Beth-barah Beth-car Beth-dagon Beth-diblathaim Bethel Bethelite Bether Bethesda Beth-gamul Beth-gilgal Beth-haccerem Beth-horon Beth-jeshimoth Beth-le-Aphrah Bethlehem Beth-peor Beth-phage Bethsaida Beth-shean Beth-shemesh Beth-tappuah Bethuel Bethzur Betroth Beulah Bewray Beyond Bezaleel Bezek Bezer Bible Bier Bigtha Bigthan Bildad Bilgah Bilhah Bilshan Bird Birsha Birth Birth-day Birthright Bishop Bit Bith-ron Bithynia Bitter Bittern Bitumen
house of crossing, a place south of the scene of Gideon's
victory (Judg. 7:24). It was probably the chief ford of the
Jordan in that district, and may have been that by which Jacob
crossed when he returned from Mesopotamia, near the Jabbok (Gen.
32:22), and at which Jephthah slew the Ephraimites (Judg. 12:4).
Nothing, however, is certainly known of it. (See BETHABARA
link )
sheep-house, a place to which the Israelites pursued the
Philistines west from Mizpeh (1 Sam. 7:11).
house of Dagon. (1.) A city in the low country or plain of
Judah, near Philistia (Josh. 15:41); the modern Beit Degan,
about 5 miles from Lydda.
(2.) A city near the south-east border of Asher (Josh. 19:27).
It was a Philistine colony. It is identical with the modern
ruined village of Tell D'auk.
house of two cakes of figs, a city of Moab, upon which Jeremiah
(48:22) denounced destruction. It is called also
Almon-diblathaim (Num. 33:46) and Diblath (Ezek. 6:14). (R.V.,
"Diblah.")
house of God. (1.) A place in Central Palestine, about 10 miles
north of Jerusalem, at the head of the pass of Michmash and Ai.
It was originally the royal Canaanite city of Luz (Gen. 28:19).
The name Bethel was at first apparently given to the sanctuary
in the neighbourhood of Luz, and was not given to the city
itself till after its conquest by the tribe of Ephraim. When
Abram entered Canaan he formed his second encampment between
Bethel and Hai (Gen. 12:8); and on his return from Egypt he came
back to it, and again "called upon the name of the Lord" (13:4).
Here Jacob, on his way from Beersheba to Haran, had a vision of
the angels of God ascending and descending on the ladder whose
top reached unto heaven (28:10, 19); and on his return he again
visited this place, "where God talked with him" (35:1-15), and
there he "built an altar, and called the place El-beth-el"
(q.v.). To this second occasion of God's speaking with Jacob at
Bethel, Hosea (12:4,5) makes reference.
In troublous times the people went to Bethel to ask counsel of
God (Judg. 20:18, 31; 21:2). Here the ark of the covenant was
kept for a long time under the care of Phinehas, the grandson of
Aaron (20:26-28). Here also Samuel held in rotation his court of
justice (1 Sam. 7:16). It was included in Israel after the
kingdom was divided, and it became one of the seats of the
worship of the golden calf (1 Kings 12:28-33; 13:1). Hence the
prophet Hosea (Hos. 4:15; 5:8; 10:5, 8) calls it in contempt
Beth-aven, i.e., "house of idols." Bethel remained an abode of
priests even after the kingdom of Israel was desolated by the
king of Assyria (2 Kings 17:28, 29). At length all traces of the
idolatries were extirpated by Josiah, king of Judah (2 Kings
23:15-18); and the place was still in existence after the
Captivity (Ezra 2:28; Neh. 7:32). It has been identified with
the ruins of Beitin, a small village amid extensive ruins some 9
miles south of Shiloh.
(2.) Mount Bethel was a hilly district near Bethel (Josh.
16:1; 1 Sam. 13:2).
(3.) A town in the south of Judah (Josh. 8:17; 12:16).
a designation of Hiel (q.v.), who rebuilt Jericho and
experienced the curse pronounced long before (1 Kings 16:34).
dissection or separation, certain mountains mentioned in Cant.
