and there is no doubt but that many emblems annexed to various images, &c. and considered as sacred, were derived from properties of the Sun; or were references to the power and influence of that luminary.]

BETH-SHITTAH,-, the house of turning; from shatah; of the thorn. BETH-SHITTAH, a place to which Gideon pursued Midian, Judges vii. 22.

[BETH-SIMOTH, house of desolation, or house of repositories, or of nominations: called also BETH-JESIMOTH, which see.

BETH-SURAH, vide BETH-ZUR. BETH-TAPPUAH, MEN-, house of the apple, or of the apple tree; from thaphuach: otherwise, habitations of swellings; from naphach,to puff up or swell.

BETH-TAPPUAH, a city of Judah, Josh. xv. 53. Eusebius says it is the last city of Palestine, in the way to Egypt, fourteen miles from Raphia.

[As the art of cyder-making does not appear in Scripture, this temple can hardly be supposed to derive its name from a heap of apples, as Simon thinks: rather from a deity who held an apple in his (or her) hand; as others held the pomegranate, Vide RIMMON. That apples were very valuable, and highly esteemed, appears from Cant. ii. 3, 5; but the word there used, taphua, is now usually rendered citron. Vide NAT. HIST. FRAGMENTS, vol. ii.

BETHUEL, or Bathuel, n, filiation of God; from bath, a daughter, and el, God. BETHUEL, son of Nahor and Milcah, was Abraham's nephew, and father of Laban, and Rebecca, Isaac's wife. Bethuel does not appear in the affair of Rebecca's marriage, but Laban only, Gen. xxiv. 50. Vide LABAN.

BETHUL,, virgin, [or young woman, MARRIAGEABLE-GIRL.] [Rather "a separated place," a consecration: but more probably still, Beth-al; the temple of the deity, or al. Written BETHUEL, 1 Chron. iv. 30.]

BETHUL, or Bethuel, a city of Simeon (Josh. xix. 4.); the same, probably, as Bethelia, which Sozomen speaks of in his history, as a town belonging to the inhabitants of Gaza, well peopled, and having several temples remarkable for their structure and antiquity; particularly a Pantheon (or temple dedicated to all the gods), situated on an eminence made of earth, brought thither for the purpose, which commanded the whole city. He conjectures, that this place was named Bethelia, which signifies the House of God, by reason of this temple. Jerom, in his life of Hilarion, speaks of Bethelia, and says that from thence to Pelusium was five short days' journey. We find a bishop of Bethelia among the bishops of Palestine.

BETHULIA, Bersλova, virgin of the Lord; from bethul, a virgin, and jah, the Lord. [Or house of the Lord's delivery. Vide BETHUL above.]

BETHULIA, a city celebrated for its siege by Holofernes, at which he was killed by Judith, Judith vii. 1. Probably the Bethel or Bethuel whereof we have been speaking.

But it may be objected, how can this be reconciled with Judith, iv. 6; vii. 3, which says that Bethulia was near Dothaim and Esdraelon, cities in the great plain and country round about, very remote from Bethulia. We answer, that in this place the author describes the march of Holofernes's army, and the camp which he left when he broke up to go and undertake the siege of Bethulia; not the camp of which he took possession, when he set down before this place. Vide JUDITH.

BETH-ZUR, 3-, house of the rock;' from tsur: otherwise, habitation of strength, or of the fortress; from 3 metsor; otherwise, house of the band; from tzarar, to bind. [Or of honour, or of reward, or of chains. Called BETH-SURA, 1 Macc. iv. 61.

"The "temple ON the rock;" or, the temple OF the rock which latter import is justified, by observing how very frequently the rock, mountain, or original refuge of mankind is commemorated on the medals of cities and sovereigns and, indeed, the idea that mankind proceeded from a rock, occurs in Scripture, Isa. li. 1. "Look unto the rock whence ye are hewnto Abraham your father :" they are said to be begotten by a rock, Deut. xxxii. 18. Moreover, Deity is compared to a rock: Jehovah himself is so, Psalm xviii. 2, 31; Deut. xxxi. 5, and xxxii. 31, "their rock (Deity) is not like our rock (Deity)." The figure of an image holding a rock in his hand, is common in the symbol of the Deus Lunus, and many others. Vide PLATE XXI. Nos. 4. 6; and xxxvii. Nos. 1 to 9.

