BARKOS

(Barʹkos).

Forefather of some Nethinim who returned to Jerusalem with Zerubbabel.—Ezra 2:43, 53; Neh. 7:46, 55.

BARLEY

(barʹley) [Heb., s^eʽo·rahʹ; Gr., kri·theʹ].

An important cereal and widespread in its cultivation from ancient times till now. It was one of the valuable products awaiting the Israelites in the Promised Land, and that region continues to be a “land of wheat and barley” to this day.—Deut. 8:8.

The Hebrew name for barley (s^eʽo·rahʹ) is derived from the word for “hair” and literally means “the hairy thing,” thus describing the long slender bristles or awns forming the characteristic beard of the barley head. It is a very hardy plant, better able to withstand drought and adapting to a wider range of climates than any other grain. When mature it stands about three feet (91.4 centimeters) high, with somewhat broader leaves than those of wheat.

The barley harvest figures prominently in the dramatic events of the book of Ruth. Sowing of barley was done in Palestine during the month of Bul (October-November) after the early rains had begun to fall and the ground could be plowed. (Isa. 28:24, 25) Barley matures more rapidly than wheat (Ex. 9:31, 32), and the harvest began in the early spring during the month of Nisan (March-April), commencing in the hot Jordan valley and continuing into the higher, more temperate sections until it reached the highland plateau region E of the Jordan in the month of Ziv (April-May). Barley harvest thus marked a definite time of the year (Ruth 1:22; 2 Sam. 21:9) and its start corresponded with Passover time, the sheaf waved by the priest on the sixteenth day of Nisan being of the barley firstfruits. (Lev. 23:10, 11) Some suggest that the barley harvest was the time-indicator by which the Jews determined when there was need to insert an intercalary month to maintain the calendar months in their proper relation to the seasons, so that if, at the close of the month of Adar, the barley was judged not sufficiently advanced to maturity for its firstfruits to be presented by the time of the festival of unfermented cakes, a thirteenth month (Veadar) was added.

Barley was esteemed as of less value than wheat, just one-third that of wheat in John’s vision at Revelation 6:6. It was sufficiently common and abundant that it could be used as fodder for Solomon’s horses (1 Ki. 4:28), a purpose that it still serves in modern times. It was ground into flour and made into bread, often in the form of a round cake (2 Ki. 4:42; Ezek. 4:12; John 6:9, 13), and sometimes mixed with other grains.—Ezek. 4:9.

Though undoubtedly more frequently used among the poor due to its lower cost, there is nothing to indicated that barley was viewed with disdain among the Israelites, even by those able to afford wheat. Thus, it was included in the provisions suitable for offering to King David’s company upon their arrival in Gilead during the time of Absalom’s revolt. (2 Sam. 17:27-29) Solomon provided twenty thousand cor measures (124,000 bushels [440,000 decaliters]) of barley, along with a corresponding quantity of wheat, and large amounts of oil and wine to Hiram as supplies for the Tyrian king’s servants preparing temple materials. (2 Chron. 2:10, 15) King Jotham of Judah exacted tribute of the king of Ammon that included ten thousand cor measures (62,000 bushels [220,000 decaliters]) of barley. (2 Chron. 27:5) Men seeking to avoid death at the hands of assassin Ishmael after the fall of Jerusalem assured him they had “hidden treasures in the field, wheat and barley and oil and honey.”—Jer. 41:8.

Nevertheless, barley was a common and a humble food and some commentators suggest that these qualities are represented in the figure of “a round cake of barley bread” seen in the Midianite’s dream as symbolizing Gideon’s humble army. (Judg. 7:13, 14) It may be noted that Bedouins of modern times refer contemptuously to their enemies as “cakes of barley bread.” In Roman times barley was the basic food of soldiers when being subjected to correction.

Hosea paid fifteen silver pieces ($7.13) and one and a half homer measures (9.3 bushels [33 decaliters]) of barley to buy back the adulterous woman Gomer as his wife (Hos. 1:3; 3:1, 2), a price that some commentators consider to total the price of a slave, thirty silver shekels ($14.25). (Ex. 21:32) The “offering of jealousy” required by the Law in the case of a man suspecting his wife of sexual infidelity was to be a tenth of an ephah of barley flour.—Num. 5:14, 15.

Barley was also used in measuring, the amount required for sowing a field being the legal means for determining the field’s value. (Lev. 27:16) Rabbinical writings show it to have been used among the Hebrews in later times for linear measurement; thus seven barleycorns laid side by side equaled one “fingerbreadth.”

[Picture on page 191]

Heads of barley

BARNABAS

(Barʹna·bas) [son of comfort].

