$$T0000450
\Barkos\
painter, (Ezra 2:53; Neh. 7:55). The father of some of the
Nethinim.

$$T0000451
\Barley\
a grain much cultivated in Egypt (Ex. 9:31) and in Palestine
(Lev. 27:16; Deut. 8:8). It was usually the food of horses (1
Kings 4:28). Barley bread was used by the poorer people (Judg.
7:13; 2 Kings 4:42). Barley of the first crop was ready for the
harvest by the time of the Passover, in the middle of April
(Ruth 1:22; 2 Sam. 21:9). Mention is made of barley-meal (Num.
5:15). Our Lord fed five thousand with "five barley loaves and
two small fishes" (John 6:9).

$$T0000452
\Barn\
a storehouse (Deut. 28:8; Job 39:12; Hag. 2:19) for grain, which
was usually under ground, although also sometimes above ground
(Luke 12:18).

$$T0000453
\Barnabas\
son of consolation, the surname of Joses, a Levite (Acts 4:36).
His name stands first on the list of prophets and teachers of
the church at Antioch (13:1). Luke speaks of him as a "good man"
(11:24). He was born of Jewish parents of the tribe of Levi. He
was a native of Cyprus, where he had a possession of land (Acts
4:36, 37), which he sold. His personal appearance is supposed to
have been dignified and commanding (Acts 14:11, 12). When Paul
returned to Jerusalem after his conversion, Barnabas took him
and introduced him to the apostles (9:27). They had probably
been companions as students in the school of Gamaliel.

  The prosperity of the church at Antioch led the apostles and
brethren at Jerusalem to send Barnabas thither to superintend
the movement. He found the work so extensive and weighty that he
went to Tarsus in search of Saul to assist him. Saul returned
with him to Antioch and laboured with him for a whole year (Acts
11:25, 26). The two were at the end of this period sent up to
Jerusalem with the contributions the church at Antioch had made
for the poorer brethren there (11:28-30). Shortly after they
returned, bringing John Mark with them, they were appointed as
missionaries to the heathen world, and in this capacity visited
Cyprus and some of the principal cities of Asia Minor (Acts
13:14). Returning from this first missionary journey to Antioch,
they were again sent up to Jerusalem to consult with the church
there regarding the relation of Gentiles to the church (Acts
15:2: Gal. 2:1). This matter having been settled, they returned
again to Antioch, bringing the decree of the council as the rule
by which Gentiles were to be admitted into the church.

  When about to set forth on a second missionary journey, a
dispute arose between Saul and Barnabas as to the propriety of
taking John Mark with them again. The dispute ended by Saul and
Barnabas taking separate routes. Saul took Silas as his
companion, and journeyed through Syria and Cilicia; while
Barnabas took his nephew John Mark, and visited Cyprus (Acts
15:36-41). Barnabas is not again mentioned by Luke in the Acts.

$$T0000454
\Barrel\
a vessel used for keeping flour (1 Kings 17:12, 14, 16). The
same word (cad) so rendered is also translated "pitcher," a
vessel for carrying water (Gen. 24:14; Judg. 7:16).

$$T0000455
\Barren\
For a woman to be barren was accounted a severe punishment among
the Jews (Gen. 16:2; 30:1-23; 1 Sam. 1:6, 27; Isa. 47:9; 49:21;
Luke 1:25). Instances of barrenness are noticed (Gen. 11:30;
25:21; 29:31; Judg. 13:2, 3; Luke 1:7, 36).

$$T0000456
\Barsabas\
son of Saba, the surname (1) of Joseph, also called Justus (Acts
1:23), some identify him with Barnabas; (2) of Judas, who was a
"prophet." Nothing more is known of him than what is mentioned
in Acts 15:32.

$$T0000457
\Bartholomew\
son of Tolmai, one of the twelve apostles (Matt. 10:3; Acts
1:13); generally supposed to have been the same as Nathanael. In
the synoptic gospels Philip and Bartholomew are always mentioned
together, while Nathanael is never mentioned; in the fourth
gospel, on the other hand, Philip and Nathanael are similarly
mentioned together, but nothing is said of Bartholomew. He was
one of the disciples to whom our Lord appeared at the Sea of
Tiberias after his resurrection (John 21:2). He was also a
witness of the Ascension (Acts 1:4, 12, 13). He was an
"Israelite indeed" (John 1:47).

