Balm - contracted from Bal'sam, a general name for many oily or resinous substances which flow or trickle from certain trees or plants when an incision is made through the bark.

(1.) This word occurs in the Authorized Version ( Gen. 37:25;Gen 43:11; Jer. 8:22; Jer 46:11; Jer 51:8; Ezek. 27:17) as the rendering of the Hebrew word tsori_ or _tseri, which denotes the gum of a tree growing in Gilead (q.v.), which is very precious. It was celebrated for its medicinal qualities, and was circulated as an article of merchandise by Arab and Phoenician merchants. The shrub so named was highly valued, and was almost peculiar to Palestine. In the time of Josephus it was cultivated in the neighbourhood of Jericho and the Dead Sea. There is an Arab tradition that the tree yielding this balm was brought by the queen of Sheba as a present to Solomon, and that he planted it in his gardens at Jericho.

(2.) There is another Hebrew word, basam_ or _bosem, from which our word "balsam," as well as the corresponding Greek balsamon, is derived. It is rendered "spice" ( Cant. 5:1,Cant. 5:13;Cant 6:2; margin of Revised Version, "balsam;" Ex. 35:28; 1 Kings 10:10), and denotes fragrance in general. Basam also denotes the true balsam-plant, a native of South Arabia (Cant. l.c.).

Bamah - a height, a name used simply to denote a high place where the Jews worshipped idols ( Ezek. 20:29). The plural is translated "high places" in Num. 22:41 and Ezek. 36:2.

Bamoth - heights, the forty-seventh station of the Israelites ( Num. 21:19,Num. 21:20) in the territory of the Moabites.

Bamoth-baal - heights of Baal, a place on the river Arnon, or in the plains through which it flows, east of Jordan ( Josh. 13:17; comp. Num. 21:28). It has been supposed to be the same place as Bamoth.

Bands - (1) of love ( Hos. 11:4); (2) of Christ ( Ps. 2:3); (3) uniting together Christ's body the church ( Col. 2:19;Col 3:14; Eph. 4:3); (4) the emblem of the captivity of Israel ( Ezek. 34:27; Isa. 28:22; Isa 52:2); (5) of brotherhood ( Ezek. 37:15-28); (6) no bands to the wicked in their death ( Ps. 73:4; Job 21:7; Ps. 10:6). Also denotes chains ( Luke 8:29); companies of soldiers ( Acts 21:31); a shepherd's staff, indicating the union between Judah and Israel ( Zech. 11:7).

Bani - built. (1.) 1 Chr. 6:46. (2.) One of David's thirty-seven warriors, a Gadite (2 Sam. 23:36). (3.) Ezra 2:10; Ezra 10:29, Ezra 2:34, Ezra 2:38. (4.) A Levite who was prominent in the reforms on the return from Babylon ( Neh. 8:7;Neh 9:4,Neh. 8:5). His son Rehum took part in rebuilding the wall of Jerusalem ( Neh. 3:17).

Banner - (1.) The flag or banner of the larger kind, serving for three tribes marching together. These standards, of which there were four, were worked with embroidery and beautifully ornamented ( Num. 1:52;Num 2:2,Num. 1:3,Num. 1:10,Num. 1:18,Num. 1:25; Cant. 2:4; Cant 6:4, Cant. 2:10).

(2.) The flag borne by each separate tribe, of a smaller form. Probably it bore on it the name of the tribe to which it belonged, or some distinguishing device ( Num. 2:2,Num. 2:34).

(3.) A lofty signal-flag, not carried about, but stationary. It was usually erected on a mountain or other lofty place. As soon as it was seen the war-trumpets were blown ( Ps. 60:4; Isa. 5:26; Isa 11:12; Isa 13:2; Isa 18:3; Isa 30:17; Jer. 4:6 21; Ezek. 27:7).

(4.) A "sign of fire" ( Jer. 6:1) was sometimes used as a signal.

The banners and ensigns of the Roman army had idolatrous images upon them, and hence they are called the "abomination of desolation" (q.v.). The principal Roman standard, however, was an eagle. (See Matt. 24:28; Luke 17:37, where the Jewish nation is compared to a dead body, which the eagles gather together to devour.)

God's setting up or giving a banner ( Ps. 20:5;Ps 60:4; Cant. 2:4) imports his presence and protection and aid extended to his people.

Banquet - a feast provided for the entertainment of a company of guests (Esther 5; 7; 1 Pet. 4:3); such as was provided for our Lord by his friends in Bethany ( Matt. 26:6; Mark 14:3; comp. John 12:2). These meals were in the days of Christ usually called "suppers," after the custom of the Romans, and were partaken of toward the close of the day. It was usual to send a second invitation ( Matt. 22:3; Luke 14:17) to those who had been already invited. When the whole company was assembled, the master of the house shut the door with his own hands ( Luke 13:25; Matt. 25:10).

