properly
the absence of all colour. In Prov. 7:9 the Hebrew word means, as in the margin
of the Revised Version, "the pupil of the eye." It is translated "apple" of the
eye in Deut. 32:10; Ps. 17:8; Prov. 7:2. It is a different word which is rendered
"black" in Lev. 13:31,37; Cant. 1:5; 5:11; and Zech. 6:2, 6. It is uncertain what
the "black marble" of Esther 1:6 was which formed a part of the mosaic pavement.
Blade
- applied to the glittering point of a spear (Job 39:23) or sword (Nah. 3:3),
the blade of a dagger (Judg. 3:22); the "shoulder blade" (Job 31:22); the "blade"
of cereals (Matt. 13:26).
Blains
- occurs only in connection with the sixth plague of Egypt (Ex. 9:9, 10).
In Deut. 28:27, 35, it is called "the botch of Egypt." It seems to have been the
fearful disease of black leprosy, a kind of elephantiasis, producing burning ulcers.
Blasphemy
- In the sense of speaking evil of God this word is found in Ps. 74:18; Isa.
52:5; Rom. 2:24; Rev. 13:1, 6; 16:9, 11, 21. It denotes also any kind of calumny,
or evil-speaking, or abuse (1 Kings 21:10; Acts 13:45; 18:6, etc.). Our Lord was
accused of blasphemy when he claimed to be the Son of God (Matt. 26:65; comp.
Matt. 9:3; Mark 2:7). They who deny his Messiahship blaspheme Jesus (Luke 22:65;
John 10:36).
Blasphemy against
the Holy Ghost (Matt. 12:31, 32; Mark 3:28, 29; Luke 12:10) is regarded by some
as a continued and obstinate rejection of the gospel, and hence is an unpardonable
sin, simply because as long as a sinner remains in unbelief he voluntarily excludes
himself from pardon. Others regard the expression as designating the sin of attributing
to the power of Satan those miracles which Christ performed, or generally those
works which are the result of the Spirit's agency.
Blastus
- chamberlain to king Herod Agrippa I. (Acts 12:20). Such persons generally
had great influence with their masters.
Blemish
- imperfection or bodily deformity excluding men from the priesthood, and
rendering animals unfit to be offered in sacrifice (Lev. 21:17-23; 22:19-25).
The Christian church, as justified in Christ, is "without blemish" (Eph. 5:27).
Christ offered himself a sacrifice "without blemish," acceptable to God (1 Pet.
1:19).
Bless
- (1.) God blesses his people when he bestows on them some gift temporal or
spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.)
We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.)
A man blesses himself when he invokes God's blessing (Isa. 65:16), or rejoices
in God's goodness to him (Deut. 29:19; Ps. 49:18).
(4.)
One blesses another when he expresses good wishes or offers prayer to God for
his welfare (Gen. 24:60; 31:55; 1 Sam. 2:20). Sometimes blessings were uttered
under divine inspiration, as in the case of Noah, Isaac, Jacob, and Moses (Gen.
9:26, 27; 27:28, 29, 40; 48:15-20; 49:1-28; Deut. 33). The priests were divinely
authorized to bless the people (Deut. 10:8; Num. 6:22-27). We have many examples
of apostolic benediction (2 Cor. 13:14; Eph. 6:23, 24; 2 Thess. 3:16, 18; Heb.
13:20, 21; 1 Pet. 5:10, 11).
(5.)
Among the Jews in their thank-offerings the master of the feast took a cup of
wine in his hand, and after having blessed God for it and for other mercies then
enjoyed, handed it to his guests, who all partook of it. Ps. 116:13 refers to
this custom. It is also alluded to in 1 Cor. 10:16, where the apostle speaks of
the "cup of blessing."
Blind
- Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3).
The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness
was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes
the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes
blinded their captives (2 Kings 25:7; 1 Sam. 11:2). Blindness denotes ignorance
as to spiritual things (Isa. 6:10; 42:18, 19; Matt. 15:14; Eph. 4:18). The opening
of the eyes of the blind is peculiar to the Messiah (Isa. 29:18). Elymas was smitten
with blindness at Paul's word (Acts 13:11).
Blood
- (1.) As food, prohibited in Gen. 9:4, where the use of animal food is first
allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain
from blood is renewed in the decree of the council of Jerusalem (Acts 15:29).
It has been held by some, and we think correctly, that this law of prohibition
was only ceremonial and temporary; while others regard it as still binding on
all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices
was caught by the priest in a basin, and then sprinkled seven times on the altar;
that of the passover on the doorposts and lintels of the houses (Ex. 12; Lev.
4:5-7; 16:14-19). At the giving of the law (Ex. 24:8) the blood of the sacrifices
was sprinkled on the people as well as on the altar, and thus the people were
consecrated to God, or entered into covenant with him, hence the blood of the
covenant (Matt. 26:28; Heb. 9:19, 20; 10:29; 13:20).
(3.)
Human blood. The murderer was to be punished (Gen. 9:5). The blood of the murdered
"crieth for vengeance" (Gen. 4:10). The "avenger of blood" was the nearest relative
of the murdered, and he was required to avenge his death (Num. 35:24, 27). No
satisfaction could be made for the guilt of murder (Num. 35:31).
(4.)
Blood used metaphorically to denote race (Acts 17:26), and as a symbol of slaughter
(Isa. 34:3). To "wash the feet in blood" means to gain a great victory (Ps. 58:10).
Wine, from its red colour, is called "the blood of the grape" (Gen. 49:11). Blood
and water issued from our Saviour's side when it was pierced by the Roman soldier
(John 19:34). This has led pathologists to the conclusion that the proper cause
of Christ's death was rupture of the heart. (Comp. Ps. 69:20.)
Bloody
sweat - the sign and token of our Lord's great agony (Luke 22:44).
Blot
- a stain or reproach (Job 31:7; Prov. 9:7). To blot out sin is to forgive
it (Ps. 51:1, 9; Isa. 44:22; Acts 3:19). Christ's blotting out the handwriting
of ordinances was his fulfilling the law in our behalf (Col. 2:14).
Blue
- generally associated with purple (Ex. 25:4; 26:1, 31, 36, etc.). It is supposed
to have been obtained from a shellfish of the Mediterranean, the Helix ianthina
of Linnaeus. The robe of the high priest's ephod was to be all of this colour
(Ex. 28:31), also the loops of the curtains (26:4) and the ribbon of the breastplate
(28:28). Blue cloths were also made for various sacred purposes (Num. 4:6, 7,
9, 11, 12). (See COLOUR.)
Boanerges
- sons of thunder, a surname given by our Lord to James and John (Mark 3:17)
on account of their fervid and impetuous temper (Luke 9:54).
Boar
- occurs only in Ps. 80:13. The same Hebrew word is elsewhere rendered "swine"
(Lev. 11:7; Deut. 14:8; Prov. 11:22; Isa. 65:4; 66:3, 17). The Hebrews abhorred
swine's flesh, and accordingly none of these animals were reared, except in the
district beyond the Sea of Galilee. In the psalm quoted above the powers that
destroyed the Jewish nation are compared to wild boars and wild beasts of the
field.
Boaz
- alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By the "levirate
law" the duty devolved on him of marrying Ruth the Moabitess (Ruth 4:1-13). He
was a kinsman of Mahlon, her first husband.
(2.)
The name given (for what reason is unknown) to one of the two (the other was called
Jachin) brazen pillars which Solomon erected in the court of the temple (1 Kings
7:21; 2 Chr. 3:17). These pillars were broken up and carried to Babylon by Nebuchadnezzar.
Bochim
- weepers, a place where the angel of the Lord reproved the Israelites for
entering into a league with the people of the land. This caused them bitterly
to weep, and hence the name of the place (Judg. 2:1, 5). It lay probably at the
head of one of the valleys between Gilgal and Shiloh.
