B^AN

the same in Hebrew. A recent suggestion that the Heb. word tahash is taken from the Egyp. ths, meaning 'leather,' seems the most reasonable explanation.

E. W. G. Mastebman.

BJE&K. — The name of an unknown tribe destroyed by Judas Maccabaeus (1 Mac 5*).

BAG, PUBSE, WALLET.— Several kinds of bags, etc. may be distinguished, (a) The shepherd's and traveller's wallet for carrying one or more days' provisions. Like most of the other OT bags, it was made of skin, generally undressed, and was slung across the shoulder. This is the scrip of Mt lO'" and parallels (RV "wallet'). The former is retained by our RV (but Araer. RV 'wallet') to render a unique word, which had to be explained even to Hebrew readers by the gloss 'the shepherd's bag' (1 S 17"). (b) A more finished article, the leather satchel which served as a purse (Lk IC, 123' aV here bag). For illust. see Rich, Diet, of Antiq. 217. The purse of Mt 10', Mk 6^, however, was merely the folds of the girdle (see RVm). (c) The merchant's bag, in which he kept his stone weights (Dt 25"), also served as a purse (Pr 1"). (d) The favourite bag for money and valuables — hence the beautiful figure 1 S 26'', where 'the bundle of life'=life's jewel-case — was one which could be tied with a string (2 K 12i», Pr 7'", also Gn 42=5 EV 'bundle'). If required, a seal could be put on the knot (Job 14"). (e) Another word is used both for a large bag, capable of holding a talent of silver (2 K S"), and for the dainty lady's satchel (Is S^ RV; AV crisp-ing pins). (/) The 'bag' which Judas carried (Jn. 12« 13^') was rather a small box (RVm), originally used for holding the mouthpieces of wind-instruments.

A. R. S. Kennedy.

BAGO. — Th^jead of a family which returned with Ezra (1 Es 8<»Iira,lled in 1 Es 6" Bagoi, and in Ezr 2» Bigvai.

BAGOAS. — A eunuch in the service of Holofernes (Jth 12"- "■ 16 13! 14H).

BAGOI.— See Baqo.

BAGPIPE.— See Music.

BAHAEUMITE.— See Bahhrim.

BAHURIM. — The place where Paltiel, son of Laish, was ordered to relinquish Michal (2 S 3'«); where Shimei dwelt, who cursed David in his flight (2 S 16'); where Ahimaaz and Jonathan hid in the well from ' Absalom (2 S 17i'- ") ; and the home of Azmaveth, one of David's mighty men (1 Ch W, 2 S 23'', where Barhumite is written for Baharumite). It was in the tribe of Benjamin (cf. the passages relating to Shimei), and the account of David's flight, which supplies the only topographical indications, accords with the tradi-tional identification with Almit, N.E. from the Mount of Olives, and about a mile beyond 'Anata (Anathoth) from Jerusalem. R. A. S. Macalister.

BAITEETJS.— The head of a family which returned with Zerubbabel (1 Es 5").

BAKBAKKAR.— A Levite (1 Ch 9'5).

BAKBUK. — The ancestor of certain Nethinim who returned with Zerubbabel (Ezr 2*', Neh 7''); called Acub in 1 Es 5»i.

BAKBUKIAH.— 1. A Levite (Neh 11"). 2. A porter (Neh 12!6).

BAKEMEATS, BAKER.- See Bread.

BAKING.— See Bread.

BAKING-PAN.— See House, § 9.

BALAAM is the subject of a remarkable and intricate narrative in Nu 22-24, connected with the arrival of Israel in the Promised Land, and the relationship of the chosen people to Moab and Ammon. Balaam was a soothsayer of Fethor on the Euphrates, called by Balak, king of Moab, to curse the Israelites, who were lying encamped in the Jordan valley. He had difficulty in undertaking the task, and he found, whenever he essayed

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BALAAM

to curse Israel, that the Lord had forbidden him to do so, and that his burden must be blessing instead. At the request of Balak he changed his position again and again on the heights above the Dead Sea, in the hope of obtaining a different oracle, but the message he had to deliver remained the same, and he foretold the future splendour of Israel (24'"). Sent away by Balak without the reward promised to him if he would deliver an oracle adverse to Israel, he returned to his own land. Accord-ing to one narrative, his end was full of shame. He was accused of having induced Israel to commit im-morality in connexion with religious worship, a feature common in the Semitic nature-cults. It was through this charge that he became known to subsequent ages, and his name became a name of infamy (Nu 31'- ", 2 P 216, Rev 2"; Jos. Ant. vi. vi, 6). The inspiration of Balaam, contrasted with his subsequent sin and disgraceful death, his knowledge of the will of God, together with his intense desire to grasp the rewards of unrighteousness, have given rise to a notable sermon literature. Bishop Butler speaks of the self-deception by which he persuades himself that the sin he commits can be justified to conscience and to God; Newman regards him as an instance of the trouble that can come on a character, otherwise noble, when the thought of material advancement is always allowed to dwell with it; Arnold adduces him as an instance of the familiar truth that the purest form of religious belief may coexist with a standard of action immeasurably below it; F. W. Robertson makes him the text for a sermon on the perversion of gifts.

This complexity of character is, however, greatly simplified by the recognition of the various strata in the narrative. It is clear that the account of P con-necting Balaam with Israel's uncleanness has nothing to do with the original narrative. This original narrative is contained in Nu 22-24. According to it, Balaam was a prophet of Pethor on the river Euphrates. His fame had spread across the wilderness, and, when Balak found himself in straits through the advance of Israel, he sent for Balaam to come and curse Israel. Balaam asked God whether he should go, and was refused permission. Balak therefore sent yet greater gifts, and once again Balaam asked counsel of God. This time permission was granted. So far there had been no indication of God's displeasure; but now follows (22>2-m) the story of the ass, through which God's anger at the refusal of the seer to accept His answer, given once and for all, is manifested. If, however, the reader will pass from 2221 to 22»i he will find that the narrative runs smoothly, and that he is still viewing Balaam's character from the same not unfavourable standpoint (22» [cf. VV.2I1- 21] is the effort to join up the threads of the story after the interpolation). When Balaam is brought in sight of Israel, he breaks out into a burst of praise (24B-8) which rouses the wrath of Balak. Balaam justifies himself by reminding the king that he had warned him of the constraint of the Lord (v."). He then utters another oracle predicting the glory of Israel and the destruction of Moab and Ammon (vv."-i»).

This analysis leaves out of account 2222-3* and 23, which seem to belong to a narrative dealing with the same facts, but placing a more sinister interpretation on the conduct of Balaam. The story of the aas is plainly out of harmony with the narrative just outlined. It is a story belonging not to the wilderness, but to a land of vineyards. It ignores the embassy that has been sent to bring Balaam back across the wilderness (2216-21) ^forit represents Balaam aa travelling alone. It is also extremely unlikely that so long a journey as that from the Euphrates to Moab would be attempted upon an ass. Then ch. 23, with its elaborate buildingofUltars and offering of sacrifices, seems to belong to a later date; while the constant shifting of position in the effort to secure a more favourable oracle presents Balaam in a much more unfavourable light than oefore. Although the details of this analysis are not certain, we may take it that the original story proceeds from J, and that the second narrative, more comphcated both in psychology and ritual, is from E.