ("by the envy of the devil death entered into the world"), may be true. That the narrative of the Fall is figurative or symbolical may also be granted. But the whole tendency of the early narrative is to connect the first human sin with a superhuman being, employing an agent known to man, and making that agent its representative in the "subtlety" of the great temptation as a prelude to the mighty fall. The New Testament is clear on this point (<a onClick="return mV(\'Jhn\',8,44);">Joh 8:44</a>; <a onClick="return mV(\'Jhn\',16,11);">16:11</a>; <a onClick="return mV(\'2Cr\',11,3);">2Co 11:3</a>; <a onClick="return mV(\'1Ti\',2,14);">1Ti 2:14</a>; <a onClick="return mV(\'Hbr\',2,14);">Heb 2:14</a>; <a onClick="return mV(\'Rev\',12,9);">Re 12:9</a>). Great historic truths are imbedded in that narrative, whatever we may think of the form which that narrative has assumed. There can be no doubt that the oldest and truest traditions of the human race are to be found there. It is not denied that sin has desecrated the temple of the living God, which is the body. That body indeed has become defiled and polluted by sin. Paul recognizes "an abnormal development of the sensuous in fallen man, and regards sin as having in a special manner entrenched itself in the body, which becomes liable to death on this very account (<a onClick="return mV(\'Rom\',6,23);">Ro 6:23</a>; <a onClick="return mV(\'Rom\',7,24);">7:24</a>)" (Encyclopedia of Religion and Ethics, I, 761). But we may safely say that theory which connects sin with the physical body, and gives it a purely sensuous origin, is alien to the whole spirit and letter of revelation.<P>J. I. Marais<P>III. FIGURATIVE:<P>In the New Testament (soma, "the body" both of men and animals) the word has a rich figurative and spiritual use:<P>(1) the temporary home of the soul (<a onClick="return mV(\'2Cr\',5,6);">2Co 5:6</a>);<P>(2) "the temple of the Holy Spirit" (<a onClick="return mV(\'1Cr\',6,19);">1Co 6:19</a>);<P>(3) "temple" (<a onClick="return mV(\'Jhn\',2,21);">Joh 2:21</a>);<P>(4) "the old man," the flesh as the servant of sin or the sphere in which moral evil comes to outward expression (<a onClick="return mV(\'Rom\',6,6);">Ro 6:6</a>; <a onClick="return mV(\'Rom\',7,7);">7:7</a>; compare Paul\'s use of sarx, "flesh");<P>(5) the "church" as Christ\'s body, the organism through which He manifests His life and in which H is spirit dwells (<a onClick="return mV(\'Eph\',1,23);">Eph 1:23</a>; <a onClick="return mV(\'Col\',1,24);">Col 1:24</a>);<P>(6) the spiritual "unity" of believers, one redeemed society or organism (<a onClick="return mV(\'Eph\',2,16);">Eph 2:16</a>; a corpus mysticum, <a onClick="return mV(\'Eph\',4,4);">Eph 4:4</a>);<P>(7) "substance" (spiritual reality or life in Christ) versus "shadow" (<a onClick="return mV(\'Col\',2,17);">Col 2:17</a>);<P>(8) the ascended and glorified body of Jesus (<a onClick="return mV(\'Phl\',3,21);">Php 3:21</a>);<P>(9) the resurrection or "spiritual" (v. natural) body of the redeemed in heaven (<a onClick="return mV(\'1Cr\',15,44);">1Co 15:44</a>);<P>(10) the whole personality, e.g. the spiritual presence, power and sacrificial work of Christ, the mystical meaning of "the body and the blood" symbolized in the bread and cup of the sacrament (<a onClick="return mV(\'1Cr\',11,27);">1Co 11:27</a>).<P>The term body is exceptionally rich in connection with the selfgiving, sacrificial, atoning work of Christ. It was the outward sphere or manifestation of His suffering. Through the physical He revealed the extent of His redeeming and sacrificial love. He "bare our sins in his body upon the tree" (<a onClick="return mV(\'1Pe\',2,24);">1Pe 2:24</a>), thus forever displacing all the ceaseless and costly sacrifices of the old dispensation (<a onClick="return mV(\'Hbr\',9,\'24-28\');">Heb 9:24-28</a>). Special terms, "body of his flesh" (<a onClick="return mV(\'Col\',1,22);">Col 1:22</a>); "body of sin" (<a onClick="return mV(\'Rom\',6,6);">Ro 6:6</a>); "body of this death" (<a onClick="return mV(\'Rom\',7,24);">Ro 7:24</a>); "body of his glory" (<a onClick="return mV(\'Phl\',3,21);">Php 3:21</a>).<P>The word ptoma, used only of fallen, i.e. dead bodies (<a onClick="return mV(\'Rev\',11,8,9);">Re 11:8-9</a>).``139';