Boil
- (rendered "botch" in Deut. 28:27, 35), an aggravated ulcer, as in the case
of Hezekiah (2 Kings 20:7; Isa. 38:21) or of the Egyptians (Ex. 9:9, 10, 11; Deut.
28:27, 35). It designates the disease of Job (2:7), which was probably the black
leprosy.
Bolled
- (Ex. 9:31), meaning "swollen or podded for seed," was adopted in the Authorized
Version from the version of Coverdale (1535). The Revised Version has in the margin
"was in bloom," which is the more probable rendering of the Hebrew word. It is
the fact that in Egypt when barley is in ear (about February) flax is blossoming.
Bolster
- The Hebrew word kebir, rendered "pillow" in 1 Sam. 19:13, 16, but
in Revised Version marg. "quilt" or "network," probably means some counterpane
or veil intended to protect the head of the sleeper. A different Hebrew word (meraashoth')
is used for "bolster" (1 Sam. 26:7, 11, 16). It is rightly rendered in Revised
Version "at his head." In Gen. 28:11, 18 the Authorized Version renders it "for
his pillows," and the Revised Version "under his head." In Ezek. 13:18, 20 another
Hebrew word (kesathoth) is used, properly denoting "cushions" or "pillows," as
so rendered both in the Authorized and the Revised Version.
Bond
- an obligation of any kind (Num. 30:2, 4, 12). The word means also oppression
or affliction (Ps. 116:16; Phil. 1:7). Christian love is the "bond of perfectness"
(Col. 3:14), and the influences of the Spirit are the "bond of peace" (Eph. 4:3).
Bondage
- of Israel in Egypt (Ex. 2:23, 25; 5), which is called the "house of bondage"
(13:3; 20:2). This word is used also with reference to the captivity in Babylon
(Isa. 14:3), and the oppression of the Persian king (Ezra 9:8, 9).
Bonnet
- (Heb. peer), Ex. 39:28 (R.V., "head-tires"); Ezek. 44:18 (R.V., "tires"),
denotes properly a turban worn by priests, and in Isa. 3:20 (R.V., "head-tires")
a head-dress or tiara worn by females. The Hebrew word so rendered literally means
an ornament, as in Isa. 61:10 (R.V., "garland"), and in Ezek. 24:17, 23 "tire"
(R.V., "head-tire"). It consisted of a piece of cloth twisted about the head.
In Ex. 28:40; 29:9 it is the translation of a different Hebrew word (migba'ah),
which denotes the turban (R.V., "head-tire") of the common priest as distinguished
from the mitre of the high priest. (See MITRE.)
Book
- This word has a comprehensive meaning in Scripture. In the Old Testament
it is the rendering of the Hebrew word sepher, which properly means a "writing,"
and then a "volume" (Ex. 17:14; Deut. 28:58; 29:20; Job 19:23) or "roll of a book"
(Jer. 36:2, 4).
Books were
originally written on skins, on linen or cotton cloth, and on Egyptian papyrus,
whence our word "paper." The leaves of the book were generally written in columns,
designated by a Hebrew word properly meaning "doors" and "valves" (Jer. 36:23,
R.V., marg. "columns").
Among
the Hebrews books were generally rolled up like our maps, or if very long they
were rolled from both ends, forming two rolls (Luke 4:17-20). Thus they were arranged
when the writing was on flexible materials; but if the writing was on tablets
of wood or brass or lead, then the several tablets were bound together by rings
through which a rod was passed.
A
sealed book is one whose contents are secret (Isa. 29:11; Rev. 5:1-3). To "eat"
a book (Jer. 15:16; Ezek. 2:8-10; 3:1-3; Rev. 10:9) is to study its contents carefully.
The book of judgment (Dan.
7:10) refers to the method of human courts of justice as illustrating the proceedings
which will take place at the day of God's final judgment.
The
book of the wars of the Lord (Num. 21:14), the book of Jasher (Josh. 10:13), and
the book of the chronicles of the kings of Judah and Israel (2 Chr. 25:26), were
probably ancient documents known to the Hebrews, but not forming a part of the
canon.
The book of life (Ps.
69:28) suggests the idea that as the redeemed form a community or citizenship
(Phil. 3:20; 4:3), a catalogue of the citizens' names is preserved (Luke 10:20;
Rev. 20:15). Their names are registered in heaven (Luke 10:20; Rev. 3:5).
The
book of the covenant (Ex. 24:7), containing Ex. 20:22-23:33, is the first book
actually mentioned as a part of the written word. It contains a series of laws,
civil, social, and religious, given to Moses at Sinai immediately after the delivery
of the decalogue. These were written in this "book."
Booth
- a hut made of the branches of a tree. In such tabernacles Jacob sojourned
for a season at a place named from this circumstance Succoth (Gen. 33:17). Booths
were erected also at the feast of Tabernacles (q.v.), Lev. 23:42, 43, which commemorated
the abode of the Israelites in the wilderness.
Booty
- captives or cattle or objects of value taken in war. In Canaan all that
breathed were to be destroyed (Deut. 20: 16). The "pictures and images" of the
Canaanites were to be destroyed also (Num. 33:52). The law of booty as to its
division is laid down in Num. 31:26-47. David afterwards introduced a regulation
that the baggage-guard should share the booty equally with the soldiers engaged
in battle. He also devoted of the spoils of war for the temple (1 Sam. 30:24-26;
2 Sam. 8:11; 1 Chr. 26:27).
Borrow
- The Israelites "borrowed" from the Egyptians (Ex. 12:35, R.V., "asked")
in accordance with a divine command (3:22; 11:2). But the word (sha'al) so rendered
here means simply and always to "request" or "demand." The Hebrew had another
word which is properly translated "borrow" in Deut. 28:12; Ps. 37:21. It was well
known that the parting was final. The Egyptians were so anxious to get the Israelites
away out of their land that "they let them have what they asked" (Ex. 12:36, R.V.),
or literally "made them to ask," urged them to take whatever they desired and
depart. (See LOAN.)
Bosom
- In the East objects are carried in the bosom which Europeans carry in the
pocket. To have in one's bosom indicates kindness, secrecy, or intimacy (Gen.
16:5; 2 Sam. 12:8). Christ is said to have been in "the bosom of the Father,"
i.e., he had the most perfect knowledge of the Father, had the closest intimacy
with him (John 1:18). John (13:23) was "leaning on Jesus' bosom" at the last supper.
Our Lord carries his lambs in his bosom, i.e., has a tender, watchful care over
them (Isa. 40:11).
Bosor
- the Chaldee or Aramaic form of the name Beor, the father of Balaam (2 Pet.
2:15).
Bosses
- the projecting parts of a shield (Job 15:26). The Hebrew word thus rendered
means anything convex or arched, and hence the back, as of animals.
Botch
- the name given in Deut. 28:27, 35 to one of the Egyptian plagues (Ex. 9:9).
The word so translated is usually rendered "boil" (q.v.).
Bottle
- a vessel made of skins for holding wine (Josh. 9:4. 13; 1 Sam. 16:20; Matt.
9:17; Mark 2:22; Luke 5:37, 38), or milk (Judg. 4:19), or water (Gen. 21:14, 15,
19), or strong drink (Hab. 2:15).
Earthenware
vessels were also similarly used (Jer. 19:1-10; 1 Kings 14:3; Isa. 30:14). In
Job 32:19 (comp. Matt. 9:17; Luke 5:37, 38; Mark 2:22) the reference is to a wine-skin
ready to burst through the fermentation of the wine. "Bottles of wine" in the
Authorized Version of Hos. 7:5 is properly rendered in the Revised Version by
"the heat of wine," i.e., the fever of wine, its intoxicating strength.
The
clouds are figuratively called the "bottles of heaven" (Job 38:37). A bottle blackened
or shrivelled by smoke is referred to in Ps. 119:83 as an image to which the psalmist
likens himself.
Bow
- The bow was in use in early times both in war and in the chase (Gen. 21:20;
27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr.