$$T0000458
\Bartimaeus\
son of Timaeus, one of the two blind beggars of Jericho (Mark
10:46; Matt. 20:30). His blindness was miraculously cured on the
ground of his faith.

$$T0000459
\Baruch\
blessed. (1.) The secretary of the prophet Jeremiah (32:12;
36:4). He was of the tribe of Judah (51:59). To him Jeremiah
dictated his prophecies regarding the invasion of the
Babylonians and the Captivity. These he read to the people from
a window in the temple in the fourth year of the reign of
Jehoiakim, king of Judah (Jer. 36). He afterwards read them
before the counsellors of the king at a private interview; and
then to the king himself, who, after hearing a part of the roll,
cut it with a penknife, and threw it into the fire of his winter
parlour, where he was sitting.

  During the siege of Jerusalem by Nebuchadnezzar, he was the
keeper of the deed of purchase Jeremiah had made of the
territory of Hanameel (Jer. 32:12). Being accused by his enemies
of favouring the Chaldeans, he was cast, with Jeremiah, into
prison, where he remained till the capture of Jerusalem (B.C.
586). He probably died in Babylon.

  (2.) Neh. 3:20; 10:6; 11:5.

$$T0000460
\Barzillai\
of iron. (1.) A Meholathite, the father of Adriel (2 Sam. 21:8).

  (2.) A Gileadite of Rogelim who was distinguished for his
loyalty to David. He liberally provided for the king's followers
(2 Sam. 17:27). David on his death-bed, remembering his
kindness, commended Barzillai's children to the care of Solomon
(1 Kings 2:7).

  (3.) A priest who married a daughter of the preceding (Ezra
2:61).

$$T0000461
\Bashan\
light soil, first mentioned in Gen. 14:5, where it is said that
Chedorlaomer and his confederates "smote the Rephaim in
Ashteroth," where Og the king of Bashan had his residence. At
the time of Israel's entrance into the Promised Land, Og came
out against them, but was utterly routed (Num. 21:33-35; Deut.
3:1-7). This country extended from Gilead in the south to Hermon
in the north, and from the Jordan on the west to Salcah on the
east. Along with the half of Gilead it was given to the
half-tribe of Manasseh (Josh. 13:29-31). Golan, one of its
cities, became a "city of refuge" (Josh. 21:27). Argob, in
Bashan, was one of Solomon's commissariat districts (1 Kings
4:13). The cities of Bashan were taken by Hazael (2 Kings
10:33), but were soon after reconquered by Jehoash (2 Kings
13:25), who overcame the Syrians in three battles, according to
the word of Elisha (19). From this time Bashan almost disappears
from history, although we read of the wild cattle of its rich
pastures (Ezek. 39:18; Ps. 22:12), the oaks of its forests (Isa.
2:13; Ezek. 27:6; Zech. 11:2), and the beauty of its extensive
plains (Amos 4:1; Jer. 50:19). Soon after the conquest, the name
"Gilead" was given to the whole country beyond Jordan. After the
Exile, Bashan was divided into four districts, (1.) Gaulonitis,
or Jaulan, the most western; (2.) Auranitis, the Hauran (Ezek.
47:16); (3.) Argob or Trachonitis, now the Lejah; and (4.)
Batanaea, now Ard-el-Bathanyeh, on the east of the Lejah, with
many deserted towns almost as perfect as when they were
inhabited. (See HAURAN ¯T0001675.)

$$T0000462
\Bashan-havoth-jair\
the Bashan of the villages of Jair, the general name given to
Argob by Jair, the son of Manasseh (Deut. 3:14), containing
sixty cities with walls and brazen gates (Josh. 13:30; 1 Kings
4:13). (See ARGOB ¯T0000302.)

$$T0000463
\Bashan, Hill of\
(Ps. 68:15), probably another name for Hermon, which lies to the
north of Bashan.

$$T0000464
\Bashemath\
sweet-smelling. (1.) The daughter of Ishmael, the last of Esau's
three wives (Gen. 36:3, 4, 13), from whose son Reuel four tribes
of the Edomites sprung. She is also called Mahalath (Gen. 28:9).
It is noticeable that Esau's three wives receive different names
in the genealogical table of the Edomites (Gen. 36) from those
given to them in the history (Gen. 26:34; 28:9).