isbe[1589]='Body of Death`deth (soma tou thanatou): These words are found in Paul\'s impassioned argument on the reign of the law, which dooms man to continuous disappointment and convinces him of the terrible power of indwelling sin. "O wretched man that I am! who shall deliver me from the body of this death?" (<a onClick="return mV(\'Rom\',7,24);">Ro 7:24</a> the King James Version). It is the "picture of the still unredeemed man in his relation to the law" (Meyer). The translation, "this body of death," though grammatically possible, is logically impermissible. The picture here before the mind of the apostle is not physical but ethical. Death points to the dominion of sin, to the reign of the law, as revealed in his physical life, from which he is delivered only through regeneration, by faith in Christ. It points to the "I must" and to the "I cannot." It is therefore the bondage under the law of sin, the body as the seat of this conscious and bitter struggle, that the figure points at. And yet the ethical may have a physical background. There may be a distant reference here to the dreadful punishment of the ancients of chaining the living body to a corpse, that the constant corruption of death might extinguish the life of the victim of this exquisite torture.``42';
isbe[1590]='Body of Heaven`The King James Version translates the Hebrew idiom, etsem ha-shamayim, by "the body of heaven" (<a onClick="return mV(\'Exd\',24,10);">Ex 24:10</a>). A more correct rendering is given in the Revised Version (British and American), "the very heaven," taking the word \'etsem in its idiomatic use as an intensive, which is derived from its literal meaning, "bone," as "strength," "substance," and then as "self" (compare <a onClick="return mV(\'Job\',21,23);">Job 21:23</a>); the substance of the blue, unclouded sky, hence, the clear sky itself.``1';
isbe[1591]='Body, Spiritual`spir\'-it-u-al: Paul describes the body after the resurrection as a spiritual body (soma psuchikon) and contrasts it with the natural (psychical body, soma pneumatikon, <a onClick="return mV(\'1Cr\',15,44);">1Co 15:44</a>). Our present natural body has for its life-principle the soul (psuche) but the resurrection body is adapted and subordinated to the spirit (pneuma). See <a href="./study/isbe/search.html?string=PSYCHOLOGY">PSYCHOLOGY</A>. The apostle does not argue for a literal and material identity of that future body with the present one, but thinks of it as the counterpart of the present animal organism so conditioned as to be adapted to a state of existence which lies wholly within the sphere of the spirit. Against his Corinthian readers he argues that the resurrection cannot be succeeded by a state of non-existence, nor is he willing to admit a mere etherealized state. There must be a body, but between it and our present body there is a similar difference to that between the first and second Adam. The present body and the first Adam were alike dominated by the soul (psuche); but as the second Adam became a life-giving spirit, so will the resurrection body be a spiritual one. Christ became a life-giving spirit through the resurrection (Meyer on <a onClick="return mV(\'1Cr\',15,45);">1Co 15:45</a>); and since we are to bear His image (<a onClick="return mV(\'1Cr\',15,49);">1Co 15:49</a>), it becomes evident that Christ\'s resurrection-body is the nearest possible approach to a sensible representation of the spiritual body. For this Paul argues more directly when he affirms that our resurrection-body shall be transformed according to the body of His glory (<a onClick="return mV(\'Phl\',3,21);">Php 3:21</a>; compare <a onClick="return mV(\'1Jo\',3,2);">1Jo 3:2</a>). The body of Christ after the resurrection was conformed in many respects to the body of His earthly life, yet with some marked differences. He ate (<a onClick="return mV(\'Luk\',24,42,43);">Lu 24:42-43</a>); He breathed (<a onClick="return mV(\'Jhn\',20,22);">Joh 20:22</a>); possessed flesh and bones (<a onClick="return mV(\'Luk\',24,39);">Lu 24:39</a>), and could be apprehended by the bodily senses (<a onClick="return mV(\'Luk\',24,40);">Lu 24:40</a>; <a onClick="return mV(\'Jhn\',20,27);">Joh 20:27</a>). His body possessed characteristics which differentiated it entirely from the popular fancy of ghosts or apparitions (<a onClick="return mV(\'Luk\',24,\'36-43\');">Lu 24:36-43</a>). Yet His body was superior to the usual barriers which restrict human movements. Barred doors and distances did not impede His going (<a onClick="return mV(\'Jhn\',20,\'19-26\');">Joh 20:19-26</a>; <a onClick="return mV(\'Luk\',24,\'31-36\');">Lu 24:31-36</a>). The context shows that the purpose of His eating was to convince the disciples that it was really He (<a onClick="return mV(\'Luk\',24,\'41-43\');">Lu 24:41-43</a>), and not to sustain life which His body was probably capable of maintaining in other ways. John speaks of His appearances after His resurrection as "manifestations" (<a onClick="return mV(\'Jhn\',21,\'1-21\');">Joh 21:1-21</a>). A change in His person and appearance had certainly taken place, for those who knew Him best did not at once recognize Him (<a onClick="return mV(\'Luk\',24,16);">Lu 24:16</a>; <a onClick="return mV(\'Jhn\',20,14);">Joh 20:14</a>). It is evident therefore that the post-resurrection-body of Jesus was one that had the power of materializing itself to natural senses, or withdrawing itself at will. It was this same body which was taken into the heavens at the ascension, and which remains in heaven (<a onClick="return mV(\'Act\',1,11);">Ac 1:11</a>; <a onClick="return mV(\'Act\',3,21);">3:21</a>). There is no hint that it underwent any change in its removal from earth. Hence, the spiritual body of which Paul speaks is not to be unlike the body which Jesus possessed after His resurrection. There is to be an absence of the desires and passions which belong naturally to the present bodily existence (<a onClick="return mV(\'Mat\',22,30);">Mt 22:30</a>; <a onClick="return mV(\'Luk\',20,35,36);">Lu 20:35-36</a>).``124';
isbe[1592]='Body-Guard`bod\'-i-gard: The expression occurs in Apocrypha (1Esdras 3:4), "the body-guard that kept the king\'s person."``1';
isbe[1593]='Bohan`bo\'-han (bohan, "thumb," "stumpy"): A son of Reuben according to <a onClick="return mV(\'Jos\',15,6);">Jos 15:6</a>; <a onClick="return mV(\'Jos\',18,17);">18:17</a>. No mention is made of Bohan in the genealogies of Reuben. "The stone of Bohan" (\'ebhen bohan) was a boundary mark on the Northeast frontier of Judah, separating it from Benjamin. Site unidentified.``1';
isbe[1594]='Boil (1)`(noun) (shechin; helkos): A localized inflamed swelling. The Hebrew word is derived from a root probably meaning "to burn," and is used as a generic term for the sores in the sixth plague of Egypt (<a onClick="return mV(\'Exd\',9,\'9-11\');">Ex 9:9-11</a>); for a sore which might be confounded with leprosy (<a onClick="return mV(\'Lev\',13,\'18-23\');">Le 13:18-23</a>); for Job\'s malady (<a onClick="return mV(\'Job\',2,7);">Job 2:7</a>) and Hezekiah\'s disease (<a onClick="return mV(\'2Ki\',20,1);">2Ki 20:1</a>; <a onClick="return mV(\'Isa\',38,21);">Isa 38:21</a>). Our English word is derived from the verb "to beal," i.e. to suppurate, now obsolete except as a dialect word in Scotland and Ireland. Wyclif uses the name for Lazarus\' sores (<a onClick="return mV(\'Luk\',16,20);">Lu 16:20</a>), "houndis lickeden his bylis." The Egyptian word schn is the name of an abscess, and occurs in the reduplicated form chnchnt in Papyr. Ebers, CV. The plague of boils in