BETH-ZUR, or Bethsura, a fortress of great consequence, principally in the time of the Maccabees. Rehoboam king of Judah fortified it, 2 Chron. xi. 7. Lysias, regent of Syria, under young Antiochus, son of Antiochus Epiphanes, besieged Bethzur with an army of 60,000 foot and 5,000 horse. Judas Maccabæus coming to succour the place, Lysias was obliged to raise the siege, 1 Macc. iv. 28; vi. 7. Judas put his army to flight, and afterwards, making the best use of the arms and booty found in the enemy's camp, the Jews became stronger, and more formidable than they had heretofore been.

Bethzur belonged to Judah, Josh. xv. 58. It lay opposite to South Edom, and defended the passages into Judæa from thence. We read 2 Macc. xi. 5, that Bethzur was five furlongs

from Jerusalem; but this is evidently a mistake. Eusebius places it twenty miles, or seven leagues from Jerusalem, toward Hebron. At the foot of mount Bethzur is a fountain, shewn as that wherein queen Caudace's eunuch was baptized. Euseb. et Hieron, in locis, voce Bethzar. BETONIM, D, Beravip, nut-trees, or turpentine-tress otherwise, bellies; from

beten.

BETONIM, a city of Gad, towards the north of this tribe, bordering on Manasseh, Josh. xiii. 26. [Vide BETEN, of which this is the plural, and being plural, rather inclines to the sense of trees; since a single town seldom occupies several hollows or cavities; but many trees might mark the situation of a single town: and if these were pistachia trees, then their productions were valuable, and formed one of the esteemed fruits of the land of Canaan, which were sent as presents. Vide Gen. xlviii. 11.]

BETROTHING, vide MARRIAGES. [BEULAH, married (Isaiah lxii. 4.), a name given to the Jewish church and nation, importing their marriage with God, as their husband and sovereign Lord.]

.bus בוס

BEZAI, D, Bnoì, he that despises; from Simon thinks, healing from God, from the Chaldee and Syriac. Ezra ii. 49; Neh. vii. 52.

BEZAI,, Baoaou, eggs; from betz, an egg otherwise, muddy; from batz, mud. Simon thinks, in the haste of the Lord.

[BEZAI, one whose children returned from Babylon, Ezra ii. 17; Neh. vii. 23; x. 19.] BEZALEEL,, in the shadow of God; from the preposition beth, in, and tsalal, shadow, and el, God.

I. BEZALEEL was a famous artificer, son of Uri (Exod. xxxi. 2; xxxv. 30.), of whom it is said, that he was filled with the Spirit of God, -to devise excellent works in gold, silver, and all other workmanship. A very remarkable testimony to the antiquity of the Arts, to the esteem in which they were held, to the source whence they were understood to spring, and to the wisdom (by inspiration) of this artist.

[II. BEZALEEL, one of the sons of PahathMoab, Ezra x. 30.]

BEZEK, p, lightning: otherwise, in chains or fetters; from the preposition beth, in, and zakak, to chain. [Some think this word imports dispersion; i. e. a town built by those who had been dispersed; and the Chaldee and Syriac roots have this signification. But it may import a flash, in the sense of illumination by fire; or lightning: which leads us to Jupiter, as the deity of that atmospherical meteor.]

BEZEK, or Beseca, or Bezeka, or Bezaka, or Bezecath, vide ADONIBEZEK. Saul, before

he marched against Jabesh-Gilead, reviewed his army at Bezek, 1 Sam. xi. 8. Eusebius says, there are two cities of this name near one another, seven miles from Sichem, in the way to Scythopolis. We are of opinion that Bezek, or Bezekat, was indeed situated somewhere near the passage of the river Jordan, which was at Scythopolis, Scythopolis, or thereabouts.

BEZER,, Baràp, 1 Macc. v. 26, fortification, or vintage; from batzar: otherwise, to cut, to take away, to defend, to hinder; from the same: in anguish, or distress; from the preposition beth, in, and tzar, trouble.

BEZER, or Bozra, or Bostra, a city beyond Jordan, given by Moses to Reuben: this town was designed by Joshua to be a city of refuge; it was given to the Levites of Gershom's family, Deut. iv. 43. family, Deut. iv. 43. When Scripture mentions Bezer, it adds, "in the wilderness," because it lay in Arabia Deserta, and the eastern part of Edom, encompassed with deserts.

