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114 lines
142 KiB
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isbe[1201]='Bason`ba\'-s\'-n.`<a href="./study/isbe/search.html?string=BASIN">BASIN</a>`1';
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isbe[1202]='Bassa`bas\'-a.`<a href="./study/isbe/search.html?string=BASSAI">BASSAI</a>`1';
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isbe[1203]='Bassai`bas\'-a-i, bas\'-i (Bassai, Bassa; the King James Version Bassa; 1Esdras 5:16; Bezai (<a onClick="return mV(\'Ezr\',2,17);">Ezr 2:17</a>; <a onClick="return mV(\'Neh\',7,23);">Ne 7:23</a>)): The sons of Bassai returned with Zerubbabel to Jerusalem.``1';
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isbe[1204]='Bastai`bas\'-ta-i.`<a href="./study/isbe/search.html?string=BASTHAI">BASTHAI</a>`1';
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isbe[1205]='Bastard`bas\'-tard (mamzer; nothos): In <a onClick="return mV(\'Deu\',23,2);">De 23:2</a> probably the offspring of an incestuous union, or of a marriage within the prohibited degrees of affinity (<a onClick="return mV(\'Lev\',18,\'6-20\');">Le 18:6-20</a>; <a onClick="return mV(\'Lev\',20,\'10-21\');">20:10-21</a>). He and his descendants to the tenth generation are excluded from the assembly of the Lord. (See Driver, at the place). Zechariah (<a onClick="return mV(\'Zec\',9,6);">Zec 9:6</a>), after prophesying the overthrow of three Philistine cities, declares of the fourth: "And a bastard (the Revised Version, margin "a bastard race") shall dwell in Ashdod," meaning probably that a "mixed population" (BDB) of aliens shall invade and settle in the capital of the Philistines. In Heb (<a onClick="return mV(\'Hbr\',12,8);">He 12:8</a>) in its proper sense of "born out of wedlock," and therefore not admitted to the privileges of paternal care and responsibility as a legitimate son.``145';
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isbe[1206]='Basthai`bas\'-tha-i, bas\'-thi (Basthai; the King James Version Bastai; 1Esdras 5:31 = Besai (<a onClick="return mV(\'Ezr\',2,49);">Ezr 2:49</a>; <a onClick="return mV(\'Neh\',7,52);">Ne 7:52</a>)): The descendants of Basthai (temple-servants) returned with Zerubbabel to Jerusalem.``1';
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isbe[1207]='Bat`(\'ataleph; <a onClick="return mV(\'Lev\',11,19);">Le 11:19</a>; <a onClick="return mV(\'Deu\',14,18);">De 14:18</a>; <a onClick="return mV(\'Isa\',2,20);">Isa 2:20</a>): Bats are the most widely distributed of mammals, reaching even the oceanic islands, and modern science has revealed the existence of an astonishing number of species, nearly twenty being recorded from Palestine. These include both fruit-eating and insect-eating bats, the latter being the smaller. It has not always been realized that they are mammals, and so it is not surprising that they should be mentioned at the end of the list of unclean birds in <a onClick="return mV(\'Lev\',11,19);">Le 11:19</a> and <a onClick="return mV(\'Deu\',14,18);">De 14:18</a>. It may, however, be significant that they are at the end of the list and not in the middle of it. The fruit bats are a pest to horticulturists and often strip apricot and other trees before the fruit has ripened enough to be picked. On this account the fruit is often enclosed in bags, or the whole tree may be surrounded with a great sheet or net. They commonly pick the fruit and eat it on some distant perch beneath which the seeds and the ordure of these animals are scattered. The insect bats, as in other countries, flit about at dusk and through the night catching mosquitoes and larger insects, and so are distinctly beneficial.<P>The reference in <a onClick="return mV(\'Isa\',2,20);">Isa 2:20</a>, "cast...idols...to the moles and to the bats" refers of course to these animals as inhabitants of dark and deserted places. As in the case of many animal names the etymology of \'ataleph is doubtful. Various derivations have been proposed but none can be regarded as satisfactory. The Arabic name, watwat, throws no light on the question.``37';
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isbe[1208]='Batanaea`bat-a-ne\'-a: The name used in Greek times for <a href="./study/isbe/search.html?string=BASHAN">BASHAN</a> (which see), Josephus, Life, II; Ant, XV, x, 1; XVII, ii,1,"toparchy of Butanea."``1';
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isbe[1209]='Bath`(bath): A liquid measure equal to about 9 gallons, English measure. It seems to have been regarded as a standard for liquid measures (<a onClick="return mV(\'Eze\',45,10);">Eze 45:10</a>), as in the case of the molten sea and the lavers in Solomon\'s temple (<a onClick="return mV(\'1Ki\',7,26,38);">1Ki 7:26, 38</a>), and for measuring oil and wine (<a onClick="return mV(\'2Ch\',2,10);">2Ch 2:10</a>; <a onClick="return mV(\'Ezr\',7,22);">Ezr 7:22</a>; <a onClick="return mV(\'Isa\',5,10);">Isa 5:10</a>; <a onClick="return mV(\'Eze\',45,14);">Eze 45:14</a>). Its relation to the homer is given in <a onClick="return mV(\'Eze\',45,11,14);">Eze 45:11, 14</a>.`<a href="./study/isbe/search.html?string=WEIGHTS+AND+MEASURES">WEIGHTS AND MEASURES</a>`1';
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isbe[1210]='Bath Kol`bath\'-kol, bath kol (bath qol, "the daughter of the voice"): Originally signifying no more than "sound," "tone," "call" (e.g. water in pouring gives forth a "sound," bath qol, while oil does not), sometimes also "echo." The expression acquired among the rabbis a special use, signifying the Divine voice, audible to man and unaccompanied by a visible Divine manifestation. Thus conceived, bath qol is to be distinguished from God\'s speaking to Moses and the prophets; for at Sinai the voice of God was part of a larger theophany, while for the prophets it was the resultant inward demonstration of the Divine will, by whatever means effected, given to them to declare (see <a href="./study/isbe/search.html?string=VOICE">VOICE</a>). It is further to be distinguished from all natural sounds and voices, even where these were interpreted as conveying Divine instruction. The conception appears for the first time in <a onClick="return mV(\'Dan\',4,28);">Da 4:28</a> (English Versions 31)<29>it is in the Aramaic portion<6F>where, however, qal = qol, "voice" stands without berath = bath, "daughter": "A voice fell from heaven." Josephus (Ant., XIII, x, 3) relates that John Hyrcanus (135-104 BC) heard a voice while offering a burnt sacrifice in the temple, which Josephus expressly interprets as the voice of God (compare Babylonian Sotah 33a and Jerusalem Sotah 24b, where it is called bath qol). In the New Testament mention of "a voice from heaven" occurs in the following passages: <a onClick="return mV(\'Mat\',3,17);">Mt 3:17</a>; <a onClick="return mV(\'Mar\',1,11);">Mr 1:11</a>; <a onClick="return mV(\'Luk\',3,22);">Lu 3:22</a> (at the baptism of Jesus); <a onClick="return mV(\'Mat\',17,5);">Mt 17:5</a>; <a onClick="return mV(\'Mar\',9,7);">Mr 9:7</a>; <a onClick="return mV(\'Luk\',9,35);">Lu 9:35</a> (at His transfiguration); <a onClick="return mV(\'Jhn\',12,28);">Joh 12:28</a> (shortly before His passion); <a onClick="return mV(\'Act\',9,4);">Ac 9:4</a>; <a onClick="return mV(\'Act\',22,7);">22:7</a>; <a onClick="return mV(\'Act\',26,14);">26:14</a> (conversion of Paul), and <a onClick="return mV(\'Act\',10,13,15);">Ac 10:13, 15</a> (instruction of Peter concerning clean and unclean). In the period of the Tannaim (circa 100 BC-200 AD) the term bath qol was in very frequent use and was understood to signify not the direct voice of God, which was held to be supersensible, but the echo of the voice (the bath being somewhat arbitrarily taken to express the distinction). The rabbis held that bath qol had been an occasional means of Divine communication throughout the whole history of Israel and that since the cessation of the prophetic gift it was the sole means of Divine revelation. It is noteworthy that the rabbinical conception of bath qol sprang up in the period of the decline of Old Testament prophecy and flourished in the period of extreme traditionalism. Where the gift of prophecy was clearly lacking<6E>perhaps even because of this lack<63>there grew up an inordinate desire for special Divine manifestations. Often a voice from heaven was looked for to clear up matters of doubt and even to decide between conflicting interpretations of the law. So strong had this tendency become that Rabbi Joshua (circa 100 AD) felt it to be necessary to oppose it and to insist upon the supremacy and the sufficiency of the written law. It is clear that we have here to do with a conception of the nature and means of Divine revelation that is distinctly inferior to the Biblical view. For even in the Biblical passages where mention is made of the voice from heaven, all that is really essential to the revelation is already present, at least in principle, without the audible voice.<P>LITERATURE.<P>F. Weber, System der altsynagogalen palastinischen Theologie, 2nd edition,1897,194ff; J. Hamburger, Real-Enc des Judentums, II, 1896; W. Bacher, Agada der Tannaiten and Agada der palast. Amoraer (see Index); Jewish Encyclopedia, II, 588ff; "Bath Kol" in TSBA, IX, 18; P. Fiebig, Rel. in Gesch. und Gegenwart, I, under the word``134';
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isbe[1211]='Bath-Rabbim, the Gate of`bath-rab\'-im, (sha\'ar bath-rabbim; Septuagint en pulais thugatros pollon, literally "in the gates of the daughter of the many.") The gate of Heshbon near which were the pools compared to the Shulammite\'s eyes (<a onClick="return mV(\'Sgs\',7,4);">So 7:4</a>). Guthe would translate "by the gate of the populous city." Cheyne would amend the passage and read " Thine eyes are like Solomon\'s pools, By the wood of Beth-cerem," and transfer the scene to the pools of Solomon, S. of Bethlehem (EB, under the word). But this is surely very violent. One of the pools of Heshbon still survives, measuring 191 ft. X 139 ft., and <span class="noTag">is</span> 10ft. deep. The walls however have been rent by earthquakes, and now no longer retain the water.``54';
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isbe[1212]='Bath-Sheba`bath-she\'-ba, bath\'-she-ba (bath-shebha\', "the seventh daughter," or "the daughter of an oath," also called Bathshua bath- shua\', "the daughter of opulence" (<a onClick="return mV(\'1Ch\',3,5);">1Ch 3:5</a>); the Septuagint however reads Bersabee everywhere; compare <a href="./study/isbe/search.html?string=BATHSHUA">BATHSHUA</a>; HPN, 65, 67, 77, 206 for Bath-sheba, and 67, 69, note 3, for Bathshua): Bath-sheba was the daughter of Eliam (<a onClick="return mV(\'2Sa\',11,3);">2Sa 11:3</a>) or Ammiel (<a onClick="return mV(\'1Ch\',3,5);">1Ch 3:5</a>); both names have the same meaning. She was the beautiful wife of Uriah the Hittite, and because of her beauty was forced by David to commit adultery (<a onClick="return mV(\'2Sa\',11,2);">2Sa 11:2</a>ff; <a onClick="return mV(\'Psa\',51,\'1-\');">Ps 51</a>). Her husband Uriah was treacherously killed by the order of David (<a onClick="return mV(\'2Sa\',11,6);">2Sa 11:6</a>ff). After the death of her husband David made her his wife and she lived with him in the palace (<a onClick="return mV(\'2Sa\',11,27);">2Sa 11:27</a>). Four sons sprang from this marriage (<a onClick="return mV(\'2Sa\',5,14);">2Sa 5:14</a>; <a onClick="return mV(\'1Ch\',3,5);">1Ch 3:5</a>), after the first child, the adulterine, had died (<a onClick="return mV(\'2Sa\',12,14);">2Sa 12:14</a>ff). With the help of the prophet Nathan she renders futile the usurpation of Adonijah and craftily secures the throne for her son Solomon (<a onClick="return mV(\'1Ki\',1,11);">1Ki 1:11</a>ff). Later Adonijah succeeds in deceiving Bath-sheba, but his plan is frustrated by the king (<a onClick="return mV(\'1Ki\',2,13);">1Ki 2:13</a>ff). According to Jewish tradition, <a onClick="return mV(\'Pro\',31,\'1-\');">Pr 31</a> is written by Solomon in memory of his mother. In the genealogy of Jesus (<a onClick="return mV(\'Mat\',16,\'1-\');">Mt 16</a>) Bath-sheba is mentioned as the former wife of Uriah and the mother of Solomon by David. See <a href="./study/isbe/search.html?string=ADONIJAH">ADONIJAH</a>; <a href="./study/isbe/search.html?string=AMMIEL">AMMIEL</a>; <a href="./study/isbe/search.html?string=BATHSHUA">BATHSHUA</a>; <a href="./study/isbe/search.html?string=DAVID">DAVID</a>; <a href="./study/isbe/search.html?string=ELIAM">ELIAM</a>; <a href="./study/isbe/search.html?string=NATHAN">NATHAN</a>; <a href="./study/isbe/search.html?string=SOLOMON">SOLOMON</a>.``16';
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isbe[1213]='Bath-Zacharias`bath-zak-a-ri\'-as.`<a href="./study/isbe/search.html?string=BETH+ZACHARIAS">BETH-ZACHARIAS</a>`1';
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isbe[1214]='Bath; Bathing`bath, bath\'-ing.<P>1. Ordinary Bathing:<P>Bathing in the ordinary, non-religious sense, public or private, is rarely met with in the Scriptures. We find, however, three exceptional and interesting cases:<P>(1) that of Pharaoh\'s daughter, resorting to the Nile (<a onClick="return mV(\'Exd\',2,5);">Ex 2:5</a>);<P>(2) that of Bath-sheba, bathing on the house-top (<a onClick="return mV(\'2Sa\',11,2);">2Sa 11:2</a> the Revised Version (British and American));<P>(3) the curious case mentioned in <a onClick="return mV(\'1Ki\',22,38);">1Ki 22:38</a>. (To wash with royal blood was supposed to be beneficial to the complexion.)<P>The dusty, limestone soil of Palestine and the open foot-gear of the Orient on stockingless feet, called for frequent washing of the feet (<a onClick="return mV(\'Gen\',24,32);">Ge 24:32</a>; <a onClick="return mV(\'Gen\',43,24);">43:24</a>; <a onClick="return mV(\'Jdg\',19,24);">Jud 19:24</a>; <a onClick="return mV(\'1Sa\',25,41);">1Sa 25:41</a>; <a onClick="return mV(\'2Sa\',11,8);">2Sa 11:8</a>; <a onClick="return mV(\'Sgs\',5,3);">So 5:3</a>, etc.), and bathing of the body for refreshment; but the chief concern of the writers of Scripture was with bathing of another sort. Indeed, something of the religious sense and aspect of bathing, in addition to that of bodily refreshment, seems to have entered into the ordinary use of water, as in the washing of the hands before meals, etc. (see <a onClick="return mV(\'Gen\',18,4);">Ge 18:4</a>; <a onClick="return mV(\'Gen\',19,2);">19:2</a>; <a onClick="return mV(\'Luk\',7,44);">Lu 7:44</a>).<P>2. Bathing Resorts:<P>The streams and ponds, when available, were the usual resorts for bathing (<a onClick="return mV(\'Exd\',2,5);">Ex 2:5</a>; <a onClick="return mV(\'2Ki\',5,10);">2Ki 5:10</a>, etc.), but the water- supply of large cities, stored up in great pools or large cisterns, was certainly available at times to some degree for bathing (<a onClick="return mV(\'2Sa\',11,2);">2Sa 11:2</a>); though, as Benzinger says, no traces of bathrooms have been found in old Hebrew houses, even in royal palaces. In Babylon, it would seem from Susanna 15, there were bathing pools in gardens, though this passage may refer simply to bathing in the open air. Certainly public baths as now known, or plunge-baths of the Greek type, were unknown among the Hebrews until they were brought in contact with the Greek civilization. Such baths first come into view during the Greek-Roman period, when they are found to be regularly included in the gymnasia, or "places of exercise" (1Macc 1:14). Remains of them, of varying degrees of richness and architectural completeness, may be seen today in various parts of the East, those left of the cities of the Decapolis, especially at Gerash and Amman, being excellent examples (compare also those at Pompeii). A remarkable series of bath-chambers has recently been discovered by Mr. R. A. S. Macalister at Gezer in Palestine, in connection with a building supposed to be the palace built by Simon Maccabeus. For an interesting account of it see PEFS,1905,294 f.<P>3. Greek versus Semitic Ideas:<P>When we consider that in Palestine six months of the year are rainless, and how scarce and pricelessly valuable water is during most of the year, and in many places all the year round; and when we recall how the Bedouin of today looks on the use of water for cleansing in such times and places of scarcity, viewing it as a wanton waste (see Benzinger, Hebrew. Arch.,108,note), the rigid requirement of it for so many ritual purposes by the Mosaic law is, to say the least, remarkable (see <a href="./study/isbe/search.html?string=ABLUTION">ABLUTION</a>; <a href="./study/isbe/search.html?string=CLEAN">CLEAN</a>; <a href="./study/isbe/search.html?string=UNCLEANNESS">UNCLEANNESS</a>, etc.). Certainly there was a marked contrast between the Greek idea of bathing and that of the Hebrews and Asiatics in general, when they came in contact. But when Greek culture invaded Palestine under Antiochus Epiphanes (circa 168 BC), it brought Greek ideas and Greek bathing establishments with it; and under Herod (40-44 BC) it was given the right of way and prevailed to no mean degree (see Anecdote of Gamaliel II in Schurer, HJP, II, i, 18, 53).<P>4. Ceremonial Purification:<P>But "bathing" in the Bible stands chiefly for ritual acts<74>purification from ceremonial uncleanness, from contact with the dead, with defiled persons or things, with "holy things," i.e. things "devoted," or "under the ban," etc. (see <a href="./study/isbe/search.html?string=CLEAN">CLEAN</a>; <a href="./study/isbe/search.html?string=UNCLEANNESS">UNCLEANNESS</a>, etc.). The Hebrew of the Old Testament does not sharply distinguish between bathing and partial washing<6E>both are expressed by rahats, and the Revised Version (British and American) rightly renders "wash" instead of "bathe" in some cases. Talmudic usage simply codified custom which had been long in vogue, according to Schurer. But Kennedy grants that the "bath" at last became, even for the laity, "an important factor in the religious life of Israel." We read of daily bathing by the Essenes (Josephus, BJ, II, viii, 5). Then later we find John, the Baptizer, immersing, as the record clearly shows the apostles of Christ did also (<a onClick="return mV(\'Act\',8,38);">Ac 8:38</a>; <a onClick="return mV(\'Rom\',6,3);">Ro 6:3</a>f); compare <a onClick="return mV(\'Luk\',11,38);">Lu 11:38</a> where baptizo, in passive = "washed."<P>5. Bathing for Health:<P>In <a onClick="return mV(\'Jhn\',5,\'2-7\');">Joh 5:2-7</a> we have an example of bathing for health. There are remains of ancient baths at Gadara and at Callirrhoe, east of the Jordan, baths which were once celebrated as resorts for health-seekers. There are hot baths in full operation today, near Tiberias, on the southwestern shore of the Lake of Galilee, which have been a health resort from time immemorial. It is probably true, however, as some one has said, that in Old Testament times and in New Testament times, the masses of the people had neither privacy nor inclination for bathing.``47';