The guests were first refreshed with water and fragrant oil ( Luke 7:38; Mark 7:4). A less frequent custom was that of supplying each guest with a robe to be worn during the feast ( Eccles. 9:8; Rev. 3:4, Rev. 3:5; Matt. 22:11). At private banquets the master of the house presided; but on public occasions a "governor of the feast" was chosen ( John 2:8). The guests were placed in order according to seniority ( Gen. 43:33), or according to the rank they held ( Prov. 25:6,Prov. 25:7; Matt. 23:6; Luke 14:7).

As spoons and knives and forks are a modern invention, and were altogether unknown in the East, the hands alone were necessarily used, and were dipped in the dish, which was common to two of the guests ( John 13:26). In the days of our Lord the guests reclined at table; but the ancient Israelites sat around low tables, cross-legged, like the modern Orientals. Guests were specially honoured when extra portions were set before them ( Gen. 43:34), and when their cup was filled with wine till it ran over ( Ps. 23:5). The hands of the guests were usually cleaned by being rubbed on bread, the crumbs of which fell to the ground, and were the portion for dogs ( Matt. 15:27; Luke 16:21).

At the time of the three annual festivals at Jerusalem family banquets were common. To these the "widow, and the fatherless, and the stranger" were welcome ( Deut. 16:11). Sacrifices also included a banquet ( Ex. 34:15; Judg. 16:23). Birthday banquets are mentioned ( Gen. 40:20; Matt. 14:6). They were sometimes protracted, and attended with revelry and excess ( Gen. 21:8;Gen 29:22; 1 Sam. 25:2,1 Sam. 25:36; 2 Sam. 13:23). Portions were sometimes sent from the table to poorer friends ( Neh. 8:10; Esther 9:19, Esther 9:22). (See MEALS.)

Baptism, Christian - an ordinance immediately instituted by Christ ( Matt. 28:19,Matt. 28:20), and designed to be observed in the church, like that of the Supper, "till he come." The words "baptize" and "baptism" are simply Greek words transferred into English. This was necessarily done by the translators of the Scriptures, for no literal translation could properly express all that is implied in them.

The mode of baptism can in no way be determined from the Greek word rendered "baptize." Baptists say that it means "to dip," and nothing else. That is an incorrect view of the meaning of the word. It means both (1) to dip a thing into an element or liquid, and (2) to put an element or liquid over or on it. Nothing therefore as to the mode of baptism can be concluded from the mere word used. The word has a wide latitude of meaning, not only in the New Testament, but also in the LXX. Version of the Old Testament, where it is used of the ablutions and baptisms required by the Mosaic law. These were effected by immersion, and by affusion and sprinkling; and the same word, "washings" ( Heb. 9:10,Heb. 9:13,Heb. 9:19,Heb. 9:21) or "baptisms," designates them all. In the New Testament there cannot be found a single well-authenticated instance of the occurrence of the word where it necessarily means immersion. Moreover, none of the instances of baptism recorded in the Acts of the Apostles ( Heb 2:38-41;Heb 8:26-39;Heb 9:17,Heb 2:18;Heb 22:12-16;Heb 10:44-48;Heb 16:32-34) favours the idea that it was by dipping the person baptized, or by immersion, while in some of them such a mode was highly improbable.

The gospel and its ordinances are designed for the whole world, and it cannot be supposed that a form for the administration of baptism would have been prescribed which would in any place (as in a tropical country or in polar regions) or under any circumstances be inapplicable or injurious or impossible.

Baptism and the Lord's Supper are the two symbolical ordinances of the New Testament. The Supper represents the work of Christ, and Baptism the work of the Spirit. As in the Supper a small amount of bread and wine used in this ordinance exhibits in symbol the great work of Christ, so in Baptism the work of the Holy Spirit is fully seen in the water poured or sprinkled on the person in the name of the Father, Son, and Holy Ghost. That which is essential in baptism is only "washing with water," no mode being specified and none being necessary or essential to the symbolism of the ordinance.

The apostles of our Lord were baptized with the Holy Ghost ( Matt. 3:11) by his coming upon them ( Acts 1:8). The fire also with which they were baptized sat upon them. The extraordinary event of Pentecost was explained by Peter as a fulfilment of the ancient promise that the Spirit would be poured out in the last days ( Acts 2:17). He uses also with the same reference the expression shed forth as descriptive of the baptism of the Spirit (33). In the Pentecostal baptism "the apostles were not dipped into the Spirit, nor plunged into the Spirit; but the Spirit was shed forth, poured out, fell on them ( Acts 11:15), came upon them, sat on them." That was a real and true baptism. We are warranted from such language to conclude that in like manner when water is poured out, falls, comes upon or rests upon a person when this ordinance is administered, that person is baptized. Baptism is therefore, in view of all these arguments "rightly administered by pouring or sprinkling water upon the person."

