Bible Dictionary B 2

Bishop.

The Greek word ἐπίσκοπος is once translated 'overseer,' Acts 20: 28, and this occurrence shows conclusively that the 'elders' and the 'bishops' were the same. Paul called for the elders of the church at Ephesus, Acts 20: 17, and called them 'overseers.' The same thing is seen in the epistle to Titus: Paul left Titus in Crete to "ordain elders in every city . . . . for a bishop must be blameless." Titus 1: 5-7. The above two passages prove that, instead of a bishop being set over a large district, with inferior clergy (as they are called) under him, as is now the custom in Christendom, each city had more than one bishop or overseer, and at that time there was only one assembly in a city. Titus was to ordain (literally 'to appoint') elders in every city.

In Titus 1: and in 1 Timothy 3: 1-7 the qualifications necessary for a bishop are given. Special gifts are not mentioned, but moral qualities are essential. A bishop must be blameless, the husband of one wife, having his children in subjection, etc.; but he must be able to 'take care' of the church of God, and be 'apt to teach.' The bishops of Ephesus were exhorted to take heed to all the flock, and to feed the church of God. Though an apostle or his delegate was the instrument used in the appointment of the bishops, and thus the unity of the church was preserved, Paul could say "the Holy Ghost hath made you overseers." Acts 20: 28.

Elders were established to exercise godly care in the undivided local assembly — to 'shepherd' the flock. Any attempt to appoint them now would be, not only without the necessary apostolic authority, but would ignore the divided state of the church. Such elders could only assume authority over a fragment of the church in a locality, and that with no apostolic sanction. That no security for the church was to be found in them is proved by the warning of the apostle, that among themselves should men arise, speaking perverse things; and in view of this he commends them, not to some ecclesiastical authority, or to a church council, but "to God, and to the word of his grace," a resource which all Christians still have. Happily there are now servants of God who care for the saints, those who are 'apt to teach,' and gifted to feed the flock of God; and who, without any apostolic appointment, addict themselves to the work of the ministry, as did the house of Stephanas in early days. 1 Cor. 16: 15. All such should be acknowledged, and be highly esteemed for their work's sake. In one passage the Lord is Himself called the Shepherd and Bishop of souls; and who can care for and feed His saints as He? 1 Peter 2: 25.

Bishoprick,

ἐπισκοπή The word is 'office' in Ps. 109: 8, which passage is quoted in the N.T. where the office, is 'apostleship,' for which one was chosen to take the place of Judas Iscariot. Acts 1: 20.

Bithiah. [Bithi'ah]

Daughter of some Pharaoh and wife of Mered, a descendant of Judah. 1 Chr. 4: 18.

Bithron. [Bith'ron]

District on the east of the Jordan. 2 Sam. 2: 29. The name signifies 'the broken ground,' and 'all Bithron' implies a district.

Bithynia. [Bithyn'ia]

A large district in the north of Asia Minor, bordering on the Black Sea. Paul and Timotheus attempted to go into Bithynia, but the Spirit suffered them not. Acts 16: 7. Peter addressed his first Epistle to those of the dispersion of Bithynia, etc. 1 Peter 1: 1. It was then a Roman province: it is now called Kastamuni, a part of Turkey in Asia.

Bitter Herbs.

No particular herbs are specified by name, indeed the word 'herbs' is added in the A.V., so that it is literally 'bitterness.' The paschal lamb was to be eaten with 'bitter herbs,' doubtless signifying the sense in the souls of those partaking that it was for their sins the victim was slain. Ex. 12: 8; Num. 9: 11.

Bittern.

The word in the LXX, ἐχῖνος, signifies 'hedgehog or porcupine,' and this rendering is preferred by some Hebrew scholars for the Hebrew word. qippod; but as in two of the passages it is mentioned with a bird called the Cormorant, it is more probably a bird, and the description well agrees with the habits of the bittern, for the passages point to desolations because of the judgements of God. Isa. 14: 23; Isa. 34: 11; Zeph. 2: 14. The bittern is a bird that shuns society, and it is at home in any desolate marshy place. The spots and marks on its feathers correspond with the colours of the reeds among which it dwells, so that it escapes observation. Its doleful cry has often been treated as an omen of evil.

Bitterness, Gall of.

The word χολή, 'gall,' occurs in Matt. 27: 34. and the word for ' bitterness,' πικρία, in Rom. 3: 14; Eph. 4: 31; Heb. 12: 15. The translation in Acts 8: 23 is literal, except that it should be 'a gall of bitterness.' Peter saw that Simon was still in the state of nature which is only bitterness.

Bizjothjah. [Bizjoth'jah]

Town in the south of Judah. Joshua 15: 28.

Biztha. [Biz'tha]

One of the seven eunuchs of Ahasuerus. Esther 1: 10.

Black.

Under the figure of a bride the remnant of Israel says, I am 'black,' describing herself as having become dark or swarthy by the rays of the sun; the scorching effect of affliction, Cant. 1: 5, 6: 'burning instead of beauty.' Isa. 3: 24. The kingdom of the Medes and Persians is described as a chariot with 'black' horses, Zech. 6: 2, 6; and in the Revelation, in the third seal a rider on a 'black' horse betokens scarcity. Rev. 6: 5. It is symbolical of what is dismal and threatening.

Blains.

Inflamed ulcers on the body, as from boils, on the Egyptians and the magicians in the sixth plague. Ex. 9: 9,10.

Blasphemy.

In scripture this does not always refer to speaking evil of God, to which the word is now restricted. The same Greek word is translated 'railing' in 1 Tim. 6: 4; Jude 9; and 'evil speaking' in Eph. 4: 31, as it might well be rendered elsewhere. Blaspheming the name of the Lord was under the Jewish economy punishable by death: the son of Shelomith who had married an Egyptian, was stoned to death for this sin. Lev. 24: 11, 14, 23. The blasphemy against the Holy Ghost was attributing the Lord's action of casting out demons to the agency of Satan — a sin which should not be forgiven in this age nor in the age to come. The context shows that 'the unpardonable sin' refers to this particular form of blasphemy. Matt. 12: 24-32.

Blastus. [Blas'tus]

Chamberlain of Herod Agrippa I: Acts 12: 20.

Blessing.

There are two distinct applications of the word 'blessing.' God blesses His people, and His people bless God, the same word being constantly used for both. It is obvious therefore that it must be understood in more senses than one. Again, we read that "the less [or inferior] is blessed of the better," Heb. 7: 7; and though this refers to Melchisedec blessing Abraham, the same thing is true respecting God and His creatures: in bestowing favours God is the only one who can bless. The Christian can say, God hath blessed us with all spiritual blessings in the heavenlies in Christ," Eph. 1: 3; but the same verse says, "Blessed be the God and Father of our Lord Jesus Christ," meaning "Thanks be to the God and Father of our Lord Jesus Christ." This signification is further made clear by the records of the institution of the Lord's supper. In Matthew and Mark the Lord took bread, and 'blessed.' In Luke and in 1 Cor. 11: 24 He took bread and 'gave thanks.' "Every good gift and every perfect gift is from above, and cometh down from the Father of lights." James 1: 17. This is God blessing us, and for which we in return bless God by giving thanks, by praise and worship.