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isbe[1215]='Bathshua`bath\'-shu-a (bath-shua\', "the daughter of opulence" or "the daughter of Shua"; compare <a href="./study/isbe/search.html?string=BATH+SHEBA">BATH-SHEBA</a>; for derivation see HPN,67,69, note 3):<P>(1) In <a onClick="return mV(\'Gen\',38,2);">Ge 38:2</a> and <a onClick="return mV(\'1Ch\',2,3);">1Ch 2:3</a>, where the name is translated "Shua\'s daughter," the wife of Judah.<P>(2) In <a onClick="return mV(\'1Ch\',3,5);">1Ch 3:5</a>, the daughter of Ammiel and wife of David.`<a href="./study/isbe/search.html?string=BATH-SHEBA">BATH-SHEBA</a>`1';
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isbe[1216]='Battering-Ram`bat\'-er-ing-ram.`<a href="./study/isbe/search.html?string=SIEGE">SIEGE</a>`1';
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isbe[1217]='Battle``<a href="./study/isbe/search.html?string=WAR">WAR</a>`1';
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isbe[1218]='Battle-Axe`bat\'-\'-l-ax.`<a href="./study/isbe/search.html?string=ARMOR;+ARMS">ARMOR; ARMS</a>; <a href="./study/isbe/search.html?string=AX+(axe)">AX (AXE)</a>`1';
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isbe[1219]='Battle-Bow`bat\'-\'-l-bo: Found in the striking Messianic prophecy: "The battle bow shall be cut off" (<a onClick="return mV(\'Zec\',9,10);">Zec 9:10</a>). The prophet is predicting the peace that shall prevail when Zion\'s king cometh, "just, and having salvation; lowly, and riding upon an ass, even upon a colt the foal of an ass." The words convey their full significance only when read in the light of the context: "I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the battle bow shall be cut off; and he shall speak peace unto the nations" (compare <a onClick="return mV(\'Zec\',10,4);">Zec 10:4</a>). The battle-bow was sometimes made of tough wood, sometimes of two straight horns joined together (Hom. II. iv.105-11), and sometimes of bronze. In <a onClick="return mV(\'Psa\',18,34);">Ps 18:34</a> the Revised Version (British and American) we find "bow of brass," but it probably should be of "bronze" (nechosheth), a metal very different from our brass, which is a mixture of copper and zinc. The point of the passage in this connection ("He teacheth my hands to war; so that mine arms do bend a bow of bronze"), as well as of that in <a onClick="return mV(\'2Ki\',9,24);">2Ki 9:24</a> ("And Jehu drew his bow with his full strength") is that it required great strength to bend the battle-bow.`<a href="./study/isbe/search.html?string=ARCHERY">ARCHERY</a>; <a href="./study/isbe/search.html?string=ARMOR">ARMOR</a>`47';
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isbe[1220]='Battlement`bat\'-\'-l-ment.`<a href="./study/isbe/search.html?string=FORTIFICATION">FORTIFICATION</a>; <a href="./study/isbe/search.html?string=HOUSE">HOUSE</a>`1';
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isbe[1221]='Bavai`bav\'-a-i.`<a href="./study/isbe/search.html?string=BAVVAI">BAVVAI</a>`1';
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isbe[1222]='Bavvai`bav\'-a-i (bawway; Septuagint Codex Alexandrinus, Benei; Codex Vaticanus, Bedei; the King James Version Bavai, "wisher"(?) (<a onClick="return mV(\'Neh\',3,18);">Ne 3:18</a>)): Perhaps identical with or a brother of Binnui (<a onClick="return mV(\'Neh\',3,24);">Ne 3:24</a>). See <a href="./study/isbe/search.html?string=BINNUI">BINNUI</a>. Bavvai, "the son of Henadad, the ruler of half the district of Keilah," was of a Levitical family. He is mentioned as one of those who repaired the wall of Jerusalem after the return from Babylon (<a onClick="return mV(\'Neh\',3,17);">Ne 3:17</a>f).``1';
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isbe[1223]='Bay (1)`ba.`<a href="./study/isbe/search.html?string=COLORS">COLORS</a>`1';
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isbe[1224]='Bay (2)`ba (lashon, literally "tongue"; kolpos): The word occurs in the sense of inlet of the sea in the Old Testament only in <a onClick="return mV(\'Jos\',15,2,5);">Jos 15:2, 5</a>; <a onClick="return mV(\'Jos\',18,19);">18:19</a>, and in New Testament only in <a onClick="return mV(\'Act\',27,39);">Ac 27:39</a> (of Malta, the King James Version "creek").``1';
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isbe[1225]='Bay Tree`ba\'-tre\' (the King James Version only; <a onClick="return mV(\'Psa\',37,35);">Ps 37:35</a>; \'ezrach): The word means "native," "indigenous," and the Revised Version (British and American) translations "a green tree in its native soil."``1';
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isbe[1226]='Bayith`ba\'-yith (bayith; the King James Version Bajith, "house" (<a onClick="return mV(\'Isa\',15,2);">Isa 15:2</a>)): A town in the country of Moab. The reading of the Revised Version, margin, "Bayith and Dibon are gone up to the high places to weep," seems to be the proper rendering of this passage. Duhm et al., by changing the text, read either "house of" or "daughter of." The construct of this word beth is frequently used in compound words.`<a href="./study/isbe/search.html?string=BETH">BETH</a>`1';
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isbe[1227]='Bazlith; Bazluth`baz\'-lith, baz\'-luth (batslith, <a onClick="return mV(\'Neh\',7,54);">Ne 7:54</a>; batsluth, <a onClick="return mV(\'Ezr\',2,52);">Ezr 2:52</a>; Basaloth, 1Esdras 5:31, "asking"): The descendants of Bazlith (temple-servants) returned with Zerubbabel to Jerusalem.``1';
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isbe[1228]='Bdellium`del\'-i-um (bedholach): The word occurs twice in the Pentateuch:<P>(1) in <a onClick="return mV(\'Gen\',2,12);">Ge 2:12</a>, in conjunction with gold and onyx, as a product of the land of <a href="./study/isbe/search.html?string=HAVILAH">HAVILAH</a> (which see), and<P>(2) in <a onClick="return mV(\'Num\',11,7);">Nu 11:7</a>, where the manna is likened to this substance in appearance: "The appearance thereof as the appearance of bdellium." The latter comparison excludes the idea of bedholach being a precious stone, and points to the identification of it with the fragrant resinous gum known to the Greeks as bdellion, several kinds being mentioned by Dioscorides and Pliny. It was a product of Arabia, India, Afghanistan, etc.``132';
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isbe[1229]='Beach`bech (aigialos): The part of the shore washed by the tide on which the waves dash (<a onClick="return mV(\'Mat\',13,2,48);">Mt 13:2, 48</a>; <a onClick="return mV(\'Jhn\',21,4);">Joh 21:4</a>; <a onClick="return mV(\'Act\',21,5);">Ac 21:5</a>; <a onClick="return mV(\'Act\',27,39,40);">27:39-40</a>).``1';
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isbe[1230]='Beacon`be\'-k\'-n. The translation of the Hebrew toren, which usually means "mast" (compare <a onClick="return mV(\'Isa\',33,23);">Isa 33:23</a>; <a onClick="return mV(\'Eze\',27,5);">Eze 27:5</a>), but in <a onClick="return mV(\'Isa\',30,17);">Isa 30:17</a> being used in parallelism with "ensign" the meaning may be "signal-staff" (<a onClick="return mV(\'Isa\',30,17);">Isa 30:17</a> the American Revised Version, margin "pole").``1';
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isbe[1231]='Bealiah`be-a-li\'-a (be\'alyah, "Yahweh is Lord," compare HPN, 144, 287): Bealiah, formerly a friend of Saul, joined David at Ziklag (<a onClick="return mV(\'1Ch\',12,5);">1Ch 12:5</a>).``1';
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isbe[1232]='Bealoth`be\'-a-loth (be\'aloth; Baloth): An unidentified city of Judah in the Negeb (<a onClick="return mV(\'Jos\',15,24);">Jos 15:24</a>).``1';
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isbe[1233]='Beam`bem: The word is used to translate various Old Testament terms:<P>(1) gebh (<a onClick="return mV(\'1Ki\',6,9);">1Ki 6:9</a>), tsela\', "a rib" (<a onClick="return mV(\'1Ki\',7,3);">1Ki 7:3</a>), qurah (<a onClick="return mV(\'2Ch\',3,7);">2Ch 3:7</a>; <a onClick="return mV(\'2Ch\',34,11);">34:11</a>; <a onClick="return mV(\'Sgs\',1,17);">So 1:17</a>), all refer to constructional beams used in buildings for roofing and upper floors, main beams being carried on pillars generally of wood. The last term is used in <a onClick="return mV(\'2Ki\',6,2,5);">2Ki 6:2, 5</a> ("as one was felling a beam") of trees which were being cut into logs. A related form is qarah (used of the Creator, <a onClick="return mV(\'Psa\',104,3);">Ps 104:3</a>; of building, <a onClick="return mV(\'Neh\',2,8);">Ne 2:8</a>; <a onClick="return mV(\'Neh\',3,3,6);">3:3, 6</a>). Yet another term, kaphim, is used in <a onClick="return mV(\'Hab\',2,11);">Hab 2:11</a>: "The stone shall cry out of the wall, and the beam out of the timber shall answer it"<22>a protest against sin made by inanimate things. The Douay version, in translating, "the timber that is between the joints of the building," suggests the use of bond timbers in buildings, similar to that used at one time in English brickwork. It probably refers to its use in mud brick buildings, although bond timbers might also be used in badly built stone walls. The Arabs of the present day use steel joints to strengthen angles of buildings.<P>(2) Beam, in weaving, represents two words, \'eregh (<a onClick="return mV(\'Jdg\',16,14);">Jud 16:14</a>, the beam of a loom to which Samson\'s hair was fastened; used in <a onClick="return mV(\'Job\',7,6);">Job 7:6</a> of a weaver\'s shuttle), and manor (<a onClick="return mV(\'1Sa\',17,7);">1Sa 17:7</a>; <a onClick="return mV(\'2Sa\',21,19);">2Sa 21:19</a>; <a onClick="return mV(\'1Ch\',11,23);">1Ch 11:23</a>; <a onClick="return mV(\'1Ch\',20,5);">20:5</a>), of a spear-staff.<P>(3) In the New Testament Jesus uses the word dokos, "a rafter," in bidding the censorious person first cast the "beam" out of his own eye before attempting to remove the "mote" from another\'s eye (<a onClick="return mV(\'Mat\',7,3);">Mt 7:3</a>; <a onClick="return mV(\'Luk\',6,41,42);">Lu 6:41-42</a>).`<a href="./study/isbe/search.html?string=ARCHITECTURE">ARCHITECTURE</a>; <a href="./study/isbe/search.html?string=HOUSE">HOUSE</a>`39';
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isbe[1234]='Bean`be\'-an.`<a href="./study/isbe/search.html?string=BAEAN">BAEAN</a>`1';
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isbe[1235]='Beans`benz (pol; Arabic ful): A very common product of Palestine; a valuable and very ancient article of diet. The Bible references are probably to the Faba vulgaris (N. D. Leguminosae) or horsebean. This is sown in the autumn; is in full flower<65>filling the air with sweet perfume<6D>in the early spring; and is harvested just after the barley and wheat. The bundles of black bean stalks, plucked up by the roots and piled up beside the newly winnowed barley, form a characteristic feature on many village threshing-floors. Beans are threshed and winnowed like the cereals. Beans are eaten entire, with the pod, in the unripe state, but to a greater extent the hard beans are cooked with oil and meat.<P>In <a onClick="return mV(\'Eze\',4,9);">Eze 4:9</a>, beans are mentioned with other articles as an unusual source of bread and in <a onClick="return mV(\'2Sa\',17,28);">2Sa 17:28</a> David receives from certain staunch friends of his at Mahanaim a present, which included "beans, and lentils, and parched pulse."``117';
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isbe[1236]='Bear`bar (dobh; compare Arabic dubb): In <a onClick="return mV(\'1Sa\',17,\'34-37\');">1Sa 17:34-37</a>, David tells Saul how as a shepherd boy he had overcome a lion and a bear. In <a onClick="return mV(\'2Ki\',2,24);">2Ki 2:24</a> it is related that two she bears came out of the wood and tore forty-two of the children who had been mocking Elisha. All the other references to bears are figurative; compare <a onClick="return mV(\'2Sa\',17,8);">2Sa 17:8</a>; <a onClick="return mV(\'Pro\',17,12);">Pr 17:12</a>; <a onClick="return mV(\'Pro\',28,15);">28:15</a>; <a onClick="return mV(\'Isa\',11,7);">Isa 11:7</a>; <a onClick="return mV(\'Isa\',59,11);">59:11</a>; <a onClick="return mV(\'Lam\',3,10);">La 3:10</a>; <a onClick="return mV(\'Dan\',7,5);">Da 7:5</a>; <a onClick="return mV(\'Hsa\',13,8);">Ho 13:8</a>; <a onClick="return mV(\'Amo\',5,19);">Am 5:19</a>; <a onClick="return mV(\'Rev\',13,2);">Re 13:2</a>. The Syrian bear, sometimes named as a distinct species, Ursus Syriacus, is better to be regarded as merely a local variety of the European and Asiatic brown bear, Ursus arctos. It still exists in small numbers in Lebanon and is fairly common in Anti-Lebanon and Hermon. It does not seem to occur now in Palestine proper, but may well have done so in Bible times. It inhabits caves in the high and rugged mountains and issues mainly at night to feed on roots and vegetables. It is fond of the chummuc or chick-pea which is sometimes planted in the upland meadows, and the fields have to be well guarded. The figurative re ferences to the bear take account of its ferocious nature, especially in the case of the she bear robbed of her whelps (<a onClick="return mV(\'2Sa\',17,8);">2Sa 17:8</a>; <a onClick="return mV(\'Pro\',17,12);">Pr 17:12</a>; <a onClick="return mV(\'Hsa\',13,8);">Ho 13:8</a>). It is with this character of the bear in mind that Isaiah says (<a onClick="return mV(\'Isa\',11,7);">Isa 11:7</a>), "And the cow and the bear shall feed; their young ones shall lie down together."``37';
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isbe[1237]='Bear, the (Arcturus)`bar. A great northern constellation.`<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`1';
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isbe[1238]='Bear; Born`bar, born (vb.), (yaladh): Occurs frequently in its literal sense, alluding to motherhood (<a onClick="return mV(\'Gen\',16,11);">Ge 16:11</a>; <a onClick="return mV(\'Gen\',17,17,19,21);">17:17, 19, 21</a>; <a onClick="return mV(\'Gen\',18,13);">18:13</a>; <a onClick="return mV(\'Gen\',22,23);">22:23</a>; <a onClick="return mV(\'Gen\',30,3);">30:3</a>; <a onClick="return mV(\'Lev\',12,5);">Le 12:5</a>; <a onClick="return mV(\'Jdg\',13,3);">Jud 13:3</a>; <a onClick="return mV(\'Jdg\',5,7);">5:7</a>; <a onClick="return mV(\'Rth\',1,12);">Ru 1:12</a>; <a onClick="return mV(\'1Ki\',3,21);">1Ki 3:21</a>; <a onClick="return mV(\'Jer\',29,6);">Jer 29:6</a>); in the New Testament gennao, in the same sense (<a onClick="return mV(\'Luk\',1,13);">Lu 1:13</a>).<P>Figurative: It is often used with reference to the beginning of the spiritual life or regeneration (<a onClick="return mV(\'Jhn\',1,13);">Joh 1:13</a>; <a onClick="return mV(\'Jhn\',3,\'3-8\');">3:3-8</a>; <a onClick="return mV(\'1Jo\',2,29);">1Jo 2:29</a>; <a onClick="return mV(\'1Jo\',3,9);">3:9</a>; <a onClick="return mV(\'1Jo\',4,7);">4:7</a>; <a onClick="return mV(\'1Jo\',5,1,4,18);">5:1, 4, 18</a> the King James Version).`<a href="./study/isbe/search.html?string=REGENERATION">REGENERATION</a>`1';
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isbe[1239]='Bear; Borne`bar, born (nasa\'; lambano, anaphero, bastazo): In English Versions of the Bible the physical sense is familiar, of supporting or carrying any weight or burden. The translation of the Revised Version (British and American) is to be preferred in <a onClick="return mV(\'Psa\',75,3);">Ps 75:3</a> ("have set up"); <a onClick="return mV(\'Lam\',3,28);">La 3:28</a> ("hath laid it upon him"); <a onClick="return mV(\'Zep\',1,11);">Ze 1:11</a> ("were laden with silver"); <a onClick="return mV(\'Luk\',18,7);">Lu 18:7</a> ("he is longsuffering over them"); <a onClick="return mV(\'Jhn\',12,6);">Joh 12:6</a> ("took away what was put therein"); <a onClick="return mV(\'Act\',27,15);">Ac 27:15</a> ("could not face the wind").<P>Figurative: The words are used in the figurative sense of enduring or taking the consequences of, be it for oneself or as representative for others: one\'s own iniquity (<a onClick="return mV(\'Lev\',5,17);">Le 5:17</a> and often); chastisement (<a onClick="return mV(\'Job\',34,31);">Job 34:31</a>); reproach (<a onClick="return mV(\'Psa\',69,7);">Ps 69:7</a>; <a onClick="return mV(\'Psa\',89,50);">89:50</a>); or the sins of others (<a onClick="return mV(\'Isa\',53,4,11,12);">Isa 53:4, 11-12</a>; <a onClick="return mV(\'Mat\',8,17);">Mt 8:17</a>; <a onClick="return mV(\'Hbr\',9,28);">Heb 9:28</a>; <a onClick="return mV(\'1Pe\',2,24);">1Pe 2:24</a>). In <a onClick="return mV(\'Isa\',46,\'1-7\');">Isa 46:1-7</a> a striking contrast is presented between the idols of Babylon whom their worshippers had carried (borne) about and which would be borne away by the conquerors, and Yahweh who had ca rried (borne) Israel from the beginning. "Jacob and Israel...borne by me from their birth...and I will bear; yea, I will carry." "They bear it upon the shoulder," etc.``91';