8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the
Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread
(1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending
the bow. Bows of steel (correctly "copper") are mentioned (2 Sam. 22:35; Ps. 18:34).
The arrows were carried in
a quiver (Gen. 27:3; Isa. 22:6; 49:2; Ps. 127:5). They were apparently sometimes
shot with some burning material attached to them (Ps. 120:4).
The
bow is a symbol of victory (Ps. 7:12). It denotes also falsehood, deceit (Ps.
64:3, 4; Hos. 7:16; Jer. 9:3).
"The
use of the bow" in 2 Sam. 1:18 (A.V.) ought to be "the song of the bow," as in
the Revised Version.
Bowing
- a mode of showing respect. Abraham "bowed himself to the people of the land"
(Gen. 23:7); so Jacob to Esau (Gen. 33:3); and the brethren of Joseph before him
as the governor of the land (Gen. 43:28). Bowing is also frequently mentioned
as an act of adoration to idols (Josh. 23:7; 2 Kings 5:18; Judg. 2:19; Isa. 44:15),
and to God (Josh. 5:14; Ps. 22:29; 72:9; Micah 6:6; Ps. 95:6; Eph. 3:14).
Bowl
- The sockets of the lamps of the golden candlestick of the tabernacle are
called bowls (Ex. 25:31, 33, 34; 37:17, 19, 20); the same word so rendered being
elsewhere rendered "cup" (Gen. 44:2, 12, 16), and wine "pot" (Jer. 35:5). The
reservoir for oil, from which pipes led to each lamp in Zechariah's vision of
the candlestick, is called also by this name (Zech. 4:2, 3); so also are the vessels
used for libations (Ex. 25:29; 37:16).
Box
- for holding oil or perfumery (Mark 14:3). It was of the form of a flask
or bottle. The Hebrew word (pak) used for it is more appropriately rendered "vial"
in 1 Sam. 10:1, and should also be so rendered in 2 Kings 9:1, where alone else
it occurs.
Box-tree
- (Heb. teashshur), mentioned in Isa. 60:13; 41:19, was, according to some,
a species of cedar growing in Lebanon. The words of Ezek. 27:6 literally translated
are, "Thy benches they have made of ivory, the daughter of the ashur tree," i.e.,
inlaid with ashur wood. The ashur is the box-tree, and accordingly the Revised
Version rightly reads "inlaid in box wood." This is the Buxus sempervirens of
botanists. It is remarkable for the beauty of its evergreen foliage and for the
utility of its hard and durable wood.
Bozrah
- enclosure; fortress. (1.) The city of Jobab, one of the early Edomite kings
(Gen. 36:33). This place is mentioned by the prophets in later times (Isa. 34:6;
Jer. 49:13; Amos 1:12; Micah 2:12). Its modern representative is el-Busseireh.
It lies in the mountain district of Petra, 20 miles to the south-east of the Dead
Sea.
(2.) A Moabite city
in the "plain country" (Jer. 48:24), i.e., on the high level down on the east
of the Dead Sea. It is probably the modern Buzrah.
Bracelet
- (1.) Anklets (Num. 31:50; 2 Sam. 1:10), and with reference to men.
(2.)
The rendering of a Hebrew word meaning fasteners, found in Gen. 24:22, 30, 47.
(3.) In Isa. 3:19, the rendering
of a Hebrew word meaning chains, i.e., twisted or chain-like bracelets.
(4.)
In Ex. 35:22 it designates properly a clasp for fastening the dress of females.
Some interpret it as a nose-ring.
(5.)
In Gen. 38:18, 25, the rendering of a Hebrew word meaning "thread," and may denote
the ornamental cord with which the signet was suspended from the neck of the wearer.
Bracelets were worn by men
as well as by women (Cant. 5:14, R.V.). They were of many various forms. The weight
of those presented by Eliezer to Rebekah was ten shekels (Gen. 24:22).
Bramble
- (1.) Hebrew atad, Judg. 9:14; rendered "thorn," Ps. 58:9. The LXX.
and Vulgate render by rhamnus, a thorny shrub common in Palestine, resembling
the hawthorn.
(2.) Hebrew
hoah, Isa. 34:13 (R.V. "thistles"); "thickets" in 1 Sam. 13:6; "thistles"
in 2 Kings 14:9, 2 Chr. 25:18, Job 31:40; "thorns" in 2 Chr. 33:11, Cant. 2:2,
Hos. 9:6. The word may be regarded as denoting the common thistle, of which there
are many species which encumber the corn-fields of Palestine. (See THORNS.)
Branch
- a symbol of kings descended from royal ancestors (Ezek. 17:3, 10; Dan. 11:7);
of prosperity (Job 8:16); of the Messiah, a branch out of the root of the stem
of Jesse (Isa. 11:1), the "beautiful branch" (4:2), a "righteous branch" (Jer.
23:5), "the Branch" (Zech. 3:8; 6:12).
Disciples
are branches of the true vine (John 15:5, 6). "The branch of the terrible ones"
(Isa. 25:5) is rightly translated in the Revised Version "the song of the terrible
ones," i.e., the song of victory shall be brought low by the destruction of Babylon
and the return of the Jews from captivity.
The
"abominable branch" is a tree on which a malefactor has been hanged (Isa. 14:19).
The "highest branch" in Ezek. 17:3 represents Jehoiakim the king.
Brass
- which is an alloy of copper and zinc, was not known till the thirteenth
century. What is designated by this word in Scripture is properly copper (Deut.
8:9). It was used for fetters (Judg. 16:21; 2 Kings 25:7), for pieces of armour
(1 Sam. 17:5, 6), for musical instruments (1 Chr. 15:19; 1 Cor. 13:1), and for
money (Matt. 10:9).
It is
a symbol of insensibility and obstinacy in sin (Isa. 48:4; Jer. 6:28; Ezek. 22:18),
and of strength (Ps. 107:16; Micah 4:13).
The
Macedonian empire is described as a kingdom of brass (Dan. 2:39). The "mountains
of brass" Zechariah (6:1) speaks of have been supposed to represent the immutable
decrees of God.
The serpent
of brass was made by Moses at the command of God (Num. 21:4-9), and elevated on
a pole, so that it might be seen by all the people when wounded by the bite of
the serpents that were sent to them as a punishment for their murmurings against
God and against Moses. It was afterwards carried by the Jews into Canaan, and
preserved by them till the time of Hezekiah, who caused it to be at length destroyed
because it began to be viewed by the people with superstitious reverence (2 Kings
18:4). (See NEHUSHTAN.)
The brazen serpent is alluded
to by our Lord in John 3:14, 15. (See SERPENT.)
Bravery
- (Isa. 3:18), an old English word meaning comeliness or beauty.
Breach
- an opening in a wall (1 Kings 11:27; 2 Kings 12:5); the fracture of a limb
(Lev. 24:20), and hence the expression, "Heal, etc." (Ps. 60:2). Judg. 5:17, a
bay or harbour; R.V., "by his creeks."
Bread
- among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though
also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes
used for food without any other preparation (Ruth 2:14).
Bread
was prepared by kneading in wooden bowls or "kneading troughs" (Gen. 18:6; Ex.
12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round
or oval, and then baked. The bread eaten at the Passover was always unleavened
(Ex. 12:15-20; Deut. 16:3). In the towns there were public ovens, which were much
made use of for baking bread; there were also bakers by trade (Hos. 7:4; Jer.
37:21). Their ovens were not unlike those of modern times. But sometimes the bread
was baked by being placed on the ground that had been heated by a fire, and by
covering it with the embers (1 Kings 19:6). This was probably the mode in which
Sarah prepared bread on the occasion referred to in Gen. 18:6.
In
Lev. 2 there is an account of the different kinds of bread and cakes used by the
Jews. (See BAKE.)