Blindness.

Used metaphorically to describe the state of man by nature under the influence of Satan, 2 Cor. 4: 4; also a professing Christian who hates his brother, 1 John 2: 11; also the state of Israel in their heartless profession, Matt. 23: 16-26; and the judicial blindness on Israel. John 12: 40. In Rom. 11: 7, 25; 2 Cor. 3: 14; Eph. 4: 18, it is rather 'obdurateness or hardness,' from πωρόω,'to harden.'

Blood.

The blood of man is claimed by God; for the 'life is in the blood;' 'the blood is the life.' It therefore must not be eaten; if not offered in sacrifice it must be 'poured upon the earth as water.' "Whoso sheddeth man's blood, by man shall his blood be shed." The blood also maketh atonement for the soul: it must be poured out upon the altar. Gen. 9: 4-6; Lev. 17: 10-14; Deut. 12: 23-25; Acts 15: 29. In the O.T. dispensation everything in the tabernacle, the priests and their dresses were purged and sanctified by blood, everything being sprinkled with blood, including the book of the law and the people. Heb. 9: 18, 21. This was typical of the blood of the Lord Jesus, which has accomplished everything for the Christian: with His blood He 'purchased' us, Acts 20: 28; 'justified' us, Rom. 5: 9; 'redeemed,' Eph. 1: 7; 'sanctified,' Heb. 13: 12; 'cleanseth us from all sin,' 1 John 1: 7; etc.

Blood, Avenger of.

See AVENGER.

Blue.

This colour was used extensively in the hangings of the tabernacle; in the vesture of the priests; and in the coverings of the vessels of the tabernacle when they were being removed. The colour is typical of heaven: the whole of the tabernacle was "a shadow of heavenly things." Ex. 26: 28: etc.

Boanerges. [Boaner'ges]

This name, signifying 'sons of thunder,' was given by the Lord to James and John the sons of Zebedee, Mark 3: 17, perhaps because of their urgent zeal, as was manifest when, indignant at the treatment of their Lord, they asked if they should call down fire from heaven. Luke 9: 54. It was John who told the Lord that they had forbidden one who was casting out demons in His name, because he followed not with them. Mark 9: 38. This act of the apostles was condemned by the Lord, but it is to be feared that similar prohibition has often been repeated by others since those days.

Boar.

The well-known animal in its wild state. They are still found in Palestine, and dwell among the long reeds in the Jordan valley and marshy places. They are very destructive to cultivated land. Ps. 80: 13.

Boat.

See SHIP.

Boaz, Booz. [Bo'az, Bo'oz]

A wealthy Bethlehemite of the tribe of Judah, who married Ruth the Moabitess and was great grandfather of David. Ruth 2 - 4; 1 Chr. 2: 11, 12; Matt. 1: 5; Luke 3: 32. Boaz is a type of Christ who in a future day will raise up the name of the dead in Israel through the returned but desolate remnant.

Boaz. [Bo'az]

This and JACHIN were the names given to two pillars in the porch of the temple built by Solomon. They are minutely described in 1 Kings 7: 15-22; 2 Chr. 3: 15-17. It will be observed that in Kings and Jer. 52: 21 the height of each pillar is 18 cubits, but in Chronicles their length is said to be 35 cubits. The explanation of this difference is that in Kings the height of each is given, and in Chronicles the length of the pillars, the two together; so that the 17-1/2 cubits, with perhaps a socket, would be the same as the 18 cubits in Kings. JACHIN signifies 'He will establish,' and BOAZ, 'in Him [is] strength' — implying that the kingdom will be established in strength and in peace, under the administration of Christ: thus the names are typical of the millennium. There appears to be an allusion to these pillars in Rev. 3: 12, the overcomer being made a 'pillar' in the temple of God.

Bocheru. [Boch'eru]

Son of Azel, a Benjamite, 1 Chr. 8: 38; 1 Chr. 9: 44. The LXX render the word 'first-born' in both passages. An alteration in the Hebrew points would account for the difference.

Bochim. [Bo'chim]

This signifies 'weepers:' it was the place near Gilgal where an angel of the Lord charged the Israelites with having disobeyed God in making leagues with the inhabitants of the land, and in not throwing down their altars; and told them the results. The people wept and sacrificed to the Lord. Judges 2: 1-5. Bochim symbolically is not simply 'weepers,' but 'weepers over disobedience.'

Body, The one.

See CHURCH.

Bohan. [Bo'han]

Reubenite, after whom a stone was named on the border of Judah and Benjamin. Joshua 15: 6; Joshua 18: 17.

Boil.

The common gathering on the flesh, attended with inflammation, which the Hebrew word shechin implies. The boils were doubtless malignant when sent as a plague in Egypt, Ex. 9: 9-11; and they were severe in the case of Job when smitten by Satan. Job 2: 7. Hezekiah's boil was apparently of an aggravated type, though a lump of figs was blessed to his recovery. 2 Kings 20: 7; Isa. 38: 21. See also Lev. 13: 18-23.

Bolled.

Swollen, podded, in pod. Ex. 9: 31.

Bond-servant.

See SERVANT.

Bonnet.

Covering for the head of men as well as women. Ex. 28: 40; Ex. 29: 9; Ex. 39: 28; Isa. 3: 20; Ezek. 44: 18.

Book.

The form of ancient books was a long roll with a roller at each end. These rollers were held one in each hand and the book was unrolled from off the one on to the other as the book was read; and this had to be reversed before the book could be read again. They were made of skins, and the writing was usually on one side only; to be written on both sides would show a full record, as in Ezek. 2: 9, 10; Rev. 5: 1. The form of a roll explains how a book could have several seals, a portion being rolled up and a seal attached; then another portion rolled up and another seal, like the seven-sealed book of Revelation.

By the ancient nations records were made on cylinders or slabs of stone, or on clay, which was then baked or sun-dried. Many such tablets have been found in the excavations made at Nineveh, Babylon and other places. When Ezra was at work on the city and temple of Jerusalem his opponents wrote to the king of Persia asking that 'the book of the records' might be searched for corroboration of their assertion that Jerusalem had been rebellious. Ezra 4: 15. The 'book of the records' was doubtless a collection of stone or clay tablets. In some cases these have been found in such numbers as to form quite a library.

The word BOOK is used symbolically for what a book might contain, as prophecy or predictions. Ezekiel and John were told to eat the books presented to them. Ezek. 2: 8, 9; Ezek. 3: 1-3; Rev. 10: 9: cf. Jer. 15: 16. It is also symbolical of the records that are with man usually written in a book. Ps. 56: 8; Dan. 7: 10; Malachi 3: 16; Rev. 20: 12.

