BIRD. See ANIMAL Kingdom, Food, SACRI-adopted daughter of Pharaoh. It may be sup. posed that she became the wife of Mered through

FICES.

BIR'SHA (Heb. ", beer-shah', with wicked-captivity. ness), a king of Gomorrah, succored by Abraham in the invasion of Chedorlaomer (Gen. 14:2), B. C. about 2250.

BIRTH. See CHILD.

BIRTHDAY (Heb., yome hool-lehdeth', Gen. 40:20; Gr. rà yevέoia, Matt. 14:6; Mark 6:21). The custom of observing birthdays was very ancient and widely extended. In Persia they were celebrated with peculiar honor and banquets, and in Egypt the king's birthday was observed with great pomp (Gen. 40:20). No reference is made in Scripture of the celebration of birthdays by the Jews themselves, although the language of Jeremiah (20:14, 15) would seem to indicate that such occasions were joyfully remembered. By most commentators the feasts mentioned in Job 1:13, 18, are thought to have been birthday festivals, but Delitzsch (Com., in loc.) believes them to have been gatherings each day in the home of one of the brothers. The feast commemorative of "Herod's birthday" (Matt. 14:6) may have been in honor of his birth or of his accession to the throne (Hos. 7:5). The later Jews regarded the celebration of birthdays as a part of idolatrous worship. In the early Church the term "birthdays" was applied to the festivals of martyrs, the days on which they suffered death in this world and were born to the glory and life of heaven.

BITH RON (Heb. Jin, bith-rone, the broken or divided place), a defile in the Arabah, or Jordan valley (2 Sam. 2:29), through which Abner and his men went after the death of Asahel.

BITHYN'IA (Gr. Bivvia, bee-thoo-nee'-ah), the N. W. province of Asia Minor. It is mountainous, thickly wooded, and fertile. It was conquered by the Romans 75 B. C. The letters of Pliny to the Emperor Trajan show that the presence of so many Christians in the province embarrassed him very much (1 Pet. 1:1). Paul was not permitted to enter Bithynia (Acts 16:7), being detained by the Spirit.

BITTER (Heb. some form of,maw-rar'; Gr. ñɩpóç, pik-ros'). Bitterness in Scripture is symbolical of affliction, misery, servitude (Exod. 1:14; Ruth 1:20; Prov. 5:4), of wickedness (Jer. 4:18). A time of mourning and lamentation is called a "bitter day" (Amos 8:10). Habakkuk (1:6) calls the Chaldeans "that bitter and swift nation," i. e., having a fierce disposition. The "gall of bitterness" describes a state of extreme wickedness (Acts 8:23), while a "root of bitterness" (Heb. 12:15) expresses a wicked, scandalous person, or any dangerous sin leading to apostasy. The "waters made bitter" (Rev. 8:11) is figurative of severe political or providential events.

BITTER HERBS. Because of the symbolBIRTHRIGHT (Heb. 7, bek-o-raw;manded to be used in the celebration of the Passical meaning of bitterness bitter herbs were comOVER (q. v.) to recall the bondage of Egypt (Exod. 12:8; Num. 9:11). See VEGETABLE KINGDOM. BITTERN. See ANIMAL KINGDOM.

Gг. πршτоTÓкIα, pro-tot-ok'-ee-ah, primogeniture), the right of the firstborn; that to which one is entitled by virtue of his birth. See FIRSTBORN.

BIRʼZAVITH (Heb. ♫, beer-zoth', holes), a name given in the genealogies of Asher (1 Chron. 7:31) as the son of Malchiel and great-grandson of Asher.

BISH'LAM (Heb., bish-lawm', son of peace), apparently an officer of Artaxerxes in Palestine at the time of the return of Zerubbabel from captivity. He wrote to the king against the Jews who were rebuilding the temple (Ezra 4:7), B. C.

529.

BISHOP. See ELDER, p. 302.

BITUMEN (A. V. slime"). See MINERAL KINGDOM.