The
shew-bread (q.v.) consisted of twelve loaves of unleavened bread prepared and
presented hot on the golden table every Sabbath. They were square or oblong, and
represented the twelve tribes of Israel. The old loaves were removed every Sabbath,
and were to be eaten only by the priests in the court of the sanctuary (Ex. 25:30;
Lev. 24:8; 1 Sam. 21:1-6; Matt. 12:4).
The
word bread is used figuratively in such expressions as "bread of sorrows" (Ps.
127:2), "bread of tears" (80:5), i.e., sorrow and tears are like one's daily bread,
they form so great a part in life. The bread of "wickedness" (Prov. 4:17) and
"of deceit" (20:17) denote in like manner that wickedness and deceit are a part
of the daily life.
Breastplate
- (1.) That piece of ancient armour that protected the breast. This word is
used figuratively in Eph. 6:14 and Isa. 59:17. (See ARMOUR.)
(2.)
An ornament covering the breast of the high priest, first mentioned in Ex. 25:7.
It was made of embroidered cloth, set with four rows of precious stones, three
in each row. On each stone was engraved the name of one of the twelve tribes (Ex.
28:15-29; 39:8-21). It was in size about ten inches square. The two upper corners
were fastened to the ephod by blue ribbons. It was not to be "loosed from the
ephod" (Ex. 28:28). The lower corners were fastened to the girdle of the priest.
As it reminded the priest of his representative character, it was called the memorial
(28:29). It was also called the breastplate of judgment (28:15). (See PRIEST.)
Breeches
- (Ex. 28:42), rather linen drawers, reaching from the waist to a little above
the knee, worn by the priests (Ezek. 44:17, 18).
Bribe
- None to be taken; "for the gift maketh open eyes blind, and perverteth the
cause of the righteous" (Ex. 23:8, literally rendered).
Bricks
- the making of, formed the chief labour of the Israelites in Egypt (Ex. 1:13,
14). Those found among the ruins of Babylon and Nineveh are about a foot square
and four inches thick. They were usually dried in the sun, though also sometimes
in kilns (2 Sam. 12:31; Jer. 43:9; Nah. 3:14). (See NEBUCHADNEZZAR.)
The bricks used in the tower
of Babel were burnt bricks, cemented in the building by bitumen (Gen. 11:3).
Bride
- frequently used in the ordinary sense (Isa. 49:18; 61:10, etc.). The relation
between Christ and his church is set forth under the figure of that between a
bridegroom and bride (John 3:29). The church is called "the bride" (Rev. 21:9;
22:17). Compare parable of the Ten Virgins (Matt. 25:1-13).
Bridle
- Three Hebrew words are thus rendered in the Authorized Version. (1.) Heb.
mahsom' signifies a muzzle or halter or bridle, by which the rider governs
his horse (Ps.39:1).
(2.)
Me'theg, rendered also "bit" in Ps. 32:9, which is its proper meaning.
Found in 2 Kings 19:28, where the restraints of God's providence are metaphorically
styled his "bridle" and "hook." God's placing a "bridle in the jaws of the people"
(Isa. 30:28; 37:29) signifies his preventing the Assyrians from carrying out their
purpose against Jerusalem.
(3.)
Another word, re'sen, was employed to represent a halter or bridle-rein,
as used Ps. 32:9; Isa. 30:28. In Job 30:11 the restraints of law and humanity
are called a bridle.
Brier
- This word occurs frequently, and is the translation of several different
terms. (1.) Micah 7:4, it denotes a species of thorn shrub used for hedges. In
Prov. 15:19 the word is rendered "thorn" (Heb. hedek, "stinging"), supposed
by some to be what is called the "apple of Sodom" (q.v.).
(2.)
Ezek. 28:24, sallon', properly a "prickle," such as is found on the shoots
of the palm tree.
(3.) Isa.
55:13, probably simply a thorny bush. Some, following the Vulgate Version, regard
it as the "nettle."
(4.)
Isa. 5:6; 7:23-25, etc., frequently used to denote thorny shrubs in general. In
10:17; 27:4, it means troublesome men.
(5.)
In Heb. 6:8 the Greek word (tribolos) so rendered means "three-pronged," and denotes
the land caltrop, a low throny shrub resembling in its spikes the military "crow-foot."
Comp. Matt. 7:16, "thistle."
Brigandine
- (Jer. 46:4; 51:3), an obsolete English word denoting a scale coat of armour,
or habergeon, worn by light-armed "brigands." The Revised Version has "coat of
mail."
Brimstone
- an inflammable mineral substance found in quantities on the shores of the
Dead Sea. The cities of the plain were destroyed by a rain of fire and brimstone
(Gen. 19:24, 25). In Isa. 34:9 allusion is made to the destruction of these cities.
This word figuratively denotes destruction or punishment (Job 18:15; Isa. 30:33;
34:9; Ps. 11:6; Ezek. 38:22). It is used to express the idea of excruciating torment
in Rev. 14:10; 19:20; 20:10.
Brook
- a torrent. (1.) Applied to small streams, as the Arnon, Jabbok, etc. Isaiah
(15:7) speaks of the "book of the willows," probably the Wady-el-Asha. (2.) It
is also applied to winter torrents (Job 6:15; Num. 34:5; Josh. 15:4, 47), and
to the torrent-bed or wady as well as to the torrent itself (Num. 13:23; 1 Kings
17:3). (3.) In Isa. 19:7 the river Nile is meant, as rendered in the Revised Version.
Brother
- (1.) In the natural and common sense (Matt. 1:2; Luke 3:1, 19).
(2.)
A near relation, a cousin (Gen. 13:8; 14:16; Matt. 12:46; John 7:3; Acts 1:14;
Gal. 1:19).
(3.) Simply a
fellow-countryman (Matt. 5:47; Acts 3:22; Heb. 7:5).
(4.)
A disciple or follower (Matt. 25:40; Heb. 2:11, 12).
(5.)
One of the same faith (Amos 1:9; Acts 9:30; 11:29; 1 Cor. 5:11); whence the early
disciples of our Lord were known to each other as brethren.
(6.)
A colleague in office (Ezra 3:2; 1 Cor. 1:1; 2 Cor. 1:1).
(8.)
One beloved or closely united with another in affection (2 Sam. 1:26; Acts 6:3;
1 Thess. 5:1). Brethren of Jesus (Matt. 1:25; 12:46, 50: Mark 3:31, 32; Gal. 1:19;
1 Cor. 9:5, etc.) were probably the younger children of Joseph and Mary. Some
have supposed that they may have been the children of Joseph by a former marriage,
and others that they were the children of Mary, the Virgin's sister, and wife
of Cleophas. The first interpretation, however, is the most natural.
Bruit
- a rumour or report (Jer. 10:22, R.V. "rumour;" Nah. 3:19).
Bucket
- a vessel to draw water with (Isa. 40:15); used figuratively, probably, of
a numerous issue (Num. 24:7).
Buckler
- (1.) A portable shield (2 Sam. 22:31; 1 Chr. 5:18).
(2.)
A shield surrounding the person; the targe or round form; used once figuratively
(Ps. 91:4).
(3.) A large
shield protecting the whole body (Ps. 35:2; Ezek. 23:24; 26:8).
(4.)
A lance or spear; improperly rendered "buckler" in the Authorized Version (1 Chr.
12:8), but correctly in the Revised Version "spear."
The
leather of shields required oiling (2 Sam. 1:21; Isa. 21:5), so as to prevent
its being injured by moisture. Copper (= "brass") shields were also in use (1
Sam. 17:6; 1 Kings 14:27). Those spoken of in 1 Kings 10:16, etc.; 14:26, were
probably of massive metal.
The
shields David had taken from his enemies were suspended in the temple as mementoes
(2 Kings 11:10). (See ARMOUR ¯T0000315, SHIELD.)
Building
- among the Jews was suited to the climate and conditions of the country.
They probably adopted the kind of architecture for their dwellings which they
found already existing when they entered Canaan (Deut. 6:10; Num. 13:19). Phoenician
artists (2 Sam. 5:11; 1 Kings 5:6, 18) assisted at the erection of the royal palace
and the temple at Jerusalem. Foreigners also assisted at the restoration of the
temple after the Exile (Ezra 3:7).
