Beth’el (house of God), an ancient town, called Luz at the first, where Jacob saw his wonderful vision, and set up a stone which had served him for a pillow, and poured oil upon it, calling the place “the house of God” (Gen. 28:11-19). It is mentioned by this name prophetically even before Jacob’s day (Gen. 12:8, 13:3), and very frequently afterward (Gen. 35:1-15, comp. 32:28, and 28:20-22; Josh. 12:16, 18:22; Judg. 1:22-26, 20:26; comp. 1 Sam. 10:3, 7:16).
It was made the southern seat of the worship of the calves by Jeroboam (Dan being the northern), and became the more important of the two (1 Kings 28-33, 13:1; Amos 5:5; Hos. 4:15, vs. 8, 10:5, 8). After the Israelites were carried captive by the Assyrians, Josiah, king of Judah, destroyed all traces of this worship, and so fulfilled a prophecy made 350 years before to Jeroboam (2 Kings 13:1, 2, 23:15-18). After the Babylonish captivity the place was in the possession of the Benjamites (Ezra 2:28; Neh. 7:32). A place now called Beitin is supposed to be the Bethel of the Scriptures. The ruins are considerable, and lie on the point of a low hill shut in by higher land on every side.
Beth-ho’ron (house or place of the Cave). — Two places of this name are mentioned, the Upper and the Nether Bethhoron. The latter was in the N.W. corner of. Benjamin, and between the two places was a pass leading from the region of Gibeon down to the western plain (Josh. 18:13, 14, 10:11). The five kings of the Amorites were driven down the pass (Josh. 10:11). Both towns were fortified by Solomon (1 Kings 9:17; 2 Chron. 8:5), and both still exist under the names of Upper and Lower Beit-Ur, as inhabited villages. The Lower is very small, and stands on a small ridge, separated by a narrow valley from the foot of the mountain on which the Upper Beit-Ur stands. Traces of ancient foundations and walls may still be seen.
Beth’lehem (house of bread), a city of Judah sometimes called Bethlehem-Judah, to distinguish it from Bethlehem in Zebulon (Josh. 19:15; Judg. 12:10). It was also called Ephratah (fruitful), and its inhabitants Ephratites (Gen. 48:7; Mic. 5:2). It is now a large straggling village, six miles north of Jerusalem, on the brow of a high hill, and inhabited by nominal Christians, whose principal employments are the keeping of bees and the manufacture of superstitious and idolatrous relics, such as beads, crosses, &c. To the northeast of the town, in a deep valley, there is a spring of excellent water, said to be that for which David longed, and which thereof his mighty men fetched at the risk of their lives (2 Sam. 23:15-18).
Beth-sa’ida (fishing town), in Galilee, on the western side of the sea of Tiberias, not far from Capernaum. It was the native place of Philip, Andrew and Peter. Its exact site is unknown, but it seems to have been about midway on the shores of the lake (John 1:44, 12:21; Mark 6:45, 8:22, 23). Another Bethsaida is said to have stood on the north-eastern border of the sea of Galilee. This was at one time only a village until Philip the Tetrarch rebuilt and enlarged it, and called it Julias, in honor of Julia the daughter of Augustus. Philip died and was buried there in an elegant tomb. This is supposed to be the Bethsaida in the desert neighborhood of which the Lord fed the multitude (Luke 9:10; Matt. 14:13, comp. 34; Mark 6:32-45).
Beth-sha’n (house of rest), a city in the half tribe of Manasseh; on the west of the Jordan, about two miles from that river. It is now called Beisan, but is only a small place of about 70 houses. The ruins of the ancient town are still to be seen, and it appears to have been about three miles in circumference (Josh. 17:11; Judg. 1:17; 1 Sam. 31:10).
Beth-shemesh (house of the sun), a city of refuge in the tribe of Judah (Josh. 15:10, 21:16; 1 Sam. 6:12-15; 1 Chron. 6:59). It belonged originally to the Philistines, and they again got possession of it in the days of Ahaz (1 Kings 4:9; 2 Chron. 28:18). To this place the ark was carried by the mulch kine, and a number of persons slain for looking into it (1 Sam. 4:19), but the Syriac and Arabian versions read 5,070 instead of 50,070 people. It is now a mass of ruins.