BIZJOTH'JAH (Heb., biz-yo-thefell to Judah (Josh. 15:28), probably the same yaw', contempt of Jehovah), one of the towns that with Baalath-beer (19:8). Site unknown.

BIZ'THA (Heb. 2, biz-thaw), one of the seven eunuchs of the harem of Xerxes (Ahasuerus) who were ordered to bring Vashti forth for exhibition (Esth. 1:10), B. C. about 521.

BLACK. See COLORS.
BLAINS. See DISEASES.

BISHOPRIC (Gг. ¿πισкоñý, еp-is-kop-ay', oversight), the ministerial charge in the Church (Acts 1:20; 1 Tim. 3:1). In later times it is used to designate (1) the office and function of a bishop, BLASPHEMY (Gr. Baconuia, blas-fay-meʼand (2) the district over which he has jurisdiction. ah) signifies the speaking evil of God (Heb. BISHOPS' BIBLE. See BIBLE, ENGLISH, 9., to curse the name of the Lord, BIT (Heb. 2, meh'-theg, Psa. 32:9; Gr. xazivóc, khal-ee-nos', James 3:3), elsewhere rendered BRIDLE (q. v.).

Psa. 74:18; Isa. 52:5; Rom. 2:24). Sometimes, translators when the general meaning, "evil-speakperhaps, "blasphemy" has been retained by our ing," or "calumny," might have been better (Col. BITHI'AH (Heb. 7, bith-yaw', daughter | 3:8). There are two great forms of blasphemy: of Jehovah), daughter of Pharaoh and wife of (1) Attributing some evil to God, or denying him Mered, a descendant of Judah (1 Chron. 4:18). It some good which we should attribute to him (Lev. is thought that her sons are mentioned (v. 17) in | the clause beginning "and she bare," etc. As the Pharaohs contracted marriages with royal families alone, Mered was probably a person of some distinction; or Bithiah may have been an

24:11; Rom. 2:24). (2) Giving the attributes of God to a creature-which form of blasphemy the Jews charged upon Jesus (Luke 5:21; Matt. 26:65; John 10:36). The Jews, from ancient times, have interpreted the command, Lev. 24:16, as prohibit

BLASTING

ing the utterance of the name Jehovah, reading for it Adonai or Elohim.

Punishment. Blasphemy, when committed in ignorance, i. e., through thoughtlessness and weakness of the flesh, might be atoned for; but if committed with a high hand," i. e., in impious rebellion against Jehovah, was punished by stoning (Lev. 24:11-16).

New Testament. Blasphemy against the Holy Ghost (Matt. 12:31; Mark 3:29; Luke 12:10), also called the unpardonable sin, has caused extended discussion. The sin mentioned in the gospels would appear to have consisted in attributing to the power of Satan those unquestionable miracles which Jesus performed by "the finger of God," and by the power of the Holy Ghost. It is questionable whether it may be extended beyond this one limited and special sin (see SIN, THE UNPARDONABLE). Among the early Christians three kinds of blasphemy were recognized: (1) Of apostates and lapsi (lapsed), whom the heathen persecutors had compelled not only to deny, but to curse Christ. (2) Of heretics and other profane Christians. (3) Blasphemy against the Holy Ghost.

BLASTING (Heb., shed-ay-faw', singe

ing).

This and Heb. (yay-raw-kone', to be yellowish, mildew) refer to two diseases which attack the grain: the former to the withering or burning of the ears, caused by the East wind (Gen. 41:6, 23, 27); the other to the effect produced by a warm wind in Arabia, by which the green ears are turned yellow, so that they bear no grains (K. and D, Com.). See MILDEW.