In
Gen. 11:3, 9, we have the first recorded instance of the erection of buildings.
The cities of the plain of Shinar were founded by the descendants of Shem (10:11,
12, 22).
The Israelites were
by occupation shepherds and dwellers in tents (Gen. 47:3); but from the time of
their entering Canaan they became dwellers in towns, and in houses built of the
native limestone of Palestine. Much building was carried on in Solomon's time.
Besides the buildings he completed at Jerusalem, he also built Baalath and Tadmor
(1 Kings 9:15, 24). Many of the kings of Israel and Judah were engaged in erecting
various buildings.
Herod
and his sons and successors restored the temple, and built fortifications and
other structures of great magnificence in Jerusalem (Luke 21:5).
The
instruments used in building are mentioned as the plumb-line (Amos 7:7), the measuring-reed
(Ezek. 40:3), and the saw (1 Kings 7:9).
Believers
are "God's building" (1 Cor. 3:9); and heaven is called "a building of God" (2
Cor. 5:1). Christ is the only foundation of his church (1 Cor. 3:10-12), of which
he also is the builder (Matt. 16:18).
Bul
- rainy, the eighth ecclesiastical month of the year (1 Kings 6:38), and the
second month of the civil year; later called Marchesvan (q.v.). (See MONTH.)
Bullock
- (1.) The translation of a word which is a generic name for horned cattle
(Isa. 65:25). It is also rendered "cow" (Ezek. 4:15), "ox" (Gen. 12:16).
(2.)
The translation of a word always meaning an animal of the ox kind, without distinction
of age or sex (Hos. 12:11). It is rendered "cow" (Num. 18:17) and "ox" (Lev. 17:3).
(3.) Another word is rendered
in the same way (Jer. 31:18). It is also translated "calf" (Lev. 9:3; Micah 6:6).
It is the same word used of the "molten calf" (Ex. 32:4, 8) and "the golden calf"
(1 Kings 12:28).
(4.) In
Judg. 6:25; Isa. 34:7, the Hebrew word is different. It is the customary word
for bulls offered in sacrifice. In Hos. 14:2, the Authorized Version has "calves,"
the Revised Version "bullocks."
Bulrush
- (1.) In Isa. 58:5 the rendering of a word which denotes "belonging to a
marsh," from the nature of the soil in which it grows (Isa. 18:2). It was sometimes
platted into ropes (Job. 41:2; A.V., "hook," R.V., "rope," lit. "cord of rushes").
(2.) In Ex. 2:3, Isa. 18:2
(R.V., "papyrus") this word is the translation of the Hebrew gome, which
designates the plant as absorbing moisture. In Isa. 35:7 and Job 8:11 it is rendered
"rush." This was the Egyptian papyrus (papyrus Nilotica). It was anciently very
abundant in Egypt. The Egyptians made garments and shoes and various utensils
of it. It was used for the construction of the ark of Moses (Ex. 2:3, 5). The
root portions of the stem were used for food. The inside bark was cut into strips,
which were sewed together and dried in the sun, forming the papyrus used for writing.
It is no longer found in Egypt, but grows luxuriantly in Palestine, in the marshes
of the Huleh, and in the swamps at the north end of the Lake of Gennesaret. (See
CANE.)
Bulwarks
- mural towers, bastions, were introduced by king Uzziah (2 Chr. 26:15; Zeph.
1:16; Ps. 48:13; Isa. 26:1). There are five Hebrew words so rendered in the Authorized
Version, but the same word is also variously rendered.
Bunch
- (1.) A bundle of twigs (Ex. 12:22). (2.) Bunch or cake of raisins (2 Sam.
16:1). (3.) The "bunch of a camel" (Isa. 30:6).
Burden
- (1.) A load of any kind (Ex. 23:5). (2.) A severe task (Ex. 2:11). (3.)
A difficult duty, requiring effort (Ex. 18:22). (4.) A prophecy of a calamitous
or disastrous nature (Isa. 13:1; 17:1; Hab. 1:1, etc.).
Burial
- The first burial we have an account of is that of Sarah (Gen. 23). The first
commercial transaction recorded is that of the purchase of a burial-place, for
which Abraham weighed to Ephron "four hundred shekels of silver current money
with the merchants." Thus the patriarch became the owner of a part of the land
of Canaan, the only part he ever possessed. When he himself died, "his sons Isaac
and Ishmael buried him in the cave of Machpelah," beside Sarah his wife (Gen.
25:9).
Deborah, Rebekah's
nurse, was buried under Allon-bachuth, "the oak of weeping" (Gen. 35:8), near
to Bethel. Rachel died, and was buried near Ephrath; "and Jacob set a pillar upon
her grave" (16-20). Isaac was buried at Hebron, where he had died (27, 29). Jacob,
when charging his sons to bury him in the cave of Machpelah, said, "There they
buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife;
and there I buried Leah" (49:31). In compliance with the oath which he made him
swear unto him (47:29-31), Joseph, assisted by his brethren, buried Jacob in the
cave of Machpelah (50:2, 13). At the Exodus, Moses "took the bones of Joseph with
him," and they were buried in the "parcel of ground" which Jacob had bought of
the sons of Hamor (Josh. 24:32), which became Joseph's inheritance (Gen. 48:22;
1 Chr. 5:1; John 4:5). Two burials are mentioned as having taken place in the
wilderness. That of Miriam (Num. 20:1), and that of Moses, "in the land of Moab"
(Deut. 34:5, 6, 8). There is no account of the actual burial of Aaron, which probably,
however, took place on the summit of Mount Hor (Num. 20:28, 29).
Joshua
was buried "in the border of his inheritance in Timnath-serah" (Josh. 24: 30).
In Job we find a reference
to burying-places, which were probably the Pyramids (3:14, 15). The Hebrew word
for "waste places" here resembles in sound the Egyptian word for "pyramids."
Samuel,
like Moses, was honoured with a national burial (1 Sam. 25:1). Joab (1 Kings 2:34)
"was buried in his own house in the wilderness."
In
connection with the burial of Saul and his three sons we meet for the first time
with the practice of burning the dead (1 Sam. 31:11-13). The same practice is
again referred to by Amos (6:10).
Absalom
was buried "in the wood" where he was slain (2 Sam. 18:17, 18). The raising of
the heap of stones over his grave was intended to mark abhorrence of the person
buried (comp. Josh. 7:26 and 8:29). There was no fixed royal burying-place for
the Hebrew kings. We find several royal burials taking place, however, "in the
city of David" (1 Kings 2:10; 11:43; 15:8; 2 Kings 14:19, 20; 15:38; 1 Kings 14:31;
22:50; 2 Chr. 21:19, 20; 2 Chr. 24:25, etc.). Hezekiah was buried in the mount
of the sepulchres of the sons of David; "and all Judah and the inhabitants of
Jerusalem did him honour at his death" (2 Chr. 32:33).
Little
is said regarding the burial of the kings of Israel. Some of them were buried
in Samaria, the capital of their kingdom (2 Kings 10:35; 13:9; 14:16).
Our
Lord was buried in a new tomb, hewn out of the rock, which Joseph of Arimathea
had prepared for himself (Matt. 27:57-60; Mark 15:46; John 19:41, 42).
The
grave of Lazarus was "a cave, and a stone lay on it" (John 11:38). Graves were
frequently either natural caverns or artificial excavations formed in the sides
of rocks (Gen. 23:9; Matt. 27:60); and coffins were seldom used, unless when the
body was brought from a distance.
Burnt
offering - Hebrew olah; i.e., "ascending," the whole being consumed
by fire, and regarded as ascending to God while being consumed. Part of every
offering was burnt in the sacred fire, but this was wholly burnt, a "whole burnt
offering." It was the most frequent form of sacrifice, and apparently the only
one mentioned in the book of Genesis. Such were the sacrifices offered by Abel
(Gen. 4:3, 4, here called minhah; i.e., "a gift"), Noah (Gen. 8:20), Abraham
(Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).