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isbe[1240]='Beard`berd:<P>(1) Western Semites in general, according to the monuments, wore full round beards, to which they evidently devoted great care. The nomads of the desert, in distinction from the settled Semites, wore a clipped and pointed beard (see <a onClick="return mV(\'Jer\',9,26);">Jer 9:26</a>: "all that have the corners of their hair cut off, that dwell in the wilderness"; and compare <a onClick="return mV(\'Jer\',25,53);">25:23</A>; <a onClick="return mV(\'Jer\',49,32);">49:32</a>, etc.).<P>(2) Long beards are found on Assyrian and Babylonian monuments and sculptures as a mark of the highest aristocracy (compare Egyptian monuments, especially representations by W. Max Muller, Asien und Europa, 140). It is not clear that it was ever so with the Jews. Yet it is significant that the Hebrew "elder" (zaqen) seems to have received his name from his long beard (compare bene barbatus).<P>(3) The view of some that it was customary among the Hebrews to shave the upper lip is considered by the best authorities as without foundation. The mustache (Hebrew sapham, "beard"), according to <a onClick="return mV(\'2Sa\',19,24);">2Sa 19:24</a>, received regular "trimming" (thus English Versions of the Bible after the Vulgate, but the Hebrew is generic, not specific: "He had neither dressed his feet, nor trimmed his beard").<P>(4) In one case (<a onClick="return mV(\'1Sa\',21,13,14);">1Sa 21:13-14</a>) the neglect of the beard is set down as a sign of madness: "(He) let his spittle fall down upon his beard. Then said Achish,...Lo, ye see the man is mad."<P>(5) It was common. Semitic custom to cut both hair and beard as a token of grief or distress. <a onClick="return mV(\'Isa\',15,2);">Isa 15:2</a>, describing the heathen who have "gone up to the high places to weep," says "Moab waileth over Nebo, and over Medeba; on all their heads is baldness, every beard is cut off." Jeremiah (<a onClick="return mV(\'Jer\',41,5);">Je 41:5</a>), describing the grief of the men of Samaria for their slain governor, Gedaliah, says, "There came men from...Samaria (his sorrowing subjects) even four score men, having their beards shaven and their clothes rent," etc. And Amos, in his prophecy of the vision of the "basket of summer fruit" (<a onClick="return mV(\'Amo\',8,1);">Am 8:1</a>ff), makes Yahweh say to His people: "I will turn your feasts into mourning;...I will bring sackcloth upon all loins, and baldness upon every head" (<a onClick="return mV(\'Amo\',8,10);">Am 8:10</a>). On the other hand it was even more significant of great distress or fear to leave the beard untrimmed, as did Mephibosheth, the son of Saul, when he went to meet King David, in the crisis of his guilty failure to go up with the king according to his expectation: "He had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came home in peace." (Compare <a onClick="return mV(\'1Sa\',21,13,14);">1Sa 21:13-14</a>; <a onClick="return mV(\'2Sa\',19,24);">2Sa 19:24</a>.)<P>(6) Absalom\'s hair was cut only once a year, it would seem (<a onClick="return mV(\'2Sa\',14,26);">2Sa 14:26</a>; compare rules for priests, Levites, etc., <a onClick="return mV(\'Eze\',44,20);">Eze 44:20</a>). But men then generally wore their hair longer than is customary or seemly with us (of <a onClick="return mV(\'Sgs\',5,2,11);">So 5:2, 11</a>, "His locks are bushy, and black as a raven"). Later, in New Testament times, it was a disgrace for a man to wear long hair (<a onClick="return mV(\'1Cr\',11,\'6-15\');">1Co 11:6-15</a>). To mutilate the beard of another was considered a great indignity (see <a onClick="return mV(\'2Sa\',10,4);">2Sa 10:4</a>; compare <a onClick="return mV(\'Isa\',50,6);">Isa 50:6</a>, "plucked off the hair"). The shaving of the head of a captive slave-girl who was to be married to her captor marked her change of condition and prospects (<a onClick="return mV(\'Deu\',21,12);">De 21:12</a>; W. R. Smith, Kinship, 209).<P>LITERATURE.<P>Wilkinson, Ancient Egyptians, II,324,349; Herod. i.195; ii.36; iii.12; Josephus, Antiquities, VIII, viii, 3; XVI, viii, 1; W. R. Smith, Kinship, 209; RS, 324; Wellhausen, Skizzen, III, 167,``47';
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isbe[1241]='Beast`best: This word occurs often in both Old and New Testaments and denotes generally a mammal (though sometimes a reptile) in distinction to a man, a bird, or a fish. In this distinction the English is fairly in accord with the Hebrew and Greek originals. The commonest Hebrew words behemah and chai have their counterpart in the Arabic as do three others less often used, be\'ir (<a onClick="return mV(\'Gen\',45,17);">Ge 45:17</a>; <a onClick="return mV(\'Exd\',22,5);">Ex 22:5</a>; <a onClick="return mV(\'Num\',20,8);">Nu 20:8</a> the King James Version), nephesh (<a onClick="return mV(\'Lev\',24,18);">Le 24:18</a>), and Tebhach (<a onClick="return mV(\'Pro\',9,2);">Pr 9:2</a>). Behemah and A rabic bahimah are from a root signifying vagueness or dumbness and so denote primarily a dumb beast. Chai and Arabic chaiwan are from the root chayah (Arabic chaya), "to live," and denote primarily living creatures. Be\'ir, "cattle," and its root-verb, ba\'ar, "to graze," are identical with the Arabic ba\'ir and ba\'ara, but with a curious difference in meaning. Ba\'ir is a common word for camel among the Bedouin and the root-verb, ba\'ara, means "to drop dung," ba\'rah being a common word for the dung of camels, goats, and sheep. Nephesh corresponds in every way with the Arabic nephs, "breath," "soul" or "self" Tebhach from Tabhach, "to slaughter," is equivalent to the Arabic dhibch from dhabacha, with the same meaning. Both therion ("wild beast"), and zoon ("living thing"), occur often in the Apocalypse. They are found also in a few other places, as mammals (<a onClick="return mV(\'Hbr\',13,11);">Heb 13:11</a>) or figuratively (<a onClick="return mV(\'Tts\',1,12);">Tit 1:12</a>). Therion is used also of the viper which fastened on Paul\'s hand, and this has parallels in classic al Greek. Beasts of burden and beasts used for food were and are an important form of property, hence, ktenos ("possession"), the word used for the good Samaritan\'s beast (<a onClick="return mV(\'Luk\',10,34);">Lu 10:34</a>) and for the beasts with which Lysias provided Paul for his journey to Caesarea (<a onClick="return mV(\'Act\',23,24);">Ac 23:24</a>).<P>For "swift beast," kirkaroth, "dromedary" (<a onClick="return mV(\'Isa\',66,20);">Isa 66:20</a> the King James Version), see <a href="./study/isbe/search.html?string=CAMEL">CAMEL</a>. For "swift beast," rekhesh, see <a href="./study/isbe/search.html?string=HORSE">HORSE</a> (<a onClick="return mV(\'Mic\',1,13);">Mic 1:13</a> the King James Version; <a onClick="return mV(\'1Ki\',4,28);">1Ki 4:28</a> the King James Version, margin; compare <a onClick="return mV(\'Est\',8,10,14);">Es 8:10, 14</a>).`<a href="./study/isbe/search.html?string=WILD+BEAST">WILD BEAST</a>`37';
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isbe[1242]='Beast-Fight`best\'-fit.`<a href="./study/isbe/search.html?string=GAMES">GAMES</a>`1';
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isbe[1243]='Beaten Gold``<a href="./study/isbe/search.html?string=GOLD">GOLD (BEATEN)</a>`1';
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isbe[1244]='Beaten Oil``<a href="./study/isbe/search.html?string=OIL+(beaten)">OIL (BEATEN)</a>`1';
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isbe[1245]='Beating`bet\'-ing.`<a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>`1';
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isbe[1246]='Beatitudes`be-at\'-i-tudes:<P>1. The Name:<P>The word "beatitude" is not found in the English Bible, but the Latin beatitudo, from which it is derived, occurs in the Vulgate (Jerome\'s Latin Bible, 390-405 A. D.) version of <a onClick="return mV(\'Rom\',4,6);">Ro 4:6</a> where, with reference to <a onClick="return mV(\'Psa\',32,1,2);">Ps 32:1-2</a>, David is said to pronounce the "beatitude" of the man whose transgressions are forgiven. In the Latin church beatitudo was used not only as an abstract term denoting blessedness, but in the secondary, concrete sense of a particular declaration of blessedness and especially of such a declaration coming from the lips of Jesus Christ. Beatitudes in this derivative meaning of the word occur frequently in the Old Testament, particularly in the Psalms (<a onClick="return mV(\'Psa\',32,1,2);">Ps 32:1-2</a>; <a onClick="return mV(\'Psa\',41,1);">41:1</a>; <a onClick="return mV(\'Psa\',65,4);">65:4</a>, etc.), and Jesus on various occasions threw His utterances into this form (<a onClick="return mV(\'Mat\',11,6);">Mt 11:6</a>; <a onClick="return mV(\'Mat\',13,16);">13:16</a>; <a onClick="return mV(\'Mat\',16,17);">16:17</a>; <a onClick="return mV(\'Mat\',24,46);">24:46</a>, with the Lukan parallels; <a onClick="return mV(\'Jhn\',13,17);">Joh 13:17</a>; <a onClick="return mV(\'Jhn\',20,29);">20:29</a>). But apart from individual sayings of this type the name Beatitudes, ever since the days of Ambrose, has been attached specifically to those words of blessing with which, according to both Matthew and Luke, Jesus began that great discourse which is known as the Sermon on the Mount.<P>2. The Two Groups:<P>When we compare these Beatitudes as we find them in <a onClick="return mV(\'Mat\',5,\'3-12\');">Mt 5:3-12</a> and <a onClick="return mV(\'Luk\',6,\'20-26\');">Lu 6:20-23 (24-26)</a>, we are immediately struck by the resemblances and differences between them. To the ordinary reader, most familiar with Matthew\'s version, it is the differences that first present themselves; and he will be apt to account for the discrepancy of the two reports, as Augustine did, by assigning them to two distinct occasions in the Lord\'s ministry. A careful comparative study of the two narratives, however, with some attention to the introductory circumstances in each case, to the whole progress of the discourses themselves, and to the parabolic sayings with which they conclude, makes this view improbable, and points rather to the conclusion that what we have to do with is two varying versions given by the Evangelists of the material drawn from an underlying source consisting of Logia of Jesus. The differences, it must be admitted, are very marked.<P>(a) Matthew has 8 Beatitudes; Luke has 4, with 4 following Woes.<P>(b) In Matthew the sayings, except the last, are in the 3rd person; in Luke they are in the 2nd.<P>(c) In Matthew the blessings, except the last, are attached to spiritual qualities; in Luke to external conditions of poverty and suffering.<P>Assuming that both Evangelists derived their reports from some common Logian source, the question arises as to which of them has adhered more closely to the original. The question is difficult, and still gives rise to quite contrary opinions. One set of scholars decides in favor of Matt hew, and accounts for Luke\'s deviation from the Matthean version by ascribing to him, on very insufficient grounds, an ascetic bias by which he was led to impart a materialistic tone to the utterances of Jesus. Another set inclines to theory that Luke\'s version is the more literal of the two, while Matthew\'s partakes of the nature of a paraphrase. In support of this second view it may be pointed out that Luke is usually more careful than Matthew to place the sayings of Jesus in their original setting and to preserve them in their primitive form, and further that owing to the natural tendency of the sacred writers to expand and interpret rather than to abbreviate an inspired utterance, the shorter form of a saying is more likely to be the original one. It may be noted, further, that in <a onClick="return mV(\'Mat\',5,11,12);">Mt 5:11-12</a> the Beatitude takes the direct form, which suggests that this may have been the form Matthew found in his source in the case of the others also. On the whole, then, probabilities appear to favor the view that Luke\'s version is the more literal one. It does not follow, however, that the difference between the two reports amounts to any real inconsistency. In Luke emphasis is laid on the fact that Jesus is addressing His disciples (<a onClick="return mV(\'Luk\',6,20);">Lu 6:20</a>), so that it was not the poor as such whom He blessed, but His own disciples although they were poor. It was not poverty, hunger, sorrow or suffering in themselves to which He promised great rewards, but those experiences as coming to spiritual men and thus transformed into springs of spiritual blessing. And so when Matthew, setting down the Lord\'s words with a view to their universal application rather than with reference to the particular circumstances in which they were uttered, changes "the poor" into "the poor in spirit," and those that "hunger" into those that "hunger and thirst after righteousness," he is giving the real purport of the words of Jesus and recording them in the form in which by all men and through all coming time they may be read without any chance of misunderstanding.<P>As regards the Beatitudes of the meek, the merciful, the pure in heart, the peacemakers, which are given by Matthew only, they may have been spoken by Jesus at the same time as the rest and have been intended by Him in their association with the other four to fill out a conception of the ideal character of the members of the Kingdom of God. In view, however, of their omission from Luke\'s list, it is impossible to affirm this with certainty. That they are all authentic utterances of Jesus Himself there is no reason to doubt. But they may have been originally scattered through the discourse itself, each in its own proper place. Thus the Beatitude of the meek would go fitly with <a onClick="return mV(\'Luk\',6,38);">Lu 6:38</a>ff, that of the merciful with <a onClick="return mV(\'Luk\',6,43);">Lu 6:43</a>ff, that of the pure in heart with <a onClick="return mV(\'Luk\',6,27);">Lu 6:27</a>ff, that of the peacemakers with <a onClick="return mV(\'Luk\',6,23);">Lu 6:23</a>ff. Or they may even have been uttered on other occasions than that of the Sermon on the Mount and have been gathered together by Matthew and placed at the head of the Sermon as forming along with the other four a suitable introduction to our Lord\'s great discourse on the laws and principles of the Kingdom of God.<P>3. Number, Arrangement, Structure:<P>With regard to the number of the Beatitudes in Matthew\'s fuller version, some have counted 7 only, making the list end with <a onClick="return mV(\'Mat\',5,9);">Mt 5:9</a>. But though the blessing pronounced on the persecuted in <a onClick="return mV(\'Mat\',5,\'10-12\');">Mt 5:10-12</a> differs from the preceding Beatitudes, both in departing from the aphoristic form and in attaching the blessing to an outward condition and not to a disposition of the heart, the parallel in Luke (<a onClick="return mV(\'Luk\',6,22);">Lu 6:22</a>f) justifies the view that this also is to be added to the list, thus making 8 Beatitudes in all. On the arrangement of the group much has been written, most of it fanciful and unconvincing. The first four have been described as negative and passive, the second four as positive and active. The first four, again, have been represented as pertaining to the desire for salvation, the second four as relating to its actual possession. Some writers have endeavored to trace in the group as a whole the steadily ascending stages in the development of the Christian character. The truth in this last suggestion lies in the reminder it brings that the Beatitudes are not to be thought of as setting forth separate types of Christian character, but as enumerating qualities and experiences that are combined in the ideal character as conceived by Christ<73>and as exemplified, it may be added, in His own life and person.<P>In respect of their structure, the Beatitudes are all alike in associating the blessing with a promise<73>a promise which is sometimes represented as having an immediate realization (<a onClick="return mV(\'Mat\',5,3,10);">Mt 5:3, 10</a>), but in most cases has a future or even (compare <a onClick="return mV(\'Mat\',5,12);">Mt 5:12</a>) an eschatological outlook. The declaration of blessedness, therefore, is based not only on the possession of the quality or experience described, but on the present or future rewards in which it issues. The poor in spirit are called blessed not merely because they are poor in spirit, but because the kingdom of heaven is theirs; the mourners because they shall be comforted; those that hunger and thirst after righteousness because they shall be filled; those who are persecuted because a great reward is laid up for them in heaven. The Beatitudes have often been criticized as holding up an ideal of which limitation, privation and self-renunciation are the essence, and which lacks those positive elements that are indispensable to any complete conception of blessedness. But when it is recognized that the blessing in every case rests on the associated promise, the criticism falls to the ground. Christ does demand of His followers a renunciation of many things that seem desirable to the natural heart, and a readiness to endure many other things from which men naturally shrink. But just as in His own case the great self-emptying was followed by the glorious exaltation (<a onClick="return mV(\'Phl\',2,6);">Php 2:6</a>ff), so in the case of His disciples spiritual poverty and the bearing of the cross carry with them the inheritance of the earth and a great reward in heaven.<P>LITERATURE.<P>Votaw in HDB, V, 14ff; Adeney in Expositor, 5th series, II, 365ff; Stanton, The Gospels as Historical Documents, II, 106ff, 327f; Gore, Sermon on the Mount, 15ff; Dykes, Manifesto of the King, 25-200.``94';
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isbe[1247]='Beautiful Gate`bu\'-ti-fool, gat.`<a href="./study/isbe/search.html?string=TEMPLE">TEMPLE</a>`1';
