(1)
to
God,
(2)
by
a
strange
application
of
the
figure,
to
her
own
sons.
BEWITCH.—
See
Magic.
BEWRAY.—
To
bewray
(from
Anglo-Saxon
prefix
he
and
v}regan,
to
accuse)
is
not
the
same
as
to
betray
(from
be
and
Lat.
tradere
to
deliver).
To
bewray,
now
obsolete,
means
in
AV
to
make
known,
reveal,
as
Mt
26"
'thy
speech
bewrayeth
thee.'
Adams
(Works,
ii.
328)
distinguishes
the
two
words
thus:
'he
.
.
.
will
not
bewray
his
disease,
lest
he
betray
his
credit.'
Some-times,
however,
bewray
is
used
in
an
evil
sense,
and
is
scarcely
distinguishable
from
betray.
Cf.
bawrayer
in
2
Mao
41
'
a
bewrayer
of
the
money,
and
of
his
country.'
BEZAANANNIM
(Jos
IQsa
RVm).—
See
Zaanankim.
BEZAI
—
1
One
of
those
who
sealed
the
covenant
(Neh
10>8).
2
The
eponym
of
a
family
that
returned
with
Zerub.
(Ezr
2",
Neh
72s)=Bassai
of
1
Es
5«.
BEZALEL.—
1.
The
chief
architect
of
the
Tabernacle.
The
name
occurs
only
in
P
and
in
the
Bk.
of
Chron.
(1
Ch
22",
2
Ch
1').
It
probably
signifies
"in
the
shadow
(i.e.
under
the
protection)
of
El.'
According
to
P's
representation,
Bezalel
was
expressly
called
by
J"
(Ex
31')
to
superintend
the
erection
of
the
'tent
of
meeting,'
and
endowed
with
the
special
gifts
required
for
the
proper
execution
of
his
task
(vv.^-
').
He
was
also
charged
with
the
construction
of
the
furniture
for
court
and
Tabernacle,
as
well
as
with
the
preparation
of
the
priestly
garments,
and
of
the
necessary
oil
and
incense
Among
the
gifts
thus
bestowed
upon
him,
not
the
least
was
the
gift
of
teaching
the
arts
of
which
he
was
himself
a
master,
to
his
subordinates
(Ex
35^),
the
chief
of
whom
was
Oholiab
(Ex
31»
35^
etc.).
2.
One
of
the
sons
of
Pahath-moab
who
had
married
foreign
wives
(Ezr
10'°).
A.
R.
S.
Kennedy.
BEZEK.
—
Two
places
so
called
are
perhaps
to
be
distinguished
in
OT.
1.
Jg
1'.
A
place
attacked
by
Judah
after
Joshua's
death,
probably
Bezkah,
a
ruin
W.
of
Jerusalem,
in
the
lower
hills.
2.
1
S
H*,
where
Saul
gathered
Israel
before
advancing
on
Jabesh-gilead
The
most
Ukely
site
in
this
connexion
is
the
ruin
Ibzik,
N.E.
of
Shechem,
opposite
Jabesh.
BEZEB
('fortress').-
1.
An
Asherite
(1
Ch
7").
2.
A
city
belonging
to
Reuben,
situated
'in
the
wilder-ness,
on
the
mlshor,'
or
flat
table-land,
E.
of
Jordan
(Dt
4".
Jos
20");
a
city
of
refuge
allotted,
according
to
P,
to
the
Merarites
(Jos
213«,
whence
1
Ch
6'8
(ea)).
It
is
mentioned
also
by
Mesha'
(Moab.
Stone,
1.
27),
as
being
in
ruins
in
his
day,
and
as
having
been
rebuilt
by
him,
after
his
revolt
from
Ahab,
and
expulsion
of
the
Israelites
from
the
territory
N.
of
the
Arnon.
From
its
being
described
as
being
in
the
'wilderness'
(cf.
Dt
2*)
it
may
be
inferred
that
it
was
situated
towards
the
E.
border
of
the
Moabite
table-land.
The
site
has
not
yet
been
recovered.
BEZETH.
—
An
unknown
site,
apparently
near
Jerusalem
(1
Mac
7'").
BIBLE.—
1.
The
Name.—
The
word
'Bible'
strictly
employed
is
the
title
of
the
Jewish
and
Christian
Scriptures,
though
occasionally
by
a
loose
usage
of
the
term
it
is
applied
to
the
sacred
writings
of
pagan
re-ligions.
It
is
derived
from
a
Greek
word
Biblia
—
origi-nating
in
biblos,
the
inner
bark
of
papyrus
(paper)
—
literally
meaning
'
Little
Books
'
;
but
since
the
diminu-tive
had
come
into
common
use
in
late
popular
Greek
apart
from
its
specific
signification,
the
term
really
means
simply
'books.'
It
is
the
Gr.
tr.
of
the
Heb.
word
for
'books,'
which
is
the
oldest
designation
for
the
Jewish
Scriptures
as
a
collection
(see
Dn
9^).
The
title
'Holy
Books'
—
equivalent
to
our
'Holy
Scripture'
—
came
later
among
the
Jews
(1
Mac
12',
Ro
1\
2
Ti
3").
The
Greek
word
Biblia
is
first
met
with
in
this
con-nexion
in
the
Introduction
to
Sirach,
written
by
the
grandson
of
Sirach,
the
phrase
'the
rest
of
the
books'
implying
that
the
Law
and
the
Prophets
previously
95
named,
as
well
as
those
books
subsequently
known
specially
as
'the
Writings,'
are
included.