BLOOD

times, under the spirit of prophecy, they predicted blessings to come upon them. Thus Jacob blessed his sons (Gen. 49:1-28; Heb. 11:21), and Moses the children of Israel (Deut. 33:1-29). It was the duty and privilege of the priests to bless the people in the name of the Lord (see BENEDICTION). Further, men bless their fellow-men when they express good wishes and pray God in their behalf. (4) At meals. The psalmist says, "I will take the cup of salvation, and call upon the name of the Lord" (Psa. 116:13), an apparent reference to a custom among the Jews. A feast was made of a portion of their thank offerings when, among other rites, the master of the feast took a cup of wine, offering thanks to God for his mercies. The cup was then passed to all the guests, each drinking in his turn. At family feasts, and especially the Passover, both bread and wine were passed, and thanks offered to God for his mercies.

BLESSING, THE CUP OF, a name applied to the wine in the Lord's Supper (1 Cor. 10:16), probably because the same name given to the cup of wine in the supper of the PASSOVER (q. v.).

was

BLINDNESS (see DISEASES) was sometimes inflicted for political or other purposes in the East (1 Sam. 11:2; Jer. 22:12). In common with other calamities blindness was supposed to be the result of transgressions in a previous state of existence. Thus the disciples of our Lord asked, "Who did sin, this man or his parents, that he was born blind?" (John 9:2.)

Figurative. In Scripture blindness is a term

BLASTUS (Gr. Bháσroç, blas'-tos), the cham-frequently used to denote ignorance or a want of

berlain of King Herod Agrippa who acted as mediator between the people of Tyre and Sidon and the king (Acts 12:20), A. D. 44.

BLEMISH (Heb. 72, moom; Gr. μμos, mo'mos). "As the spiritual nature of a man is reflected in his bodily form, only a faultless condition of body could correspond to the holiness of a priest." Consequently all men were excluded from the priesthood, and all animals from being offered as sacrifices, who had any blemish. These blemishes are described in Lev. 21:17-23; 22:19-25; Deut. 15:21. "A flat nose" may mean any mutilation, while "anything superfluous" would seem to indicate "beyond what is normal, an ill-formed member." The rule concerning animals extended to imperfections, so that if an animal free from outward blemish was found, after being slain, internally defective it was not offered in sacrifice.

BLESS, BLESSING (Heb. 7, baw-rak'; Gr. evλoyέw, yoo-log-ch'-o). Acts of blessing may be considered (1) When God is said to bless men (Gen. 1:28; 22 17). God's blessing is accompanied with that virtue which renders his blessing effectual, and which is expressed by it. Since God is eternal and omnipresent, his omniscience and omnipotence cause his blessings to avail in the present life in respect to all things, and also in the life to come. (2) When men bless God (Psa. 103:1, 2; 145.1-3, etc.). This is when they ascribe to him those characteristics which are his, acknowledge his Sovereignty, express gratitude for his mercies, etc. (3) Men bless their fellow-men when, as in ancient

spiritual discernment (Isa. 6:10; 42:18, 19; Matt. understanding resulting from evil passions (Mark 15:14). Thus "blindness of heart" is a lack of 3:5, marg.; Rom. 11:25).

soul.

BLOOD (Heb., dawm; Gr. aiμa, hahʼee-mah). of the idea that prevailed of its unity with the A peculiar sacredness attached to blood, because We find this distinctively stated (Gen. 9:4): "But flesh with the life thereof, which is the blood thereof," etc. "This identification of the blood with the soul, which prevailed in antiquity, appears at first to have no further foundation than that a sudden diminution of the quantity of blood in the body causes death. But this phenomenon itself has the deeper reason that all activity of the body depends on the quantity of the blood. The blood is actually the basis of the physical life; and, so far, the soul, as the principle of bodily life, is preeminently in the blood. We are to understand this only of the sensuous soul, not of the intelligent and thinking soul" (Delitzsch).

Arising from this principle the Scriptures record different directions respecting blood:

46

1. As Food. When permission was given Noah to partake of animal food (Gen. 9:4) the use of blood was strictly forbidden. In the Mosaic law this prohibition was repeated with emphasis, though generally in connection with sacrifices (Lev. 3:8; 7:26). The prohibition of the use of blood has a twofold ground: blood has the soul in itself, and in accordance with the gracious ordinance of God it is the means of expiation for human souls, because of the soul contained in it.

