BAN
terms
of
a
preceding
vow
(of.
devotio
from
devoveo).
This
has
to
be
interpreted
in
the
light
of
the
primitive
solidarity
between
a
god
and
his
clan.
Even
in
Israel
the
wars
of
the
Hebrews
were
the
'wars
of
J"'
(Nu
21").
'The
religious
element
is
found
in
the
complete
renunciation
of
any
profit
from
the
victory,
and
this
renunciation
is
an
expression
of
gratitude
for
the
fact
that
the
war-God
has
delivered
the
enemy,
who
is
His
enemy
also,
into
the
hands
of
the
con-queror'
(Kautzsch
in
Hastings'
DB
Ext.
Vol.
619'>).
The
ban
was
thus
the
outcome
of
religious
zeal
in
an
age
when
the
moral
sense
was
less
advanced
than
the
religious.
With
regard
to
the
wholesale
appUcation
of
the
war
ban
in
the
Deuteronomic
sections
of
Joshua,
modem
criticism
has
taught
us
to
see
in
these
the
ideal
generalizations
of
the
exilic
age.
The
Hebrews
of
the
conquest
were
in
truth
the
children
of
their
age,
but
such
a
stupendous
holocaust
as
is
implied
in
such
passages
as
Jos
ll^^-
"
must
not
be
placed
to
their
credit.
The
legislation
of
Dt.,
it
must
further
be
remembered,
is
the
outcome
of
several
centuries'
experience
of
Ganaanite
heathenism,
the
true
character
of
which
the
soil
of
Palestine
is
only
now
revealing,
and
of
its
baneful
influence
on
the
religion
of
3".
In
this
legislation
the
antique
institution
of
the
ban
was
retained
as
a
means
of
protecting
the
community
against
a
serious
menace
to
its
religious
life.
Nevertheless
the
enactment
of
Dt
13'™-remained
a
dead
letter
till
the
age
of
the
Maccabees
(1
Mac
5'«-).
A.
R.
S.
Kennedy.
BAS.
—
The
head
of
a
family
which
could
not
trace
its
descent
(1
Es
5",
a
corrupt
passage).
BANAIAS.—
1
Es
9'5
=
Benaiah
of
Ezr
10".
SssD.
—
This
spelling
represents
three
historically
distinct
English
words:
(1)
'Band'
in
the
sense
of
that
which
binds
—
the
rendering
of
a
variety
of
Heb.
words,
some
of
which
are
also
rendered
by
'bond.'
(2)
'Band'
in
the
sense
of
ribbon
(Ex
39^5
RV
'bind-ing'),
or
sash
(Ex
28*
etc.
RV
'girdle').
(3)
'Band'
in
the
sense
of
a
company
of
soldiers,
more
or
less
organized,
y^Mthe
rendering
of
several
Heb.
words,
some
of
thefl^Hlnged
in
RV
into
'
companies
'
(Gn
32')
or
'troop'
(^ril")
or
'hordes'
(Ezk
38«-
»).
In
NT
'
band
'
in
this
third
sense
renders
speira,
the
Or.
equivalent
of
the
Roman
cohors
(for
the
Roman
army
in
NT
times
see
Legion).
In
the
minor
provinces
such
as
Judsa
the
troops
were
entirely
auxiliaries,
of
which
the
unit
was
the
cohort
of
about
500,
in
certain
cases
1000,
men.
The
Roman
garrison
in
Jerusalem
consisted
of
such
a
cohort
of
provincials,
probably
1000
strong,
the
'band'
which
figures
prominently
both
in
the
Gospels
and
in
the
Acts
(Mt
27",
Mk
15",
Ac
2VK
and
probably
Jn
18'-
'^
—
RVra
'cohort'
throughout).
This
cohort
was
under
the
command
of
a
Roman
prefect
or
of
a
military
tribune,
the
'captain'
or
'chief
captain'
(Gr.
chiliarch)
of
our
EV.
Another
auxiliary
cohort
is
probably
that
named
the
Augustan
baud
(Ac
27'
—
Gr.
Sebaste;
AV
'Augustus'
band').
It
has
been
much
debated
whether
the
name
is
a
title
of
honour
like
our
'
King's
Own,'
or
a
territorial
designation
signifying
that
the
cohort
in
question
was
re-cruited
from
Samaria,
then
named
Sebaste
(
=
Augusta)
.
SchUrer
(GJ
V
'
i.
462)
curiously
would
combine
both
these
views.
Ramsay,
on
the
other
hand,
maintains
that
the
Augustan
band
was
a
popular,
not
an
official,
name
for
a
body
of
troops
detailed
for
some
special
service
by
the
emperor
(.St.
Paul
the
Traveller,
p.
315).
A
similar
uncertainty
as
to
its
place
in
the
military
organization
of
the
time
attaches
to
the
Italian
band
in
which
Cornelius
was
a
centurion
(Ac
10').
The
name
merely
shows
that
it
was
a
cohort
of
Roman
citizens,
probably
volunteers,
from
Italy,
as
opposed
to
the
ordinary
cohorts
of
provincials.
A.
R.
S.
Kennedy.
BANI.
—
1.
A
Gadite,
one
of
David's
heroes
(2
S
23»«).
2.
3.
4.
Levites
(1
Ch
6«,
Neh
3",
cf.
8'
[
=
Binnui
of
EzrSMandNehlO']).
5.
A
Judahite(lCh9i).
6.
Head
of
a
family
of
exiles
that
returned
(Ezr
2"
[
=
Binnui
of
Neh
7"]
10",
Neh
10").