Eusebius places Bozra twenty-four miles from Adraa, or Edrai. This city is sometimes said to belong to Reuben, sometimes to Moab, and sometimes again to Edom; because, as it was a frontier town to these three provinces, it was occasionally in the hands of one party, and then was taken by another. The bishops of Bostra subscribed the decrees of several councils. It is sometimes in the land of Gilead, sometimes in the Trachonitis, at others again in the Auranitis, but most frequently in Arabia, or Idumæa. [Called by heathen writers BOSTRA, or BossORA, 1 Macc. v. 26. From hence is deduced the Punic Byrsa, or strong hold of the Carthaginians. "The well-fortified city:" the strong city. We presume this is the city intended Psalm lx. 9; and cviii. 10, under the appellation, "strong city." Though these passages are counterparts to each other, yet in Psalm lx. 9, it is written Metjur; in Psalm cviii. 10, it is Betjur, or Bosor: and this forms the proper geographical parallelism by opposition with the Edom of the same verse: Bostra lying N. E. of Jerusalem, Edom S. W. Vide Jer. xlviii. 24. This city is now called Boszra, and is described by Burckhardt as the largest town in the Haouran, including its ruins. Vide PLATE, No. xxv. which shews the medals of Boszra.

No. 11. Head of Antoninus. Reverse, a colonist driving a yoke of oxen; the usual mark of a colony. Inscription, Nova TRAjana. BOSTRA. The city of Bostra was made a Roman colony by Trajan.

No. 15. It is well known, that the festivals celebrated at different cities, though referring to the same deity, were called by different names : those of Bacchus were called in Italy Bacchanalia and Orgia, in Greece and Asia they were

called Dionysia, in Arabia Dusaria. These were originally simple rejoicings after the vintage; but, at length, they arrived at such excess, that in the year 185 before Christ, they were forbidden, and abolished by the senate of Rome, throughout Italy; as they had already been in some places of Greece.

The type of this medal is a large press; and from the legend we may safely suppose a wine press. [Such is the opinion of Pellerin, who published this medal; but we ought to observe, that it is worked by a screw, not by treading; and that the branches around this press are those of the olive, not of the vine.] It appears from the Inscription ΔΟΥΣΑΡΙΑ. Colonia MET-ropolitana Bostra. to have been struck at a time of rejoicing for the completion of the vintage. The head is Decius, and another facing him.

No. 14. The head of Trajanus Decius. Reverse a female figure, her head crowned with turrets; in her right hand the staff terminating in a cross in her left hand a cornu-copia: beside her a Silenus dancing, with a wine-bottle on his shoulder. There can be no doubt, that the goddess on this medal is Astarte. Inscription,

COL. METROPOL. BOSTRON.

The Greek medals of Bostra are rare. No. 12. is of Antoninus. No. 13. is of Septimus Severus. The legend of the first, TYXH NEAC TPAIANHC BOCTPAC, shews that the goddess represented is Tyche, Fortune; she holds in her right hand a staff with a trophy on the top of it in her other hand a cornu-copia: her head is crowned with turrets; her left foot is placed on a globe. In the other medal she stands in a temple: and her foot is placed on a ship. It is therefore clear that she was worshipped in this city, and it deserves particular notice that this figure, though appertaining to a city, not only inland, but also, in some degree, situated on the edge of, if not in, a desert, yet should have a ship, as the type on its coin. It proves decidedly, that this emblem does NOT denote a port, or place of traffic by navigation, as has been usually supposed; it certainly is an emblem belonging to the figure of the deity herself: and marks her relation, by some means, to a vessel or ship. In short, as Venus was born from a ship, as Fortune wields the rudder of a ship, as Minerva frequently accompanies a ship, and as other goddesses hold the Acrostolium, or ornament of the head of a ship, so the deity of Bostra has a ship, also; not because that city was a port of any kind, but from an event commemorated in the original country whence this emblematic figure was introduced i. e. from the primary Assyria, Kedem, or Caucasus, whereon the Ark of Noah rested, after the deluge: to which, as the mean

of safety to mankind, this emblem was intended to allude.

It is probable, there were other cities of this name; the sound of the name resembles greatly that of Bassorah, or Basra, a city in the East, situated on the Euphrates, toward the mouth of that river. Though this city may not be so ancient as to be the subject of the threatenings of Isaiah and Jeremiah, yet it may be a successor (or repetition) to one of the same name and such an one might be reckoned in Arabia.]