2:17; probably near Lebanon.
house of mercy, a reservoir (Gr. kolumbethra, "a swimming bath")
with five porches, close to the sheep-gate or market (Neh. 3:1;
John 5:2). Eusebius the historian (A.D. 330) calls it "the
sheep-pool." It is also called "Bethsaida" and "Beth-zatha"
(John 5:2, R.V. marg.). Under these "porches" or colonnades were
usually a large number of infirm people waiting for the
"troubling of the water." It is usually identified with the
modern so-called Fountain of the Virgin, in the valley of the
Kidron, and not far from the Pool of Siloam (q.v.); and also
with the Birket Israel, a pool near the mouth of the valley
which runs into the Kidron south of "St. Stephen's Gate." Others
again identify it with the twin pools called the "Souterrains,"
under the convent of the Sisters of Zion, situated in what must
have been the rock-hewn ditch between Bezetha and the fortress
of Antonia. But quite recently Schick has discovered a large
tank, as sketched here, situated about 100 feet north-west of
St. Anne's Church, which is, as he contends, very probably the
Pool of Bethesda. No certainty as to its identification,
however, has as yet been arrived at. (See FOUNTAIN link
GIHON link )
camel-house, a city in the "plain country" of Moab denounced by
the prophet (Jer. 48:23); probably the modern Um-el-Jemal, near
Bozrah, one of the deserted cities of the Hauran.
house of Gilgal, a place from which the inhabitants gathered for
the purpose of celebrating the rebuilding of the walls on the
return exile (Neh. 12:29). (See GILGAL link )
house of a vineyard, a place in the tribe of Judah (Neh. 3:14)
where the Benjamites were to set up a beacon when they heard the
trumpet against the invading army of the Babylonians (Jer. 6:1).
It is probable that this place is the modern 'Ain Karim, or
"well of the vineyards," near which there is a ridge on which
are cairns which may have served as beacons of old, one of which
is 40 feet high and 130 in diameter.
house of the hollow, or of the cavern, the name of two towns or
villages (2 Chr. 8:5; 1 Chr. 7:24) in the territory of Ephraim,
on the way from Jerusalem to Joppa. They are distinguished as
Beth-horon "the upper" and Beth-horon "the nether." They are
about 2 miles apart, the former being about 10 miles north-west
of Jerusalem. Between the two places was the ascent and descent
of Beth-horon, leading from Gibeon down to the western plain
(Josh. 10:10, 11; 18:13, 14), down which the five kings of the
Amorites were driven by Joshua in that great battle, the most
important in which the Hebrews had been as yet engaged, being
their first conflict with their enemies in the open field.
Jehovah interposed in behalf of Israel by a terrific hailstorm,
which caused more deaths among the Canaanites than did the
swords of the Israelites. Beth-horon is mentioned as having been
taken by Shishak, B.C. 945, in the list of his conquests, and
the pass was the scene of a victory of Judas Maccabeus. (Comp.
Ex. 9:19, 25; Job 38:22, 23; Ps. 18:12-14; Isa. 30:30.) The
modern name of these places is Beit-ur, distinguished by
el-Foka, "the upper," and el-Tahta, "the nether." The lower was
at the foot of the pass, and the upper, 500 feet higher, at the
top, west of Gibeon. (See GIBEON link )
house of wastes, or deserts, a town near Abel-shittim, east of
Jordan, in the desert of Moab, where the Israelites encamped not
long before crossing the Jordan (Num. 33:49; A.V.,
"Bethjesimoth"). It was within the territory of Sihon, king of
the Amorites (Josh. 12:3).
(R.V. Micah 1:10), house of dust. The Authorized Version reads
"in the house of Aphrah." This is probably the name of a town in
the Shephelah, or "low country," between Joppa and Gaza.
house of bread. (1.) A city in the "hill country" of Judah. It
was originally called Ephrath (Gen. 35:16, 19; 48:7; Ruth 4:11).
It was also called Beth-lehem Ephratah (Micah 5:2),
Beth-lehem-judah (1 Sam. 17:12), and "the city of David" (Luke
2:4). It is first noticed in Scripture as the place where Rachel
died and was buried "by the wayside," directly to the north of
the city (Gen. 48:7). The valley to the east was the scene of
the story of Ruth the Moabitess. There are the fields in which
she gleaned, and the path by which she and Naomi returned to the
town. Here was David's birth-place, and here also, in after
years, he was anointed as king by Samuel (1 Sam. 16:4-13); and
it was from the well of Bethlehem that three of his heroes
brought water for him at the risk of their lives when he was in
the cave of Adullam (2 Sam. 23:13-17). But it was distinguished
above every other city as the birth-place of "Him whose goings
forth have been of old" (Matt. 2:6; comp. Micah 5:2). Afterwards
Herod, "when he saw that he was mocked of the wise men," sent
and slew "all the children that were in Bethlehem, and in all
the coasts thereof, from two years old and under" (Matt. 2:16,
18; Jer. 31:15).