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isbe[1248]='Beauty`bu\'-ti: The space allotted to this topic allows liberty only for the statement of two problems to students of the Bible. They should give distinct attention to the interblending of aesthetics with ethics in the Scripture. They should observe the extent and meaning of aesthetics in Nature.<P>1. Aesthetics in Scripture:<P>That the Bible is an ethical book is evident. Righteousness in all the relations of man as a moral being is the key to its inspiration, the guiding light to correct understanding of its utterance. But it is everywhere inspired and writ in an atmosphere of aesthetics. Study will bring out this fact from Genesis to Revelation. The first pair make their appearance in a garden where grew "every tree that is pleasant to the sight" (<a onClick="return mV(\'Gen\',2,9);">Ge 2:9</a>), and the last vision for the race is an abode in a city whose gates are of pearl and streets of gold (<a onClick="return mV(\'Rev\',21,21);">Re 21:21</a>). Such is the imagery that from beginning to end is pictured as the home of ethics<63>at first in its untried innocence and at last in its stalwart righteousness. The problem will be to observe the intermingling of these two elements, the beautiful and the good, in the whole Scripture range. A few texts will set before us this kinship and then the Bible student can detect it as he reads. " One thing have I asked of Yahweh, that will I seek after: That I may dwell in the house of Yahweh all the days of my life, To behold the beauty of Yahweh, And to inquire in his temple" (<a onClick="return mV(\'Psa\',27,4);">Ps 27:4</a>).<P>"For all the gods of the peoples are idols; But Yahweh made the heavens. Honor and majesty are before him: Strength and beauty are in his sanctuary" (<a onClick="return mV(\'Psa\',96,5,6);">Ps 96:5-6</a>). If we catch the spirit set forth in such and similar Psalms, we can use it as a magnetic needle to detect its like wherever we shall read: and we shall find that like in abundance. It is only necessary to turn to the directions given for making the Ark of the Covenant and its encircling tabernacle, and the decorations of the priests that were to minister in the worship of Yahweh in the ceremonies described, as given in <a onClick="return mV(\'Exd\',25,\'1-\');">Ex 25</a>ff, to see that every resource of Israel was brought to bear to render ark and tabernacle and their service beautiful. One will find in a concordance half a column of references under the word "Ark" and a column and a half under the word "Tabernacle." By looking up these references one can realize how much care was spent to give and preserve to these aids to worship the attractiveness of beauty.<P>In <a onClick="return mV(\'1Ch\',15,\'1-\');">1Ch 15</a> and <a onClick="return mV(\'1Ch\',16,\'1-\');">16</a> we have an account of David\'s bringing in the Ark of the Covenant into his own city to rest in a tent he had provided for it. On this occasion a demonstration was made with all the aesthetics of which the music of that day was capable. "And David spake to the chief of the Levites to appoint their brethren the singers, with instruments of music, psalteries and harps and cymbals, sounding aloud and lifting up the voice with joy." And David himself gave to the celebration the aesthetics of one of the noblest of his psalms (<a onClick="return mV(\'1Ch\',16,\'8-36\');">1Ch 16:8-36</a>).<P>It is almost idle to refer to Solomon and his temple (<a onClick="return mV(\'1Ki\',6,\'1-\');">1Ki 6</a>ff; <a onClick="return mV(\'2Ch\',3,\'1-\');">2Ch 3</a>ff). It is a common understanding that the civilization of Solomon\'s day was drawn upon to its utmost in every department of aesthetics, in the building of that house for Yahweh and in the appointments for the worship there to be conducted. Beauty of form and color and harmony of sound were then and there integrated<65>made one<6E>with worship in holiness. The propriety of that association has been seen and felt through the ages.<P>There is beauty in speech. It is a fact that the supreme classics in the literature of the tongues of two of the dominant nations of the earth, the English and the German, are translations of the Bible. There is no explanation of such fact except that the original justified the translations. You can read indifferently from one translation to the other and catch the same aesthetic gleam. Nobility and poetry of thought lay in what was to be translated. Here is proof that cannot be gainsaid that the Scripture authors sought the aid of aesthetics as garb for the ethics they taught. So they wrote in poetry. So they used allegory, illustration, figure, metaphor that would charm and hold. The parables of Jesus are examples of this method of clothing thought. They do their ethical work because they have swept into it figure and imagery from familiar aesthetic perceptions. "The sower went forth to sow" (<a onClick="return mV(\'Mat\',13,3);">Mt 13:3</a>). That is a glad sight<68>always has been and always will be. That is why a picture of "The Sower" hangs on the walls of a Christian home. Just the painting<6E>and every beholder remembers the parable and cannot forget its ethics. The intensity of thought concentrated upon ethics in the New Testament has drawn away attention from the partnership between these two principles in religion. But it is there, and we shall see it when once we look for it.<P>It is something to which we do not wake up till late in life<66>to wit, the measurelessness of the provision in Nature for beauty. Common consent awards beauty to the rainbow.<P>2. Aesthetics in Nature:<P>Reflect that every drop of water in the ocean, or in the hydrated rocks, or in the vapor floating over Saturn, has in it the possibility of rainbow coloring. In fact all matter has color of which the rainbow is only specimen. Any element incandescent has a spectrum partially coincident with that of water and ranging above and below it in the infinite capacity it has to start ether undulations. As apparently the larger part of the matter of the universe is incandescent, we can see that the field for expression in color is infinite. No one but the infinite God can see it all.<P>If we come down to this plain, plodding earth, cultivation of aesthetic sense will bring out beauty everywhere, from the grandeur of mountain scenery to aesthetic curves and colors revealed only by the microscope. We say the butterfly is finish beautiful. But the larva from which it is derived often carries as much beauty in mottling of color and of the fineness of of spine and mandible. Looking across the scale in this way the evidence of theism from beauty itself becomes convincing. Beauty becomes a messenger of and from God<6F>as Iris was to the Greek and the rainbow to the Hebrew (<a onClick="return mV(\'Ecc\',3,11);">Ec 3:11</a>).<P>This from Amiel\'s Journal Intime, I, 233, sets forth the radical, inexpugnable position of beauty in Nature and in philosophy thereof correctly interpretative: "To the materialist philosopher the beautiful is a mere accident, and therefore rare. To the spiritualist philosopher the beautiful is the rule, the law, the universal foundation of things, to which every form returns as soon as the force of accident is withdrawn."<P>As we accustom ourselves to make larger and larger synthesis in the department of aesthetics, what diapason of theistic message may we not hear? Beauty wherever and however expressed is a medium of revelation. It is a bush ever burning, never consumed. Before it "put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." That beauty should be<62>to that intent, for that end, from everlasting hath wrought the Ancient of Days.``22';
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isbe[1249]='Beauty and Bands`bu\'-ti, bandz (no\'am, and chobhelim): The names given in <a onClick="return mV(\'Zec\',11,7,14);">Zec 11:7, 14</a> to two symbolical staves, the first signifying Yahweh\'s covenant of grace with the peoples, and the second representing the brotherhood of Judah and Israel. The breaking of the two staves is symbolic of the breaking of Yahweh\'s covenant and of the union between Judah and Israel.``1';
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isbe[1250]='Bebai`be\'-ba-i, beb\'-a-i (bebhay; Septuagint Bebai, "fatherly"):<P>(1) Descendants of B: returned with Ezra to Jerusalem (<a onClick="return mV(\'Ezr\',8,11);">Ezr 8:11</a> called Babi; 1Esdras 8:37); one of these is Zechariah, the son of Bebai (<a onClick="return mV(\'Ezr\',8,11);">Ezr 8:11</a>, Zaeharias; 1Esdras 8:37). 623 returned with Zerubbabel to Jerusalem (<a onClick="return mV(\'Ezr\',2,11);">Ezr 2:11</a>; <span class="noTag">1Esdras 5:13</span>; <a onClick="return mV(\'Neh\',7,16);">Ne 7:16</a> gives the number 628); some of these had married "strange wives" (<a onClick="return mV(\'Ezr\',10,28);">Ezr 10:28</a>; <span class="noTag">1Esdras 9:29</span>).<P>(2) A chief of the people who sealed the covenant with Nehemiah (<a onClick="return mV(\'Neh\',10,15);">Ne 10:15</a>).<P>(3) An unknown town (Judith 15:4). Omitted in Codex Vaticanus and Vulgate (Jerome\'s Latin Bible, 390-405 A. D.)``1';
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isbe[1251]='Because`be-kos\' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (<a onClick="return mV(\'Mat\',20,31);">Mt 20:31</a>).``1';
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isbe[1252]='Becher`be\'-ker (bekher, "the firstborn"; compare HPN, 88):<P>(1) Son of Benjamin (<a onClick="return mV(\'Gen\',46,21);">Ge 46:21</a>; <a onClick="return mV(\'1Ch\',7,6,8);">1Ch 7:6, 8</a>).<P>(2) Son of Ephraim whose family is called Becherites (the King James Version "Bachrites"), <a onClick="return mV(\'Num\',26,35);">Nu 26:35</a> (<a onClick="return mV(\'1Ch\',7,20);">1Ch 7:20</a> called Bered). Compare <a href="./study/isbe/search.html?string=BERED">BERED</a>.``1';
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isbe[1253]='Bechorath`be-kor\'-ath.`<a href="./study/isbe/search.html?string=BECORATH">BECORATH</a>`1';
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isbe[1254]='Beck; Beckon`bek, bek\'-\'-n (neuma): This word from neuo, "to nod," "beckon," "make a sign" by moving the head or eyes (<a onClick="return mV(\'Luk\',5,7);">Lu 5:7</a>; <a onClick="return mV(\'Jhn\',13,24);">Joh 13:24</a>; <a onClick="return mV(\'Act\',21,40);">Ac 21:40</a>; <a onClick="return mV(\'Act\',24,10);">24:10</a>), occurs only in 2Macc 8:18, "Almighty God who at a beck can cast down both them that come against us, and also all the world," the Revised Version (British and American), "able at a beck." So Shak, "troops of soldiers at their beck"; "nod" is now generally used.``1';
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isbe[1255]='Become`be-kum\':<P>(1) Greek ginomai, used in New Testament for a change of state, corresponding to Hebrew hayah of Old Testament. Compare <a onClick="return mV(\'Mat\',18,3);">Mt 18:3</a> with <a onClick="return mV(\'Deu\',27,9);">De 27:9</a>.<P>(2) For what is fitting, suitable, proper, in New Testament: "prepei" (<a onClick="return mV(\'Mat\',3,15);">Mt 3:15</a>; <a onClick="return mV(\'Eph\',5,3);">Eph 5:3</a>; <a onClick="return mV(\'1Ti\',2,10);">1Ti 2:10</a>); in Old Testament, na\'awah, na\'ah, <a onClick="return mV(\'Psa\',93,5);">Ps 93:5</a>: "Holiness becometh thy house." in this sense, the adverb "becomingly" must be interpreted: "Walk becomingly toward them that are without" (<a onClick="return mV(\'1Th\',4,12);">1Th 4:12</a>), i.e. in a way that is consistent with your profession.``1';
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isbe[1256]='Becorath`be-ko\'-rath (bekhorath, "the first birth"; the King James Version Bechorath): A forefather of Saul of the tribe of Benjamin (<a onClick="return mV(\'1Sa\',9,1);">1Sa 9:1</a>).``1';
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isbe[1257]='Bectileth`bek\'-ti-leth (to pedion Baikteilaith): A plain which is defined as "near the mountain which is at the left hand of the upper Cilicia" (Judith 2:21). The name in Syriac is Beth Qetilath, "house of slaughter." So far there is no clue to its identification.``1';
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isbe[1258]='Bed; Bedchamber; Bedstead`For the very poor of the East, in ancient times as now, the "bed" was and is, as a rule, the bare ground; and the bedclothes, the gown, simlah, or "outer garment," worn during the day ("For that is his only covering, it is his garment for his skin: wherein shall he sleep?" (<a onClick="return mV(\'Exd\',22,27);">Ex 22:27</a>); compare <a onClick="return mV(\'Deu\',24,13);">De 24:13</a>, "Thou shalt surely restore to him the pledge when the sun goeth down, that he may sleep in his garment").<P>When one was on a journey, or watching his flock by night as a shepherd, such a "bed" was the most natural, and often a stone would serve as a pillow. (See <a onClick="return mV(\'Gen\',28,11);">Ge 28:11</a>, where Jacob "took one of the stones of the place, and put it under his head, and lay down in that place to sleep.")<P>An advance on this custom, which came in due course of time, or under change of circumstances, was the use of a mat on the floor as a bed, with or without covering. At first it was literally laid on the floor, which was generally of one common level, in some convenient place near the wall; but later it was put on an elevation, either a raised part of the floor on one side, or a bedstead, which gave rise to the expression "going up to the bed" (compare <a onClick="return mV(\'Gen\',49,33);">Ge 49:33</a> English Versions of the Bible, "He gathered up his feet into the bed," and <a onClick="return mV(\'Psa\',132,3);">Ps 132:3</a>, "go up into my bed").<P>1. Old Testament Terms for Bed, and Sleeping Customs of the Hebrews:<P>With a later development and civilization, "beds" came to be built upon supports and constructed in different forms, which fact is reflected in the variety of names given the "bed" in the Hebrew and related languages.<P>(1) The following Hebrew words are used in the Bible for "bed," and, though it is impossible at this remove of time and place and custom to differentiate them sharply, they will repay study: mittah (<a onClick="return mV(\'Gen\',48,2);">Ge 48:2</a>, "And Israel strengthened himself and sat upon the bed"; <a onClick="return mV(\'Exd\',8,3);">Ex 8:3</a>, "frogs...shall come into thy bedchamber, and upon thy bed"); mishkabh, compare (<a onClick="return mV(\'Gen\',49,4);">Ge 49:4</a>, Jacob to Reuben: "Because thou wentest up to thy father\'s bed; then defiledst thou it"); \'eres (<a onClick="return mV(\'Pro\',7,16);">Pr 7:16</a>, the "strange woman" says: " I have spread my couch with carpets of tapestry"; compare <a onClick="return mV(\'Psa\',41,3);">Ps 41:3</a>, "Thou makest all his bed in his sickness"); matstsa\' (once only, <a onClick="return mV(\'Isa\',28,20);">Isa 28:20</a>, "For the bed is shorter than that a man can stretch himself on it; and the covering narrower than that he can wrap himself in it"); and yetsua\' (<a onClick="return mV(\'Job\',17,13);">Job 17:13</a>, "I have spread my couch in the darkness"; <a onClick="return mV(\'1Ch\',5,1);">1Ch 5:1</a>, "He defiled his father\'s couch"; compare <a onClick="return mV(\'Gen\',49,4);">Ge 49:4</a> where the same "father\'s bed" is mishkabh; <a onClick="return mV(\'Psa\',63,6);">Ps 63:6</a>, "when I remember thee upon my bed"; <a onClick="return mV(\'Psa\',132,3);">Ps 132:3</a>, "nor go up into my bed").<P>(2) It is a far cry from the simple sleeping customs of <a onClick="return mV(\'Deu\',24,13);">De 24:13</a> to the luxurious arts and customs of the post-exilic days, when beds of fine wood and ivory are found in use among the Hebrews, as well as pillows of the most costly materials elaborately embroidered (see Judith 10:21; <a onClick="return mV(\'Est\',1,6);">Es 1:6</a>; compare <a onClick="return mV(\'Sgs\',3,10);">So 3:10</a>); but it all came about as a natural, as well as artificial development, with changed conditions and contacts and increasing civilization and luxury. As marking the several stages of that development, we find pictures of the poor, first sleeping upon the ground without mat or mattress, then in a single sleeping-room for the whole family, often without a separate bed, then with "beds" that were simply wadded quilts, or thin mattresses, and mats for keeping them off the ground; then with still better "beds" laid upon light portable, wooden frames, or upon more elevated bedsteads (compare <a onClick="return mV(\'Psa\',132,3);">Ps 132:3</a> and <a onClick="return mV(\'Mar\',4,21);">Mr 4:21</a> the Revised Version (British and American) "under the bed"). The degree of richness depended, of course, upon time and place, in a measure, but more upon the wealth and station of the family and the style of the house or tent in which they lived, as it does even with the Bedouin of today. The prophet Amos gives a vivid and significant picture of the luxury of certain children of Israel, "that sit in Samaria in the corner of a couch, and on the silken cushions of a bed" (<a onClick="return mV(\'Amo\',3,12);">Am 3:12</a>); and of certain children of luxury "that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock...that drink wine in bowls, and anoint themselves with the chief oils; but they are not grieved for the affliction of Joseph" (<a onClick="return mV(\'Amo\',6,\'4-6\');">Am 6:4-6</a>; compare <a onClick="return mV(\'Rev\',18,\'10-13\');">Re 18:10-13</a>).<P>(3) We find that the poor, while sleeping for the most part in their ordinary clothing, often, in cold weather, made their beds of the skins of animals, old cloaks, or rugs, as they do still in the East. The "beds" and "bedding" now in ordinary use among Orientals are much the same, we may be sure, as they were in olden times. "Bedsteads" of any pretention were and are rare among the common people; but the richness of "beds" and "bedsteads" among Asiatics of wealth and rank was quite equal to that of the Greeks and Romans (compare <a onClick="return mV(\'Pro\',7,16,17);">Pr 7:16-17</a>, "I have spread my couch with carpets of tapestry, with striped cloths of the yarn of Egypt. I have perfumed my bed with myrrh, aloes, and cinnamon"); <a onClick="return mV(\'Sgs\',1,16,17);">So 1:16-17</a>: "The beams of our house are cedars, and our rafters are firs...also our couch is green." Compare the "palanquin" of Solomon, "of the wood of Lebanon," "the pillars thereof of silver," "the bottom of gold," and "the seat of purple" (<a onClick="return mV(\'Sgs\',3,9,10);">So 3:9-10</a>).<P>(4) As soon as any family could afford it, a special bedroom would be set apart, and the whole family would sleep in it (see <a onClick="return mV(\'Luk\',11,\'5-8\');">Lu 11:5-8</a>, "My children are with me in bed"). When the house had two stories the upper story was used for sleeping, or, during very hot weather, preferably the roof, or the room on the roof. See <a href="./study/isbe/search.html?string=HOUSE">HOUSE</a>. When morning came the "bed," a wadded quilt or mattress, used with or without covering according to the season, was rolled up, aired and sunned, and then put aside on the raised platform, or packed away in a chest or closet.<P>The words mishkabh and mittah came to have a figurative meaning signifying the final resting-place; and \'eres used of the "bedstead" of the King of Og (<a onClick="return mV(\'Deu\',3,11);">De 3:11</a>) is thought by some to mean his sarcophagus (Benzinger, Hebrew Arch., 123; Nowack, I, 143). <a onClick="return mV(\'Gen\',47,31);">Ge 47:31</a>, "And Israel bowed himself upon the bed\'s head" is not rightly rendered (see <a href="./study/isbe/search.html?string=STAFF">STAFF</a>, and Crit. Commentary in the place cited.).<P>2. New Testament Terms for Bed, Their Meaning, etc.:<P>(1) We find several Greek words, kline, krabbatos, and koitte, used in the New Testament somewhat indiscriminately and rendered English Versions of the Bible by "bed," "couch," etc.; but, as with the Hebrew words noted, there is little to indicate just exactly what they severally stand for, or how they are related to the Hebrew terms rendered "bed" or "couch" in the Old Testament. Of one thing we can be sure, reasoning from what we know of "the unchanging East," the "beds" and sleeping customs of the Hebrews in Christ\'s time were in the main about what they were in later Old Testament times.<P>(2) An interesting case for study is that of the man "sick of the palsy" whom they brought to Jesus "lying on a bed," and who when healed "took up the bed, and went forth before them all" (<a onClick="return mV(\'Mat\',9,2,6);">Mt 9:2, 6</a>; <a onClick="return mV(\'Mar\',2,4,12);">Mr 2:4, 12</a>; <a onClick="return mV(\'Luk\',5,18,19);">Lu 5:18-19</a>; compare <a onClick="return mV(\'Jhn\',5,\'8-12\');">Joh 5:8-12</a>). Here the "bed" on which the sick of the palsy lay was let down from the housetop "through the tiles with his couch into the midst before Jesus" (<a onClick="return mV(\'Luk\',5,18,19);">Lu 5:18-19</a>); and when the man was healed Jesus commanded him, as Luke says, to "take up (his) couch and go unto (his) house," and he "took up that whereon he lay, and departed to his house, glorifying God" (<a onClick="return mV(\'Luk\',5,24,25);">Lu 5:24-25</a>). It seems, therefore, that this "bed" was a "pallet" and "couch" combined, a thin mattress upon a light portable frame, such as we have already seen was in use among the ancients. Another kindred case was that of the sick man at the pool of Bethesda (<a onClick="return mV(\'Jhn\',5,2);">Joh 5:2</a>ff) whom Jesus healed and commanded to "take up his bed and walk," and he "took up his bed and walked"; only in this case the "bed" is a "pallet" without the frame, it would seem.<P>(3) Jesus in His teaching (<a onClick="return mV(\'Mar\',4,21);">Mr 4:21</a>; compare <a onClick="return mV(\'Luk\',8,16);">Lu 8:16</a>) asks, in language which is significant in this connection: "Is the lamp brought to be put under...the bed?" (<a onClick="return mV(\'Luk\',8,16);">Lu 8:16</a>: "No man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed"). Here, clearly, "the bed" is the "bedstead," bedclothes, draperies and all, under which "the lamp" would be obscured and hindered in its function of "giving light to all in the room." Again (<a onClick="return mV(\'Luk\',17,34);">Lu 17:34</a>) Jesus says, "In that night there shall be two men on one bed," which is incidental evidence that the "beds" of that day were not all "pallets" or "couches" for one only (compare <a onClick="return mV(\'Luk\',11,7);">Lu 11:7</a>, "My children are with me in bed"; <a onClick="return mV(\'Sgs\',1,16);">So 1:16</a>; <a onClick="return mV(\'Sgs\',3,10);">3:10</a>; <a onClick="return mV(\'Pro\',7,16,18);">Pr 7:16, 18</a>).<P>(4) For figurative use in the prophets (e.g. <a onClick="return mV(\'Eze\',23,17);">Eze 23:17</a>) and in the New Testament (e.g. "Let the bed be undefiled," <a onClick="return mV(\'Hbr\',13,4);">Heb 13:4</a>), see commentaries in the place cited``47';