BEZETH, a city on this side Jordan, which Bacchides surprized, and threw all the inhabitants into a great pit. Probably the Bezecath of 1 Macc. vii. 19.

BEZETHA, or Betzeta, a division or district of Jerusalem, situated on a mountain, encompassed with good walls; being, as it were, a new city added to the old. Betzetha was north of Jerusalem and the temple. Vide BESETHA, and the MAPS of JERUSALEM.

BIBLE, from the Greek ßßlòs, a book. We give this name to our collection of sacred writings, and call it THE BIBLE, or THE BOOK, by way of eminence and distinction. The Hebrews call it mikra,, lesson, lecture, or scripture. They acknowledge only twenty-two books as canonical, which they place in the following order:

The books of the Old Testament were written for the most part in Hebrew. Some parts of Ezra and Daniel are written in Chaldee.

The books of the New Testament were all written in Greek, except, perhaps, Matthew, whose Gospel was, probably, first written in Hebrew or Syriac, the language then spoken in Judea. It has been disputed whether Mark wrote in Greek or Latin, and whether the Epistle to the Hebrews were not originally written in Hebrew but we think, that these books were composed in Greek. See their respective articles.

:

:

LOST BOOKS. There are some books cited in the Old Testament, and supposed to be lost these are (1) the "Book of the Righteous, or Jasher," Josh. x. 13; and 2 Sam. i. 18: (2) the "Book of the Wars of the Lord," Numb. xxi. 14: (3) the "Chronicles, or Annals of the Kings of Judah and Israel," 1 Kings xiv. 9. The authors of these Annals were the prophets who lived at the time. We have likewise only a part of Solomon's 3000 Proverbs, and his 1005 Songs (1 Kings iv. 32, 33.); and none of his writings on Natural History. It is questioned, whether we have the Lamentations which Jeremiah composed on the death of Josiah, king of Judah (2 Chron xxxv. 25.); because the taking of Je

rusalem, and the destruction of that city by Nebuchadnezzar, are the subjects of those extant. 1. "Book of the Wars of the Lord." This is cited by Moses, Numb. xxi. 14; "What he did in the Red Sea, and in the brooks of Arnon," &c. The Book of the Wars of the Lord, related some particulars which happened when the Hebrews passed those brooks.

Enquiry has been made, what this Book was; some think it was a work of greater antiquity than Moses, containing a recital of wars, to which the Israelites were parties in Egypt; or out of Egypt; before their Exodus under Moses. Indeed, it is most natural to quote a book, which is more ancient than the author who is writing, particularly in support of any extraordinary and miraculous fact. The Hebrew of this passage is perplexed: "As it is written in the Book of the Wars of the Lord; at Vaheb, in Suphah; and in the brooks of Arnon," &c. We do not know who, or what, this Vaheb is. M. Boivin senior, thought it meant some prince, who had the government of the country, and was defeated by the Israelites before they came out of Egypt: others think, Vaheb was a king of Moab, overcome by Sihon, king of the Amorites. Grotius, instead of Vaheb, reads Moab, and translates it, "Sion beat Moab at Suphah." We prefer reading Zared, instead of Vaheb, after this manner: "As it is written in the Book of the Wars of the Lord, the Hebrews came from Zared, and encamped at Suphah, and about the stream of the brook of Arnon," &c. Zared we know, Numb. xxi. 12, 13; from whence they came to Suphah, which is mentioned Deut. i. 1; and, perhaps, Numb. xxii. 36. From hence they came to the brook of Arnon, which flows down to Ar, the capital city of the Moabites. This is cited very seasonably in this place, to confirm what is said in preceding verses. Zared may easily be made from vaheb, in the Hebrew; eth vaheb besuphah eth zared besuphah

את והב בסופה את זרד בסופה

Others are of opinion, that the "Book of the Wars of the Lord," is the book of Numbers itself, wherein this passage is cited; or that of Joshua, or the Judges: they translate, "It is said in the recital of the wars of the Lord," &c. Others, that this narration of the wars of the Lord is contained in the hundred and thirtyfifth, and the hundred and thirty-sixth Psalms: others, that the "Book of the Wars of the Lord," and the "Book of Jasher," referred to, Josh. x. 13, are the same. Cornelius a Lapide conjectures, that this citation is added to the text of Moses, and that the "Book of the Wars of the Lord," related the wars of the Israelites, under Moses, Joshua, the Judges, &c. and, therefore, was later than Moses. Lastly, it may be

said, that Moses either wrote himself, or procured to be written, a book, wherein he related all the wars of the Lord. This book was continued under the Judges and the Kings, and was called "Chronicles," or "Annals ;" and from these annals were composed those sacred books, which contain the histories of the Old Testament: this "Book of the Wars of the Lord," is not now in being; yet we have no reason to doubt its authenticity.