Bethlehem bears the modern name of Beit-Lahm, i.e., "house of
flesh." It is about 5 miles south of Jerusalem, standing at an
elevation of about 2,550 feet above the sea, thus 100 feet
higher than Jerusalem.
There is a church still existing, built by Constantine the
Great (A.D. 330), called the "Church of the Nativity," over a
grotto or cave called the "holy crypt," and said to be the
"stable" in which Jesus was born. This is perhaps the oldest
existing Christian church in the world. Close to it is another
grotto, where Jerome the Latin father is said to have spent
thirty years of his life in translating the Scriptures into
Latin. (See VERSION link )
(2.) A city of Zebulun, mentioned only in Josh. 19:15. Now
Beit-Lahm, a ruined village about 6 miles west-north-west of
Nazareth.
house of Peor; i.e., "temple of Baal-peor", a place in Moab, on
the east of Jordan, opposite Jericho. It was in the tribe of
Reuben (Josh. 13:20; Deut. 3:29; 4:46). In the "ravine" or
valley over against Beth-peor Moses was probably buried (Deut.
34:6).
house of the unripe fig, a village on the Mount of Olives, on
the road from Jerusalem to Jericho (Matt. 21:1; Mark 11:1; Luke
19:29), and very close to Bethany. It was the limit of a
Sabbath-day's journey from Jerusalem, i.e., 2,000 cubits. It has
been identified with the modern Kefr-et-Tur.
house of fish. (1.) A town in Galilee, on the west side of the
sea of Tiberias, in the "land of Gennesaret." It was the native
place of Peter, Andrew, and Philip, and was frequently resorted
to by Jesus (Mark 6:45; John 1:44; 12:21). It is supposed to
have been at the modern 'Ain Tabighah, a bay to the north of
Gennesaret.
(2.) A city near which Christ fed 5,000 (Luke 9:10; comp. John
6:17; Matt. 14:15-21), and where the blind man had his sight
restored (Mark 8:22), on the east side of the lake, two miles up
the Jordan. It stood within the region of Gaulonitis, and was
enlarged by Philip the tetrarch, who called it "Julias," after
the emperor's daughter. Or, as some have supposed, there may
have been but one Bethsaida built on both sides of the lake,
near where the Jordan enters it. Now the ruins et-Tel.
house of security or rest, a city which belonged to Manasseh (1
Chr. 7:29), on the west of Jordan. The bodies of Saul and his
sons were fastened to its walls. In Solomon's time it gave its
name to a district (1 Kings 4:12). The name is found in an
abridged form, Bethshan, in 1 Sam. 31:10, 12 and 2 Sam. 21:12.
It is on the road from Jerusalem to Damascus, about 5 miles from
the Jordan, and 14 from the south end of the Lake of Gennesaret.
After the Captivity it was called Scythopolis, i.e., "the city
of the Scythians," who about B.C. 640 came down from the steppes
of Southern Russia and settled in different places in Syria. It
is now called Beisan.
house of the sun. (1.) A sacerdotal city in the tribe of Dan
(Josh. 21:16; 1 Sam. 6:15), on the north border of Judah (Josh.
15:10). It was the scene of an encounter between Jehoash, king
of Israel, and Amaziah, king of Judah, in which the latter was
made prisoner (2 Kings 14:11, 13). It was afterwards taken by
the Philistines (2 Chr. 28:18). It is the modern ruined Arabic
village 'Ain-shems, on the north-west slopes of the mountains of
Judah, 14 miles west of Jerusalem.
(2.) A city between Dothan and the Jordan, near the southern
border of Issachar (Josh. 19:22), 7 1/2 miles south of
Beth-shean. It is the modern Ain-esh-Shemsiyeh.
(3.) One of the fenced cities of Naphtali (Josh. 19:38),
between Mount Tabor and the Jordan. Now Khurbet Shema, 3 miles
west of Safed. But perhaps the same as No. 2.
(4.) An idol sanctuary in Egypt (Jer. 43:13); called by the
Greeks Heliopolis, and by the Egyptians On (q.v.), Gen. 41:45.
house of apples, a town of Judah, now Tuffuh, 5 miles west of
Hebron (Josh. 15:53).
man of God, or virgin of God, or house of God. (1.) The son of
Nahor by Milcah; nephew of Abraham, and father of Rebekah (Gen.
22:22, 23; 24:15, 24, 47). He appears in person only once
(24:50).