Various books are mentioned in scripture which are not now extant.

1. The wars of the Lord. Num. 21: 14. The quotation is poetry, so that the book may have been a collection of odes by Moses on the wars of Jehovah.

2. Book of Jasher, Joshua 10: 13; 2 Sam. 1: 18. These quotations also are poetry.

3. Book of Samuel, concerning 'the manner of the kingdom,' 1 Sam. 10: 25; which was laid up before the Lord.

4. The Acts of Solomon, 1 Kings 11: 41: probably the public records of the kingdom.

5. Books of Nathan, Gad, Ahijah, and Iddo, concerning the acts of David, and of Solomon, which were doubtless the public records of the nation, with which are associated prophecies of Ahijah and the visions of Iddo. 1 Chr. 29: 29; 2 Chr. 9: 29.

6. Book of Shemaiah the prophet. 2 Chr. 12: 15.

7. Book of Jehu. 2 Chr. 20: 34. These various references show that when the historical parts of the O.T. were written, further information respecting the kingdom was obtainable from the books referred to, if such had been needed; but which was not required for the inspired volume of God.

Book of Life, The.

Registry of persons' names as living. One (also called simply God's book,) may be a book of those who only have a name to live, and consequently whose names may be blotted out. Ex. 32: 32, 33; Ps. 69: 28; Rev. 3: 5; Rev. 22: 19. Another is a book of the saved, from which none will be erased. Phil. 4: 3; Rev. 13: 8; Rev. 17: 8; Rev. 20: 12, 15; Rev. 21: 27. A third (called simply 'the book,') contains the names of the remnant of Israel. Dan. 12: 1.

Booths.

Temporary habitations made of branches of trees, used especially at the Feast of Tabernacles, Lev. 23: 42, 43; Neh. 8: 14-17. Jonah made himself such a shelter. Jonah 4: 5. They were also used for cattle. Gen. 33: 17. The Hebrew is succoth.

Booty.

See SPOIL.

Booz. [Bo'oz]

See BOAZ.

Borrow, To.

There are four Hebrew words thus translated. The principal point of interest in connection with the subject is with reference to the Israelites borrowing from the Egyptians at the Exodus, as in the A.V. The word there is shaal, and it is translated 'ask' 88 times; there can be no doubt therefore that 'ask' is the more appropriate word in Ex. 3: 22; Ex. 11: 2; Ex. 12: 35. In Ex. 22: 14 and 2 Kings 6: 5 however the word 'borrow' is better retained.

Boscath. [Bos'cath]

See BOZKATH.

Bosom.

Used symbolically for the seat of deep affection. John speaks of the Lord Jesus as the only begotten Son 'in the bosom of the Father.' John 1: 18. The tender and sacred relationship which husband and wife have to each other is also called the 'bosom.' Deut. 28: 54, 56. This to an Israelite would give force to the description of Lazarus being carried into ABRAHAM'S BOSOM. Luke 16: 22, 23. By means of a loose garment and a girdle, many things are constantly carried by Orientals in the bosom, even such as a lamb. Isa. 40: 11: cf. Luke 6: 38.

Bosor. [Bo'sor]

The Aramaic form of BEOR, the father of Balaam, the name being altered by changing the ﬠ into צ . 2 Peter 2: 15.

Boss.

A projection, sometimes rising to a sharp point, in the centre of a shield. Job 15: 26.

Botch.

An incurable skin disease, otherwise undefined. Deut. 28: 27, 35.

Bottle.

There are six Hebrew words translated 'bottle ' in the O.T. Among the descendants of Judah there were some described as 'potters,' 1 Chr. 4: 23; and from the relies found in the tombs of Egypt it is evident that bottles were very early made of earthenware; and small ones of glass; though then, as now in the East, especially for larger vessels and for those to be carried about, skins were used. Joshua 9: 4, 13. They are made of goats' skins: the head, the legs and the tail are cut off, and the body drawn out. In the N.T. the word is ἀσκός, and signifies a 'wineskin,' or 'skin-bag.' Hence new wine must be put into new skins, which are more or less elastic. Matt. 9: 17; Mark 2: 22; Luke 5: 37, 38. The Lord was teaching that the new principles of the kingdom would not suit the old forms of Judaism: everything must be new.

Bottomless Pit.

The word is ἄβυσσος, lit. 'without a bottom,' an abyss. From the passages in the Revelation we learn that the abyss is where the Satanic powers are shut up, not where they will be punished, which is in the lake of fire. The demons cast out by the Lord in Luke 8: 31 besought Him that He would not send them into the abyss. In Rom. 10: 7 it is put in contrast to the heavens. In Rev. 9: 1-11, to a star fallen from heaven the key of the abyss is given, and on its being opened great moral darkness rises, out of which destructive agents proceed: Abaddon (Apollyon) 'the destroyer' is their king. The future Roman empire is represented as a beast rising out of (receiving in its last head power from) the abyss. Rev. 11: 7; Rev. 17: 8. Satan will be confined in the abyss during the thousand years of the millennium. Rev. 20: 1, 3. (The above are all the passages where the Greek word occurs.)

Bow.

The common weapon for discharging arrows. It is used symbolically for the hidden attacks of the wicked against the righteous. Ps. 11: 2; Ps. 37: 14, 15. A 'bow of steel' signifies great strength. Job 20: 24. The wicked are like a 'deceitful bow,' one that breaks when it is depended upon. Ps. 78: 57; Hosea 7: 16. In 2 Sam. 1: 18 David's elegy on Saul and Jonathan is called 'The Bow.' The children were taught '[the song of] the Bow.' R.V.

Bow in the Cloud.

See RAINBOW.

Bow down, To.

An act of respect between man and man, very common in the East, as Abraham bowed down himself before the people of the land when he bought a burying place for his dead. Gen. 23: 7, 12. Also an act of reverence to God, Ps. 95: 6; but strictly forbidden to be done before an idol or image, Ex. 20: 5; and treated as an act of worship.

Bowels.

Used symbolically for deep tenderness, pity and compassion. Gen. 43: 30; 1 Kings 3: 26; Phil. 1: 8; Phil. 2: 1; etc.

Bowl.

Besides the use to which bowls are commonly put, the word is applied to ornaments in the shape of a bowl placed on columns or on the golden candlestick. Ex. 25: 31-34; Ex. 37: 17-20; 1 Kings 7: 41, 42.

Box.

Earthenware, or glass, flask or bottle for oil or perfumes. 2 Kings 9: 1, 3. See ALABASTER.

Box-tree.

What tree is referred to under the name teashshur is not known: the ancient versions translate it 'cedar, fir, poplar,' etc. It is probably a species of cedar, called sherbin in the East. Isa. 41: 19; Isa. 60: 13.

Bozez. [Bo'zez]

Rock near the ravine of Michmash. 1 Sam. 14: 4.