  (2.) A daughter of Solomon, and wife of Ahimaaz, one of his
officers (1 Kings 4:15).

$$T0000465
\Basilisk\
(in R.V., Isa. 11:8; 14:29; 59:5; Jer. 8:17), the "king
serpent," as the name imports; a fabulous serpent said to be
three spans long, with a spot on its head like a crown. Probably
the yellow snake is intended. (See COCKATRICE ¯T0000854.)

$$T0000466
\Basin\
or Bason. (1.) A trough or laver (Heb. aggan') for washing (Ex.
24:6); rendered also "goblet" (Cant. 7:2) and "cups" (Isa.
22:24).

  (2.) A covered dish or urn (Heb. k'for) among the vessels of
the temple (1 Chr. 28:17; Ezra 1:10; 8:27).

  (3.) A vase (Heb. mizrak) from which to sprinkle anything. A
metallic vessel; sometimes rendered "bowl" (Amos 6:6; Zech.
9:15). The vessels of the tabernacle were of brass (Ex. 27:3),
while those of the temple were of gold (2 Chr. 4:8).

  (4.) A utensil (Heb. saph) for holding the blood of the
victims (Ex. 12:22); also a basin for domestic purposes (2 Sam.
17:28).

  The various vessels spoken of by the names "basin, bowl,
charger, cup, and dish," cannot now be accurately distinguished.

  The basin in which our Lord washed the disciples' feet (John
13:5) must have been larger and deeper than the hand-basin.

$$T0000467
\Basket\
There are five different Hebrew words so rendered in the
Authorized Version: (1.) A basket (Heb. sal, a twig or osier)
for holding bread (Gen. 40:16; Ex. 29:3, 23; Lev. 8:2, 26, 31;
Num. 6:15, 17, 19). Sometimes baskets were made of twigs peeled;
their manufacture was a recognized trade among the Hebrews.

  (2.) That used (Heb. salsilloth') in gathering grapes (Jer.
6:9).

  (3.) That in which the first fruits of the harvest were
presented, Heb. tene, (Deut. 26:2, 4). It was also used for
household purposes. In form it tapered downwards like that
called _corbis_ by the Romans.

  (4.) A basket (Heb. kelub) having a lid, resembling a
bird-cage. It was made of leaves or rushes. The name is also
applied to fruit-baskets (Amos 8:1, 2).

  (5.) A basket (Heb. dud) for carrying figs (Jer. 24:2), also
clay to the brick-yard (R.V., Ps. 81:6), and bulky articles (2
Kings 10:7). This word is also rendered in the Authorized
Version "kettle" (1 Sam. 2:14), "caldron" (2 Chr. 35:13),
"seething-pot" (Job 41:20).

  In the New Testament mention is made of the basket (Gr.
kophinos, small "wicker-basket") for the "fragments" in the
miracle recorded Mark 6:43, and in that recorded Matt. 15:37
(Gr. spuris, large "rope-basket"); also of the basket in which
Paul escaped (Acts 9:25, Gr. spuris; 2 Cor. 11: 33, Gr. sargane,
"basket of plaited cords").

$$T0000468
\Bastard\
In the Old Testament the rendering of the Hebrew word _mamzer'_,
which means "polluted." In Deut. 23:2, it occurs in the ordinary
sense of illegitimate offspring. In Zech. 9:6, the word is used
in the sense of foreigner. From the history of Jephthah we learn
that there were bastard offspring among the Jews (Judg. 11:1-7).
In Heb. 12:8, the word (Gr. nothoi) is used in its ordinary
sense, and denotes those who do not share the privileges of
God's children.

$$T0000469
\Bastinado\
beating, a mode of punishment common in the East. It is referred
to by "the rod of correction" (Prov. 22:15), "scourging" (Lev.
19:20), "chastising" (Deut. 22:18). The number of blows could
not exceed forty (Deut. 25:2, 3).

$$T0000470
\Bat\
The Hebrew word (atalleph') so rendered (Lev. 11:19; Deut.
14:18) implies "flying in the dark." The bat is reckoned among
the birds in the list of unclean animals. To cast idols to the
"moles and to the bats" means to carry them into dark caverns or
desolate places to which these animals resort (Isa. 2:20), i.e.,
to consign them to desolation or ruin.