The
law of Moses afterwards prescribed the occasions and the manner in which burnt
sacrifices were to be offered. There were "the continual burnt offering" (Ex.
29:38-42; Lev. 6:9-13), "the burnt offering of every sabbath," which was double
the daily one (Num. 28:9, 10), "the burnt offering of every month" (28:11-15),
the offerings at the Passover (19-23), at Pentecost (Lev. 23:16), the feast of
Trumpets (23:23-25), and on the day of Atonement (Lev. 16).
On
other occasions special sacrifices were offered, as at the consecration of Aaron
(Ex. 29) and the dedication of the temple (1 Kings 8:5, 62-64).
Free-will
burnt offerings were also permitted (Lev. 1:13), and were offered at the accession
of Solomon to the throne (1 Chr. 29:21), and at the reformation brought about
by Hezekiah (2 Chr. 29: 31-35).
These
offerings signified the complete dedication of the offerers unto God. This is
referred to in Rom. 12:1. (See ALTAR ¯T0000185, SACRIFICE.)
Bush
- in which Jehovah appeared to Moses in the wilderness (Ex. 3:2; Acts 7:30).
It is difficult to say what particular kind of plant or bush is here meant. Probably
it was the mimosa or acacia. The words "in the bush" in Mark 12:26; Luke 20:37,
mean "in the passage or paragraph on the bush;" i.e., in Ex. 3.
Butler
- properly a servant in charge of the wine (Gen. 40:1-13; 41:9). The Hebrew
word, mashkeh, thus translated is rendered also (plural) "cup-bearers"
(1 Kings 10:5; 2 Chr. 9:4). Nehemiah (1:11) was cup-bearer to king Artaxerxes.
It was a position of great responsibility and honour in royal households.
Butter
- (Heb. hemah), curdled milk (Gen. 18:8; Judg. 5:25; 2 Sam. 17:29), or butter
in the form of the skim of hot milk or cream, called by the Arabs kaimak, a semi-fluid
(Job 20:17; 29:6; Deut. 32:14). The words of Prov. 30:33 have been rendered by
some "the pressure [not churning] of milk bringeth forth cheese."
Buz
- contempt. (1.) The second son of Nahor and Milcah, and brother of Huz (Gen.
22:21). Elihu was one of his descendants (Job 32:2).
(2.)
One of the chiefs of the tribe of Gad (1 Chr. 5:14).
(3.)
A district in Arabia Petrea (Jer. 25:23).
Buzi
- the father of the prophet Ezekiel (1:3).
By
- in the expression "by myself" (A.V., 1 Cor. 4:4), means, as rendered in
the Revised Version, "against myself."
By
and by - immediately (Matt. 13:21; R.V., "straightway;" Luke 21:9).
By-ways
- only in Judg. 5:6 and Ps. 125:5; literally "winding or twisted roads." The
margin has "crooked ways."
By-word
- Hebrew millah (Job 30:9), a word or speech, and hence object of talk;
Hebrew mashal (Ps. 44:14), a proverb or parable. When it denotes a sharp
word of derision, as in Deut. 28:37, 1 Kings 9:7, 2 Chr. 7:20, the Hebrew sheninah
is used. In Jer. 24:9 it is rendered "taunt."
Cab
- hollow (R.V., "kab"), occurs only in 2 Kings 6:25; a dry measure, the sixth
part of a seah, and the eighteenth part of an ephah, equal to about two English
quarts.
Cabins
- only in Jer. 37:16 (R.V., "cells"), arched vaults or recesses off a passage
or room; cells for the closer confinement of prisoners.
Cabul
- how little! as nothing. (1.) A town on the eastern border of Asher (Josh.
19:27), probably one of the towns given by Solomon to Hiram; the modern Kabul,
some 8 miles east of Accho, on the very borders of Galilee.
(2.)
A district in the north-west of Galilee, near to Tyre, containing twenty cities
given to Hiram by Solomon as a reward for various services rendered to him in
building the temple (1 Kings 9:13), and as payment of the six score talents of
gold he had borrowed from him. Hiram gave the cities this name because he was
not pleased with the gift, the name signifying "good for nothing." Hiram seems
afterwards to have restored these cities to Solomon (2 Chr. 8:2).
Caesar
- the title assumed by the Roman emperors after Julius Caesar. In the New
Testament this title is given to various emperors as sovereigns of Judaea without
their accompanying distinctive proper names (John 19:15; Acts 17:7). The Jews
paid tribute to Caesar (Matt. 22:17), and all Roman citizens had the right of
appeal to him (Acts 25:11). The Caesars referred to in the New Testament are Augustus
(Luke 2:1), Tiberius (3:1; 20:22), Claudius (Acts 11:28), and Nero (Acts 25:8;
Phil. 4:22).
Caesara
Philippi - a city on the northeast of the marshy plain of el-Huleh, 120 miles
north of Jerusalem, and 20 miles north of the Sea of Galilee, at the "upper source"
of the Jordan, and near the base of Mount Hermon. It is mentioned in Matt. 16:13
and Mark 8:27 as the northern limit of our Lord's public ministry. According to
some its original name was Baal-Gad (Josh. 11:17), or Baal-Hermon (Judg. 3:3;
1 Chr. 5:23), when it was a Canaanite sanctuary of Baal. It was afterwards called
Panium or Paneas, from a deep cavern full of water near the town. This name was
given to the cavern by the Greeks of the Macedonian kingdom of Antioch because
of its likeness to the grottos of Greece, which were always associated with the
worship of their god Pan. Its modern name is Banias. Here Herod built a temple,
which he dedicated to Augustus Caesar. This town was afterwards enlarged and embellished
by Herod Philip, the tetrarch of Trachonitis, of whose territory it formed a part,
and was called by him Caesarea Philippi, partly after his own name, and partly
after that of the emperor Tiberius Caesar. It is thus distinguished from the Caesarea
of Palestine. (See JORDAN.)
Caesarea
- (Palestinae), a city on the shore of the Mediterranean, on the great road
from Tyre to Egypt, about 70 miles northwest of Jerusalem, at the northern extremity
of the plain of Sharon. It was built by Herod the Great (B.C. 10), who named it
after Caesar Augustus, hence called Caesarea Sebaste (Gr. Sebastos = "Augustus"),
on the site of an old town called "Strato's Tower." It was the capital of the
Roman province of Judaea, the seat of the governors or procurators, and the headquarters
of the Roman troops. It was the great Gentile city of Palestine, with a spacious
artificial harbour. It was adorned with many buildings of great splendour, after
the manner of the Roman cities of the West. Here Cornelius the centurion was converted
through the instrumentality of Peter (Acts 10:1, 24), and thus for the first time
the door of faith was opened to the Gentiles. Philip the evangelist resided here
with his four daughters (21:8). From this place Saul sailed for his native Tarsus
when forced to flee from Jerusalem (9:30), and here he landed when returning from
his second missionary journey (18:22). He remained as a prisoner here for two
years before his voyage to Rome (Acts 24:27; 25:1, 4, 6, 13). Here on a "set day,"
when games were celebrated in the theatre in honour of the emperor Claudius, Herod
Agrippa I. appeared among the people in great pomp, and in the midst of the idolatrous
homage paid to him was suddenly smitten by an angel, and carried out a dying man.
He was "eaten of worms" (12:19-23), thus perishing by the same loathsome disease
as his granfather, Herod the Great. It still retains its ancient name Kaiseriyeh,
but is now desolate. "The present inhabitants of the ruins are snakes, scorpions,
lizards, wild boars, and jackals." It is described as the most desolate city of
all Palestine.