Bozkath, [Boz'kath] Boscath. [Bos'cath]

City of Judah in the lowlands. Joshua 15: 39; 2 Kings 22: 1. Not identified.

Bozrah. [Boz'rah]

1. Royal city of Edom, on which the prophets pronounced judgements. Gen. 36: 31; 1 Chr. 1: 44; Jer. 49: 13, 22; Amos 1: 12; Micah 2: 12. Christ is represented as coming from thence with dyed garments, having trodden the winepress of His wrath upon the nations (Gentiles). Isa. 63: 1-4: cf. Isa. 34. Identified with el Buseireh, 30 50' N, 35 35' E.

2. City in the land of Moab, upon which judgement is pronounced. Jer. 48: 24.

Bracelet.

There are five Hebrew words thus translated. In 2 Sam. 1: 10 the bracelet found on Saul's arm was either an armlet or a 'chain,' as the same word is translated in Num. 31: 50. In Gen. 38: 18, 25 the Hebrew word signifies 'cord,' and was probably the cord by which the signet was suspended. The Eastern nations were and still are fond of ornaments round their wrists, arms, and feet, many being of elaborate design and skilful workmanship.

Branch, The.

A title of the Lord Jesus, which He will bear in connection with Israel in the future. Isa. 4: 2; Jer. 23: 5; Jer. 33: 15; Zech. 3: 8; Zech. 6: 12, 13. In two of the passages the words 'unto David' are added, which coincides with the Lord Jesus being the 'offspring' (which is a similar word to 'branch') as well as the 'root' of David. He will be a "righteous Branch and a King." He will "build [or advance in honour] the temple of Jehovah; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both." cf. Ps. 85 and Ps. 87. It is a description of the Lord Jesus in the millennium.

Brass.

As 'brass' is a compound, it is probable that copper is the metal often alluded to in scripture. See Deut. 8: 9. In some cases it may be 'bronze,' as it is known that this was in use in ancient Egypt. The Hebrew word nechosheth is translated 'copper' in Ezra 8: 27, where it is said to be 'precious as gold.' Brass is used as a symbol for righteousness according to the claims of God upon man, as in the brazen altar; the Lord as seen in the vision in the Revelation has feet like fine brass, 'burning as in a furnace:' that is, righteous judgement according to responsibility. Rev. 1: 15; Rev. 2: 18.

Brazen Serpent.

See SERPENT OF BRASS.

Bread.

Constantly referred to as the sustenance of man, though animal food may be included, and thus it stands for 'food' in general. Gen. 3: 19; Ruth 1: 6; Ps. 41: 9. Bread was made of wheaten flour, or of wheat and barley mixed, or by the poor of barley only. It was generally made in thin cakes which could be baked very quickly when a visitor arrived. Gen. 18: 6; Gen. 19: 3; 1 Sam. 28: 24. It was usually leavened by a piece of old dough in a state of fermentation. See LEAVEN.

UNLEAVENED BREAD was to be eaten with certain of the offerings, Lev. 6: 16, 17; and for the seven days' feast connected with the Passover, often referred to as 'the Feast of Unleavened Bread,' Ex. 34: 18; 2 Chr. 8: 13; Luke 22: 1; 1 Cor. 5: 8; a symbol that all evil must be put away in order to keep the feast.

The Lord Jesus called Himself the BREAD OF GOD, the bread that came down from heaven, THE BREAD OF LIFE, the living bread, of which if any man ate he should live for ever: He said "He that eateth me shall live by me." He is the spiritual food that sustains the new life. John 6: 31-58. This was typified in Israel by the SHOWBREAD, the twelve loaves placed upon the table in the holy place, new every sabbath day: it was holy and was eaten by the priests only. Lev. 24: 5-9. It is literally 'face or presence bread;' Ex. 25: 30; and 'bread of arrangement' or 'ordering,' as in the margin of 1 Chr. 9: 32; and in the N.T. 'bread of presentation.' Matt. 12: 4; Heb. 9: 2. It typified the nourishment that God would provide for Israel in Christ, as well as the ordering of the twelve tribes before Him; in them was the administration of God's bounty through Christ for the earth, as Christ is now the sustainment for the Christian.

Breasts.

Used typically for the source of nourishment. Israel "shall suck the breast of kings." Isa. 60: 16; cf. Isa. 49: 23; see also Job 24: 9; Isa. 66: 11.

Breastplate, High Priest's.

There are four parts of the high priest's dress that are distinctly described.

1. THE COAT or tunic made of fine white linen reaching down to the feet (type of human righteousness).

2. THE ROBE, made of blue, worn over the coat, on the edge of which were alternately a bell and a pomegranate (testimony and fruit): the colour is heavenly, indicating the character of the priesthood of Christ.

3. THE EPHOD, probably shorter than the robe, and made of gold, blue, scarlet, and fine twined linen. To the shoulders of this were fastened the two stones on which were engraved the names of the twelve tribes of Israel. The Ephod had a GIRDLE of similar texture.

4. THE BREASTPLATE was made of the same material as the ephod. It was to be bound by its rings unto the rings of the ephod with a lace of blue that it might he above the curious girdle. Ex. 28: 28. In it were twelve precious stones, arranged in four rows, with three in a row, bearing the names of the twelve tribes. It was made double, and was square, being a span each way. It is called several times "the Breastplate of judgement." "Aaron shall bear the judgement of the children of Israel before the Lord continually." It is typical of Christ, who sustains His people before the Lord according to the holy judgement of God, which His own lights and perfections expressed. He bears the whole people upon his shoulders of strength and upon his heart, seen in the beauty of the gems, that is, in acceptance before God. Ex. 25: 7; Ex. 28: 4-30; Ex. 29: 5; Ex. 35: 9, 27; Ex. 39: 8-21; Lev. 8: 8. See EPHOD.

5. The MITRE completed the priest's dress.

Breastplate.

Armour for the breast.

1. of righteousness (for Christ), Isa. 59: 17; (for the Christian's conflict in the heavenlies). Eph. 6: 14.

2. of faith and love (for the wilderness). 1 Thess. 5: 8.

3. of iron (steeled conscience). Rev. 9: 9.

4. of fire, jacinth, and brimstone (dire judgements). Rev. 9: 17. See ARMOUR.

Brethren.

Besides the literal meaning of the term, it was used for persons morally or nationally associated together; also for those who formed the Jewish nation. Acts 2: 29, 37 (where the expression 'Men and brethren' should be translated simply 'Brethren'); Rom. 9: 3; etc. It was applied by the Lord to His disciples: "Go to my brethren, and say unto them, I ascend to my Father, and your Father; and to my God, and your God." John 20: 17. "He is not ashamed to call them brethren." Heb. 2: 11; Ps. 22: 22. The Lord has placed the Christian in His own relationship as man with His Father and God, and "He that sanctifieth and they who are sanctified are all of one." In accordance with this the saints are constantly addressed in the Epistles as 'brethren,' and referred to in the Acts as 'the brethren.'