$$T0000471
\Bath\
a Hebrew liquid measure, the tenth part of an homer (1 Kings
7:26, 38; Ezek. 45:10, 14). It contained 8 gallons 3 quarts of
our measure. "Ten acres of vineyard shall yield one bath" (Isa.
5:10) denotes great unproductiveness.

$$T0000472
\Bath-rabbim\
daughter of many, the name of one of the gates of the city of
Heshbon, near which were pools (Cant.7:4).

$$T0000473
\Baths\
The use of the bath was very frequent among the Hebrews (Lev.
14:8; Num. 19:19, ect.). The high priest at his inauguration
(Lev. 8:6), and on the day of atonement, was required to bathe
himself (16:4, 24). The "pools" mentioned in Neh. 3:15, 16, 2
Kings 20:20, Isa. 22:11, John 9:7, were public bathing-places.

$$T0000474
\Bath-sheba\
daughter of the oath, or of seven, called also Bath-shu'a (1
Chr. 3:5), was the daughter of Eliam (2 Sam. 11:3) or Ammiel (1
Chr. 3:5), and wife of Uriah the Hittite. David committed
adultery with her (2 Sam. 11:4, 5; Ps. 51:1). The child born in
adultery died (2 Sam. 12:15-19). After her husband was slain
(11:15) she was married to David (11:27), and became the mother
of Solomon (12:24; 1 Kings 1:11; 2:13). She took a prominent
part in securing the succession of Solomon to the throne (1
Kings 1:11, 16-21).

$$T0000475
\Battering-ram\
(Ezek. 4:2; 21:22), a military engine, consisting of a long beam
of wood hung upon a frame, for making breaches in walls. The end
of it which was brought against the wall was shaped like a ram's
head.

$$T0000476
\Battle-axe\
a mallet or heavy war-club. Applied metaphorically (Jer. 51:20)
to Cyrus, God's instrument in destroying Babylon.

$$T0000477
\Battle-bow\
the war-bow used in fighting (Zech. 9:10; 10:4). "Thy bow was
made quite naked" (Hab. 3:9) means that it was made ready for
use. By David's order (2 Sam. 1:18) the young men were taught
the use, or rather the song of the bow. (See ARMOUR ¯T0000315,
BOW ¯T0000631.)

$$T0000478
\Battlement\
a parapet wall or balustrade surrounding the flat roofs of the
houses, required to be built by a special law (Deut. 22:8). In
Jer. 5:10, it denotes the parapet of a city wall.

$$T0000479
\Bay\
denotes the estuary of the Dead Sea at the mouth of the Jordan
(Josh. 15:5; 18:19), also the southern extremity of the same sea
(15:2). The same Hebrew word is rendered "tongue" in Isa. 11:15,
where it is used with reference to the forked mouths of the
Nile.

  Bay in Zech. 6:3, 7 denotes the colour of horses, but the
original Hebrew means strong, and is here used rather to
describe the horses as fleet or spirited.

$$T0000480
\Bay tree\
named only in Ps. 37:35, Authorized Version. The Hebrew word so
rendered is _ereh_, which simply means "native born", i.e., a
tree not transplanted, but growing on its native soil, and
therefore luxuriantly. If the psalmist intended by this word to
denote any particular tree, it may have been the evergreen bay
laurel (Laurus nobilis), which is a native of Palestine. Instead
of "like a green bay tree" in the Authorized Version, the
Revised Version has, "like a green tree in its native soil."

$$T0000481
\Bdellium\
occurs only in Gen. 2:12, where it designates a product of the
land of Havilah; and in Num. 11:7, where the manna is likened to
it in colour. It was probably an aromatic gum like balsam which
exuded from a particular tree (Borassus flabelliformis) still
found in Arabia, Media, and India. It bears a resemblance in
colour to myrrh. Others think the word denotes "pearls," or some
precious stone.

$$T0000482
\Beacon\
a pole (Heb. to'ren) used as a standard or ensign set on the
tops of mountains as a call to the people to assemble themselves
for some great national purpose (Isa. 30:17). In Isa. 33:23 and
Ezek. 27:5, the same word is rendered "mast." (See Banner
¯T0000433.)