Cage
- (Heb. kelub', Jer. 5:27, marg. "coop;" rendered "basket" in Amos 8:1), a
basket of wicker-work in which birds were placed after being caught. In Rev. 18:2
it is the rendering of the Greek phulake, properly a prison or place of
confinement.
Caiaphas
- the Jewish high priest (A.D. 27-36) at the beginning of our Lord's public
ministry, in the reign of Tiberius (Luke 3:2), and also at the time of his condemnation
and crucifixion (Matt. 26:3,57; John 11:49; 18:13, 14). He held this office during
the whole of Pilate's administration. His wife was the daughter of Annas, who
had formerly been high priest, and was probably the vicar or deputy (Heb. sagan)
of Caiaphas. He was of the sect of the Sadducees (Acts 5:17), and was a member
of the council when he gave his opinion that Jesus should be put to death "for
the people, and that the whole nation perish not" (John 11:50). In these words
he unconsciously uttered a prophecy. "Like Saul, he was a prophet in spite of
himself." Caiaphas had no power to inflict the punishment of death, and therefore
Jesus was sent to Pilate, the Roman governor, that he might duly pronounce the
sentence against him (Matt. 27:2; John 18:28). At a later period his hostility
to the gospel is still manifest (Acts 4:6). (See ANNAS.)
Cain
- a possession; a spear. (1.) The first-born son of Adam and Eve (Gen. 4).
He became a tiller of the ground, as his brother Abel followed the pursuits of
pastoral life. He was "a sullen, self-willed, haughty, vindictive man; wanting
the religious element in his character, and defiant even in his attitude towards
God." It came to pass "in process of time" (marg. "at the end of days"), i.e.,
probably on the Sabbath, that the two brothers presented their offerings to the
Lord. Abel's offering was of the "firstlings of his flock and of the fat," while
Cain's was "of the fruit of the ground." Abel's sacrifice was "more excellent"
(Heb. 11:4) than Cain's, and was accepted by God. On this account Cain was "very
wroth," and cherished feelings of murderous hatred against his brother, and was
at length guilty of the desperate outrage of putting him to death (1 John 3:12).
For this crime he was expelled from Eden, and henceforth led the life of an exile,
bearing upon him some mark which God had set upon him in answer to his own cry
for mercy, so that thereby he might be protected from the wrath of his fellow-men;
or it may be that God only gave him some sign to assure him that he would not
be slain (Gen. 4:15). Doomed to be a wanderer and a fugitive in the earth, he
went forth into the "land of Nod", i.e., the land of "exile", which is said to
have been in the "east of Eden," and there he built a city, the first we read
of, and called it after his son's name, Enoch. His descendants are enumerated
to the sixth generation. They gradually degenerated in their moral and spiritual
condition till they became wholly corrupt before God. This corruption prevailed,
and at length the Deluge was sent by God to prevent the final triumph of evil.
(See ABEL.)
(2.)
A town of the Kenites, a branch of the Midianites (Josh. 15:57), on the east edge
of the mountain above Engedi; probably the "nest in a rock" mentioned by Balaam
(Num. 24:21). It is identified with the modern Yekin, 3 miles south-east of Hebron.
Cainan
- possession; smith. (1.) The fourth antediluvian patriarch, the eldest son
of Enos. He was 70 years old at the birth of his eldest son Mahalaleel, after
which he lived 840 years (Gen. 5:9-14), and was 910 years old when he died. He
is also called Kenan (1 Chr. 1:2).
(2.)
The son of Arphaxad (Luke 3:36). He is nowhere named in the Old Testament. He
is usually called the "second Cainan."
Cake
- Cakes made of wheat or barley were offered in the temple. They were salted,
but unleavened (Ex. 29:2; Lev. 2:4). In idolatrous worship thin cakes or wafers
were offered "to the queen of heaven" (Jer. 7:18; 44:19).
Pancakes
are described in 2 Sam. 13:8, 9. Cakes mingled with oil and baked in the oven
are mentioned in Lev. 2:4, and "wafers unleavened anointed with oil," in Ex. 29:2;
Lev. 8:26; 1 Chr. 23:29. "Cracknels," a kind of crisp cakes, were among the things
Jeroboam directed his wife to take with her when she went to consult Ahijah the
prophet at Shiloh (1 Kings 14:3). Such hard cakes were carried by the Gibeonites
when they came to Joshua (9:5, 12). They described their bread as "mouldy;" but
the Hebrew word nikuddim, here used, ought rather to be rendered "hard
as biscuit." It is rendered "cracknels" in 1 Kings 14:3. The ordinary bread, when
kept for a few days, became dry and excessively hard. The Gibeonites pointed to
this hardness of their bread as an evidence that they had come a long journey.
We read also of honey-cakes
(Ex. 16:31), "cakes of figs" (1 Sam. 25:18), "cake" as denoting a whole piece
of bread (1 Kings 17:12), and "a [round] cake of barley bread" (Judg. 7:13). In
Lev. 2 is a list of the different kinds of bread and cakes which were fit for
offerings.
Calah
- one of the most ancient cities of Assyria. "Out of that land he [i.e., Nimrod]
went forth into Assyria, and built Nineveh, Rehoboth-Ir, and Calah, and Resen"
(Gen. 10:11, R.V.). Its site is now marked probably by the Nimrud ruins on the
left bank of the Tigris. These cover an area of about 1,000 acres, and are second
only in size and importance to the mass of ruins opposite Mosul. This city was
at one time the capital of the empire, and was the residence of Sardanapalus and
his successors down to the time of Sargon, who built a new capital, the modern
Khorsabad. It has been conjectured that these four cities mentioned in Gen. 10:11
were afterwards all united into one and called Nineveh (q.v.).
Calamus
- the Latin for cane, Hebrew Kaneh, mentioned (Ex. 30:23) as one of
the ingredients in the holy anointing oil, one of the sweet scents (Cant. 4:14),
and among the articles sold in the markets of Tyre (Ezek. 27:19). The word designates
an Oriental plant called the "sweet flag," the Acorus calamus of Linnaeus. It
is elsewhere called "sweet cane" (Isa. 43:24; Jer. 6:20). It has an aromatic smell,
and when its knotted stalk is cut and dried and reduced to powder, it forms an
ingredient in the most precious perfumes. It was not a native of Palestine, but
was imported from Arabia Felix or from India. It was probably that which is now
known in India by the name of "lemon grass" or "ginger grass," the Andropogon
schoenanthus. (See CANE.)
Calcol
- (1 Chr. 2:6), sustenance, the same probably as Chalcol (1 Kings 4:31), one
of the four sages whom Solomon excelled in wisdom; for "he was wiser than all
men."
Caleb
- a dog. (1.) One of the three sons of Hezron of the tribe of Judah. He is
also called Chelubai (1 Chr. 2:9). His descendants are enumerated (18-20, 42-49).
(2.) A "son of Hur, the firstborn
of Ephratah" (1 Chr. 2:50). Some would read the whole passage thus: "These [i.e.,
the list in ver. 42-49] were the sons of Caleb. The sons of Hur, the firstborn
of Ephratah, were Shobal, etc." Thus Hur would be the name of the son and not
the father of Caleb (ver. 19).
(3.)
The son of Jephunneh (Num. 13:6; 32:12; Josh. 14:6, 14). He was one of those whom
Moses sent to search the land in the second year after the Exodus. He was one
of the family chiefs of the tribe of Judah. He and Joshua the son of Nun were
the only two of the whole number who encouraged the people to go up and possess
the land, and they alone were spared when a plague broke out in which the other
ten spies perished (Num. 13; 14). All the people that had been numbered, from
twenty years old and upward, perished in the wilderness except these two. The
last notice we have of Caleb is when (being then eighty-five years of age) he
came to Joshua at the camp at Gilgal, after the people had gained possession of
the land, and reminded him of the promise Moses had made to him, by virtue of
which he claimed a certain portion of the land of Kirjath-arba as his inheritance
(Josh. 14:6-15; 15:13-15; 21:10-12; 1 Sam. 25:2,3; 30:14). He is called a "Kenezite"
in Josh. 14:6,14. This may simply mean "son of Kenez" (Num. 32:12). Some, however,
read "Jephunneh, the son of Kenez," who was a descendant of Hezron, the son of
Pharez, a grandson of Judah (1 Chr. 2:5). This Caleb may possibly be identical
with (2).