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isbe[1259]='Bedad`be\'-dad (bedhadh, "alone"): Father of Hadad, king of Edom "before there reigned any king over the children of Israel" (<a onClick="return mV(\'Gen\',36,35);">Ge 36:35</a>; <a onClick="return mV(\'1Ch\',1,46);">1Ch 1:46</a>).``1';
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isbe[1260]='Bedan`be\'-dan (bedhan, "son of judgment" (?)):<P>(1) One of the leaders in Israel who with Jerubbaal, Jephthah and Samuel is mentioned as a deliverer of the nation (<a onClick="return mV(\'1Sa\',12,11);">1Sa 12:11</a>). The text is questioned because the Septuagint, Syriac, and Arabic read "Barak" instead.<P>(2) A son of Ulam of the house of Manasseh (<a onClick="return mV(\'1Ch\',7,17);">1Ch 7:17</a>).``1';
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isbe[1261]='Bedchamber`bed\'-cham-ber`<a href="./study/isbe/search.html?string=BED">BED</a>`1';
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isbe[1262]='Bedeiah`be-de\'-ya (bedheydh, "servant of Yah"): A son of Bani who had married a "strange wife" (<a onClick="return mV(\'Ezr\',10,35);">Ezr 10:35</a>).``1';
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isbe[1263]='Bedstead`bed\'-stead.`<a href="./study/isbe/search.html?string=BED">BED</a>`1';
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isbe[1264]='Bee`be (debhorah; compare Arabic dabr, "a swarm of bees," also Arabic debbur, "a wasp," said to be a corruption of zunbur, "a wasp"; all are apparently from the Hebrew dabhar, "to speak," "arrange," "lead," "follow," or from Arabic dabara, "follow" (compare Arabic dabbara, "arrange"), though the connection in meaning is not apparent): Honey is mentioned many times in the Bible, especially in the Old Testament, but the word "bee" occurs only four times, and only one of the four times in connection with honey in the story of Samson (<a onClick="return mV(\'Jdg\',14,8);">Jud 14:8</a>). Both wild and domesticated bees are found today in Palestine, but it is not clear that bees were kept in Bible times, although it would seem very probable. The frequently recurring phrase, "a land flowing with milk and honey," certainly suggests that the honey as well as the milk is a domestic product. The hives now in use are very primitive and wasteful as compared with hives that are made in Europe and America. Sometimes a large water jar is used. More frequently a cylinder about 3 or 4 ft. long and 6 inches in diameter is constructed of mulberry withes plaited together and plastered with mud or cow dung. A number of these cylinders are placed horizontally, being piled up together under some rude structure which serves as a protection from the direct rays of the sun. In the passage already cited it is related that Samson found a swarm of bees and honey in the carcass of the lion which he had killed on his previous visit. We are not told how much time had intervened, but it does not take long in the dry climate of Palestine for scavenging beasts and insects to strip the flesh from the bones and make the skeleton a possible home for a swarm of bees. The other three passages refer to the offensive power of bees. In <a onClick="return mV(\'Deu\',1,44);">De 1:44</a>, in the speech of Moses he says, "The Amorites chased you, as bees do"; in <a onClick="return mV(\'Psa\',118,12);">Ps 118:12</a>, the psalmist says, "They compassed me about like bees"; in <a onClick="return mV(\'Isa\',7,18);">Isa 7:18</a>, the bee is the type of the chastisement that the Lord will bring from the land of Assyria.``37';
|
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isbe[1265]='Beef`bef.`<a href="./study/isbe/search.html?string=CATTLE">CATTLE</a>`1';
|
||
isbe[1266]='Beeliada`be-e-li\'-a-da (be\'elyadha\', "the Lord knows"; <a href="./study/isbe/search.html?string=ELIADA">ELIADA</a>, which see; compare HPN, 144, 192, note 1, 202): A son of David (<a onClick="return mV(\'1Ch\',14,7);">1Ch 14:7</a>).``1';
|
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isbe[1267]='Beelsarus`be-el\'-sa-rus, be-el-sa\'-rus (Beelsaros): One who accompanied Zerubbabel in the return from the captivity (1Esdras 5:8), called Bilshan in <a onClick="return mV(\'Ezr\',2,2);">Ezr 2:2</a> and <a onClick="return mV(\'Neh\',7,7);">Ne 7:7</a>.``1';
|
||
isbe[1268]='Beeltethmus`be-el-teth\'-mus (Beeltethmos; Balthemus): One of the officers of King Artaxerxes in Palestine (1Esdras 2:16,25). According to Professor Sayce, the name by etymology means "lord of official intelligence" or "postmaster." Rendered "chancellor" in <a onClick="return mV(\'Ezr\',4,8);">Ezr 4:8</a> and "story-writer" in 1Esdras 2:17.``1';
|
||
isbe[1269]='Beelzebub`be-el\'-ze-bub (in the King James Version and the Revised Version (British and American) is an error (after the Vulgate) for Beelzebul (Revised Version margin) Beelzeboul; Westcott and Hort, The New Testament in Greek, Beezeboul): In the time of Christ this was the current name for the chief or prince of demons, and was identified with <a href="./study/isbe/search.html?string=SATAN">SATAN</a> (which see) and the <a href="./study/isbe/search.html?string=DEVIL">DEVIL</a> (which see). The Jews committed the unpardonable sin of ascribing Christ\'s work of casting out demons to Beelzebul, thus ascribing to the worst source the supreme manifestation of goodness (<a onClick="return mV(\'Mat\',10,25);">Mt 10:25</a>; <a onClick="return mV(\'Mat\',12,24,27);">12:24, 27</a>; <a onClick="return mV(\'Mar\',3,22);">Mr 3:22</a>; <a onClick="return mV(\'Luk\',11,15,18,19);">Lu 11:15, 18-19</a>). There can be little doubt that it is the same name as <a href="./study/isbe/search.html?string=BAALZEBUB">BAALZEBUB</a> (which see). It is a well-known phenomenon in the history of religions that the gods of one nation become the devils of its neighbors and enemies. When the Aryans divided into Indians and Iranians, the Devas remained gods for the Indians, but became devils (daevas) for the Iranians, while the Ahuras remained gods for the Iranians and became devils (asuras) for the Indians. Why Baalzebub became Beelzebul, why the b changed into l, is a matter of conjecture. It may have been an accident of popular pronunciation, or a conscious perversion (Beelzebul in Syriac = "lord of dung"), or Old Testament zebhubh may have been a perversion, accidental or intentional of zebhul (= "house"), so that Baalzebul meant "lord of the house." These are the chief theories offered (Cheyne in EB; Barton in Hastings, ERE).``145';
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isbe[1270]='Beer`be\'-er (be\'er; phrear; Latin puteus = "well"):<P>(1) A station on the march of the Israelites to the north of the Arnon (<a onClick="return mV(\'Num\',21,16);">Nu 21:16</a>). Here it was that they sang round the well this song: \' Spring up O well; greet it with song, Well, that the princes have dug, The nobles of the people have bored, With the scepter<65>with their staves\' (<a onClick="return mV(\'Num\',21,16);">Nu 21:16</a>ff). The place is not identified.<P>(2) The town to which Jotham fled from his brother Abimelech after declaring his parable from Mt. Gerizim (<a onClick="return mV(\'Jdg\',9,21);">Jud 9:21</a>). This may be identical with <a href="./study/isbe/search.html?string=BEEROTH">BEEROTH</a>, which see.``1';
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isbe[1271]='Beer-Elim`be-er-e\'-lim (be\'er \'elim; phrear tou Aileim, literally "well of Elim"): Probably lay to the north of Moab, answering to Eglaim in the south (<a onClick="return mV(\'Isa\',15,8);">Isa 15:8</a>). It may possibly be identical with <a href="./study/isbe/search.html?string=BEER">BEER</a> (1); but there is no certainty.``1';
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isbe[1272]='Beer-Lahai-Roi`be-er-la-hi\'-roi, be-er-la-hi-ro\'-i (be\'er lachai ro\'i, "well of the Living One that seeth me"): "A fountain of water in the wilderness," "the fountain in the way to Shur" (<a onClick="return mV(\'Gen\',16,\'7-14\');">Ge 16:7-14</a>). It was the scene of Hagar\'s theophany, and here Isaac dwelt for some time (<a onClick="return mV(\'Gen\',16,7);">Ge 16:7</a>f; <a onClick="return mV(\'Gen\',24,62);">24:62</a>; <a onClick="return mV(\'Gen\',25,11);">25:11</A>). The site is in The Negeb between Kadesh and Bered (<a onClick="return mV(\'Gen\',16,14);">Ge 16:14</a>). Rowland identifies the well with the modern \'Ain Moilaihhi, circa 50 miles south of Beersheba and 12 miles west of \'Ain Kadis. Cheyne thinks that Hagar\'s native country, to which she was fleeing and from which she took a wife for Ishmael, was not Egypt (mitsrayim), but a north Arabian district called by the Assyrians Mucri (Encyclopedia Biblica).``78';
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isbe[1273]='Beera`be-e\'-ra, be\'-er-a (be\'era\', "expounder"): A descendant of Asher (<a onClick="return mV(\'1Ch\',7,37);">1Ch 7:37</a>).``1';
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isbe[1274]='Beerah`be-e\'-ra, be\'-er-a (be\'erah; "expounder"): A prince of the house of Reuben whom Tiglath-pileser carried away captive (<a onClick="return mV(\'1Ch\',5,6);">1Ch 5:6</a>). Compare <a onClick="return mV(\'2Ki\',15,29);">2Ki 15:29</a>; <a onClick="return mV(\'2Ki\',16,7);">16:7</a>.``1';
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isbe[1275]='Beeri`be-e\'-ri (be\'eri, "expounder"):<P>(1) Father of Judith, one of Esau\'s wives (<a onClick="return mV(\'Gen\',26,34);">Ge 26:34</a>).<P>(2) The father of the prophet Hosea (<a onClick="return mV(\'Hsa\',1,1);">Ho 1:1</a>).``1';
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isbe[1276]='Beeroth`be-e\'-roth, be\'-er-oth (be\'eroth; Beroth): One of the cities of the Canaanites whose inhabitants succeeded in deceiving Israel, and in making a covenant with them (<a onClick="return mV(\'Jos\',9,3);">Jos 9:3</a>ff). Apparently they were Hivites (<a onClick="return mV(\'Jos\',9,7);">Jos 9:7</a>). The occasion on which the Beerothites fled to Gittaim where they preserved their communal identity is not indicated. The town was reckoned to Benjamin (<a onClick="return mV(\'2Sa\',4,2);">2Sa 4:2</a>f). Eusebius, Onomasticon places it under Gibeon, 7 Roman miles from Jerusalem on the way to Nicopolis (Amwas). If we follow the old road by way of Gibeon (el-Jib) and Bethhoron, Beeroth would lie probably to the Northwest of el-Jib. The traditional identification is with el-Bireh, about 8 miles from Jerusalem on the great north road. If the order in which the towns are mentioned (<a onClick="return mV(\'Jos\',9,17);">Jos 9:17</a>; <a onClick="return mV(\'Jos\',18,25);">18:25</a>) is any guide as to position, el-Bireh is too far to the Northwest. The identification is precarious. To Beeroth belonged the murderers of Ish-bosheth (<a onClick="return mV(\'2Sa\',4,2);">2Sa 4:2</a>), and Naharai, Joab\'s armor- bearer (<a onClick="return mV(\'2Sa\',23,37);">2Sa 23:37</a>; <a onClick="return mV(\'1Ch\',11,39);">1Ch 11:39</a>). It was reoccupied after the Exile (<a onClick="return mV(\'Ezr\',2,25);">Ezr 2:25</a>; <a onClick="return mV(\'Neh\',7,29);">Ne 7:29</a>).``54';
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isbe[1277]='Beeroth Bene-Jaakan`ben\'-e-ja\'-a-kan (be\'eroth bene ya\'aqan; the Revised Version, margin "the wells of the children of Jaakan"): A desert camp of the Israelites mentioned before Moserah (<a onClick="return mV(\'Deu\',10,6);">De 10:6</a>). In <a onClick="return mV(\'Num\',33,31,32);">Nu 33:31-32</a> the name is given simply "Bene-jaakan," and the situation after Moseroth.`<a href="./study/isbe/search.html?string=WANDERINGS+OF+ISRAEL">WANDERINGS OF ISRAEL</a>`1';
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||
isbe[1278]='Beerothite; Berothite`be-e\'-roth-it, be\'-er-oth-it (be\'erothi; <a onClick="return mV(\'2Sa\',4,5,9);">2Sa 4:5, 9</a>; <a onClick="return mV(\'2Sa\',23,37);">2Sa 23:37</a>; shortened form, <a onClick="return mV(\'1Ch\',11,39);">1Ch 11:39</a>).`<a href="./study/isbe/search.html?string=BEEROTH">BEEROTH</a>`1';
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isbe[1279]='Beersheba`be-er-she\'-ba (be\'er shebha\'; Bersabee): Allotted originally to Simeon (<a onClick="return mV(\'Jos\',19,2);">Jos 19:2</a>), one of "the uttermost cities of the tribe of the children of Judah" (<a onClick="return mV(\'Jos\',15,28);">Jos 15:28</a>).<P>1. The Meaning of the Name:<P>The most probable meaning of Beersheba is the "well of seven." "Seven wells" is improbable on etymological grounds; the numeral should in that case be first. In <a onClick="return mV(\'Gen\',21,31);">Ge 21:31</a> Abraham and Abimelech took an oath of witness that the former had dug the well and seven ewe lambs were offered in sacrifice, "Wherefore he called that place Beer-sheba; because there they sware both of them." Here the name is ascribed to the Hebrew root shabha\', "to swear," but this same root is connected with the idea of seven, seven victims being offered and to take an oath, meaning "to come under the influence of seven."<P>Another account is given (<a onClick="return mV(\'Gen\',26,\'23-33\');">Ge 26:23-33</a>), where Isaac takes an oath and just afterward, "the same day Isaac\'s servants came, and told him concerning the well which they had digged (dug), and said unto him, We have found water. And he called it Shibah: therefore the name of the city is Beer-sheba unto this day."<P>2. A Sacred Shrine: Beersheba was a sacred shrine. "Abraham planted a tamarisk tree in Beer-sheba, and called there on the name of Yahweh, the Everlasting God" Genesis (<a onClick="return mV(\'Gen\',21,33);">Ge 21:33</a>). Theophanies occurred there to Hagar (<a onClick="return mV(\'Gen\',21,17);">Ge 21:17</a>), to Isaac (<a onClick="return mV(\'Gen\',26,24);">Ge 26:24</a>), to Jacob (<a onClick="return mV(\'Gen\',46,2);">Ge 46:2</a>), and to Elijah (<a onClick="return mV(\'1Ki\',19,5);">1Ki 19:5</a>). By Amos (<a onClick="return mV(\'Amo\',5,5);">Am 5:5</a>) it is classed with Bethel and Gilgal as one of the rival shrines to the pure worship of Yahweh, and in another place (<a onClick="return mV(\'Amo\',8,14);">Am 8:14</a>) he writes "They shall fall, and never rise up again," who sware, "As the way (i.e. cult) of Beersheba liveth." The two unworthy sons of Samuel were Judges in Beersheba (<a onClick="return mV(\'1Sa\',8,2);">1Sa 8:2</a>) and Zibiah, mother of King Jehoash, was born there (<a onClick="return mV(\'2Ki\',12,1);">2Ki 12:1</a>; <a onClick="return mV(\'2Ch\',24,1);">2Ch 24:1</a>).<P>3. Its Position:<P>Geographically Beersheba marked the southern limit of Judah, though theoretically this extended to the "river of Egypt" (<a onClick="return mV(\'Gen\',15,18);">Ge 15:18</a>)<29>the modern Wady El\'avish<73>60 miles farther south. It was the extreme border of the cultivated land. From Dan to Beersheba (<a onClick="return mV(\'2Sa\',17,11);">2Sa 17:11</a>, etc.) or from Beersheba to Dan (<a onClick="return mV(\'1Ch\',21,2);">1Ch 21:2</a>; <a onClick="return mV(\'2Ch\',30,5);">2Ch 30:5</a>) were the proverbial expressions, though necessarily altered through the changed conditions in later years to "from Geba to Beer-sheba" (<a onClick="return mV(\'2Ki\',23,8);">2Ki 23:8</a>) or "from Beer-sheba to the hill-country of Ephraim" (<a onClick="return mV(\'2Ch\',19,4);">2Ch 19:4</a>).<P>4. Modern Beersheba:<P>Today Beersheba is Bir es-Seba\' in the Wady es Seba\', 28 miles southwest of Hebron on "the southern border of a vast rolling plain broken by the torrent beds of Wady Khalil and Wady Seba" (Robinson). The plain is treeless but is covered by verdure in the spring; it is dry and monotonous most of the year. Within the last few years this long-deserted spot<6F>a wide stretch of shapeless ruins, the haunt of the lawless Bedouin<69>has been re-occupied; the Turks have stationed there an enlightened Kaimerkhan (subgovernor); government offices and shops have been built; wells have been cleared, and there is now an abundant water supply pumped even to the separate houses. Robinson (BW, XVII, 247ff) has described how he found seven ancient wells there<72>probably still more will yet be found. The whole neighborhood is strewn with the ruins of the Byzantine city which once flourished there; it was an episcopal see. It is probable that the city of Old Testament times stood where Tell es Seba\' now is, some 2 1/2 miles to the east; from the summit a commanding view can be obtained (PEF, III, 394, Sheet XXIV).``117';