BLOOD AND WATER

The one ground is found in the nature of blood, and the other in its destination to a holy purpose, which, even apart from that other reason, withdraws it from a common use" (Delitzsch, Bib. Psychology, p. 283). Because of the blood the eating of bloody portions of flesh (Gen. 9:4), or of flesh with blood (Lev. 19:26; 1 Sam. 14:32), is also forbidden. The penalty was that the offender should be cut off from the people," which seems to be death, but whether by the sword or by stoning is not known (Lev. 17:14). This prohibition was also made by the apostles and elders in the council at Jerusalem, and coupled with things offered to idols (Acts 15:29).

2. Sacrificial. A well-known rabbinical max. im, and recognized by the author of the Epistle to the Hebrews (9:22), was, "Without shedding of blood is no remission." The life is in the blood, as is often declared by Moses, and the life of the sacrifice was taken, and the blood offered to God, as a representative and substitute for the offerer (Lev. 17:11). See SACRIFICE.

BOARD

retaliation was not to extend beyond the immediate offender (Deut. 24:16; 2 Kings 14:6; 2 Chron. 25:4, etc.). (3) If a man took the life of another without hatred, or without hostile intent, he was permitted to flee to a city of refuge (q. v.). It is not known how long blood revenge was observed, although it would appear (2 Sam. 14:7, 8) that David had influence in restraining the operation of the law. Jehoshaphat established a court at Jerusalem to decide such cases (2 Chron. 19:10). BLOOD, ISSUE OF. See DISEASES.

BLOODY SWEAT. In recording the scene in Gethsemane Luke says that our Lord's sweat was as it were great drops of blood falling down to the ground" (22:44). These words are understood by many to express merely a comparison between the size and density of the drops of sweat and those of blood. But blood (aiμaroc) only receives its due in being referred to the nature of the sweat, and we infer that the words imply a profusion of bloody sweat mingled with blood. 3. Figurative. "Blood" is often used for Phenomena of frequent occurrence demonstrate life: "Whoso sheddeth man's blood" (Gen. 9:6); how immediately the blood, the seat of life, is "His blood be upon us" (Matt. 27:25). "Blood" under the influence of moral impressions. A feelsometimes means race or nature; as, God "hath ing of shame causes the blood to rise to the face. made of one blood all nations of men (Acts Cases are known in which the blood, violently 17:26). Sometimes it is used as a symbol of agitated by grief, ends by penetrating through slaughter (Isa. 34:3; Ezek. 14:19). To "wash the the vessels which inclose it, and, driven outward, feet in the blood of the wicked" (Psa. 58:10) is to escapes with the sweat through the transpiratory gain a victory with great slaughter. To "build a glands" (Godet, Com., in loc.). town with blood" (Hab. 2:12) is by causing the death of the subjugated nations. Wine is called the blood of the grape (Gen. 49:11).

BLOOD AND WATER. See CRUCIFIXION. BLOOD, AVENGER or REVENGER OF (Heb., go-ale' had-dawm', literally, redeemer of blood). At the root of the enactments of the Mosaic penal code there lies the principle of strict but righteous retribution, the purpose being to extirpate evil and produce reverence for the righteous God. This principle, however, was not first introduced by the law of Moses. It is much older, and is found especially in the form of blood revenge among many ancient peoples. deed, it appears almost everywhere where the state has not yet been formed or is still in the first stages of development, and consequently satisfaction for personal injury falls to private revenge, particularly family honor, as among the Arabs, ancient Greeks, Romans, Germans, and Russians, and to the present day among the Bedouins, Druses, Circassians, and other nations of the East" (Keil, Arch.).

"In

"We have this custom of blood calling for blood' existing among the Arabs of to-day. If a man is slain there can never be peace between the tribes again unless the man who killed him is slain by the avenger" (Harper, Bible and Mod. Dis., p. 52).