(4.) Caleb gave
his name apparently to a part of the south country (1 Sam. 30:14) of Judah, the
district between Hebron and Carmel, which had been assigned to him. When he gave
up the city of Hebron to the priests as a city of refuge, he retained possession
of the surrounding country (Josh. 21:11,12; comp. 1 Sam. 25:3).
Calf
- Calves were commonly made use of in sacrifices, and are therefore frequently
mentioned in Scripture. The "fatted calf" was regarded as the choicest of animal
food; it was frequently also offered as a special sacrifice (1 Sam. 28:24; Amos
6:4; Luke 15:23). The words used in Jer. 34:18, 19, "cut the calf in twain," allude
to the custom of dividing a sacrifice into two parts, between which the parties
ratifying a covenant passed (Gen. 15:9, 10, 17, 18). The sacrifice of the lips,
i.e., priase, is called "the calves of our lips" (Hos. 14:2, R.V., "as bullocks
the offering of our lips." Comp. Heb. 13:15; Ps. 116:7; Jer. 33:11).
The
golden calf which Aaron made (Ex. 32:4) was probably a copy of the god Moloch
rather than of the god Apis, the sacred ox or calf of Egypt. The Jews showed all
through their history a tendency toward the Babylonian and Canaanitish idolatry
rather than toward that of Egypt.
Ages
after this, Jeroboam, king of Israel, set up two idol calves, one at Dan, and
the other at Bethel, that he might thus prevent the ten tribes from resorting
to Jerusalem for worship (1 Kings 12:28). These calves continued to be a snare
to the people till the time of their captivity. The calf at Dan was carried away
in the reign of Pekah by Tiglath-pileser, and that at Bethel ten years later,
in the reign of Hoshea, by Shalmaneser (2 Kings 15:29; 17:33). This sin of Jeroboam
is almost always mentioned along with his name (2 Kings 15:28 etc.).
Calkers
- workmen skilled in stopping the seams of the deck or sides of vessels. The
inhabitants of Gebel were employed in such work on Tyrian vessels (Ezek. 27:9,
27; marg., "strengtheners" or "stoppers of chinks").
Call
- (1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to "call
upon the name of the Lord" (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).
(2.)
God calls with respect to men when he designates them to some special office (Ex.
31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace
(Matt. 9:13; 11:28; 22:4).
In
the message of the gospel his call is addressed to all men, to Jews and Gentiles
alike (Matt. 28:19; Mark 16:15; Rom. 9:24, 25). But this universal call is not
inseparably connected with salvation, although it leaves all to whom it comes
inexcusable if they reject it (John 3:14-19; Matt. 22:14).
An
effectual call is something more than the outward message of the Word of God to
men. It is internal, and is the result of the enlightening and sanctifying influence
of the Holy Spirit (John 16:14; Acts 26: 18; John 6:44), effectually drawing men
to Christ, and disposing and enabling them to receive the truth (John 6:45; Acts
16:14; Eph. 1:17).
Calling
- a profession, or as we usually say, a vocation (1 Cor. 7:20). The "hope
of your calling" in Eph. 4:4 is the hope resulting from your being called into
the kingdom of God.
Calneh
- fort, one of the four cities founded by Nimrod (Gen. 10:10). It is the modern
Niffer, a lofty mound of earth and rubbish situated in the marshes on the left,
i.e., the east, bank of the Euphrates, but 30 miles distant from its present course,
and about 60 miles south-south-east from Babylon. It is mentioned as one of the
towns with which Tyre carried on trade. It was finally taken and probably destroyed
by one of the Assyrian kings (Amos 6:2). It is called Calno (Isa. 10:9) and Canneh
(Ezek. 27:23).
Calvary
- only in Luke 23:33, the Latin name Calvaria, which was used as a translation
of the Greek word Kranion, by which the Hebrew word Gulgoleth was
interpreted, "the place of a skull." It probably took this name from its shape,
being a hillock or low, rounded, bare elevation somewhat in the form of a human
skull. It is nowhere in Scripture called a "hill." The crucifixion of our Lord
took place outside the city walls (Heb. 13:11-13) and near the public thoroughfare.
"This thing was not done in a corner." (See GOLGOTHA.)
Camel
- from the Hebrew gamal, "to repay" or "requite," as the camel does
the care of its master. There are two distinct species of camels, having, however,
the common characteristics of being "ruminants without horns, without muzzle,
with nostrils forming oblique slits, the upper lip divided and separately movable
and extensile, the soles of the feet horny, with two toes covered by claws, the
limbs long, the abdomen drawn up, while the neck, long and slender, is bent up
and down, the reverse of that of a horse, which is arched."
(1.)
The Bactrian camel is distinguished by two humps. It is a native of the high table-lands
of Central Asia.
(2.) The
Arabian camel or dromedary, from the Greek dromos, "a runner" (Isa. 60:6;
Jer. 2:23), has but one hump, and is a native of Western Asia or Africa.
The
camel was early used both for riding and as a beast of burden (Gen. 24:64; 37:25),
and in war (1 Sam. 30:17; Isa. 21:7). Mention is made of the camel among the cattle
given by Pharaoh to Abraham (Gen. 12:16). Its flesh was not to be eaten, as it
was ranked among unclean animals (Lev. 11:4; Deut. 14:7). Abraham's servant rode
on a camel when he went to fetch a wife for Isaac (Gen. 24:10, 11). Jacob had
camels as a portion of his wealth (30:43), as Abraham also had (24:35). He sent
a present of thirty milch camels to his brother Esau (32:15). It appears to have
been little in use among the Jews after the conquest. It is, however, mentioned
in the history of David (1 Chr. 27:30), and after the Exile (Ezra 2:67; Neh. 7:69).
Camels were much in use among other nations in the East. The queen of Sheba came
with a caravan of camels when she came to see the wisdom of Solomon (1 Kings 10:2;
2 Chr. 9:1). Benhadad of Damascus also sent a present to Elisha, "forty camels'
burden" (2 Kings 8:9).
To
show the difficulty in the way of a rich man's entering into the kingdom, our
Lord uses the proverbial expression that it was easier for a camel to go through
the eye of a needle (Matt. 19:24).
To
strain at (rather, out) a gnat and swallow a camel was also a proverbial expression
(Matt. 23:24), used with reference to those who were careful to avoid small faults,
and yet did not hesitate to commit the greatest sins. The Jews carefully filtered
their wine before drinking it, for fear of swallowing along with it some insect
forbidden in the law as unclean, and yet they omitted openly the "weightier matters"
of the law.
The raiment worn
by John the Baptist was made of camel's hair (Matt. 3:4; Mark 1:6), by which he
was distinguished from those who resided in royal palaces and wore soft raiment.
This was also the case with Elijah (2 Kings 1:8), who is called "a hairy man,"
from his wearing such raiment. "This is one of the most admirable materials for
clothing; it keeps out the heat, cold, and rain." The "sackcloth" so often alluded
to (2 Kings 1:8; Isa. 15:3; Zech. 13:4, etc.) was probably made of camel's hair.
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The Rev. Charles P. Henderson is a Presbyterian minister and
Executive Director of CrossCurrents.
He is the author of God and Science (John Knox Press, 1986).
A revised and expanded version of the book is appearing here. God and Science (Hypertext Edition,
2005).
He is also editor of a new book, featuring articles by world class scientists and theologians, and illustrating the leading views on the relationship between science and religion: Faith, Science and the Future (CrossCurrents Press, 2007).
Charles also tracks the boundry between the virtual and the real at his blog: Next World Design, focusing on the mediation of art, science and spirituality in the metaverse.