This prominent figure of first-century Christianity is first introduced to us in the Scriptures by the historian Luke in Acts 4:34-36. There we learn that this devout man was a Levite and a native of the island of Cyprus, but who, at the time of his being introduced, is in Jerusalem. Of the many believers who shortly after Pentecost sold their fields and houses and gave the price to the apostles for the advancement of the Christian work, this man was one mentioned by name. His given name was Joseph, but the apostles surnamed him Barnabas, meaning “Son of Comfort.” This practice of giving surnames in keeping with one’s characteristics was not uncommon.

The portrait of Joseph Barnabas, as painted for us in the book of Acts, is one of a very warmhearted and generous person, one who did not hesitate to offer both himself and his material possessions willingly for the advancement of the Kingdom interests. He gladly ‘came to the aid’ of his brothers (9:27), and in the presence of newly interested persons “he rejoiced and began to encourage them all to continue in the Lord with hearty purpose.” Barnabas “was a good man and full of holy spirit and of faith” (11:23, 24), a prophet and teacher in Antioch. (13:1) The apostles spoke of Barnabas as among those “that have delivered up their souls for the name of our Lord Jesus Christ.” Little wonder the apostles themselves spoke of him as “our beloved Barnabas.” (15:25, 26) Although he was not one of the twelve apostles, he was properly called an apostle (14:14), for, indeed, he was one “sent out by the holy spirit.”—13:4, 43.

The close association that Barnabas had with Paul, and that extended over the years, had its beginning about three years after Paul’s conversion when he wanted to get in touch with the Jerusalem congregation. How Barnabas knew Paul, whether being an old acquaintance or as a fellow student at the feet of Gamaliel, as certain traditions say, or whether quite by chance in the marketplace, is not revealed, but it was Barnabas who had the privilege of first introducing Paul to Peter and the disciple James.—Acts 9:26, 27; Gal. 1:18, 19.

In the meantime a great deal of interest in Christianity had been aroused in Antioch of Syria by certain Greek-speaking Jews from Cyprus and Cyrene. As a result, the governing body at Jerusalem sent Barnabas down to Antioch to encourage and build up these new believers further. The choice of Barnabas for this work was a good one, since he was a Greek-speaking Cypriot. Well, when “a considerable crowd was added to the Lord” in Antioch, Barnabas hastened over to Tarsus and persuaded Paul to come and help out in the ministry. About that time divine warning of a coming famine caused the brothers in Antioch to gather many provisions that, in due time, were sent to the Jerusalem congregation in the hands of Barnabas and Paul.—Acts 11:22-24, 27-30; 12:25.

This relief work accomplished, the two were back in Antioch by 47 C.E., and from there left on a missionary assignment under the direction of the holy spirit. This took Barnabas and Paul first to Cyprus, where they were instrumental in bringing God’s truth to the proconsul Sergius Paulus. From there they traveled through the interior of Asia Minor. At times they were severely persecuted by the mobs. Once, when they cured a lame man in Lystra, they had no sooner succeeded in restraining “the crowds from sacrificing to them,” (thinking that Barnabas was the god Zeus and Paul, “the one taking the lead in speaking,” was Hermes or Mercury) than the Jews “persuaded the crowds, and they stoned Paul and dragged him outside the city.”—Acts 13:1-12; 14:1-20.

In 49 C.E. Barnabas and Paul took the burning question of circumcision of non-Jews up to the governing body in Jerusalem, and, with that settled, they were soon back in Antioch preparing for their next missionary tour. (Acts 15:2-36) However, because they could come to no agreement over taking John Mark along, they each departed for separate territories. Barnabas took his cousin Mark to Cyprus and Paul took Silas through the districts of Syria and Cilicia. (Acts 15:37-41) Thus ends the record made of Barnabas in the Scriptures, except for brief mention of him in some of Paul’s letters.—1 Cor. 9:6; Gal. 2:1, 9, 13; Col. 4:10.

BARRENNESS

Jehovah’s original mandate to Adam and Eve, later repeated to Noah’s sons, included the command, “Be fruitful and become many.” (Gen. 1:28; 9:7) Failure on the part of a married woman to bring forth children was therefore viewed in ancient times as a reproach, an affliction, a punishment, one of the greatest misfortunes. “Give me children or otherwise I shall be a dead woman,” pleaded Rachel with her husband Jacob.—Gen. 30:1.