The subjects of baptism. This raises questions of greater importance than those relating to its mode.

1. The controversy here is not about "believers' baptism," for that is common to all parties. Believers were baptized in apostolic times, and they have been baptized in all time by all the branches of the church. It is altogether a misrepresentation to allege, as is sometimes done by Baptists, that their doctrine is "believers' baptism." Every instance of adult baptism, or of "believers' baptism," recorded in the New Testament ( Acts 2:41;Acts 8:37;Acts 9:17,Acts 2:18;Acts 10:47;Acts 16:15;Acts 19:5, etc.) is just such as would be dealt with in precisely the same way by all branches of the Protestant Church, a profession of faith or of their being "believers" would be required from every one of them before baptism. The point in dispute is not the baptism of believers, but whether the infant children of believers, i.e., of members of the church, ought to be baptized.

2. In support of the doctrine of infant baptism, i.e., of the baptism of the infants, or rather the "children," of believing parents, the following considerations may be adduced:

The Church of Christ exists as a divinely organized community. It is the "kingdom of God," one historic kingdom under all dispensations. The commonwealth of Israel was the "church" ( Acts 7:38; Rom. 9:4) under the Mosaic dispensation. The New Testament church is not a new and different church, but one with that of the Old Testament. The terms of admission into the church have always been the same viz., a profession of faith and a promise of subjection to the laws of the kingdom. Now it is a fact beyond dispute that the children of God's people under the old dispensation were recognized as members of the church. Circumcision was the sign and seal of their membership. It was not because of carnal descent from Abraham, but as being the children of God's professing people, that this rite was administered ( Rom. 4:11). If children were members of the church under the old dispensation, which they undoubtedly were, then they are members of the church now by the same right, unless it can be shown that they have been expressly excluded. Under the Old Testament parents acted for their children and represented them. (See Gen. 9:9; Gen 17:10; Ex. 24:7, Ex. 24:8; Deut. 29:9-13.) When parents entered into covenant with God, they brought their children with them. This was a law in the Hebrew Church. When a proselyte was received into membership, he could not enter without bringing his children with him. The New Testament does not exclude the children of believers from the church. It does not deprive them of any privilege they enjoyed under the Old Testament. There is no command or statement of any kind, that can be interpreted as giving any countenance to such an idea, anywhere to be found in the New Testament. The church membership of infants has never been set aside. The ancient practice, orginally appointed by God himself, must remain a law of his kingdom till repealed by the same divine authority. There are lambs in the fold of the Good Shepherd ( John 21:15; comp. Luke 1:15; Matt. 19:14; 1 Cor. 7:14).

"In a company of converts applying for admission into Christ's house there are likely to be some heads of families. How is their case to be treated? How, for example, are Lydia and her neighbour the keeper of the city prison to be treated? Both have been converted. Both are heads of families. They desire to be received into the infant church of Philippi. What is Christ's direction to them? Shall we say that it is to this effect: 'Arise, and wash away your sins, and come into my house. But you must come in by yourselves. These babes in your arms, you must leave them outside. They cannot believe yet, and so they cannot come in. Those other little ones by your side, their hearts may perhaps have been touched with the love of God; still, they are not old enough to make a personal profession, so they too must be left outside...For the present you must leave them where they are and come in by yourselves.' One may reasonably demand very stringent proofs before accepting this as a fair representation of the sort of welcome Christ offers to parents who come to his door bringing their children with them. Surely it is more consonant with all we know about him to suppose that his welcome will be more ample in its scope, and will breathe a more gracious tone. Surely it would be more like the Good Shepherd to say, 'Come in, and bring your little ones along with you. The youngest needs my salvation; and the youngest is accessible to my salvation. You may be unable as yet to deal with them about either sin or salvation, but my gracious power can find its way into their hearts even now. I can impart to them pardon and a new life. From Adam they have inherited sin and death; and I can so unite them to myself that in me they shall be heirs of righteousness and life. You may without misgiving bring them to me. And the law of my house requires that the same day which witnesses your reception into it by baptism must witness their reception also'" (The Church, by Professor Binnie, D.D.).

Baptism for the dead - only mentioned in 1 Cor. 15:29. This expression as used by the apostle may be equivalent to saying, "He who goes through a baptism of blood in order to join a glorified church which has no existence [i.e., if the dead rise not] is a fool." Some also regard the statement here as an allusion to the strange practice which began, it is said, to prevail at Corinth, in which a person was baptized in the stead of others who had died before being baptized, to whom it was hoped some of the benefits of that rite would be extended. This they think may have been one of the erroneous customs which Paul went to Corinth to "set in order."