By this custom the life, first of all, but after it also the property of the family, as its means of subsistence, was to be protected by the nearest of kin, called a redeemer. The following directions were given by Moses: (1) The willful murderer was to be put to death, without permission of compensation, by the nearest of kin. (2) The law of

|

BLOT (Heb. 2, mau-khaw', to rub over, to wipe). This word is used in the sense of to obliterate; therefore to blot out is to destroy or abolish. To blot out sin is to fully and finally forgive it (Isa. 44:22). To blot men out of God's book is to withdraw his providential favors and to cut them off untimely (Exod. 32:32; comp. Deut. 29:20; Psa. 69:28). When Moses says, in the above pasunderstand the written book as a metaphorical sage, "Blot me, I pray thee, out of thy book," we expression, alluding to the custom of making a list of all citizens so that privileges of citizenship might be accorded them. "To blot out of Jehovah's book, therefore, is to cut off from living fellowship with the living God. . . and to deliver over to death. As a true mediator of his people, Moses was ready to stake his own life for the deliverance of the nation if Jehovah would forgive the people their sin. These words were the strongest expression of devoted, self-sacrificing love" (K. and D., Com., in loc.).

The not blotting the name of the saints out of the book of life, etc. (Rev. 3:5), indicates their security and final vindication. A sinful act (Job 31:7) or reproach (Prov. 9:7) is termed a blot.

BLOW UP. See GLOSSARY.

BLUE. See COLORS.

BOAT

1. Loo'-akh (Heb.), a tablet (Exod. 27:8; 38:7; Cant. 8:9; Ezek. 27:5).

2. Keh'-resh (Heb. ), to split off (Exod. 26: 15, sq.; 36:20, sq.).

3. Sed-ay-raw (Heb.), a row, set up in order (1 Kings 6:9).

4. Tsay-law' (Heb.), literally, rib, so beam, etc. (1 Kings 6:15, 1).

BOOK

1:13, 14), the instrument of the soul (2 Cor. 5:10), and its members as the instruments of righteousness or iniquity (Rom. 6:13, 19).

Figuratively, used of a number of persons closely united into one society, a mystical body, the Church (Rom. 12:5; 1 Cor. 10:17; 12:13; Eph. 2:16, etc.). The body (o@ua) is distinguished from the shadow (oká) (Col. 2:17). Thus the ceremonies of the law are figures and shadows realized in Christ sin" (Rom. 6:6), called also "the body of this death" and the Christian religion. Again, "the body of (Rom. 7:24), represents the condition of sin before BOAT. 1. Ab-aw-raw' (Heb. 7), a cross-conversion. The apostle speaks of a natural body ing place, so ferry boat (2 Sam. 19:18).

5. San-ece' (Gr. oavis), a plank of a vessel (Acts 27:44).

2. Ploy-ar-ee-on (Gr. hotápiov), a little ship, a fishing smack (John 6:22, 23).

A Skin Boat.

3. Skaf'-ay (Gr. okάon), dug out, a boat acting as tender to a larger vessel (Acts 27:16, 30, 32). BOʻAZ (Heb. 1, bo'-az, perhaps alacrity), a wealthy Beth-lehemite, kinsman to Elimelech, the husband of Naomi. When Naomi and Ruth returned from the country of Moab the latter received permission to glean in the fields of Boaz. He treated her generously, offering her much greater privileges than were usually accorded to gleaners. Finding that the kinsman of Ruth, who was more nearly related to her, would not marry her according to the "levirate law," Boaz voluntarily assumed its obligations. He married Ruth, and their union was blessed by the birth of Obed, the grandfather of David (Ruth 1-4), B. C. about 1070.

BOCH ERU (Heb. 2, bo-ker-oo', firstborn), one of the six sons of Azel, a descendant of King Saul (1 Chron. 8:38).

BO'CHIM (Heb. O, bo-keem', weepers), a place near Gilgal, called, as the name indicates, to remind of the tears shed by the unfaithful people of Israel upon God reproving them (Judg. 2:1, 5). It was W. of the Jordan, near the Dead Sea, and probably between Beth-el and Shiloh.