That Jehovah is capable of making a barren woman fruitful is shown by the words of Jacob to Rachel: “Am I in the place of God, who has held back the fruit of the belly from you?” Finally, we are told, “God remembered Rachel, and God heard and answered her in that he opened her womb. And she became pregnant and brought a son to birth.” (Gen. 30:2, 22, 23) Other cases demonstrating Jehovah’s power to give children to women afflicted with natural barrenness over a long period of time may be cited: Sarah (Gen. 11:30; 17:19; 21:1, 2); Rebekah (Gen. 25:21); Samson’s mother (Judg. 13:2, 3); Hannah (1 Sam. 1:10, 11; 2:5); a Shunammite woman (2 Ki. 4:14-17); and Elizabeth. (Luke 1:7, 36) With Jehovah’s blessing the Israelites during their sojourn in Egypt became so prolific that the Egyptians were alarmed, thinking they would soon be outnumbered. (Ex. 1:7-12, 18-21) Jehovah was also given credit for granting conception to Ruth the ancestress of David.—Ruth 4:13.

When Jehovah withheld his blessing even the land would become a barren and desolate waste. On the other hand, with divine blessing the land was capable of bringing forth much fruitage. (Lev. 26:3-5) Similarly, with Jehovah’s rich blessing, it was promised, “neither a woman suffering an abortion nor a barren woman will exist in your land.” (Ex. 23:26; Deut. 7:13, 14; 28:4, 11; Ps. 127:3-5; 128:3) Conversely, Jehovah, on one occasion, “tightly shut up every womb” of Abimelech’s house when he contemplated taking Sarah as wife.—Gen. 20:17, 18.

Due to the terrible distress foretold to come on first-century Jerusalem, Jesus said “barren women” would be happy, relieved, not having the anguish of seeing their children suffer.—Luke 23:29.

Isaiah and the psalmist prophesied of a barren woman whose reproach and shame are to be forgotten, for she will bring forth many sons, all of them taught by Jehovah. (Ps. 113:9; Isa. 54:1-15) The apostle Paul applies Isaiah’s words to the “free woman,” that is, “the Jerusalem above.”—Gal. 4:26-31.

BARSABBAS

(Barʹsab·bas).

The meaning of the name is uncertain: Bar, “son of”, sab·basʹ, variously interpreted as “oath,” “conversion,” “captivity,” “quiet,” “rest”; hence the suggestion, “born (son) on the sabbath.”

It may have been a family name, or just an added name given to two individuals: Joseph, surnamed Justus, who was the rejected candidate for the apostleship vacated by Judas Iscariot; and Judas, who accompanied Paul, Barnabas and Silas from Jerusalem to Antioch in 49 C.E. There is no evidence that the two men were brothers.—Acts 1:23; 15:22; see JOSEPH; JUDAS.

BARTHOLOMEW

(Bar·tholʹo·mew) [son of Tolmai].

One of Jesus’ twelve apostles, generally thought to be Nathanael. A comparison of the Gospel accounts shows that Matthew and Luke link Bartholomew and Philip together in the same way that John associates the name Nathanael with Philip. (Matt. 10:3; Luke 6:14; John 1:45, 46) For details on this apostle’s activity, see NATHANAEL.

BARTIMAEUS

(Bar·ti·maeʹus) [son of Timaeus].

A blind beggar whose sight Jesus restored. Bartimaeus and an unidentified companion were sitting outside Jericho when Jesus and a crowd came along. Bartimaeus inquired what the excitement was, and, when told, he began shouting: “Son of David, Jesus, have mercy on me!” Others sternly told him to be silent, but he was even more persistent. When Jesus called, he threw off his outer garment, hurried to the Master, and begged for recovery of his sight. Jesus, discerning the man’s faith and moved to pity, cured Bartimaeus, who then followed him, glorifying God.—Mark 10:46-52; Matt. 20:29-34; Luke 18:35-43.

In reporting this event, Mark and Matthew say it occurred when Jesus was “going out of Jericho,” but Luke says it was “as he [Jesus] was getting near to Jericho.” Some have said that these refer to two separate incidents. On this, Joseph P. Free writes: “Archaeology, however, has thrown additional light on this apparent discrepancy. Early in the twentieth century A.D., excavations were made at Jericho by Ernest Sellin of the German Oriental Society (1907-1909). The excavations showed that the Jericho of Jesus’ time was a double city. The old Jewish city was about a mile away from the Roman city. In the light of this evidence, it is possible that Matthew is speaking of the Jewish city which Christ had left, whereas Luke is speaking of the Roman, at which Christ had not yet arrived. Thus, on His way from the old to the new city, Christ met and healed the blind Bartimaeus.”—Archaeology and Bible History, p. 295.

BARUCH

(Barʹuch) [blessed].

1. The scribal secretary of Jeremiah. Baruch was the son of Neriah and brother of Seraiah, Zedekiah’s quartermaster who read Jeremiah’s scroll alongside the Euphrates.—Jer. 32:12; 51:59.

In the fourth year of King Jehoiakim, 625 B.C.E., Baruch began writing in a scroll the prophetic