7.
One
of
those
who
had
married
a
foreign
wife
(Ezr
10^').
Cf.
Binnui.
BANIAS.
—
Ancestor
of
Salimoth,
who
returned
with
Ezra
(1
Es
8").
BAPTISM
BANISHMENT,
—
See
Crimes
and
Punishments.
BANK,
—
1.
A
mound
of
earth
in
siegecraft,
see
Foetificateon
and
Sieqeoeaft.
2.
The
table
of
a
money-changer
or
banker,
see
Monet-changees.
B&SS&S.—A
Levite
who
returned
with
Zerubbabel
(1
Es
5M).
BAMNEAS.—
1
Es
92»=Benaiah
of
Ezr
10«s.
BANNER,
ENSIGN.STAMDARD.—
That
the
Hebrews,
like
the
Egyptians
(Wilkinson,
Anc.
Egyp.
[1878]
i.
195,
illust.),
Assyrians,
and
other
ancient
nations,
possessed
military
ensigns
is
a
safe
inference
from
Nu
2',
but
not
from
the
mention
of
the
standard-bearer
in
Is
10"
AV,
which
is
to
be
rendered
as
RVm.
Nothing
certain,
however,
is
known
regarding
them.
In
the
former
passage
a
distinction
seems
to
be
made
—
for
another
view
see
Gray's
Com.
in
loc.
—
between
the
ensigns
(lit.
'signs,'
cf.
Ps
74<
where
the
reference
is
probably
to
the
standards
of
Antiochus'
army)
of
the
'fathers'
houses,'
and
the
standards
(the
banner
of
Ca
2f,
cf
.
6<'
i°)
of
the
four
great
divisions
of
the
Hebrew
tribes
in
the
wilderness,
according
to
the
artificial
theory
of
the
priestly
writer.
Equally
uncertain
is
the
relation
of
these
to
the
Ms,
which
was
a
wooden
pole
(Nu
21"-
AV
and
RV
'
standard
'
cf.
the
parallelism
with
'mast'
Is
30"
RVm),
set
up
on
an
eminence
as
a
signal
for
the
mustering
of
the
troops.
This
word
is
of
frequent
occurrence
both
in
the
original
sense
and
in
the
figurative
sense
of
a
rallying
point,
in
the
prophetic
announcements
of
the
future
(Is
S"
11'",
Jer
42'
and
often).
The
rendering
alternates
between
'ensign'
and
'banner.'
A.
R.
S.
Kennedy.
BANNUS.
—
1
Es
Q'^—either
Bani
or
Binnui
of
Ezr
10«.
BANQUET.
—
In
AV
'banquet'
and
'banqueting'
always
mean
wine-drinking,
not
feasting
generally.
Thus
Ca
2<
'
He
brought
me
to
the
banqueting
house
'
(Heb.
'the
house
of
wine'),
1
P
4'
'banquetings'
(Gr.
'drinkings,'
RV
'carousings').
See
Meals.
BAPTISM.—
This
term,
which
designates
a
NT
rite,
is
confined
to
the
vocabulary
of
the
NT.
It
does
not
occur
in
the
LXX,
neither
is
the
verb
with
which
it
is
connected
ever
used
of
an
initiatory
ceremony.
This
verb
is
a
derivative
from
one
which
means
'to
dip'
(Jn
132»,
Rev
19's),
but
itself
has
a
wider
meaning,
=
'
to
wash
'
whether
the
whole
or
part
of
the
body.whether
by
immersion
or
by
the
pouring
of
water
(Mk
7<,
Lk
HM).
The
substantive
is
used
(a)
of
Jewish
ceremonial
washings
(Mk
7«,
He
9i«);
(b)
in
a
metaphorical
sense
(Mk
10'=,
Lk
125";
cf.
'plunged
in
calamity');
and
(c)
most
commonly
in
the
technical
sense
of
a
religious
ceremony
of
initiation.
1.
The
earliest
use
of
the
word
'baptism'
to
describe
a
religious
and
not
merely
ceremonial
observance
is
in
connexion
with
the
preaching
of
John
the
Baptist,
and
the
title
which
is
given
to
him
is
probably
an
indication
of
the
novelty
of
his
procedure
(Mt
3',
Mk
828,
Lk
7";
cf.
Mk
6"-
«).
He
'preached
the
baptism
of
repentance
for
the
remission
of
sins'
(Mk
1*),
i.e.
the
result
of
his
preaching
was
to
induce
men
to
seek
baptism
as
an
outward
sign
and
pledge
of
inward
repentance
on
their
part,
and
of
their
forgiveness
on
the
part
of
God.
'
Baptism
is
related
to
repentance
as
the
outward
act
in
which
the
inward
change
finds
expression.
It
has
been
disputed
whether
the
practice
of
baptizing
proselytes
on
their
reception
into
the
Jewish
community
was
already
established
in
the
1st
cent.
;
probably
it
was.
But
in
any
case
the
significance
of
their
baptism
was
that
of
ceremonial
cleansing;
John
employed
it
as
a
symbol
and
a
seal
of
moral
purification.
But,
according
to
the
Gospel
record,
John
recognized
the
incomplete
and
provisional
character
of
the
baptism
administered
by
him:
'I
indeed
have
baptized
you
with
water;
but
he
shall
baptize
you
with
the
Holy
Ghost'
(Mk
is).
2.
Jesus
Himself
accepted
baptism
at
the
hands
of
John