Bethu’el (separated of God), son of Nahor, Abraham’s brother. He was the father of Laban and Rebecca (Gen. 22:22, 23).
Beth’zur (house of refuge), a town in Judah on the road to Hebron fortified by Rehoboam (Josh. 15:58; 2 Chron. 11:7; Neh. 3:16). Josephus calls Hath’zur the strongest fortress in Judea, but its site is now unknown. Israel knows not where to look for that true House of Refuge which he needs, while “the veil” is on his heart (2 Cor. 3:15).
Be’zek (lightning), the city of which Adoni-bezek once was king (Judg. 1:4); and where Saul gathered his army for the deliverance of Jabesh Gilead (1 Sam. 11:8).
Be’zer (fortification), a city of Reuben beyond Jordan, and one of six cities of refuge (Deut. 4:43; Josh. 20:8). Its site is now unknown.
Bible, the name first given in the fifth century to the collection of sacred scriptures which before this time were called sacred writings or sacred letters (Jno. 7:15).
Big’than, an eunuch whose conspiracy against Ahasuerus was defeated through Mordecai (Esther 2:21).
Beldad (son of strife), the Shuhite, one of Job’s friends. The Shuah, of which, according to the Septuagint, Beldad was prince or patriarch, is supposed to have been the region in the east country, named after Shuah, son of Abraham by Keturah (Gen. 25.).
Bil’hah, (terror), the handmaid of Rachel, and mother of Dan and Naphtali (Gen. 30:1-8).
Birthright. — The rights or privileges belonging to the first-born among the Hebrews.
Bishop, an overseer, elder, or presbyter (Acts 20:17; comp. 28, and 1 Tim. 3:1, 2, which is the same word).
Bith’ron (division), supposed to mean a region of hills and valleys, and not any particular place (2 Sam. 2:29).
Bithyn’ia one of the provinces of Asia Minor, inhabited by a rude and uncivilized people called Thracians, who had colonized this part of Asia, and lived in villages (Acts 16:7; 1 Peter 1:1).
Bittern occurs three times in Scripture, but it is uncertain what creature is intended by the original word (Isa. 14:23, 34:11; Zeph. 2:14).
Blas’tus, chamberlain to Herod Agrippa (Acts 12:20).
Boaner’ges (sons of thunder), the surname given to James and John by the Lord Jesus Christ (Mark 3:17).
Boar, mentioned in Leviticus 11:7; Deuteronomy 14:8; Psalms 80:13; Proverbs 11:22; Isaiah 65:4; 66:3,17. Wild boars are still to be seen in Mount Carmel, and are numerous about the sources of the river Jordan, and near the Dead Sea.
Boaz (in him is strength), the husband of Ruth and father of Obed (worshipping), who was the father of Jesse, the father of David. This name was also given to one of the pillars of the temple of Solomon.
Bo’chim (weepings), a place supposed to be near Shiloh, where the angel of the Lord rebuked the people for their iniquity (Judg. 2:1).
Be’han (thumb), a son of Reuben, whose stone or monument is mentioned (Josh: 15:6; 18:17).
Booth, a hut or tabernacle made of branches of trees (Gen. 33:17; Lev. 23:42,43).
Bottle. — Skins of animals were commonly used for bottles, which in course of time would become old and rent (Josh. 9:4). New wine in a state of fermentation would be likely to burst the old worn skins, thus “new wine must be put into new bottles, and both are preserved” (Matt. 9:17; Luke 5:37, 38; Mark 2:22). The Christians of Lebanon, Armenia, and Georgia, still use ox-skins for keeping wine, and smaller skins of the goat or kid for that which is for immediate use. Other bottles were also formed of hard stone, alabaster, bone, ivory, and even metals, as bronze, gold, and silver. As early as the days of Tothmes III. (supposed to be the Pharaoh of Exodus), bottles or vases of elegant shape and workmanship were used, showing that the art of manufacturing such things was by no means in its infancy, even then. Glazed pottery or earthenware was in use among the common people.
Bow is frequently mentioned in Scripture. Those used by the mounted soldier were formed like the buffalo horn, and carried in a case hung on the girdle to protect the string, which was made of deer sinews. When about to engage, the bow was “made bare” (Hab. 3:9). As a symbol it is often employed (Psa. 7:12; 64:4; 78:57; 120:4; Hos. 7:16, &c.).