It
is
used
in
the
Hebrew
sense,
for
the
OT,
by
the
unknown
author
of
the
Christian
homily
in
the
2nd
cent,
designated
The
Second
Epistle
of
Clement
(xiv.
2).
It
does
not
appear
as
a
title
of
the
whole
Christian
Scriptures
before
the
5th
cent.,
when
it
was
thus
employed
by
Greek
Church
writers
in
lists
of
the
canonical
books.
Thence
it
passed
over
into
the
West,
and
then
the
Greek
word
Biblia,
really
a
neuter
plural,
came
to
be
treated
as
a
Latin
singular
noun,
a
significant
gram-matical
change
that
pointed
to
the
growing
sense
of
the
unity
of
Scripture.
The
word
cannot
be
traced
in
Anglo-Saxon
literature,
and
we
first
have
the
English
form
of
it
in
the
14th
century.
It
occurs
in
Piers
Plow-man
and
Chaucer.
Its
adoption
by
Wyclif
secured
it
as
the
permanent
English
name
for
the
Scriptures,
as
Luther's
use
of
the
corresponding
German
word
fixed
that
for
Continental
Protestants.
2.
Contents
and
DiTisions.
—
The
Jewish
Bible
is
the
OT;
the
Protestant
Christian
Bible
consists
of
the
OT
and
the
NT,
but
with
the
Apocrypha
included
in
some
editions;
the
Roman
Catholic
Bible
contains
the
OT
and
NT,
and
also
the
Apocrypha,
the
latter
authori-tatively
treated
as
Scripture
since
the
Council
of
Trent.
The
main
division
is
between
the
Jewish
Scriptures
and
those
which
are
exclusively
Christian.
These
are
known
respectively
as
the
OT
and
the
NT.
The
title
'
Testament
'
is
unfortunate,
since
it
really
means
a
will.
It
appears
to
be
derived
from
the
Latin
word
testamentum,
'a
will,'
which
is
the
tr.
of
the
Gr.
word
diathiki,
itself
in
the
classics
also
meaning
'a
will.'
But
the
LXX
employs
this
Gr.
word
as
the
tr.
of
the
Heb.
berith,
a
word
meaning
'covenant.'
Therefore
'testament'
in
the
Biblical
sense
really
means
'covenant,'
and
the
two
parts
of
our
Bible
are
the
'
Old
Covenant
'
and
the
'New
Covenant.'
When
we
ask
why
the
Gr.
trans-lators
used
the
word
meaning
'will'
while
they
had
ready
to
hand
another
word
meaning
'
covenant
'
(viz.
syntheke),
the
answer
has
been
proposed
that
they
per-ceived
the
essential
difference
between
God's
covenants
with
men
and
men's
covenants
one
with
another.
The
latter
are
arranged
on
equal
terms.
But
God's
covenants
are
made
and
offered
by
God
and
accepted
by
men
only
on
God's
terms.
A
Divine
covenant
is
like
a
will
in
which
a
man
disposes
of
his
property
on
whatever
terms
he
thinks
fit.
On
the
other
hand,
however,
it
may
be
observed
that
the
word
diatMki
is
also
used
for
a
cove-nant
betweenmanandman
(e.g.
Dt
7^).
The
origin
of
this
term
as
applied
by
Christians
to
the
two
main
divisions
of
Scripture
is
Jeremiah's
promise
of
a
New
Covenant
(Jer
31S1).
endorsed
by
Christ
(Mk
14^,
l
Co
11»),
and
enlarged
upon
in
NT
teaching
(e.g.
Gal
i",
He
8«).
Here,
however,
the
reference
is
to
the
Divine
arrange-ments
and
pledges,
not
to
the
books
of
Scripture,
and
it
is
by
a
secondary
usage
that
the
books
containing
the
two
covenants
have
come
to
be
themselves
desig-nated
Testaments,
or
Covenants.
The
Jewish
division
of
the
OT
is
into
three
parts
known
as
(1)
the
Law,
(2)
the
Prophets,
and
(3)
the
Writings,
or
the
Sacred
Writings
(Hagiographa).
"The
'
Law
'
con-sisted
of
the
first
5
books
of
our
Bible
(Genesis,
Exodus,
Leviticus,
Numbers,
Deuteronomy),
ascribed
to
Moses;
and
it
was
treated
as
peculiarly
sacred,
the
most
holy
and
authoritative
portion
of
Scripture.
It
was
the
only
part
of
the
Hebrew
Scriptures
accepted
by
the
Samari-tans,
who
worshipped
the
very
document
containing
it
almost
as
a
fetish.
But
the
name
'Law'
(Heb.
Torah,
Gr.
Nomos)
is
sometimes
given
to
the
whole
Jewish
Bible
(e.g.
Jn
W«).
The
'Prophets'
included
not
only
the
utterances
ascribed
to
inspired
teachers
of
Israel,
but
also
the
chief
historical
books
later
than
the
Pentateuch.
There
were
reckoned
to
be
8
books
of
the
Prophets
(Joshua,
Judges,
Samuel,
Kings,
Isaiah,
Jeremiah,
Ezekiel,
and
the
Minor
Prophets)
and
11
of
the
Hagiographa
(Psalms,
Proverbs,
Job,
Song
of