Bricks.

As early as Gen. 11: 3 we read of bricks being made and burnt; and in Egypt the bricks were made with an admixture of straw. When the Israelites had to find their own straw or stubble and yet make as many bricks per day, it is probable that but little straw was used. Some ancient bricks have been found which had apparently no straw in them. Many of the bricks were stamped with the name of the reigning monarch.

On the monuments in a tomb the process of brick-making in Egypt is fully delineated: a task-master stands over the men with a stick in his hand, as doubtless was the case in the time of Moses. Ex. 5: 7-19. Bricks brought from Egypt vary in size, from 20 inches to 14-1/4 in. long, 8-3/4 in. to 6-1/2 in. wide, and 7 in. to 4-1/2 in. thick. There is a brick from Babylon in the British Museum, which bears the inscription in cuneiform characters "I am Nebuchadnezzar, the king of Babylon, the restorer of the temples Sag-ili and Zida, the eldest son of Nabopolassar, king of Babylon." It measures 13 in. by 13, and 4 in. thick. Other bricks from Chaldea are more ancient still.

Brick-kiln.

Probably a place where bricks were made as well as burnt. 2 Sam. 12: 31; Jer. 43: 9; Nahum 3: 14.

Bride.

A woman about to be married, or newly married, used symbolically for those who are closely associated with Jehovah or the Lord Jesus. Though the word does not occur in the Canticles, nearly the whole of that book is composed of discourses between a bridegroom and a bride — doubtless referring to Jehovah and the Jewish remnant: cf. Hosea 2: 19, 20. As a bride adorns herself with jewels, Isa. 61: 10, so would Jerusalem be adorned with Jehovah's righteousness and salvation. When John is called to behold the bride, the Lamb's wife, he sees a beautiful city, the holy Jerusalem, having the glory of God. Rev. 21: 2, 9, 10. The church is the bride of the Lamb: cf. 2 Cor. 11: 2.

Bridechamber, Children of the.

The Lord was the Bridegroom, and while He was on earth the 'sons' (companions, friends) of the bridechamber could not mourn nor fast; but in His absence they would do so. Matt. 9: 15; Mark 2: 19; Luke 5: 34. The friend of the Bridegroom (to whom John the Baptist likened himself) is spoken of in distinction from the bride herself. John 3: 29.

Bridegroom.

A title which the Lord applies to Himself. Matt. 9: 15; Matt. 25: 1-10; cf. John 3: 29. It anticipates the joy of Christ, the marriage-day when He will take to Himself all that for which He suffered so much.

Briers.

Six different Hebrew words are so translated, several of which cannot be particularised. It shows how abundant are the fruits of the curse pronounced in Eden because of the sin of man, but which will be removed in the millennium, when the myrtle, etc., will take its place. Judges 8: 7, 16; Isa. 5: 6; Isa. 55: 13; Ezek. 2: 6; Ezek. 28: 24; Micah 7: 4.

Brigandine.

A coat of mail. Jer. 46: 4; Jer. 51: 3.

Brimstone.

Bitumen, pitch, or sulphur, which is still found in its crude state in Palestine. In God's judgement it was rained from heaven. Gen. 19: 24; Ps. 11: 6; Ezek. 38: 22; Luke 17: 29. It is symbolical of that which will add to the torment and anguish of the wicked. Rev. 14: 10; Rev. 19: 20; Rev. 20: 10; Rev. 21: 8.

Broidered.

1. riqmah, variegated by 'curious' needlework or by different colours. Ezek. 16: 10, 13, 18; Ezek. 26: 16; Ezek. 27: 7, 16, 24. The same Hebrew word is translated 'divers colours' in reference to the precious stones David had gathered together for the temple-service, 1 Chr. 29: 2, and in the description of the great eagle in Ezek. 17: 3. Also 'embroidering' in colours: cf. Ex. 35: 35; Ex. 38: 23.

2. tashbets, chequer-work, used in the 'broidered coat,' which formed part of the high priest's dress. Ex. 28: 4. Also (shabats) in 'thou shalt embroider the coat of fine linen.' Ex. 28: 39. The stones in the breastplate were to be 'interwoven' in gold. Ex. 28: 20.

3. πλέγμα, 'twined or plaited' hair, with which the Christian women were not to adorn themselves. 1 Tim. 2: 9.

Brook.

Four Hebrew words are translated 'brook.'

1. aphiq, Ps. 42: 1: water held in by banks, translated also 'channel.'

2. yeor, Isa. 19: 6-8, a river, canal, fosse: applied to the Nile in Ex. 1: 22, etc.

3. mikal, 2 Sam. 17: 20, a small brook.

4. nachal, Gen. 32: 23, etc., a mountain torrent often dry in summer, and thus often disappointing, as in Job 6: 15. Such are numerous in Palestine. (This is the word in all the passages where 'brook' occurs in the O.T. except those above enumerated.) The same is called in the N.T. χείμαρρος, 'winter flowing.' John 18: 1. Its Eastern name is wady.

Brother.

Besides the ordinary use of the word in its literal sense, it is applied to cousins and nephews, Gen. 14: 14; Lev. 10: 4; and to kinsmen generally. Ex. 2: 11; 2 Kings 10: 13; 2 Chr. 22: 8. Also employed where there is a moral likeness. Job 30: 29; Prov. 18: 9. See BRETHREN.

Buckler.

See ARMOUR.

Builder.

As early as Gen. 4: 17 we read of Cain building a city and calling it after his son's name; since which time building houses has become general; whereas Abraham looked for a city whose Builder is God. It is used as symbolical of raising up a spiritual edifice to God, of which Christ is the Builder. Matt. 16: 18; 1 Cor. 3: 9; Eph. 2: 21; 1 Peter 2: 5. As instruments, others also are builders — Paul calls himself 'a wise master builder,' or rather 'architect' as having well laid the foundation of the assembly, which is Christ. 1 Cor. 3: 10. The labourers are cautioned as to the material they use in building up a house for God: improper materials will not stand the test of the fire, and the builders will suffer loss by seeing their work burned up and by losing their reward. 1 Cor. 3: 10-14. Whereas all that Christ builds, though by the instrumentality of His servants, will surely stand for ever. Under another similitude Christ is the chief corner stone, or head of the corner, which 'the builders,' the heads of the Jewish nation, refused, but which God exalted. Ps. 118: 22; Matt. 21: 42; Acts 4: 11; Eph. 2: 20; 1 Peter 2: 7.

Bukki. [Buk'ki]

1. Son of Abishua, descendant of Aaron. 1 Chr. 6: 5, 51; Ezra 7: 4.

2. Son of Jogli of the tribe of Dan, one of those chosen to apportion the land. Num. 34: 22.

Bukkiah. [Bukki'ah]

Son of Heman: appointed to the service of song. 1 Chr. 25: 4, 13.

Bul.