BODY, the translation of several Hebrew words and the Gr. oua, so'-mah. It usually refers to the animal frame as distinguished from the man himself. It differs from sarx (oáp), which refers rather to the material or substance of the body. It is spoken of in the Scriptures as the temporary abode of the Spirit (2 Cor. 5:1; 2 Pet.

in opposition to a spiritual body (1 Cor. 15:44). The body which is buried is natural (vxikóv) inasmuch as the power of the sensuous and per

ishable life (wxh) was its vital principle. The resurrection body will be spiritual (VEνuаTIKÓν) inasmuch as the spirit will be its life principle.

BODY OF HEAVEN. See GLOSSARY.

BO'HAN (Heb. 2,bo'-han, a thumb), a Reubenite, in whose honor a stone was set up (or named), which afterward served as a boundary mark on the fron tier of Judah and Benjamin (Josh. 15:6; 18:17).

BOIL. See DISEASES.
BOLLED.

See GLOSSARY.

BOLSTER (Heb., mer-ah-ash-aw', at the head, 1 Sam. 19:13, 16; 26:7, 11, 16), elsewhere rendered PILLOW (q. v.).

BOLT. See LOCK.

BOND, the translation of several Hebrew and Greek words; an obligation of any kind (Num. 30:2, 4, 12). It is used to signify oppression, captivity, affliction (Psa. 116:16; Phil. 1:7). We read of the "bond of peace" (Eph. 4:3); and charity, because it completes the Christian character, is called the "bond of perfectness" (Col. 3:14). Bands or chains worn by prisoners were known as bonds (Acts 20:23; 25:14).

BONDAGE. See SERVICE.

BONDMAID, BONDMAN, BONDSERVANT. See SERVICE.

BONE. This word is used figuratively, as, "bone of my bones, and flesh of my flesh" (Gen: 2:23), "of his flesh and of his bones" (Eph. 5:30), to mean the same nature, and the being united in the nearest relation. Iniquities are said to be in men's bones when their bodies are polluted thereby (Job 20:11); and utter helplessness is represented by the "valley of dry bones" (Ezek. 37: 1-14).

BONNET. See DRESS.

BOOK (Heb., say'-fer; Gr. Biẞhos, bib'los). The Hebrew word is much more comprehensive than our English book. It means any thing written, as a bill of sale or purchase (Jer. 32, 12, sq.), a bill of accusation (Job 31:35), a bill of divorce (Deut. 24:1, 3), a letter (2 Sam. 11:

BOOTH

14), or a volume (Exod. 17:14; Deut. 28:58, etc.). Respecting the material, form, and making of books, see WRITING.

There are some expressions in Scripture which may be suitably noticed here:

1. "To eat a book " (Ezek. 2:9; 3:2; Rev. 10: 9) is a figurative expression, meaning to master the contents of the book; to receive into one's innermost being the word of God.

2. "A sealed book" is one closed up from view (Rev. 5:1-3), or one whose contents were not understood by those reading it (Isa. 29:11). By a book "written within and on the back side " (Rev. 5:1) we understand a roll written on both sides. 3. "Book of the generation" means the genealogical records of a family or nation (Gen. 5: 1; Matt. 1:1).

4. "Book of judgment" (Dan. 7:10), perhaps means books of accounts with servants; or, as among the Persians, records of official services rendered to the king, and the rewards given to those who performed them (Esth. 6:1-3). The "books" (Rev. 20:12) are referred to in justification of the sentence passed upon the wicked.

5. "The book of life" (Phil. 4:3), the "book of the living" (Psa. 69:28), an expression employed in accommodation to the image of the future life being a citizenship. "The figure of a heavenly register, in which the names of the elect are inscribed, is common in the Old Testament (Exod. 32:32, 33; Isa. 4:3; Dan. 12:1). This book is the type of the divine decree. But a name may be blotted out of it (Jer. 17:13, etc.); a fact which preserves human freedom" (Godet, Com., on Luke 10:20). Whedon (Com., same passage) says: "Our names are there recorded when we are justified by living faith. The retention of our names is conditional; i. e., our names may be blotted out by sin, and thus our citizenship be lost."