$$T0000483
\Bealiah\
whose Lord is Jehovah, a Benjamite, one of David's thirty heroes
of the sling and bow (1 Chr. 12:5).

$$T0000484
\Bealoth\
citizens, a town in the extreme south of Judah (Josh. 15:24);
probably the same as Baalath-beer (19:8). In 1 Kings 4:16, the
Authorized Version has "in Aloth," the Revised Version
"Bealoth."

$$T0000485
\Beam\
occurs in the Authorized Version as the rendering of various
Hebrew words. In 1 Sam. 17:7, it means a weaver's frame or
principal beam; in Hab. 2:11, a crossbeam or girder; 2 Kings
6:2, 5, a cross-piece or rafter of a house; 1 Kings 7:6, an
architectural ornament as a projecting step or moulding; Ezek.
41:25, a thick plank. In the New Testament the word occurs only
in Matt. 7:3, 4, 5, and Luke 6:41, 42, where it means (Gr.
dokos) a large piece of wood used for building purposes, as
contrasted with "mote" (Gr. karphos), a small piece or mere
splinter. "Mote" and "beam" became proverbial for little and
great faults.

$$T0000486
\Beans\
mentioned in 2 Sam. 17:28 as having been brought to David when
flying from Absalom. They formed a constituent in the bread
Ezekiel (4:9) was commanded to make, as they were in general
much used as an article of diet. They are extensively cultivated
in Egypt and Arabia and Syria.

$$T0000487
\Bear\
a native of the mountain regions of Western Asia, frequently
mentioned in Scripture. David defended his flocks against the
attacks of a bear (1 Sam. 17:34-37). Bears came out of the wood
and destroyed the children who mocked the prophet Elisha (2
Kings 2:24). Their habits are referred to in Isa. 59:11; Prov.
28:15; Lam. 3:10. The fury of the female bear when robbed of her
young is spoken of (2 Sam. 17:8; Prov. 17:12; Hos. 13:8). In
Daniel's vision of the four great monarchies, the Medo-Persian
empire is represented by a bear (7:5).

$$T0000488
\Beard\
The mode of wearing it was definitely prescribed to the Jews
(Lev. 19:27; 21:5). Hence the import of Ezekiel's (5:1-4)
description of the "razor" i.e., the agents of an angry
providence being used against the guilty nation of the Jews. It
was a part of a Jew's daily toilet to anoint his beard with oil
and perfume (Ps. 133:2). Beards were trimmed with the most
fastidious care (2 Sam. 19:24), and their neglet was an
indication of deep sorrow (Isa. 15:2; Jer. 41:5). The custom was
to shave or pluck off the hair as a sign of mourning (Isa. 50:6;
Jer. 48:37; Ezra 9:3). The beards of David's ambassadors were
cut off by hanun (2 Sam. 10:4) as a mark of indignity.

  On the other hand, the Egyptians carefully shaved the hair off
their faces, and they compelled their slaves to do so also (Gen.
41:14).

$$T0000489
\Beast\
This word is used of flocks or herds of grazing animals (Ex.
22:5; Num. 20:4, 8, 11; Ps. 78:48); of beasts of burden (Gen.
45:17); of eatable beasts (Prov. 9:2); and of swift beasts or
dromedaries (Isa. 60:6). In the New Testament it is used of a
domestic animal as property (Rev. 18:13); as used for food (1
Cor. 15:39), for service (Luke 10:34; Acts 23:24), and for
sacrifice (Acts 7:42).

  When used in contradistinction to man (Ps. 36:6), it denotes a
brute creature generally, and when in contradistinction to
creeping things (Lev. 11:2-7; 27:26), a four-footed animal.

  The Mosaic law required that beasts of labour should have rest
on the Sabbath (Ex. 20:10; 23:12), and in the Sabbatical year
all cattle were allowed to roam about freely, and eat whatever
grew in the fields (Ex. 23:11; Lev. 25:7). No animal could be
castrated (Lev. 22:24). Animals of different kinds were to be
always kept separate (Lev. 19:19; Deut. 22:10). Oxen when used
in threshing were not to be prevented from eating what was
within their reach (Deut. 25:4; 1 Cor.9:9).