Baptism, John's - was not Christian baptism, nor was that which was practised by the disciples previous to our Lord's crucifixion. Till then the New Testament economy did not exist. John's baptism bound its subjects to repentance, and not to the faith of Christ. It was not administered in the name of the Trinity, and those whom John baptized were rebaptized by Paul ( Acts 18:24;Acts 19:7).

Baptism of Christ - Christ had to be formally inaugurated into the public discharge of his offices. For this purpose he came to John, who was the representative of the law and the prophets, that by him he might be introduced into his offices, and thus be publicly recognized as the Messiah of whose coming the prophecies and types had for many ages borne witness.

John refused at first to confer his baptism on Christ, for he understood not what he had to do with the "baptism of repentance." But Christ said, "'Suffer it to be so now,' NOW as suited to my state of humiliation, my state as a substitute in the room of sinners." His reception of baptism was not necessary on his own account. It was a voluntary act, the same as his act of becoming incarnate. Yet if the work he had engaged to accomplish was to be completed, then it became him to take on him the likeness of a sinner, and to fulfil all righteousness ( Matt. 3:15).

The official duty of Christ and the sinless person of Christ are to be distinguished. It was in his official capacity that he submitted to baptism. In coming to John our Lord virtually said, "Though sinless, and without any personal taint, yet in my public or official capacity as the Sent of God, I stand in the room of many, and bring with me the sin of the world, for which I am the propitiation." Christ was not made under the law on his own account. It was as surety of his people, a position which he spontaneously assumed. The administration of the rite of baptism was also a symbol of the baptism of suffering before him in this official capacity ( Luke 12:50). In thus presenting himself he in effect dedicated or consecrated himself to the work of fulfilling all righteousness.

Bar - used to denote the means by which a door is bolted ( Neh. 3:3); a rock in the sea ( Jonah 2:6); the shore of the sea ( Job 38:10); strong fortifications and powerful impediments, etc. ( Isa. 45:2; Amos 1:5); defences of a city (1 Kings 4:13). A bar for a door was of iron ( Isa. 45:2), brass ( Ps. 107:16), or wood ( Nah. 3:13).

Barabbas - i.e., son of Abba or of a father, a notorious robber whom Pilate proposed to condemn to death instead of Jesus, whom he wished to release, in accordance with the Roman custom ( John 18:40; Mark 15:7; Luke 23:19). But the Jews were so bent on the death of Jesus that they demanded that Barabbas should be pardoned ( Matt. 27:16-26; Acts 3:14). This Pilate did.

Barachel - whom God has blessed, a Buzite, the father of Elihu, one of Job's friends ( Job 32:2,Job 32:6).

Barachias, Berechiah - 4 (q.v.), whom Jehovah hath blessed, father of the prophet Zechariah ( Zech. 1:1,Zech. 1:7; Matt. 23:35).

Barak - lightning, the son of Abinoam ( Judg. 4:6). At the summons of Deborah he made war against Jabin. She accompanied him into the battle, and gave the signal for the little army to make the attack; in which the host of Jabin was completely routed. The battle was fought ( Judg. 4:16) in the plain of Jezreel (q.v.). This deliverance of Israel is commemorated in Judg. 5. Barak's faith is commended ( Heb. 11:32). "The character of Barak, though pious, does not seem to have been heroic. Like Gideon, and in a sense Samson, he is an illustration of the words in Heb. 11:34, 'Out of weakness were made strong.'" (See DEBORAH.)

Barbarian - a Greek word used in the New Testament ( Rom. 1:14) to denote one of another nation. In Col. 3:11, the word more definitely designates those nations of the Roman empire that did not speak Greek. In 1 Cor. 14:11, it simply refers to one speaking a different language. The inhabitants of Malta are so called ( Acts 28:1,Acts 28:2,Acts 28:4). They were originally a Carthaginian colony. This word nowhere in Scripture bears the meaning it does in modern times.

Barber - Found only once, in Ezek. 5:1, where reference is made to the Jewish custom of shaving the head as a sign of mourning. The Nazarites were untouched by the razor from their birth ( Num. 6:5). Comp. Judg. 16:19.

Barefoot - To go barefoot was a sign of great distress ( Isa. 20:2,Isa. 20:3,Isa. 20:4), or of some great calamity having fallen on a person (2 Sam. 15:30).

Bariah - fugitive, one of Shemaiah's five sons. Their father is counted along with them in 1 Chr. 3:22.

Bar-jesus - son of Joshua, the patronymic of Elymas the sorcerer ( Acts 13:6), who met Paul and Barnabas at Paphos. Elymas is a word of Arabic origin meaning "wise."

Bar-jona - son of Jonah, the patronymic of Peter ( Matt. 16:17; John 1:42), because his father's name was Jonas. (See PETER.)

Barkos - painter, ( Ezra 2:53; Neh. 7:55). The father of some of the Nethinim.