Egypt came without warning immediately after the insect plagues of kinnim (sandflies) and that of \'arobh or flies, and followed the epizootic murrain, which is suggestive in the light of the transmission of toxic germs by insects. It has been supposed by some to be elephantiasis, as Pliny says that this disease was peculiar to Egypt (xxvi.5). A stronger case has been made out for its identity with confluent smallpox; but as it is not described as being a fatal disease, it may more probably have been an aggravated form of the ordinary gregarious furuncles or boils, due to the microbe streptococcus pyogenes.<P>Job\'s body is said to have been covered with itchy, irritating sores which made his face unrecognizable, <a onClick="return mV(\'Job\',2,12);">Job 2:12</a>, caused continual burning pain (<a onClick="return mV(\'Job\',3,24);">Job 3:24</a>; <a onClick="return mV(\'Job\',6,4);">6:4</a>), and which were infested with maggots (<a onClick="return mV(\'Job\',7,5);">Job 7:5</a>) and exhaled a nauseous fetor (<a onClick="return mV(\'Job\',19,17);">Job 19:17</a>). His sleep was destroyed and his nervous system enfeebled (<a onClick="return mV(\'Job\',3,26);">Job 3:26</a>) so that he required assistance to move, as he sat in the ashes (<a onClick="return mV(\'Job\',2,8);">Job 2:8</a>). Various diagnoses have been made of his malady, but it is most probable that it was a form of the disease known as "oriental sore," or "Bagdad boil," called in Algeria "Biskra batton," in which the intensely itchy sores are often multiple, affecting the face, hands, and other exposed parts. The cases which I have seen have been very intractable and disfiguring.<P>Hezekiah\'s boil was apparently more localized, and the indefinite description would accord with that of a carbuncle. It seems to have rendered him unclean (<a onClick="return mV(\'Isa\',38,22);">Isa 38:22</a>), though the reference may be to the practice referred to in <a onClick="return mV(\'Lev\',13,18);">Le 13:18</a>f. The "botch" of Egypt (<a onClick="return mV(\'Deu\',28,27,35);">De 28:27, 35</a> the King James Version) is translation of the same word, as is "boil" in the Revised Version (British and American). Botch is an old English name for boil and occurs in Piers Plowman, and the adjective "botchy" is used in Troilus and Cressida (II,1,6). The word is cognate to the old French boche or poche, a form of our later word "pock." The sores of Lazarus (<a onClick="return mV(\'Luk\',16,20);">Lu 16:20</a>) were probably old varicose ulcers, such as are as common on the legs of the old and poor in the East as they are in the West.``107';
isbe[1595]='Boil (2)`(verb) (bashal, rathach): "Boil" is the translation of bashal, "to bubble up," "to boil," "to be cooked," Piel, "to cause to boil," "to cook" (<a onClick="return mV(\'Lev\',8,31);">Le 8:31</a>; <a onClick="return mV(\'1Ki\',19,21);">1Ki 19:21</a>; <a onClick="return mV(\'2Ki\',6,29);">2Ki 6:29</a>; <a onClick="return mV(\'Eze\',46,20,24);">Eze 46:20, 24</a> bis); of rathach, "to be hot," "to boil," "to be made to boil," "to be greatly moved" under strong emotion (the bowels), Hiphil "to cause to boil" (<a onClick="return mV(\'Job\',30,27);">Job 30:27</a> the King James Version "My bowels boiled, and rested not," the English Revised Version "My bowels boil." the American Standard Revised Version "My heart is troubled"; <a onClick="return mV(\'Job\',41,31);">Job 41:31</a>, "He maketh the deep to boil like a pot"; <a onClick="return mV(\'Eze\',24,5);">Eze 24:5</a>, "make it boil well"); of ba\'ah, "to bubble" or "well up" (<a onClick="return mV(\'Isa\',64,2);">Isa 64:2</a> (1, in Hebrew) "The fire causeth the waters to boil"); in King James Version, margin of <a onClick="return mV(\'Psa\',45,1);">Ps 45:1</a> ("My heart is inditing a good matter") we have Hebrew "boileth" or "bubbleth up" (rachash, "to boil" or "bubble up," the Revised Version (British and American) text, "My heart overfloweth with a goodly matter").<P>"Boiling-places," occurs in <a onClick="return mV(\'Eze\',46,23);">Eze 46:23</a> as the translation of mebhashsheloth, "hearths," "boiling-places." The American Standard Revised Version has "boiling-houses" for "places of them that boil" (<a onClick="return mV(\'Eze\',46,24);">Eze 46:24</a>), "boil well" for "consume" (<a onClick="return mV(\'Eze\',24,10);">Eze 24:10</a>). The American Standard Revised Version has "boiling over" for "unstable" (<a onClick="return mV(\'Gen\',49,4);">Ge 49:4</a>; the English Revised Version, margin "bubbling over").``185';