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isbe[1280]='Beeshterah`be-esh\'-te-ra (<a onClick="return mV(\'Jos\',21,27);">Jos 21:27</a>).`<a href="./study/isbe/search.html?string=ASHTAROTH">ASHTAROTH</a>`1';
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isbe[1281]='Beetle`be\'-t\'-l (the Revised Version (British and American) <a href="./study/isbe/search.html?string=CRICKET">CRICKET</a>; chargol; See <a href="./study/isbe/search.html?string=LOCUST">LOCUST</a>): This name occurs only in <a onClick="return mV(\'Lev\',11,22);">Le 11:22</a> as one of four winged Jumping insects (sherets ha-\'oph) which may be eaten. It certainly is not a beetle and is probably not a cricket. Probably all four are names of locusts, of which more than 30 species have been described from Syria and Palestine, and for which there are at least 8 Arabic names in use, though with little distinction of species. Closely allied to chargol are the Arabic charjalet, a troop of horses or a flight of locusts, from charjal, "to gallop," and harjawan, "a wingless locust."``37';
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isbe[1282]='Beeves`bevs (<a onClick="return mV(\'Lev\',22,21);">Le 22:21</a> the King James Version).`<a href="./study/isbe/search.html?string=CATTLE">CATTLE</a>`1';
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isbe[1283]='Before`be-for\':The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (<a onClick="return mV(\'Gen\',11,28);">Ge 11:28</a>). To be "before" God is to enjoy His favor (<a onClick="return mV(\'Psa\',31,22);">Ps 31:22</a>). "The Syrians before" (<a onClick="return mV(\'Isa\',9,12);">Isa 9:12</a> the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).``1';
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isbe[1284]='Beg; Beggar; Begging`1. No Law Concerning Beggars or Begging in Israel:<P>It is significant that the Mosaic law contains no enactment concerning beggars, or begging, though it makes ample provision for the relief and care of "the poor in the land." Biblical Hebrew seems to have no term for professional begging, the nearest approach to it being the expressions "to ask (or seek) bread" and "to wander." This omission certainly is not accidental; it comports with the very nature of the Mosaic law, the spirit of which is breathed in this, among other kindred provisions, that a poor Hebrew who even sold himself for debt to his wealthy brother was allowed to serve him only until the Jubilee (See <a href="./study/isbe/search.html?string=JUBILEE">JUBILEE</a>), and his master was forbidden to treat him as a slave (<a onClick="return mV(\'Lev\',25,39);">Le 25:39</a>). These laws, as far as actually practiced, have always virtually done away with beggars and begging among the Jews.<P>2. Begging Not Unknown to the Ancient Jews:<P>Begging, however, came to be known to the Jews in the course of time with the development of the larger cities, either as occurring among themselves, or among neighboring or intermingling peoples, as may be inferred from <a onClick="return mV(\'Psa\',59,15);">Ps 59:15</a>; compare <a onClick="return mV(\'Psa\',109,10);">Ps 109:10</a>, where Yahweh is besought that the children of the wicked may be cursed with beggary, in contra-distinction to the children of the righteous, who have never had to ask bread (<a onClick="return mV(\'Psa\',37,25);">Ps 37:25</a>, "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed asking (English Versions, "begging") bread.") For the Hebrew expression not corresponding to "begging" see <a onClick="return mV(\'Psa\',59,15);">Ps 59:15</a>, "They shall wander up and down for food"; and compare <a onClick="return mV(\'Psa\',119,10);">Ps 119:10</a>, "Let me wander," etc.<P>3. Begging and Alms-taking Denounced in Jewish Literature:<P>The first clear denunciation of beggary and almstaking in Jewish literature is found in Ecclesiasticus (Sirach) 40:28-30, where the Hebrew for "begging" is to "wander," ete, as in <a onClick="return mV(\'Psa\',59,15);">Ps 59:15</a>, according to the edition of Cowley and Neubauer; Oxford, 1897. There as well as in Tobit, and in the New Testament, where beggars are specifically mentioned, the word eleemosune has assumed the special sense of alms given to the begging poor (compare Tobit 4:7,16,17; 12:8-11; Ecclesiasticus (Sirach) 3:14,30; 7:10; 16:14; <a onClick="return mV(\'Mat\',6,\'2-4\');">Mt 6:2-4</a>; <a onClick="return mV(\'Mat\',20,\'30-34\');">20:30-34</a>; <a onClick="return mV(\'Mar\',10,\'46-52\');">Mr 10:46-52</a>; <a onClick="return mV(\'Luk\',11,41);">Lu 11:41</a>; <a onClick="return mV(\'Luk\',12,33);">12:33</a>; <a onClick="return mV(\'Jhn\',9,\'1-41\');">Joh 9:1-41</a>; <a onClick="return mV(\'Act\',9,36);">Ac 9:36</a>; <a onClick="return mV(\'Act\',10,2,4,31);">10:2, 4, 31</a>; <a onClick="return mV(\'Act\',24,17);">24:17</a>).<P>4. Professional Beggars a Despised Class: As to professional beggars, originally, certainly, and for a long time, they were a despised class among the Hebrews; and the Jewish communities are forbidden to support them from the general charity fund (BB, 9a; Yoreh De\'ah, 250, 3). But the spirit of the law is evinced again in that it is likewise forbidden to drive a beggar away without an alms (ha-Yadh ha- Chazaqah, in the place cited 7 7).<P>5. In the Gospel Age:<P>Begging was well known and beggars formed a considerable class in the gospel age. Proof of this is found in the references to almsgiving in the Sermon on the Mount (<a onClick="return mV(\'Mat\',5,\'1-\');">Mt 5-7</a> and parallels), and in the accounts of beggars in connection with public places, e.g. the entrance to Jericho. (<a onClick="return mV(\'Mat\',20,30);">Mt 20:30</a> and parallels), which was a gateway to pilgrims going up to Jerusalem to the great festivals and in the neighborhood of rich men\'s houses (<a onClick="return mV(\'Luk\',16,20);">Lu 16:20</a>), and especially the gates of the Temple at Jerusalem (<a onClick="return mV(\'Act\',3,2);">Ac 3:2</a>). This prevalence of begging was due largely to the want of any adequate system of ministering relief, to the lack of any true medical science and the resulting ignorance of remedies for common diseases like ophthalmia, for instance, and to the impoverishment of the land under the excessive taxation of the Roman government (Hausrath, History of New Testament Times, I, 188 (Eng. translation Williams and Norgate), compare Edersheim, Life and Times of Jesus, II, 178). That begging was looked down upon is incidentally evidenced by the remark of the unjust steward, "To beg I am ashamed" (<a onClick="return mV(\'Luk\',16,3);">Lu 16:3</a>); and that, when associated with indolence, it was strongly condemned by public opinion appears from Sirach (40:28-30).<P>The words used for "beg," "beggar" of English Versions of the Bible in the New Testament differ radically in idea: in those formed from aiteo (<a onClick="return mV(\'Mar\',10,46);">Mr 10:46</a>; <a onClick="return mV(\'Luk\',16,3);">Lu 16:3</a>; <a onClick="return mV(\'Luk\',18,35);">18:35</a>; <a onClick="return mV(\'Jhn\',9,8);">Joh 9:8</a> the Revised Version (British and American)) the root idea is that of "asking," while ptochos (<a onClick="return mV(\'Luk\',16,20,22);">Lu 16:20, 22</a>) suggests the cringing or crouching of a beggar. But see <a onClick="return mV(\'Mat\',5,3);">Mt 5:3</a> where the word for "humble" is ptochos.<P>6. A Change in Modern Times:<P>A marked change has come over Jewish life in modern times, in this as well as in other respect. Since the 17th century the Jewish poor in many parts of the world have made it a practice, especially on Fridays and on the eves of certain festivals, to go systematically from house to house asking alms. In parts of Europe today it is a full-grown abuse: crowds of Jewish beggars push their way and ply their trade about the synagogue doors (Abrahams, EB, article "Alms," 310). So the Jewish beggar, in spite of the spirit of the law and ancient Jewish custom, has, under modern conditions too well known to require explanation here, become a troublesome figure and problem in modern Jewish society. For such beggars and begging, see Jewish Encyclopedia, articles "Schnorrers," "Alms," etc., and for another kind of begging among modern Jews, and collections for poverty-stricken Jewish settlers in Palestine, see the articles "Chalukah," "Charity," etc.<P>LITERATURE.<P>Saalschiutz, Arch. der Hebraer, II, chapter xviii (Konigsberg, 1855-56); Riehm Handworterbuch zu den Buchern des A T, under the word "Almosen "; compare Jewish Encyclopedia, HDB, and Encyclopedia B, arts, "Alms"; and Abrahams, Jewish Life in the Middle Ages, chapters xvii, xviii (Philadelphia, 1896); Mackie, Bible Manners and Customs; Day, The Social Life of the Hebrews.``47';
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isbe[1285]='Beggarly`beg\'-er-li (ptochos): The word has the thought of "to crouch" or "cringe," such as is common with professional beggars. It is used in <a onClick="return mV(\'Mat\',5,3);">Mt 5:3</a> and <a onClick="return mV(\'Gal\',4,9);">Ga 4:9</a>, and in both cases means complete spiritual destitution. As used in Galatians it expresses the contrast between their present condition and the former estate, toward which he says they are again tending. Paul has in mind both the Jewish and heathen systems of religion with all their outward show. He therefore here emphasizes to the immeasurable superiority of the riches and liberty in Christ. He further expresses this same thought of the law in <a onClick="return mV(\'Rom\',8,3);">Ro 8:3</a> and <a onClick="return mV(\'Hbr\',7,18);">Heb 7:18</a>. In view of the wretchedness of the condition indicated by the word "beggarly," he states his astonishment that they should so little appreciate the liberty and riches which they now enjoy as even to think of going back the former condition.``87';
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isbe[1286]='Begin`be-gin\':To make the first movement toward a given end (chalal; archomai). Those who interpret it in many passages pleonastically mean by this, that in such passages as "began to teach" or "began to speak," nothing more is intended than to express vividly and graphically the thought of the dependent infinitive. <a onClick="return mV(\'Mat\',4,17);">Mt 4:17</a>; <a onClick="return mV(\'Luk\',3,23);">Lu 3:23</a>; <a onClick="return mV(\'Act\',1,1);">Ac 1:1</a> are so understood. For contrary opinion, see Thayer\'s Lexicon and Winer\'s Grammar of New Testament Greek.<P>The noun, arche, "beginning," in the writings of John, is used sometimes in an abstract sense, to designate a previous stage (<a onClick="return mV(\'Jhn\',1,1,2);">Joh 1:1-2</a>; <a onClick="return mV(\'Jhn\',8,25);">8:25</a>; <a onClick="return mV(\'1Jo\',1,1);">1Jo 1:1</a>; <a onClick="return mV(\'1Jo\',3,8);">3:8</a>) and, sometimes, the Source or First Cause (<a onClick="return mV(\'Rev\',3,14);">Re 3:14</a>; <a onClick="return mV(\'Rev\',21,6);">21:6</a>; <a onClick="return mV(\'Rev\',22,13);">22:13</a>). Often used also, not for the absolute beginning, but, relatively, for the starting-point of some important movement (<a onClick="return mV(\'1Jo\',2,7,24);">1Jo 2:7, 24</a>; <a onClick="return mV(\'Act\',11,15);">Ac 11:15</a>; <a onClick="return mV(\'Phl\',4,15);">Php 4:15</a>).``84';
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isbe[1287]='Beginning`be-gin\'-ing (re\'-shith; arche): The natural meaning of the word is with reference to time. The primitive Greek root means "to be long," "to draw out." Thus, it is used to refer to some point of time long drawn out, or long past (<a onClick="return mV(\'Gen\',1,1);">Ge 1:1</a>). It is used also to express the inauguration of a particular event (<a onClick="return mV(\'Exd\',12,2);">Ex 12:2</a>). The principal interest in the word centers in the use of it in <a onClick="return mV(\'Jhn\',1,1);">Joh 1:1</a>. It must be interpreted here by that which follows in the statement as to the relation of the Logos to the Eternal God and the use of the word "was." It is true that the word arche cannot be separated from the idea of time, but when time began He already was, and therefore He was from eternity.<P>Figurative: in a figurative sense it is used of that which is most excellent, the chief part (<a onClick="return mV(\'Pro\',1,7);">Pr 1:7</a>); of the most eminent person (<a onClick="return mV(\'Col\',1,18);">Col 1:18</a>); the author (<a onClick="return mV(\'Rev\',3,14);">Re 3:14</a>).`<a href="./study/isbe/search.html?string=TIME">TIME</a>; <a href="./study/isbe/search.html?string=ETERNITY">ETERNITY</a>`87';
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isbe[1288]='Begotten`be-got\'-\'-n (yaladh; "to bear," "bring forth," "beget"; denotes the physical relation of either parent to a child, <a onClick="return mV(\'Gen\',3,16);">Ge 3:16</a>; <a onClick="return mV(\'Gen\',4,18);">4:18</a>): Used metaphorically of God\'s relation to Israel (<a onClick="return mV(\'Deu\',32,18);">De 32:18</a>) and to the Messianic king (<a onClick="return mV(\'Psa\',2,7);">Ps 2:7</a>); (gennao, "to beget," or "bear"): generally used of a father (<a onClick="return mV(\'Mat\',1,\'1-16\');">Mt 1:1-16</a>); more rarely of a mother (<a onClick="return mV(\'Luk\',1,13,57);">Lu 1:13, 57</a>); used metaphorically of causing or engendering moral and spiritual relations and states (<a onClick="return mV(\'1Cr\',4,15);">1Co 4:15</a>; <a onClick="return mV(\'Phm\',1,10);">Phm 1:10</a>); of the new birth the Holy Spirit (<a onClick="return mV(\'Jhn\',3,3);">Joh 3:3</a>ff). Men who obey and love God as sons are begotten of Him (<a onClick="return mV(\'Jhn\',1,13);">Joh 1:13</a>; <a onClick="return mV(\'1Jo\',2,29);">1Jo 2:29</a>; <a onClick="return mV(\'1Jo\',3,9);">3:9</a>; <a onClick="return mV(\'1Jo\',4,7);">4:7</a>; <a onClick="return mV(\'1Jo\',5,1,4,18);">5:1, 4, 18</a>; compare <a onClick="return mV(\'1Pe\',1,23);">1Pe 1:23</a>). Used especially of God\'s act in making Christ His Son: "Thou art my Son; this day have I begotten thee" (<a onClick="return mV(\'Psa\',2,7);">Ps 2:7</a>) quoted in <a onClick="return mV(\'Act\',13,33);">Ac 13:33</a> in reference to His resurrection (compare <a onClick="return mV(\'Rom\',1,4);">Ro 1:4</a>). The same passage is cited (<a onClick="return mV(\'Hbr\',1,5);">Heb 1:5</a>) as proving Christ\'s filial dignity, transcending the angels in that "he hath inherited a more excellent name than they," i.e. the name of son; and again (<a onClick="return mV(\'Hbr\',5,5);">Heb 5:5</a>) of God conferring upon Christ the glory of the priestly office.<P>Commentators differ as to whether the act of begetting the Son in these two passages is<P>(a) the eternal generation, or<P>(b) the incarnation in time, or<P>(c) the resurrection and ascension.<P>The immediate context of <a onClick="return mV(\'Hbr\',1,5);">Heb 1:5</a> (see <a onClick="return mV(\'Hbr\',1,3);">Heb 1:3</a>) seems to favor the last view (Westcott). The first view would not be foreign to the author\'s thought: with <a onClick="return mV(\'Hbr\',5,5);">Heb 5:5</a> compare <a onClick="return mV(\'Hbr\',6,20);">Heb 6:20</a>, "a high priest forever" (Alford). The author of Heb thinks of the eternal and essential sonship of Christ as realized in history in His ascension to the "right hand of the Majesty" (<a onClick="return mV(\'Hbr\',1,3);">Heb 1:3</a>). And what is emphatic is the fact and status of sonship, rather than the time of begetting.``145';
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isbe[1289]='Beguile`be-gil\':In <a onClick="return mV(\'2Pe\',2,14);">2Pe 2:14</a> the King James Version (compare <a onClick="return mV(\'Jam\',1,14);">Jas 1:14</a>) the word deleazo, is translated "beguile," and means particularly to "entice," "catch by bait." Doubtless Peter got this idea from his old business of fishing, baiting the hook to beguile the fish. In <a onClick="return mV(\'Rom\',7,11);">Ro 7:11</a>; <a onClick="return mV(\'Rom\',16,18);">16:18</a>; <a onClick="return mV(\'1Cr\',3,18);">1Co 3:18</a> the word is exapatao, and means "to cheat" or "to thoroughly deceive." The thought is to be so completely deceived as to accept falsehood for the truth, believing it to be the truth. In <a onClick="return mV(\'Col\',2,4,18);">Col 2:4, 18</a> the King James Version; <a onClick="return mV(\'Jam\',1,22);">Jas 1:22</a> the word is paralogizomai, and means "to miscalculate," "to be imposed upon." It refers particularly to being beguiled by mere probability.`<a href="./study/isbe/search.html?string=DECEIT">DECEIT</a>; <a href="./study/isbe/search.html?string=DELUSION">DELUSION</a>`87';
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isbe[1290]='Behalf`be-haf\':"On the part of" (<a onClick="return mV(\'Exd\',27,21);">Ex 27:21</a>, i.e. so far as it affects them); "on the side of" (<a onClick="return mV(\'Job\',36,2);">Job 36:2</a>). For huper, "over," in the sense of furnishing assistance, as in <a onClick="return mV(\'2Cr\',5,20);">2Co 5:20</a>, "in the interest of Christ" (<a onClick="return mV(\'2Cr\',5,21);">2Co 5:21</a>); "for our good," "in his cause" (<a onClick="return mV(\'Phl\',1,29);">Php 1:29</a>); also, often in 2 Corinthians, in general sense of "concerning" (<a onClick="return mV(\'2Cr\',5,12);">2Co 5:12</a>; <a onClick="return mV(\'2Cr\',7,4);">7:4</a>; <a onClick="return mV(\'2Cr\',8,24);">8:24</a>; <a onClick="return mV(\'2Cr\',9,2);">9:2</a>; <a onClick="return mV(\'2Cr\',12,5);">12:5</a>). Huper does not of itself indicate substitution, although one who shelters ("is over") another, suffers "in his stead" (the King James Version <a onClick="return mV(\'2Cr\',5,20);">2Co 5:20</a>), as well as "in his behalf."``1';
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isbe[1291]='Behavior`be-hav\'-yer (Ta\'am, "taste," "flavor," hence, "intellectual taste," i.e. judgment, reason, understanding): Of significance as referring to David\'s feigning madness before Aehish, king of Gath, being "sore afraid." Gesenius renders it "changed his understanding," i.e. his mental behavior and outward manner (<a onClick="return mV(\'1Sa\',21,13);">1Sa 21:13</a>, and title to <a onClick="return mV(\'Psa\',34,1);">Ps 34</a>).<P>Twice used in the New Testament (the King James Version) of the well-ordered life of the Christian (kosmios, "well-arranged," "modest," i.e. living with decorum: <a onClick="return mV(\'1Ti\',3,2);">1Ti 3:2</a>), defining the blameless life expected of a minister (overseer), "A bishop must be....of good behavior," the Revised Version (British and American) "orderly" (katastema, "demeanor," "deportment"), including, according to Dean Alford, "gesture and habit" as the outward expression of a reverent spirit (<a onClick="return mV(\'1Pe\',3,1,2);">1Pe 3:1-2</a>). "Aged women...in behavior as becometh holiness" (<a onClick="return mV(\'Tts\',2,3);">Tit 2:3</a>; the Revised Version (British and American) "reverent in demeanor").``139';