2.The book of Jasher, or the Upright." This is cited, Josh. x. 13; and 2 Sam. i. 18. The same difficulties are proposed concerning this, as concerning the former. "Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day." There is great diversity of opinion concerning this book; some think it to be the same with that of the Wars of the Lord; others, that it is the Book of Genesis, which contains the lives of the patriarchs, and other good men; others, the "Books of Moses."

But the opinion which seems most probable, is, that there were from the beginning persons among the Hebrews, who were employed in writing the annals of their nation, and recording the memorable events in it. These annals were lodged in the tabernacle, or temple, where, on occasion, recourse was had to them. Therefore, the "Book of the Wars of the Lord," the "Book of Days, or Chronicles," and the "Book of Jasher, or the Righteous," are, properly speaking, the same, but differently denominated, according to the difference of times. Before there were kings over the Hebrews, these records might be entitled, the "Book of the Wars of the Lord," or the "Book of Jasher, or Right." After the reign of Saul, they might be called the "Book of the Chronicles of the Kings of Israel, or, of Judah." Grotius is of opinion, that this book was a triumphant song, made purposely to celebrate the success of Joshua, and the miracle attending it. M. Dupin declares for this opinion, as most probable, because (1) the words cited by Joshua, are poetical expressions not very proper for historical memoirs (2) because a book under the same title, is referred to in Samuel, where David's song is repeated on the death of Saul and Jonathan, 2 Sam. i. 18. Dissert. Prelimin. sur la Bible, lib. i. cap. 3.

:

[But, may not these opinions coincide, if we suppose this book contained a collection of pieces of poetry, made on occasion of remarkable events-In this view, the appeal to the Book of Jasher for a copy of David's Ode, called "The Bow," is very pertinent. Might it not contain the Songs of Moses, of Deborah, and others. May Jasher "the Upright," signify THE STANDARD-authentic book? Vide FRAG

MENTS, No. cxvi. Dr. Geddes will not allow that Josh. x. 13, is a quotation: we think it clearly a quotation.

It is perfectly well known to all readers of English history, that not only are our most ancient chronicles in verse, but also that many national events are recorded in historical songs, which, though unquestionably genuine and authentic, yet are no where else to be met with. The Saxon Chronicle, with several others, prove this; but the most popular instances are the "border songs," or events narrated in rhyme, of the wars and contests between the English and the Scots on the "debateable lands," before the union of the two crowns.]

It is disputed, whether the citation from the book of Jasher were inserted by Joshua himself, or by those who digested his memoirs, and arranged his book in its present form. It is credible, that this passage might be inserted afterwards; we may easily observe, that the book of Joshua has received some additions.

"The Book of Chronicles, or Days," in Hebrew, 27, Deberi Jamim, contained the annals and journals written by public recorders, in the kingdoms of Israel and Judah. These memoirs, or journals, are not now in being, but are cited very frequently in the books of Kings and Chronicles, which are abstracts chiefly from such ancient memoirs, and records, as in all probability, were subsisting after the return of the Jews from the Babylonish captivity. The authors were generally prophets.

ADDITION.

[As it is of the utmost importance to every professor of that Religion which is founded on the Bible, that the Bible itself should not only be well understood by him, but that its authority, as a work communicated by inspiration from Heaven, should be well ascertained; and moreover, that the authenticity of such copies of it as are now procurable, and the correctness of those translations from such copies as are usually read and appealed to by us, should be established, we have thought it might be proper to offer an enquiry of some length into these latter particulars, not less for the use of the Biblical student, than for the satisfaction of general readers.

Of the AUTHORITY of the Bible, as received by inspiration from God, we shall at present say nothing, presuming it to be fully admitted by the reader; and being aware, also, that the necessary proofs requisite to do this subject tolerable justice, would extend these summary hints to an inconvenient length.

As to the AUTHENTICITY of such copies of the Bible as are now procurable, we refer the reader,