isbe[1596]='Boldness`bold\'-nes (parresia, "confidence," "fearlessness," "freedom of speech"): This was one of the results of discipleship (<a onClick="return mV(\'Act\',4,13,29,31);">Ac 4:13, 29, 31</a>; <a onClick="return mV(\'Eph\',3,12);">Eph 3:12</a>; <a onClick="return mV(\'Phl\',1,20);">Php 1:20</a>; <a onClick="return mV(\'1Ti\',3,13);">1Ti 3:13</a>; <a onClick="return mV(\'1Jo\',4,17);">1Jo 4:17</a>). It was a necessary qualification for the work assigned them. They were not only subject to violent persecutions, but also were the constant subject of ridicule and contempt. Paul uses the word in the sense of plainness in <a onClick="return mV(\'2Cr\',3,12);">2Co 3:12</a>. In <a onClick="return mV(\'Hbr\',10,19);">Heb 10:19</a>; <a onClick="return mV(\'1Jo\',2,28);">1Jo 2:28</a>; <a onClick="return mV(\'1Jo\',4,17);">4:17</a>, it has the sense of freeness resulting from confidence. In <a onClick="return mV(\'Phm\',1,8);">Phm 1:8</a>, the reference is to the authority which Paul claims in this case.``87';
isbe[1597]='Bolled`bold (gibh\'ol, "the calyx of flowers"): Hence, "in bloom," and so rendered, in the Revised Version (British and American), of flowering flax (<a onClick="return mV(\'Exd\',9,31);">Ex 9:31</a>).``1';
isbe[1598]='Bolster`bol\'-ster: Found in the King James Version only in <a onClick="return mV(\'1Sa\',19,13,16);">1Sa 19:13, 16</a>, "Behold, the teraphim was in the bed, with the pillow of goat\'s hair at the head thereof" (the King James Version "for his bolster"), and <a onClick="return mV(\'1Sa\',26,7,11,12,16);">1Sa 26:7, 11-12, 16</a>, "Saul lay sleeping...with his spear stuck in the ground at his head." "Bolster" in these passages in the King James Version was used to translate a Hebrew word whose true significance is "the place of the head," or "the head-place." It will be noted that it has disappeared from the Revised Version (British and American), which rightly has throughout "head," instead of "bolster."`<a href="./study/isbe/search.html?string=CUSHION">CUSHION</a>`1';
isbe[1599]='Bolt`bolt (na\'al, "to bind up"): The ancient Hebrews had fastenings of wood or iron for the doors of houses (<a onClick="return mV(\'2Sa\',13,17,18);">2Sa 13:17-18</a>; <a onClick="return mV(\'Sgs\',5,5);">So 5:5</a>), city gates (<a onClick="return mV(\'Neh\',3,3,6,13,14,15);">Ne 3:3, 6, 13-15</a>), prison doors, etc. (<a onClick="return mV(\'Isa\',45,2);">Isa 45:2</a>), which were in the form of bolts. These were sometimes pushed back from within; but there were others which, by means of a key, could be unfastened and pushed back from without (<a onClick="return mV(\'Jdg\',3,23);">Jud 3:23</a>ff). These were almost the only form of locks known.<P>See <a href="./study/isbe/search.html?string=BAR">BAR</A>; <a href="./study/isbe/search.html?string=LOCKS">LOCKS</A>.<P>In <a onClick="return mV(\'Hab\',3,5);">Hab 3:5</a>, resheph (a poetic word for "flame") is rendered "fiery bolts" (the King James Version "burning coals"). It seems to denote "the fiery bolts, by which Yahweh was imagined to produce pestilence or fever" (Driver, Deuteronomy, 367).``91';
isbe[1600]='Bond``<a href="./study/isbe/search.html?string=BAND">BAND</a>; <a href="./study/isbe/search.html?string=BILL">BILL</a>; <a href="./study/isbe/search.html?string=CHAIN">CHAIN</a>`1';
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