See MONTHS.

Bull, Bullock.

See Ox.

Bulrush.

In Ex. 2: 3; Isa. 18: 2, the papyrus is referred to, a reed of which anciently paper was made. It was of this that the ark was made in which the infant Moses was put, Ex. 2: 3, and the smaller boats on the Nile. Isa. 18: 2. In Isa. 58: 5 it is a different word, and is used for any kind of 'rush.' Both words are also translated 'rushes.'

Bunah. [Bu'nah]

Son of Jerahmeel. 1 Chr. 2: 25.

Bunni. [Bun'ni]

1: A Levite who returned from exile. Neh. 9: 4.

2. One who sealed the covenant. Neh. 10: 15.

3. Ancestor of a family of Levites. Neh. 11: 15.

Burden.

Besides the common use of this word, it occurs at the commencement of several prophecies; as 'The burden of Babylon,' 'the burden of Moab.' Isa. 13: 1; Isa. 15: 1; etc. The learned are not agreed as to the force of massa in such places: its natural meaning would be 'a judgement that lies heavy on the people;' but some take its meaning to be 'an oracle or sentence pronounced against them.' The word occurs also in Jer. 23: 33-38, where it is 'the burden of the Lord.' The false prophets were not to use this expression, as if they had a message from God. If they did, it should bring judgement upon them. The same word is translated 'prophecy' in Prov. 30: 1; Prov. 31: 1.

Burial.

This was the universal custom among the Israelites for the disposal of their dead, and provision was made in the law for the burial of criminals. Deut. 21: 23. Those slain in battle were also interred. 1 Kings 11: 15. This was needful in so warm a country in order to avoid a pestilence, and the dead were always promptly buried, as in the case of Ananias and Sapphira. These were probably bound round with the clothes they were wearing and at once laid in the grave. In other cases linen cloths were wrapped round the body and round the head, as in the case of Lazarus, and as loving hands tended the body of the Lord. Spices were enclosed among the cloths: Nicodemus furnished 100 pound weight of 'myrrh and aloes' at the burial of the Lord, besides what the devout women had brought.

It does not appear that there was any 'service' or prayers offered at the burial of the dead. At the death of Lazarus 'Jews' were present, mourning with the family four days after the death; and in the case of the daughter of Jairus there was a 'tumult' with weeping and great wailing; these were probably hired mourners (as is the custom to this day), for 'musicians' were also present.

Among the judgements pronounced on the people of Jerusalem one was that they should not be buried: their bodies should be eaten by the fowls and the wild beasts. Jer. 16: 4. In the case of God's two future witnesses in Jerusalem the wicked will rejoice over their dead bodies and will not allow them to be buried; only to have their joy turned into terror when they see them stand upon their feet alive again, and behold them ascend to heaven. Rev. 11: 9-12.

Burnt Offering or Sacrifice.

See OFFERINGS.

Bush, Burning.

The thorn-bush in which God was pleased to reveal Himself to Moses when He gave him his commission. Ex. 3: 2-4. God's presence made it holy ground, and one of His characteristics is brought out by the bush burning, without being consumed; for 'our God is a consuming fire,' burning up the dross, without destruction. Moses did not forget the bush: when he blessed the twelve tribes just before he died he spoke of the "good will of him who dwelt in the bush." Deut. 33: 16: and it is three times mentioned in the N.T. Mark 12: 26; Luke 20: 37; Acts 7: 30-35.

Bushel.

See WEIGHTS AND MEASURFS.

Butler.

An officer of great importance in Oriental courts: he presented the drinking cup to the king. Gen. 40: 1-23. Nehemiah held the office at Shushan, and was highly esteemed by the king. Neh. 2: 1.

Butter.

This was curdled milk. Gen. 18: 8; Deut. 32: 14. Jael brought Sisera 'butter' to drink, Judges 5: 25; and Job in Job 29: 6 speaks of his steps being washed with butter when the Almighty was with him in prosperity. The promised land was to flow with milk and honey: cf. Job 20: 17. Curdled milk is a common beverage in the East, and when mixed with honey is very agreeable.

Buz.

1. Son of Mileah and Nahor, Abraham's brother. Gen. 22: 21. The name of BAZU has been found in the Assyrian inscriptions, which is thought to refer to the settlement of Buz in Northern Arabia.

2. One of the tribe of Gad. 1 Chr. 5: 14.

3. Name of a place supposed to be in Arabia. Jer. 25: 23.

Buzite.

Designation of Elihu, probably a descendant of Buz, No. 1. Job 32: 2, 6.

Buzi. [Bu'zi]

Father of Ezekiel the prophet and priest. Ezek. 1: 3.

By-and-by.

Immediately. Matt. 13: 21; Mark 6: 25; Luke 17: 7; Luke 21: 9.

Cab.

See WEIGHTS AND MEASURES.

Cabbon. [Cab'bon]

Town in the lowlands of Judah. Joshua 15: 40.

Cabul. [Ca'bul]

1. Border city of Asher. Joshua 19: 27. Identified with Kabul, 32 52' N, 35 12' E'.

2. Name given by Hiram king of Tyre to the twenty cities in Galilee given him by Solomon, because he was displeased with them. 1 Kings 9: 13. Josephus says (Ant. viii. 5, 3) that the meaning of the term in the Phoenician tongue was 'what does not please.' Apparently Hiram returned them to Solomon. 2 Chr. 8: 2.

Caesar. [Cae'sar]

The common title given to succeeding Roman emperors, adopted from the name of Julius Caesar. Matt. 22: 17, 21; Mark 12: 14, 16, 17; Luke 2: 1; John 19: 12, 15; Acts 25: 8, 21; Phil. 4: 22; etc. The history of the New Testament fell under the reigns of Augustus, Tiberius, Caligula, Claudius, and Nero.

Caesarea. [Caesare'a]

A sea-port on the Mediterranean, about midway between Carmel and Joppa. The city was built by Herod the Great and named after Augustus his patron. It became the seat of the governors of Palestine, and the place where their army was quartered. Paul was sent thither to protect him from the intrigues of the Jews at Jerusalem. Acts 23: 23, 33. He was imprisoned there during two years. Acts 25: 1-13. It was there that Peter opened the door to the Gentiles in the case of Cornelius and his friends. Acts 10: 1, 24. The harbour was massively built, with a breakwater and landing wharfs.

Caesarea Philippi. [Caesare'a Philip'pi]

The former name of this city was Panium, but Herod Philip, the tetrarch, enlarged it and named it after Caesar and himself. It is situated in the north of Palestine, near one of the sources of the Jordan. The Lord visited the villages in its district. Matt. 16: 13; Mark 8: 27. It is now called Banias, 33 15' N, 35 41' E, a small village, with the remains of an ancient castle and other ruins, amid beautiful scenery.

Cage.