  This word is used figuratively of an infuriated multitude (1
Cor. 15:32; Acts 19:29; comp. Ps. 22:12, 16; Eccl. 3:18; Isa.
11:6-8), and of wicked men (2 Pet. 2:12). The four beasts of
Daniel 7:3, 17, 23 represent four kingdoms or kings.

$$T0000490
\Beaten gold\
in Num. 8:4, means "turned" or rounded work in gold. The Greek
Version, however, renders the word "solid gold;" the Revised
Version, "beaten work of gold." In 1 Kings 10:16, 17, it
probably means "mixed" gold, as the word ought to be rendered,
i.e., not pure gold. Others render the word in these places
"thin plates of gold."

$$T0000491
\Beaten oil\
(Ex. 27:20; 29:40), obtained by pounding olives in a mortar, not
by crushing them in a mill. It was reckoned the best. (See OLIVE
¯T0002778.)

$$T0000492
\Beautiful gate\
the name of one of the gates of the temple (Acts 3:2). It is
supposed to have been the door which led from the court of the
Gentiles to the court of the women. It was of massive structure,
and covered with plates of Corinthian brass.

$$T0000493
\Becher\
first-born; a youth, the second son of Benjamin (Gen. 46:21),
who came down to Egypt with Jacob. It is probable that he
married an Ephraimitish heiress, and that his descendants were
consequently reckoned among the tribe of Ephraim (Num. 26:35; 1
Chr. 7:20, 21). They are not reckoned among the descendants of
Benjamin (Num. 26:38).

$$T0000494
\Bed\
(Heb. mittah), for rest at night (Ex. 8:3; 1 Sam. 19:13, 15, 16,
etc.); during sickness (Gen. 47:31; 48:2; 49:33, etc.); as a
sofa for rest (1 Sam. 28:23; Amos 3:12). Another Hebrew word
(er'es) so rendered denotes a canopied bed, or a bed with
curtains (Deut. 3:11; Ps. 132:3), for sickness (Ps. 6:6; 41:3).

  In the New Testament it denotes sometimes a litter with a
coverlet (Matt. 9:2, 6; Luke 5:18; Acts 5:15).

  The Jewish bedstead was frequently merely the divan or
platform along the sides of the house, sometimes a very slight
portable frame, sometimes only a mat or one or more quilts. The
only material for bed-clothes is mentioned in 1 Sam. 19:13.
Sleeping in the open air was not uncommon, the sleeper wrapping
himself in his outer garment (Ex. 22:26,27; Deut. 24:12,13).

$$T0000495
\Bedan\
one of the judges of Israel (1 Sam. 12:11). It is uncertain who
he was. Some suppose that Barak is meant, others Samson, but
most probably this is a contracted form of Abdon (Judg. 12:13).

$$T0000496
\Bed-chamber\
an apartment in Eastern houses, furnished with a slightly
elevated platform at the upper end and sometimes along the
sides, on which were laid mattresses. This was the general
arrangement of the public sleeping-room for the males of the
family and for guests, but there were usually besides distinct
bed-chambers of a more private character (2 Kings 4:10; Ex. 8:3;
2 Kings 6:12). In 2 Kings 11:2 this word denotes, as in the
margin of the Revised Version, a store-room in which mattresses
were kept.

$$T0000497
\Bedstead\
used in Deut. 3:11, but elsewhere rendered "couch," "bed." In 2
Kings 1:4; 16:2; Ps. 132:3; Amos 3:12, the divan is meant by
this word.

$$T0000498
\Bee\
First mentioned in Deut. 1:44. Swarms of bees, and the danger of
their attacks, are mentioned in Ps. 118:12. Samson found a
"swarm of bees" in the carcass of a lion he had slain (Judg.
14:8). Wild bees are described as laying up honey in woods and
in clefts of rocks (Deut. 32:13; Ps. 81:16). In Isa. 7:18 the
"fly" and the "bee" are personifications of the Egyptians and
Assyrians, the inveterate enemies of Israel.

$$T0000499
\Beelzebub\
(Gr. form Beel'zebul), the name given to Satan, and found only
in the New Testament (Matt. 10:25; 12:24, 27; Mark 3:22). It is
probably the same as Baalzebub (q.v.), the god of Ekron, meaning
"the lord of flies," or, as others think, "the lord of dung," or
"the dung-god."