(2.) A southern city of Judah (1 Chr. 4:30); called also
Bethul (Josh. 19:4) and Bethel (12:16; 1 Sam. 30:27).
house of rock, a town in the mountains of Judah (Josh. 15:58),
about 4 miles to the north of Hebron. It was built by Rehoboam
for the defence of his kingdom (2 Chr. 11:7). It stood near the
modern ed-Dirweh. Its ruins are still seen on a hill which bears
the name of Beit-Sur, and which commands the road from
Beer-sheba and Hebron to Jerusalem from the south.
to promise "by one's truth." Men and women were betrothed when
they were engaged to be married. This usually took place a year
or more before marriage. From the time of betrothal the woman
was regarded as the lawful wife of the man to whom she was
betrothed (Deut. 28:30; Judg. 14:2, 8; Matt. 1:18-21). The term
is figuratively employed of the spiritual connection between God
and his people (Hos. 2:19, 20).
married, is used in Isa. 62:4 metaphorically as the name of
Judea: "Thy land shall be married," i.e., favoured and blessed
of the Lord.
to reveal or disclose; an old English word equivalent to
"betray" (Prov. 27:16; 29:24, R.V., "uttereth;" Isa. 16:3; Matt.
26:73).
when used with reference to Jordan, signifies in the writings of
Moses the west side of the river, as he wrote on the east bank
(Gen. 50:10, 11; Deut. 1:1, 5; 3:8, 20; 4:46); but in the
writings of Joshua, after he had crossed the river, it means the
east side (Josh. 5:1; 12:7; 22:7).
in the shadow of God; i.e., "under his protection", the
artificer who executed the work of art in connection with the
tabernacle in the wilderness (Ex. 31:2; 35:30). He was engaged
principally in works of metal, wood, and stone; while Aholiab,
who was associated with him and subordinate to him, had the
charge of the textile fabrics (36:1, 2; 38:22). He was of the
tribe of Judah, the son of Uri, and grandson of Hur (31:2).
Mention is made in Ezra 10:30 of another of the same name.
lightning. (1.) The residence of Adoni-bezek, in the lot of
Judah (Judg. 1:5). It was in the mountains, not far from
Jerusalem. Probably the modern Bezkah, 6 miles south-east of
Lydda.
(2.) The place where Saul numbered the forces of Israel and
Judah (1 Sam. 11:8); somewhere in the centre of the country,
near the Jordan valley. Probably the modern Ibzik, 13 miles
north-east of Shechem.
ore of gold or silver. (1.) A city of the Reubenites; one of the
three cities of refuge on the east of Jordan (Deut. 4: 43; Josh.
20:8). It has been identified with the modern ruined village of
Burazin, some 12 miles north of Heshbon; also with
Kasur-el-Besheir, 2 miles south-west of Dibon.
(2.) A descendant of Asher (1 Chr. 7:37).
Bible, the English form of the Greek name _Biblia_, meaning
"books," the name which in the fifth century began to be given
to the entire collection of sacred books, the "Library of Divine
Revelation." The name Bible was adopted by Wickliffe, and came
gradually into use in our English language. The Bible consists
of sixty-six different books, composed by many different
writers, in three different languages, under different
circumstances; writers of almost every social rank, statesmen
and peasants, kings, herdsmen, fishermen, priests,
tax-gatherers, tentmakers; educated and uneducated, Jews and
Gentiles; most of them unknown to each other, and writing at
various periods during the space of about 1600 years: and yet,
after all, it is only one book dealing with only one subject in
its numberless aspects and relations, the subject of man's
redemption.
It is divided into the Old Testament, containing thirty-nine
books, and the New Testament, containing twenty-seven books. The
names given to the Old in the writings of the New are "the
scriptures" (Matt. 21:42), "scripture" (2 Pet. 1:20), "the holy
scriptures" (Rom. 1:2), "the law" (John 12:34), "the law of
Moses, the prophets, and the psalms" (Luke 24:44), "the law and
the prophets" (Matt. 5:17), "the old covenant" (2 Cor. 3:14,
R.V.). There is a break of 400 years between the Old Testament
and the New. (See APOCRYPHA link )
The Old Testament is divided into three parts:, 1. The Law
(Torah), consisting of the Pentateuch, or five books of Moses.