It is said symbolically that as a cage or trap is full of birds, so the houses of the Jews were full of deceit. Jer. 5: 27. 'A cage of every unclean and hateful bird,' is a character of mystical Babylon. Rev. 18: 2. The word here is φυλακή, often translated 'prison.'

Caiaphas, Joseph. [Ca'iaphas]

Appointed high priest by the governor Valerius Gratus, A.D. 26, he remained in office until A.D. 36, when he was deposed by the proconsul Vitellius. He prophesied that it was expedient that one man should die for the nation, that the whole nation might not perish. John 11: 50, 51. He presided at the trial of the Lord, Matt. 26: 3, 57; Luke 3: 2; John 11: 49; John 18: 13, 28; and was present when Peter and John were brought before the Sanhedrim. Acts 4: 6.

Cain.

The first son of Adam and Eve. Ignoring the fall, he approached God in his own person, and with the fruit of his own toil from the ground that had been cursed. God could accept neither him nor his offerings: life had been forfeited, and man must approach God through the death and excellency of a victim which God could accept. Cain's anger was kindled because of the acceptance of Abel and his offering, and he slew his brother, notwithstanding that God had reasoned with him respecting his anger. God cursed him from the earth, and set a mark upon him that no avenger of blood should slay him. Cain went out from the presence of God — significant sentence — and in the land of Nod built a city and named it after his son Enoch. Gen. 4. He is held up in the N.T. as an example of wickedness and self-will. 1 John 3: 12; Jude 11. Cain's act of worship is a notable type of mere human religion — presuming to approach God as if there had been no fall and no sin. See ABEL.

Cain.

A city in Judah. Joshua 15: 57. Identified with the ruins at Yukin, 31 30' N, 35 8' E.

Cainan. [Cai'nan]

1. Son of Enos and father of Mahalaleel. Gen. 5: 9-11; Luke 3: 37. Called KENAN in 1 Chr. 1: 2.

2. Son of Arphaxad and father of Sala. Luke 3: 36. This is commonly called the 'second' Cainan (because of the earlier one mentioned in Luke 3: 37) and is remarkable in that it does not occur in the Hebrew, Samaritan Pentateuch, Vulgate, Syriac, nor Arabic texts in Gen. 10: 24; Gen. 11: 12; 1 Chr. 1: 18; but it is in the LXX, from which it may have found its way into the gospel of Luke, unless, as some suppose, it was added in the later copies of the LXX because of being found in Luke. In the genealogy of Matthew some names are omitted to make up the three times 'fourteen,' — equalling 6 times 7; so in Luke this name of Cainan may have been added from some list not recorded in the O.T., to make 77 names, 11 times 7.

Cakes.

Several Hebrew words are used for 'cakes,' and they are often said to be mingled with oil. Those presented as a meat offering were to be unleavened, as typifying the Lord Jesus in His perfect humanity begotten of the Holy Spirit. Lev. 2: 4; Lev. 7: 12; etc. Ephraim (that is Israel) is compared to 'a cake not turned,' Hosea 7: 8, as unpalatable, like the lukewarm, 'neither hot nor cold,' of Rev. 3: 16.

Calah. [Ca'lah]

One of the early cities built by Asshur, or, probably by Nimrod, if we read 'out of the land he (Nimrod) went forth to Assyria,' as in the margin. Gen. 10: 11, 12. Supposed to be connected with some of the ruins on the Tigris, from which so many monuments and inscriptions have been discovered; but Calah cannot be distinguished from the other early cities mentioned in connection with Nimrod.

Calamus.

The word is qaneh, and is often translated 'reed.' It was one of the ingredients of the holy anointing oil. Ex. 30: 23. It is mentioned among a list of spices and was brought to the market of Tyre. Cant. 4: 14; Ezek. 27: 19. It is the calamus odoratus, a reed growing in India and Arabia, and which is said to have been found in the valley of Lebanon. It has a fragrant smell, and when dried and pounded forms a valuable ingredient for rich perfumes.

Calcol. [Cal'col]

Son of Zerah, descendant of Judah. 1 Chr. 2: 6. Probably the same as CHALCOL in 1 Kings 4: 31, the Hebrew letters being the same.

Caldron.

Vessel for boiling flesh. 2 Chr. 35: 13; Job 41: 20; Ezek. 11: 3-11; Micah 3: 3; etc.

Caleb.

1. Son of Jephunneh; he was one of those sent to spy out the land, and, counting on the power of God, he made an encouraging report. When 85 years of age he claimed the territory on which his feet had trod, and which God had promised him. Though the Anakim were in possession he was victorious and inherited Kirjath-arba, or Hebron. Num. 13: 6, 30; Num. 14: 6-38; Joshua 14: 6-14; Joshua 15: 14-18. Joshua 15: 13 does not mean that Caleb did not belong to the tribe of Judah, as some have supposed; but that though he was not a chief of the tribe, a special portion was given to him. He is a type of the Christian who by faith practically occupies and enjoys the place given to him by God, in spite of all there is to oppose him.

2. Son of Hezron and father of Hur. 1 Chr. 2: 18, 19, 42: apparently the same as CHELUBAI in 1 Chr. 2: 9.

3. Son of Hur. 1 Chr. 2: 50.

4. 'South of Caleb,' apparently the south of Palestine, occupied by Caleb and his descendants. 1 Sam. 30: 14. Probably the plain lying between Hebron and the southern Carmel.

Calebephratah. [Ca'leb-ephra'tah]

This is mentioned only in 1 Chr. 2: 24, as the name of a place where Hezron died. That Hezron could have died there (though it is not at all known where the place was) has been thought an impossibility, for was he not with the Israelites living in Egypt? Yes, but at least in the time of Joseph, he and others may have visited Canaan, and on one of his visits have died there, and thus the place have come to be named after his son and his son's wife ? 1 Chr. 2: 19. The LXX has the improbable reading of 'Caleb came to Ephratha,' perhaps so framed to remove the supposed difficulty.

Calf.

The young of cattle whether male or female. A calf was offered for a sin-offering for Aaron, and a calf and a lamb for a burnt-offering for the people, at the commencement of Aaron's service. Lev. 9: 2, 8.

A calf was kept by the affluent, ready for any special meal, such as was presented tender and good to the angels by Abraham, Gen. 18: 7; which is also described as 'the fatted calf' in the parable of the Prodigal Son. Luke 15: 23. The calf or ox is used typically to represent one of the attributes of God in governmental power, namely, firm endurance. Rev. 4: 7: cf. Ezek. 1: 10.

Calf, Golden.

This is described as being fashioned with a graving tool after it had been made a molten image. The ear-rings of the women, of the sons and daughters, and probably of the men, were given up for the object. The Israelites on their leaving had been amply supplied with jewels by the Egyptians and no doubt more trinkets were given to Aaron than those actually being worn. Nothing is said about the size of the calf, but a comparatively small image when on a pedestal would have been seen by the multitude. It is probable that the calf was intended as a representation of God, and would come under the second commandment rather than the first. Aaron said, "This is thy god, O Israel, which brought thee up out of the land of Egypt" (as it should read); and "To-morrow is a feast to Jehovah." Ex. 32: 1-6.