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isbe[1292]='Beheading`be-hed\'-ing.`<a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>`1';
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isbe[1293]='Behemoth`be\'-he-moth, be-he\'-moth (behemoth: <a onClick="return mV(\'Job\',40,15);">Job 40:15</a>): Apparently the plural of behemah, "a beast," used of domestic or wild animals. The same form, behemoth, occurs in other passages, e.g. <a onClick="return mV(\'Deu\',28,26);">De 28:26</a>; <a onClick="return mV(\'Deu\',32,24);">32:24</a>; <a onClick="return mV(\'Isa\',18,6);">Isa 18:6</a>; <a onClick="return mV(\'Hab\',2,17);">Hab 2:17</a>, where it is not rendered "behemoth" but "beasts." According to some, the word behemoth, occurring in <a onClick="return mV(\'Job\',40,15);">Job 40:15</a>, is not a Hebrew word, the plural of behemah, but a word of Egyptian origin signifying "water ox." This etymology is denied by Cheyne and others. The word has by various writers been understood to mean rhinoceros and elephant, but the description (<a onClick="return mV(\'Job\',40,\'15-24\');">Job 40:15-24</a>) applies on the whole very well to the hippopotamus (Hippopotamus arnphibius) which inhabits the Nile and other rivers of Africa. Especially applicable are the references to its great size, its eating grass, the difficulty with which weapons penetrate its hide, and its frequenting of streams. " He lieth under the lotus-trees, In the covert of the reed, and the fen. The lotus-trees cover him with their shade; The willows of the brook compass him about." The remains of a fossil hippopotamus of apparently the same species are found over most of Europe, so that it may have inhabited Palestine in early historical times, although we have no record of it. There is a smaller living species in west Africa, and there are several other fossil species in Europe and India. The remains of Hippopotamus minutus have been found in enormous quantities in caves in Malta and Sicily.<P>For an elaborate explanation of behemoth and <a href="./study/isbe/search.html?string=LEVIATHAN">LEVIATHAN</a> (which see) as mythical creatures, see Cheyne, EB, under the word``37';
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isbe[1294]='Beholding`be-hold\'-ing: Many Hebrew and Greek words are so rendered in English Versions of the Bible, but epopteusantes, "your good works, which they behold" (<a onClick="return mV(\'1Pe\',2,12);">1Pe 2:12</a>); "beholding your chaste behavior" (<a onClick="return mV(\'1Pe\',3,2);">1Pe 3:2</a>), and epoptai, "We were eyewitnesses of his majesty" (<a onClick="return mV(\'2Pe\',1,16);">2Pe 1:16</a>) are peculiar to Peter. The fact that this word is used only by Peter and is used in both epistles is an argument for identity of authorship. The word epoptes denotes one who had been initiated into the innermost secrets of his faith and who enjoyed the highest religious privileges; but now in contradiction to the secrecy of all pagan "mysteries" (Eleusinian, etc.) the apostles would share with all the faithful every spiritual vision which they enjoyed ("we made known unto you").<P>In <a onClick="return mV(\'2Cr\',3,18);">2Co 3:18</a>, for katoptrizomenoi, the English Revised Version gives "reflecting (as a mirror) the glory of the Lord," the American Standard Revised Version "beholding (as in mirror," etc.). Katoptron was a mirror of polished metal. We cannot clearly and fully behold the outshining of spiritual grandeur in Christ Jesus, but in the gospel God accommodates and adjusts the vision as we are able to bear it, and the glory beheld becomes glory imparted to (and reflected by) the beholder.<P>John\'s Gospel gives us theaomai ("to look closely at"), and theoreo ("to discern"). "We beheld (etheasametha) his glory" (<a onClick="return mV(\'Jhn\',1,14);">Joh 1:14</a>), "that they may behold (theorosin) my glory" (<a onClick="return mV(\'Jhn\',17,24);">Joh 17:24</a>). In classic literature, the former word is closely associated with theatrical spectacles, and the latter with athletic games, and they both convey the idea of unceasing interest, deepening in this connection into love and joy.``91';
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isbe[1295]='Behoove`be-hoov\':Used in the New Testament for two Greek words dei (<a onClick="return mV(\'Luk\',24,26);">Lu 24:26</a>; <a onClick="return mV(\'Act\',17,3);">Ac 17:3</a>) and opheilo (<a onClick="return mV(\'Hbr\',2,17);">Heb 2:17</a>); the former referring to a physical, and the latter to a moral, necessity (Bengelon, <a onClick="return mV(\'1Cr\',11,10);">1Co 11:10</a>). The former means "must," that is, it is required by the order which God has ordained; the latter, "ought," that is, it is required as a debt.``1';
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isbe[1296]='Beirut`ba\'-root\'.`<a href="./study/isbe/search.html?string=BERYTUS">BERYTUS</a>`1';
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isbe[1297]='Beka`be\'-ka (beqa\', "half"): Half a shekel, the amount contributed by each male of the Israelites for the use of the Sanctuary (<a onClick="return mV(\'Exd\',38,26);">Ex 38:26</a>). Its value varied according to the standard used, but on the ordinary, or Phoenician, standard it would represent about 122 grams.`<a href="./study/isbe/search.html?string=WEIGHTS+AND+MEASURES">WEIGHTS AND MEASURES</a>`1';
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isbe[1298]='Bel`bel, bal (bel): Appellative name of a Bah god (compare <a href="./study/isbe/search.html?string=BAAL">BAAL</a>), in the Old Testament and Apocrypha identified with Marduk or Merodach, the tutelary deity of Babylon (compare <a onClick="return mV(\'Isa\',46,1);">Isa 46:1</a>; <a onClick="return mV(\'Jer\',51,44);">Jer 51:44</a>; Baruch 6:41).`<a href="./study/isbe/search.html?string=BABYLONIA+AND+ASSYRIA,+RELIGION+OF">BABYLONIA AND ASSYRIA, RELIGION OF</a>`1';
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isbe[1299]='Bel and the Dragon``<a href="./study/isbe/search.html?string=DANIEL,+BOOK+OF">DANIEL, BOOK OF</a>`1';
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isbe[1300]='Bel, and the Dragon`bel, bal, drag\'-un (Greek words: drakon, "dragon," "serpent"; ektos, "except"; horasis "vision," "prophecy"; ophis, "serpent"; sphragisamenos, "having sealed"; choris, "except," Hebrew or Aramaic words: chatham, "to seal"; zepha\', "pitch"; za\'apha\', "storm," "wind"; nachash, "snake"; tannin, "serpent," "sea monster"):<P><b>I. INTRODUCTORY</b><P><b>II. NAME OF BEL AND THE DRAGON</b><P><b>III. CONTENTS</b><P class="in15">1. The Bel Story: the God of Bel<P class="in15">2. The Dragon Story; Meaning of "Dragon"; Serpent-Worship in Babylon<P><b>IV. TEXTUAL AUTHORITIES</b><P class="in15">1. Manuscripts<P class="in30">(1) Greek<P class="in30">(2) Syriac<P class="in15">2. Recensions or Versions<P class="in30">(1) Greek<P class="in30">(2) Syriac<P class="in30">(3) Latin<P class="in30">(4) Aramaic<P><b>V. ORIGINAL LANGUAGE: PRINCIPAL OPINIONS</b><P><b>VI. TEACHING</b> <p>Little in this work that is distinctly Jewish. God is great, absolute and ever-living; angels intervene for special ends; the absurdity of idol-worship<P><b>VII. AUTHOR, PLACE AND DATE OF COMPOSITION</b><P>Probably not in Babylon; perhaps the Hebrew text originated in Palestine about 146 BC or later. The Septuagint version produced in Egypt about 100 BC, which may be the date and language of the Book. Theta (Theodotion\'s version) was produced probably at Ephesus about 180 AD<P><b>VIII. CANONICITY AND AUTHENTICITY</b><P>Accepted as canonical by the Jews of Egypt but rejected by the Jews of Palestine Accepted as part of the Bible by Greek and Latin church Fathers, by the Council of Trent and therefore by the Roman church; denied by Protestants to be canonical<P><b>LITERATURE</b><hr /><P>I. Introductory.<P>Bel and the Dragon is the third of the three Apocryphal additions to Daniel, The <a href="./study/isbe/search.html?string=SONG+ OF+THE+THREE+CHILDREN">SONG OF THE THREE CHILDREN</a> and <a href="./study/isbe/search.html?string=SUSANNA">SUSANNA</a> (which see) being the other two. In the Greek and Latin versions (see below, "IV. Textual Authorities") these "additions" form an integral part of the canonical Book of Daniel, and they are recognized as such and therefore as themselves canonical by the Council of Trent. But the Song of the Three Children is the only piece having a necessary connection with the Hebrew canonical Book of Daniel; in the Greek and Latin texts it follows <a onClick="return mV(\'Dan\',3,24);">Da 3:24</a>. The other two are appended and appear to have an origin independent of the book to which they are appended and also of each other, though in all three as also in the Hebrew Book of Daniel the name and fame of Daniel stand out prominently.<p>II. Name of Bel and the Dragon.<P>Since in the Greek and Latin recensions or versions Bel and the Dragon forms a portion of the Book of Daniel it does not bear a special name. But in the only two known manuscripts of the Septuagint in Syro-Hexaplar (see below, "IV. Textual Authorities") these words stand at the head of the "addition" now under consideration: "From (or "a part of") the prophecy of Habakkuk son of Joshua of the tribe of Levi." That the Biblical writing prophet of that name is meant is beyond question. In Theta (Theodotian) this fact is distinctly stated (see Bel and the Dragon verse 33); and it is equally beyond question that these tales could never have come from the prophet so called (see below "VIII. Canonicity and Authenticity").<P>In codices Alexandrinus and Vaticanus of Theodotian (Theta) the title is: Horasis 12, i.e. <a onClick="return mV(\'Dan\',12,\'1-\');">Da 12</a>, canonical Daniel being comprised in 11 chapters. In the Vulgate, Bel and the Dragon forms chapter 14, but, as in the case of the earlier chapters, it has no heading.<P>In the Syriac Peshitta (W) the story of Bel and the Dragon is preceded by "Bel the idol," and that of the Dragon by "Then follows the Dragon." Bel and the Dragon is the title in all Protestant versions of the Apocrypha, which rigidly keep the latter separate from the books of the Hebrew canon.<p>III. Contents.<P>The stories of Bel and of the Dragon have a separate origin and existed apart: they are brought together because they both agree in holding up idolatry to ridicule and in encouraging Jewish believers to be true to their religion. The glorification of Daniel is also another point in which both agree, though while the Daniel of the Bel and the Dragon story appears as a shrewd Judge corresponding to the etymology of that name, he of the Dragon story is but a fearless puritan who will die rather than be faithless to his religion.<P>It is evident, however that the editor of the "additions" has fused both stories into one, making the Dragon story depend on that which precedes (See Bel and of the Dragon verses 23f). It seems very likely that, in a Nestorian list mentioned by Churton (Uncanonical and Apocryphal Scriptures, 391), Bel and the Dragon is comprised under the title, The Little Daniel.<P>The two stories as told in common by Septuagint and Theodotion may be thus summarized:<P>1. The Story of Bel: the God of Bel:<P>There is in Babylon an image of Bel which Daniel refuses to worship, though no form of worship is mentioned except that of supplying the god with food. The king (Cyrus according to Theodotion) remonstrates with the delinquent Hebrew, pointing Out to him the immense amount of food consumed daily by Bel, who thus proves himself to be a living god. Daniel, doubting the king\'s statement as to the food, asks to be allowed to test the alleged fact. His request being granted, he is shown by expressed desire th e lectisternia, the sacred tables being covered by food which the god is to consume during the night. The doors are all sealed by arrangement, and after the priests have departed Daniel has the temple floor strewn with light ashes. When the morning breaks it is found that the doors are still sealed, but the food has disappeared. Upon examination the tracks of bare feet are found on the ash-strewn floor, showing that the priests have entered the temple by a secret way and removed the food. Angered by the trick played on him the king has the priests put to death and the image destroyed.<P>The word Bel, a short form of Baal, occurs in the Old Testament in <a onClick="return mV(\'Isa\',46,1);">Isa 46:1</a>; <a onClick="return mV(\'Jer\',50,2);">Jer 50:2</a>; <a onClick="return mV(\'Jer\',51,44);">51:44</a>, where it stands for Merodach or Marduk, chief of the Babylonian deities. Originally however it denotes any one of the Babylonian local deities, and especially the principal deity worshipped at Nippur (for similar use of the Hebrew "<a href="./study/isbe/search.html?string=BAAL">Baal</a>" see the article on this word). In Theodotion Cyrus appears as an abettor of Bel-worship, which is quite in accordance with the practice of the early Persian kings to show favor to the worship of the countries they conquered. See Century Bible, "Ezra, Nehemiah, and Esther," 40.<P>2. The Dragon Story; Meaning of "Dragon"; Serpent-Worship in Babylon:<P>There is in Babylon a great live dragon worshipped by a large number of the inhabitants, who lavishly feed it. In the present case the god is or is represented by a living creature which can be fed, and, indeed, needs feeding. Daniel refuses to bow down before the dragon and makes an offer to the king to kill it. Believing the god well able to care for himself, the king accepts Daniel\'s challenge. Daniel makes a mixture of which pitch forms the principal ingredient and thrusts it down the dragon\'s throat, so that "it bursts asunder and dies." The people are infuriated at the death of their god and demand that the king shall have the god-murderer put to death, a demand to which the royal master yields by having Daniel cast into a den of lions, as was done to other culprits found guilty of capital charges. But though the prophet remained in the company of 7 lions for 6 days he suffered no injury. On the last day when Daniel, without food, was naturally hungry, a miracle was performed by way of supplying him with food. Habakkuk (see above, "II. Name"), when cooking food for his reapers, heard an angel\'s voice commanding him to carry the food he had prepared to Daniel in the lions\' den in Babylon. Upon his replying that he did not know where the den, or even Babylon, was, the angel laid hold of his hair and by it carried the prophet to the very part of the den where Daniel was. Having handed the latter the meal intended for the reapers, he was safely brought back by the angel to his own home. It would seem that Habakkuk was protected from the lions as well as Daniel. Seeing all this the king worshipped God, set Daniel free, and in his stead east his accusers into the lions\' den, where they were instantly devoured,<P>Zockler in his commentary (p. 215) speaks of the "fluidity" of the Dragon myth, and he has been followed by Marshall and Daubney. But what in reality does the Greek word drakon, rendered "dragon," mean? In the Septuagint the word is used generally (15 times) to translate the Hebrew tannin which denotes a serpent or sea monster. It is this word (tannin) which in the Aramaic version of the Dragon story translates the Greek drakon. Now in <a onClick="return mV(\'Exd\',4,3);">Ex 4:3</a> and <a onClick="return mV(\'Exd\',7,9);">Ex 7:9</a> the Hebrew tannin and nachash ("serpent") seem identified as are the Greek drakon and ophis in <a onClick="return mV(\'Rev\',12,9);">Re 12:9</a>. We may therefore take drakon in the present story to stand for a serpent. We know that in Babylon the god Nina was worshipped in the form of a serpent (see Sayce, Hibbert Lectures, 281f), and it is more probable that it is the worship of this god or of some other serpent deity that is here meant, than that there is any allusion to the Babylonian story according to which Marduk the supreme deity of Babylon engaged in a conflict with Tiamat the monster<65>foe to light and order.<P>(1) The dragon of the present story is a god and not as Tiamat, a kind of devil, and a male, not a female.<P>(2) The dragon in the present story is a serpent, which is not true of Tiamat.<P>(3) Apsu (male) and Tiamat (female) are Babylonian deities who give birth to the gods of heaven; these gods subsequently led by their mother Tiamat engaged in a fierce contest with Marduk.<P>Since Gunkel published his book, Schopfung und Chaos (1895), it has been the fashion to see reflections of the Marduk-Tiamat conflict throughout the Old Testament. But recent investigations tend to show that Babylonian mythology has not dominated Hebrew thought to the extent that was formerly thought, and with this statement Gunkel himself now agrees, as the last edition of his commentary on Genesis proves.<p>IV. Textual Authorities.<P>1. Manuscripts:<P>(1) Greek.<P>There exist in Greek two forms of the text (see below).<P>(a) The Septuagint text has been preserved in but one original MS, the codex Christianus (from the Chigi family who owned it, published in Rome in 1772). This belongs to about the 9th century. This text has been printed also in Cozza\'s Sacrorum Bibliorum vestustissima fragmenta Graeca et Latina, part iii, Romae,1877,and in Swete\'s edition of the Septuagint side by side with Theodotion. In Tischendorf\'s Septuagint it occurs at the close of the ordinary text of the Septuagint.<P>(b) Of Theta (the text of Theodotion) we have the following important manuscripts: Codex Vaticanus, Codex Alexandrinus, Q (codex Marchalianus), Gamma (verses 1,2-4 only) and Delta (from verse 21 to verse 41).<P>(2) Syriac.<P>There exists in the Ambrosian Library at Milan, a manuscript of the 8th century of the Syro-Hexaplar version made by Paul of Tella in 617 AD at Alexandria from col vi (Septuagint) of Origen\'s Hexapla. This most valuable manuscript has been edited and published by Ceriani.<P>2. Recensions or Versions:<P>(1) Greek.<P>(a) The Septuagint:<P>Of this we have but one manuscript (see above under "Manuscripts") and until its publication at Rome in 1772 what is now known as Theta was believed to be the real Septuagint version, notwithstanding hints to the contrary by early Christian writers.