2. The Prophets, consisting of (1) the former, namely, Joshua,
Judges, the Books of Samuel, and the Books of Kings; (2) the
latter, namely, the greater prophets, Isaiah, Jeremiah, and
Ezekiel, and the twelve minor prophets. 3. The Hagiographa, or
holy writings, including the rest of the books. These were
ranked in three divisions:, (1) The Psalms, Proverbs, and Job,
distinguished by the Hebrew name, a word formed of the initial
letters of these books, _emeth_, meaning truth. (2) Canticles,
Ruth, Lamentations, Ecclesiastes, and Esther, called the five
rolls, as being written for the synagogue use on five separate
rolls. (3) Daniel, Ezra, Nehemiah, and 1 and 2 Chronicles.
Between the Old and the New Testament no addition was made to
the revelation God had already given. The period of New
Testament revelation, extending over a century, began with the
appearance of John the Baptist.
The New Testament consists of (1) the historical books, viz.,
the Gospels, and the Acts of the Apostles; (2) the Epistles; and
(3) the book of prophecy, the Revelation.
The division of the Bible into chapters and verses is
altogether of human invention, designed to facilitate reference
to it. The ancient Jews divided the Old Testament into certain
sections for use in the synagogue service, and then at a later
period, in the ninth century A.D., into verses. Our modern
system of chapters for all the books of the Bible was introduced
by Cardinal Hugo about the middle of the thirteenth century (he
died 1263). The system of verses for the New Testament was
introduced by Stephens in 1551, and generally adopted, although
neither Tyndale's nor Coverdale's English translation of the
Bible has verses. The division is not always wisely made, yet it
is very useful. (See VERSION link )
the frame on which dead bodies were conveyed to the grave (Luke
7:14).
garden, or gift of fortune, one of the seven eunuchs or
chamberlains who had charge of the harem of Ahasuerus (Esther
1:10).
one of the eunuchs who "kept the door" in the court of
Ahasuerus. With Teresh he conspired against the king's life.
Mordecai detected the conspiracy, and the culprits were hanged
(Esther 2:21-23; 6:1-3).
son of contention, one of Job's friends. He is called "the
Shuhite," probably as belonging to Shuah, a district in Arabia,
in which Shuah, the sixth son of Abraham by Keturah, settled
(Gen. 25:2). He took part in each of the three controversies
into which Job's friends entered with him (Job 8:1; 18:1; 25:1),
and delivered three speeches, very severe and stern in their
tone, although less violent than those of Zophar, but more so
than those of Eliphaz.
cheerful. (1.) The head of the fifteenth sacerdotal course for
the temple service (1 Chr. 24:14). (2.) A priest who returned
from Babylon with Zerubbabel (Neh. 12:5, 18).
faltering; bashful, Rachel's handmaid, whom she gave to Jacob
(Gen. 29:29). She was the mother of Dan and Naphtali (Gen.
30:3-8). Reuben was cursed by his father for committing adultry
with her (35:22; 49:4). He was deprived of the birth-right,
which was given to the sons of Joseph.
son of the tongue; i.e., "eloquent", a man of some note who
returned from the Captivity with Zerubbabel (Ezra 2:2; Neh.
7:7).
Birds are divided in the Mosaic law into two classes, (1) the
clean (Lev. 1:14-17; 5:7-10; 14:4-7), which were offered in
sacrifice; and (2) the unclean (Lev. 11:13-20). When offered in
sacrifice, they were not divided as other victims were (Gen.
15:10). They are mentioned also as an article of food (Deut.
14:11). The art of snaring wild birds is referred to (Ps. 124:7;
Prov. 1:17; 7:23; Jer. 5:27). Singing birds are mentioned in Ps.
104:12; Eccl. 12:4. Their timidity is alluded to (Hos. 11:11).
The reference in Ps. 84:3 to the swallow and the sparrow may be
only a comparison equivalent to, "What her house is to the
sparrow, and her nest to the swallow, that thine altars are to
my soul."
son of wickedness, a king of Gomorrah whom Abraham succoured in
the invasion of Chedorlaomer (Gen. 14:2).
As soon as a child was born it was washed, and rubbed with salt
(Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke
2:7, 12). A Hebrew mother remained forty days in seclusion after
the birth of a son, and after the birth of a daughter double
that number of days. At the close of that period she entered
into the tabernacle or temple and offered up a sacrifice of
purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on
the eighth day after his birth, being thereby consecrated to God
(Gen. 17:10-12; comp. Rom. 4:11). Seasons of misfortune are
likened to the pains of a woman in travail, and seasons of
prosperity to the joy that succeeds child-birth (Isa. 13:8; Jer.