This form of idolatry is more specious than that of disowning God altogether and setting up an idol instead, but it is as really idolatry, and it was signally punished by God. There was the same worship in Egypt with the bull Apis, which was said to represent the god Osiris; this may have suggested the idea to the Israelites of making a calf. The same sin was repeated by Jeroboam who was afraid of his people going up to Jerusalem to worship: he set up two calves, one in Bethel and one in Dan, and proclaimed, "Behold thy gods, O Israel, which brought thee up out of the land of Egypt." 1 Kings 12: 28-33. Idolatry did not stop here with Israel, for they went on to worship 'all the host of heaven, and served Baal.' 2 Kings 17: 16. The above specious form of idolatry is perpetuated in Christendom in the images in the churches, and on the road-side in any Roman Catholic country.

The fact that the golden calf was burnt by Moses before it was ground to powder has given rise to a great deal of discussion. It has been suggested that the image was really formed of wood and merely covered with gold; but the account will not allow this, for it says it was 'molten,' and then shaped more perfectly by the graver. It sufficiently meets the case if we suppose that the calf was at least softened by fire, if not melted, then beaten into thin plates, before being pounded into dust and strewn into the brook. Ex. 32: 20.

Calkers.

Those who stop up the seams between the boards of a ship, the modern way of doing which is generally by driving in oakum with a mallet and a calking-iron or blunt chisel. Ezek. 27: 9, 27.

Calling.

The words καλέω, κλῆσις, κλητός, have various applications in scripture. There is:

1. the usual position or occupation of a person, as slave or freeman: the Christian is exhorted to continue in his calling if he can do so with God. 1 Cor. 7: 20-24.

2. The general 'call' or invitation by the gospel, in contradistinction from those that are 'chosen.' Matt. 20: 16; Matt. 22: 14.

3. God's call to individuals, when he also makes them willing to obey: as when Abraham was called to leave his country and kindred. Heb. 11: 8.

4. In an absolute sense for salvation: 'whom he did predestinate, them he also called: whom he called, them he also justified.' Rom. 8: 30; Rom. 11: 29. The saints are saints by calling; the apostles were apostles by calling. Rom. 1: 1, 7. The Christian is exhorted to use diligence to make his 'calling and election' sure, 2 Peter 1: 10, evidently not in the mind of God, but in his own mind.

5. We read of the 'high' calling, the 'holy' calling, and the 'heavenly' calling. Phil. 3: 14; 2 Tim. 1: 9; Heb. 3: 1. The 'vocation' in Eph. 4: 1 is the same word.

Calneh. [Cal'neh]

One of the ancient cities in the land of Shinar built by Nimrod. Gen. 10: 10; Amos 6: 2. Some identify it with Ctesiphon beyond the Tigris; others with Niffer, about 60 miles E.S.E.; but on the maps it is usually placed at 32 10' N, 45 5' E, not coinciding with either of these.

Calno. [Cal'no]

Unknown, unless it is the same as Calneh. Isa. 10: 9.

Calvary. [Cal'vary]

The Greek is κρανίον, 'a skull.' The word 'Calvary' is from the Latin Calvaria, having a like signification; agreeing also with the Hebrew GOLGOTHA, which has the same meaning. Matt. 27: 33; Luke 23: 33. The place where the Lord was crucified, and near to which the tomb was situated in which He was buried. The traditional site of the Holy Sepulchre is now well within the city of Jerusalem, and great efforts have been made to prove that this spot was at that time outside the city, but this is not at all credible. A much more probable place is that pointed out by the Jews on the north of the city, near the Grotto of Jeremiah. Visitors have declared that this site has, at a distance, the natural contour of a human skull. It would have been near the city yet outside it, and near also to where there could have been a garden, in which a tomb could have been cut. It is also a spot from whence the crucifixion could have been seen by the passers-by (on the road from the Damascus gate). This site has therefore several points in its favour.

The actual place is however unknown; and doubtless God has so ordered it that it should not be made an object of idolatry, or turned into a holy shrine, over which there would have been great contention, as there has been, with bloodshed too, over the so-called Holy Sepulchre.

Calvary is not called a 'hill' or 'mount' in scripture, though often so designated in poetry, and as it was called by an early traveller known as the Bordeaux Pilgrim, in A.D. 333.

Camel.

The well-known domestic animal of the East was the gamal with one hump; the word 'bunches' in Isa. 30: 6 seems to refer to the humps. Camels are very suited in their construction for the country in which they are used, their feet being especially fitted for the deserts, and their powers of endurance enabling them to travel without frequently drinking. They need as much water as other animals, but God has given them receptacles in which they stow away the water they drink, and use it as they need it. Cases have been known of a camel being killed for the sake of the water that could be found in it when its owner was dying of thirst. They feed upon the coarse and prickly shrubs of the desert.

They form an important item in Eastern riches. Job had 3,000 camels. They are used for riding as well as for beasts of burden, a lighter breed being used for riding and for carrying the mails. Gen. 24: 10-64. In Isa. 21: 7 we read of a 'chariot of camels.' Camels were not thus used in Palestine, but the prophecy refers to messengers coming from Babylon and there another species of camel was common, called the Bactrian Camel, with two humps; these were at times linked in pairs to rude chariots. Perhaps the same species is alluded to in Esther 8: 10-14, that occurrence being also in the far East: the Hebrew word there is achashteranim. The camel was by the Levitical law an unclean animal.

The DROMEDARY may be said to be the same animal as the camel, the former name being applied to those of a lighter and more valuable breed. They are used for the same purposes as the camel. 1 Kings 4: 28; Esther 8: 10; Isa. 60: 6; Jer. 2: 23.

The proverb of a camel being swallowed when a gnat was scrupulously strained out, Matt. 23: 24, is to show how the weightier precepts of God may be neglected along with great attention to trivial things. Another proverb is that "it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God." Matt. 19: 24. This has been thought to refer to the camel squeezing through a small gate, which it could do with difficulty; but the Lord's explanation refers it to what was impossible in the nature of things, yet was possible with God. In grace the new creation overcomes all difficulties.

Camon. [Ca'mon]

Town where Jair was buried, probably in Gilead. Judges 10: 5.

Camp.

'The Camp' was a common expression used of Israel in the wilderness: the tabernacle in the centre and the twelve tribes, each in its appointed place, arranged around it, composed the camp.

WEST

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| CAMP OF EPHRAIM, |

| 108,100. |

| MANASSEH , BENJAMIN, |

| 32,200 35,400 |

| EPHRAIM, |

| 40,500. |

| |

| GAD |¯¯¯¯¯¯¯¯¯¯¯¯¯¯¯¯¯¯¯¯¯¯¯¯¯| NAPHTALI, |

| 45,650 | &nbs