<P>(b) Theta, or the Version of Theodotion:<P>This version appears to be a revision of the Septuagint, with the help, perhaps, as in the case of the canonical Daniel, of a Hebrew (or Aramaic) original, now lost. It is much less pedantic than Aquila\'s Greek translation which preceded it, and its Greek is better. It is also a better translation than the Septuagint; yet it has many transliterations of Hebrew words instead of translations. This version of Daniel displaced that of the Septuagint at a very early time, for though Origen gave place to the Septuagint in his Hexapla, in his writings he almost always cites from Theta. In his preface to Daniel Jerome points to the fact that in his own time the church had rejected the Septuagint in favor of Theodotion, mentioning the defectiveness of the former as the ground. Even Irenaeus (died 202) and Porphyry (died 305) preferred Theodotion to the Septuagint. Field was the first to point out that it is the work of Theodotion (not the Septuagint) that we have in 1Esdras, etc.<P>(2) Syriac.<P>In addition to the Syro-Hexaplar version (see above, under "Manuscript") the Peshitta version must be noted. It follows Theodotion closely, and is printed in Walton\'s Polyglot (in one recension only of Bel and the Dragon) and in a revised text edited by Lagarde in 1861; not as R. H. Charles (Enc Brit, VII, 807) erroneously says in The Book of Tobit by Neubauer.<P>(3) Latin.<P>(a) The old Latin version, which rests on Theodotion, fragments of which occur in Sabatier\'s work, Bibliorum sacrorum Latinae versiones antiquae (1743, etc., II).<P>(b) The Vulgate, which follows Jerome\'s translation, is also based on Theodotion, and follows it closely.<P>(4) Aramaic.<P>For the Aramaic version published by M. Caster and claimed to be the text of the book as first written, see below, "V. Original Language." V. The Original Language: Principal Opinions.<P>It has been until recent years most generally maintained that Bel and the Dragon was composed and first edited in the Greek language. So Eichhorn, de Wette, Schrader, Fritzsche, Schurer and Konig. In favor of this the following reasons have been given:<P>(1) No Semitic original with reasonable claims has been discovered. Origen, Eusebius and Jerome distinctly say that no Hebrew (or Aramaic) form of this tract existed or was known in their time.<P>(2) The Hebraisms with which this work undoubtedly abounds are no more numerous or more crucial than can be found in works by Jewish authors which are known to have been composed in the Greek language, such as the continual recurrence of kai (= "and"), kai eipe ("and he said"), etc.<P>On the other hand, the opinion has been growing among recent scholars that this work was written first of all either in Hebrew or Aramaic Some of the grounds are the following:<P>(1) It is known that Theodotion in making his translation of other parts of the Old Testament (Daniel) endeavored to correct the Septuagint with the aid of the Massoretic Text. A comparison of the Septuagint and of Theodotion of Bel and the Dragon reveal differences of a similar character. How can we account for them unless we assume that Theodotion had before him a Semitic original? A very weak argument, however, for the translator might have corrected on a priori principles, using his own Judgment; or there might well have been in his time different recensions of the Septuagint. Westcott (DB, I, 397a; 2nd edition, 714a) holds that some of Theodotion\'s changes are due to a desire to give consistency to the facts.<P>(2) Much has been made of the Semiticisms in the work, and it must be admitted that they are numerous and striking. But are these Hebraisms or Aramaisms? The commonest and most undoubted Semiticism is the repeated use of kai and kai egeneto with the force of the waw-consecutive and only to be explained and understood in the light of that construction. But the waw- consecutive exists only in classical Hebrew; Aramaic and post-Biblical. Hebrew, including late parts of the Old Testament (parts of Ecclesiastes, etc.), know nothing of it. It must be assumed then that if the Semiticisms of this work imply a Semitic original, that original was Hebrew, not Aramaic<P>The following Hebraisms found in the Septuagint and in Theodotion may briefly be noted:<P>(1) The use of the Greek kai with all the varied meanings of the waw-consecutive. (see below, under "VI. Teaching"). The beginning of a sentence with kai en ("and there was") Bel and the Dragon (verses 1,3 in the Septuagint; 2f; etc., in Theodotion) agrees with the Hebrew waw-consecutive construction, but makes poor Greek. In verse 15 kai egeneto can be understood only in the light of the Hebrew for which it stands.<P>(2) The syntactical feature called parataxy (coordination) presents itself throughout the Greek of this piece, and it has been reproduced in the English translations (the King James Version, the Revised Version (British and American)) as any English reader can see. In the classical languages it is hypotaxy that prevails. If, as seems likely, those responsible for Septuagint and Theodotion followed a Hebrew original, they failed to make sufficient allowance for the peculiar force of the waw-consecutive idiom, for this does not involve hypotaxy to an y considerable extent.<P>(3) The constant occurrence of Kurios ("Lord") without the article implies the Hebrew Yahweh; and the phrase the "Lord God" is also Hebrew.<P>(4) There are difficulties and differences best explained by assuming a Hebrew origin. The Greek word sphragisamenos has no sense in verse 14 (Septuagint) for, retaining it, we should read of a sealing of the temple (of Bel) and also of a sealing with signet rings of the doors. The Hebrew word "shut" (catham) is written much like that for "seal" (chatham), and was probably, as Marshal suggests, mistaken for the latter. The temple was "shut" and the doors "sealed." In verse 10 the Septuagint (choris) and Theodotion (ektos) have 2 words of similar sense, which are best explained as independent renderings of one Hebrew word.<P>Marshall, identifying this dragon story with the Babylonian creation-myth of Marduk and Tiamat, thinks that instead of "pitch" used in making the obolus with which Daniel destroyed the dragon, the original Aramaic document has "storm wind," the two words being in Aramaic written much alike (za\'apha\' = "storm wind," and zepha\' = pitch). But the fact is quite overlooked that the obolus contained not only pitch, but also "fat" and "hair" (see Bel and the Dragon, verse 27). Besides, in the Aramaic version, published by Gaster, to which Marshall attaches great importance as at least a real source, we have four ingredients, namely, pitch (zepetha\'), fat, flax (kittan) and hair. Dr. Marshall\'s suggestion involves therefore not only the confusion of two words spelled differently in Aramaic, but the substitution of 3 or 4 terms for one in the original draft. Moreover, in Bel and the Dragon the several ingredients are made up into a cake with which the dragon was gorged. Dr. Marshall\'s view assumes also an Aramaic original which is a gainst the evidence. But the suggestion would not have been made but for a desire to assimilate the dragon story to the Babylonian creation-myth, though in motive and details both differ so essentially.<P>In favor of a Semitic original many writers have cited the fact that forms of the story have been found in Hebrew and Aramaic in the 13th century. Raymund Martini in his Pugio Fidei (written against the Jews) quotes Bel and the Dragon from a Hebrew Midrash on Genesis which Neubauer discovered and which is almost verbatim identical with the unique manuscript containing Midrash Rabba de Rabba (see Neubauer, Tobit, viii, and Franz Delitzsch, de Habacuci, 82). Still other Hebrew forms of these stories have been found. All the "additions" to Daniel "occur in Hebrew in the remains of Yosippon," the "Hebrew Josephus," as he has been called. He wrote in the 10th century.<P>But most important of all is the discovery by Dr. M. Gaster of the dragon story in Aramaic, imbedded in the Chronicles of Yerahmeel, a work of the 10th century. Dr. Gaster maintains that in this Aramaic fragment we have a portion of the original Bel and the Dragon (see PSBA, 1894, 280ff (Introduction), 312 (Text) and 1895 (for notes and translation)). The present writer does not think Dr. Gaster has made out his case.<P>(1) If such an Aramaic original did really exist at any time we should have learned something definite about it from early writers, Jewish and Christian.<P>(2) Dr. Gaster has discovered an Aramaic form of only two of the three "additions," those of the Song of the Three Children and of the dragon story. What of the rest of the Aramaic document?<P>(3) It has already been pointed out that the waw-consecutive constructions implied in the Greek texts go back to a Hebrew, not an Aramaic original.<P>(4) The Aramaic text of the Dragon story not seldom differs both from the Septuagint and Theodotion as in the following and many other cases: The two Greek versions have in Bel and the Dragon, verse 24 "The king (said)," which the Aramaic omits: in verse 35 the Aramaic after "And Habakkuk said" adds "to the angel," which the Septuagint and Theodotion are without.<P>(5) The compiler of the Yerahmeel Chronicle says distinctly that he had taken the Song of the Three Children and the dragon story from the writings of Theodotion (see PSBA,1895, 283), he having, it is quite evident, himself put them into Aramaic. Dr. Gaster lays stress on the words of the compiler, that what he gives in Aramaic is that which "Theodotion found" (loc. cit.). But the reference can be only to the Septuagint which this translator made the basis of his own version; it is far too much to assume that the Chronicler means an Aramaic form of the stories.<p>VI. Teaching.<P>The two stories teach the doctrine of the oneness and absoluteness of Yahwe, called throughout Kurios ("Lord"), a literal rendering of the Hebrew word \'adhonai ("Lord") which the Jews substituted for Yahwe in reading the Hebrew as do now-a-day Jews. In the Greek and Latin versions it is the word read (the Qere perpetuum, not that written Kethibh), which is translated. It would have been more consonant with universal practice if the proper name Yahweh had been transliterated as proper names usually are.<P>But very little is said of the character of Yahweh. He is great and the only (true) God in Bel and the Dragon (verse 41), the living God in contrast with Bel (verse 57). Of the nature of His demands on His worshippers, ritualistic and ethical, nothing is said. There is no reference to any distinctly Jewish beliefs or practices; nothing about the torah or about any Divine revelation to men, about sacrifice or the temple or even a priesthood, except that in the Septuagint (not in Theodotion) Daniel the prophet is spoken of as a priest<73>strong evidence of the low place assigned by the writer to the external side of the religion he professed. We do however find mention of an angel, a sort of deus ex machina in the Dragon story (verses 34ff); compare <a onClick="return mV(\'Dan\',6,22);">Da 6:22</a>.<P>The incident of the transportation of Habakkuk to Babylon shows that the writer had strong faith in supernatural intervention on behalf of the pious. Apart from this incident the two stories steer fairly clear of anything that is supernatural. But Bel and the Dragon verses 33-39 are a late interpolation.<p>VII. Author, Place and Date of Composition.<P>Nothing whatever is known of the author of the book and nothing definite or certain of the place or date of composition. It has been commonly felt, as by Bissell, etc., that it reflects a Babylonian origin. Clay (see Bel and the Dragon, verse 7) abounded in Babylon (but surely not only in Babylon); bronze (Bel and the Dragon, verse 7) was often used in that country for the manufacturing of images, and the lion, it is known, was native to the country (but that was the case also in Palestine in Biblical, and even post-Biblical times). None of the arguments for a Babylonian origin have much weight, and there are contrary arguments of considerable force.<P>The anachronisms and inconsistencies are more easily explained on the assumption of a non-Babylonian origin. Besides, the Judaism of Babylon was of a very strict and regulation kind, great attention being given to the law and to matters of ritual. There is nothing in Bel and the Dragon regarding these points (see above under "Teaching").<P>If we assume a Hebrew original, as there are good grounds for doing, it is quite possible that these legends were written in Palestine at a time when the Jewish religion was severely persecuted: perhaps when Antiochus VII (Sidetes, 139-128 BC) reconquered Judah for Syria and sorely oppressed the subject people. Yet nothing very dogmatic can be said as to this. We cannot infer much from the style of the Hebrew (or Aramaic?), since no Semitic original has come down to us. It is quite clear that these "additions" imply the existence of the canonical Book of Daniel and belong to a subsequent date, for they contain later developments of traditions respecting Daniel. The canonical Book of Daniel is dated by modern scholars about 160 BC, so that a date about 136 BC (see above) could not be far amiss.<P>If, on the other hand, we take for granted that the Septuagint is the original text of the book, the date of that recension is the date of the work itself. It seems probable that this recension of Daniel was made in Egypt about 150 BC (see 1Macc 1:54; 2:59), and we have evidence that up to that date the "three additions" formed no part of the book, though they exist in all Greek and Syriac manuscripts of Daniel, which have come down to us. Probably the "additions" existed as separate compositions for some time before they were joined to Daniel proper, but it is hardly too much to assume that they were united no later than 100 BC. Yet the data for reaching a conclusion are very slight. It may be added that the Greek of the Septuagint is distinctly Alexandrian in its character, as Westcott, Bissell and others have pointed out. Theodotion\'s version is supposed to have been made at Ephesus toward the end of the 2nd century AD.<p>VIII. Canonicity and Authenticity.<P>The Alexandrian Jews, recognizing the Septuagint as their Bible, accepted the whole of the Apocrypha as canonical. The Palestine Jews, on the other hand, limited their canonical Scriptures to the Hebrew Old Testament. There is, of course, some uncertainty (largely no doubt because it was originally a translation from the Hebrew) as to whether the Septuagint at the first included the Apocrypha in its whole extent or not, but all the evidence points to the fact that it did, though individual books like Daniel existed apart before they formed a portion of the Greek or Egyptian canon.<P>In the early Christian church all the three "additions" are quoted as integral parts of Daniel by Greek and by Latin Fathers, as e.g. by Irenaeus (IV,5,2f); Tertullian (De idololatria c.18); Cyprian (Ad fortunatum, c.11).<P>By a decree of the Council of Trent these "additions" were for the Roman church made as much a part of the Bible canon as the Hebrew Book of Daniel. Protestant churches have as a rule excluded the whole of the Apocrypha from their Bibles, regarding its books as either "Deutero-canonical" or "non-canonical." In consequence of this attitude among Protestants the Apocrypha has until lately been greatly neglected by Protestant writers. But a great change is setting in, and some of the best commentaries by Protestant scholars produced in recent years deal with the Apocrypha and its teaching.<P>Julius Africanus (flourished about first half of 3rd century AD) was the first to impugn the truth of the stories embodied in the "additions" to Daniel. This he did in a letter to Origen to which the recipient vigorously replied.<P>The improbabilities and contradictions of these three pieces have often been pointed out from the time of Julius Africanus down to the present day. The following points may be set down as specimens:<P>(1) Daniel is called a priest in the Septuagint (Bel and the Dragon, verse 1), and yet he is identified with the prophet of that name.<P>(2) Habakkuk the prophet (he is so called in Theodotion (see Bel and the Dragon, verse 33), and no other can be intended) is made to be a contemporary of Daniel and also of the Persian king Cyrus (see Bel and the Dragon, verses 1 and 33 in the English Bible). Now Cyrus conquered Babylon in 538 BC, the principal Jews in Babylon returning to Palestine the following year. The events narrated in Bel and the Dragon could not have occurred during the time Cyrus was king of Babylon, but the Septuagint speaks of "the king" without naming him.<P>(3) It was not Cyrus but Xerxes who destroyed the image of Bel, this being in 475 BC (see Herodotus i.183; Strabo xvi.1; Arrian, Exped. Alex., vii.1).<P>(4) It is further objected that dragon-worship in Babylon, such as is implied in the dragon story, is contrary to fact. Star-worship, it has been said, did exist, but not animal-worship. So Eichhorn and Fritzsche. But there is every reason for believing that the worship of living animals as representing deity, and especially of the living serpent, existed in Babylon as among other nations of antiquity, including the Greeks and Romans (see Herzog, 1st edition, article "Drache zu Babylon," by J. G. Muller). It has already been pointed out (see list of meanings) that the word "dragon" denotes a serpent.<P>LITERATURE.<P>Eichhorn, Einleitung in die apoc. Schriften des Alten Testaments (1795), 431ff (remarkable for its time: compares the Septuagint and Theodotion); W. H. Daubney, The Three Additions to Daniel (Cambridge, 1906; contains much matter though rather uncritically treated); the commentaries of Fritzsche (Vol I: still very rich in material; it forms part of the Kurzgefasstes exegetisches Handbuch); Bissell (in Lange\'s series, but not a translation); Ball Speaker\'s Commentary (this is the best English commentary on the Apocrypha). See also Schurer, Geschichte3, III, 333, and his article in RE3, I, 639; and the articles by Kamphausen in EB, I, 1014; Toy, in Jewish Encyclopedia, II, 650; R. H. Charles, Encyclopedia Brittanica, VII, 807, and especially that by J. Turner Marshall in HDB, I, 267. Fritzsche Libri Veteris Testamenti Graece (1871), and Swete, The Old Testament in Greek, III, 1894, and later editions, give the Septuagint and Theodotion on parallel pages. In the edition of the Septuagint edited by Tischendorf, the Septuagint is given in the text and Theodotion in an appendix.``33';
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