BORROW

2. Mis-gheh'-reth (Heb. 02, inclosing, Exod. 25:25, 27; 37:12, 14), the panel running around the table of showbread into which the upper ends of the legs were mortised. The term is employed Temple lavers (1 Kings 7:28-36; 2 Kings 16:17). of a similar panel on the pedestals of the 3. Kaw-nawf' (Heb. 9, edge), the hem or fringe of a garment (Num. 15:38).

4. Tore (Heb. 15, a string), a row or string of pearls or golden beads for the head dress (Cant. 1:11).

BORN AGAIN, or BORN OF GOD. See REGENERATION.

BORROW, BORROWING, as a matter of law, etc. See LOAN.

We call attention to the much-debated act of the Israelites in "borrowing" from the Egyptians (Exod. 12:35). This was in pursuance of a divine command (Exod. 3:22; 11:2); and it suggests a difficulty, seeing that the Israelites did not intend to return to Egypt, or restore the borrowed articles. So considered the Israelites were guilty of an immoral act. The following are some of the attempts at explanation, briefly stated:

1. The Israelites borrowed, expecting to return in three days; but when Pharaoh refused to allow this Moses was instructed to demand the entire departure of Israel. After the smiting of the firstborn Israel was "thrust out," and had no opportunity of returning what they had borrowed.

2. After the borrowing the Egyptians made war upon the Israelites, and this breach of peace justified the latter in retaining the property as "contraband of war."

3. Ewald (Hist. of Israel, ii, 66) maintains that "since Israel could not return to Egypt, . . . and therefore was not bound to return the borrowed goods, the people kept them, and despoiled the Egyptians. It appears a piece of high retributive 6. "Book of the wars of the Lord" (Num. 21: justice that those who had been oppressed in 14) is thought by some to be an ancient document Egypt should now be forced to borrow from the existing at the time of the writing of the Penta-Egyptians, and be obliged by Pharaoh's subsequent teuch, and quoted or alluded to by Moses. Another treachery to retain them, and thus be indemnified view is that it "is a collection of odes of the for their long oppression." time of Moses himself, in celebration of the glori ous acts of the Lord and of the Israelites" (K. and D., Com.). "Was this book a record of war songs sung over camp fires, just as the Bedouin do to-day? It seems most likely" (Harper, Bible and Modern Discoveries, p. 122). See ROLL, GLOSSARY.

4. "The only meaning of shaw-al' (N) is to ask or beg; and the expression yash-ee-loom' (□, Exod. 12:36), literally, they allowed them to ask,' i. e., the Egyptians received their petition with good will and granted their request. From the very first the Israelites asked without intending to restore, and the Egyptians granted their request without any hope of receiving back, because God had made their hearts favorably disposed toward the Israelites " (K. and D., Com., 3:22). This view appears to be taken by Josephus (Antiq., ii, 14, 6): "They also honored the Hebrews with gifts; some in order to secure their speedy departure, and others on account of neighborly intimacy with them." "It evidently refers to the custom, which is fresh now as always in the unchangeable East, of soliciting a gift on the eve of departure, or on the closing of any term of service of any sort whatsoever. That this was the custom in that day, as it is now, is indicated in many Bible references to the giving

BOOTH (Heb. O, sook-kaw', hut, or lair; often translated "tabernacle," or "pavilion "), a shelter made of branches of trees and shrubs (Gen. 33:17), and serving as a protection against rain, frost, and heat. Such were also the temporary green shelters in which the Israelites celebrated (Lev. 23:42, 43) the FEAST OF TABERNACLES (q. v.).

BOOTY. See SPOIL.

BOʻOZ, the Grecized form (Matt. 1:5) of the Beth-lehemite Boaz (q. v.).

BORDER. 1. Generally (from Heb., ghebool), a boundary line.