4:31; John 16:21, 22). The natural birth is referred to as the
emblem of the new birth (John 3:3-8; Gal. 6:15; Titus 3:5,
etc.).
The observance of birth-days was common in early times (Job 1:4,
13, 18). They were specially celebrated in the land of Egypt
(Gen. 40:20). There is no recorded instance in Scripture of the
celebration of birth-days among the Jews. On the occasion of
Herod's birth-day John the Baptist was beheaded (Matt. 14:6).
(1.) This word denotes the special privileges and advantages
belonging to the first-born son among the Jews. He became the
priest of the family. Thus Reuben was the first-born of the
patriarchs, and so the priesthood of the tribes belonged to him.
That honour was, however, transferred by God from Reuben to Levi
(Num. 3:12, 13; 8:18).
(2.) The first-born son had allotted to him also a double
portion of the paternal inheritance (Deut. 21:15-17). Reuben
was, because of his undutiful conduct, deprived of his
birth-right (Gen. 49:4; 1 Chr. 5:1). Esau transferred his
birth-right to Jacob (Gen. 25:33).
(3.) The first-born inherited the judicial authority of his
father, whatever it might be (2 Chr. 21:3). By divine
appointment, however, David excluded Adonijah in favour of
Solomon.
(4.) The Jews attached a sacred importance to the rank of
"first-born" and "first-begotten" as applied to the Messiah
(Rom. 8:29; Col. 1:18; Heb. 1:4-6). As first-born he has an
inheritance superior to his brethren, and is the alone true
priest.
an overseer. In apostolic times, it is quite manifest that there
was no difference as to order between bishops and elders or
presbyters (Acts 20:17-28; 1 Pet. 5:1, 2; Phil. 1:1; 1 Tim. 3).
The term bishop is never once used to denote a different office
from that of elder or presbyter. These different names are
simply titles of the same office, "bishop" designating the
function, namely, that of oversight, and "presbyter" the dignity
appertaining to the office. Christ is figuratively called "the
bishop [episcopos] of souls" (1 Pet. 2:25).
the curb put into the mouths of horses to restrain them. The
Hebrew word (metheg) so rendered in Ps. 32:9 is elsewhere
translated "bridle" (2 Kings 19:28; Prov. 26:3; Isa. 37:29).
Bits were generally made of bronze or iron, but sometimes also
of gold or silver. In James 3:3 the Authorized Version
translates the Greek word by "bits," but the Revised Version by
"bridles."
the broken or divided place, a district in the Arabah or Jordan
valley, on the east of the river (2 Sam. 2:29). It was probably
the designation of the region in general, which is broken and
intersected by ravines.
a province in Asia Minor, to the south of the Euxine and
Propontis. Christian congregations were here formed at an early
time (1 Pet. 1:1). Paul was prevented by the Spirit from
entering this province (Acts 16:7). It is noted in church
history as the province ruled over by Pliny as Roman proconsul,
who was perplexed as to the course he should take with the
numerous Christians brought before his tribunal on account of
their profession of Christianity and their conduct, and wrote to
Trajan, the emperor, for instructions (A.D. 107).
Bitterness is symbolical of affliction, misery, and servitude
(Ex. 1:14; Ruth 1:20; Jer. 9:15). The Chaldeans are called the
"bitter and hasty nation" (Hab. 1:6). The "gall of bitterness"
expresses a state of great wickedness (Acts 8:23). A "root of
bitterness" is a wicked person or a dangerous sin (Heb. 12:15).
The Passover was to be eaten with "bitter herbs" (Ex. 12:8;
Num. 9:11). The kind of herbs so designated is not known.
Probably they were any bitter herbs obtainable at the place and
time when the Passover was celebrated. They represented the
severity of the servitude under which the people groaned; and
have been regarded also as typical of the sufferings of Christ.
is found three times in connection with the desolations to come
upon Babylon, Idumea, and Nineveh (Isa. 14:23; 34:11; Zeph.
2:14). This bird belongs to the class of cranes. Its scientific
name is Botaurus stellaris. It is a solitary bird, frequenting
marshy ground. The Hebrew word (kippod) thus rendered in the
Authorized Version is rendered "porcupine" in the Revised
Version. But in the passages noted the kippod is associated with
birds, with pools of water, and with solitude and desolation.
This favours the idea that not the "porcupine" but the "bittern"
is really intended by the word.
Gen. 11:3, R.V., margin, rendered in the A.V. "slime"), a
mineral pitch. With this the ark was pitched (6:14. See also Ex.
2:3.) (See SLIME link )
Index