the district of Keilah; the son of Henadad and possibly a brother of Binnui.—Neh. 3:18, 24.

BAZLUTH

(Bazʹluth) or BAZLITH (Bazʹlith) [stripping].

A family head whose descendants were among the Nethinim returning to Jerusalem with Zerubbabel in 537 B.C.E.—Ezra 2:1, 2, 52; Neh. 7:54.

BDELLIUM GUM

[Heb., b^edhoʹlahh; Gr., bdelʹli·on].

A fragrant resinous gum resembling myrrh in appearance and sometimes used to adulterate it. (See also MYRRH.) It is obtained from a tree (Commiphora africana) found in NW Africa and Arabia and also from a related type in NW India. This is a genus of small trees or bushes with a scrubby, spiny appearance and little foliage, growing in hot sunny places. When the bark is cut, a fragrant, resinous juice or gum oozes out and forms into a rounded or oval “tear” from one to two inches (2.5 to 5 centimeters) in diameter. After the gum is removed from the tree it soon hardens, becomes waxlike and transparent, and is similar to a pearl in appearance.

In describing the land of Havilah encircled by the river Pishon (one of the four rivers branching off from the river of Eden), mention is made of its valuable things: gold, bdellium gum and onyx stone. (Gen. 2:11, 12) Its inclusion along with two minerals caused some early translators (including those of LXX) to consider the Hebrew word as meaning “a precious stone.” However, this is not necessarily indicated, in view of the high value placed by the Orientals on similar aromatic gums and perfumes. (See BALSAM, BALSAM OF GILEAD.) At Numbers 11:7 the manna that the Israelites gathered during the wilderness trek is said to have had “the look of bdellium gum.” Manna had previously been likened to “hoarfrost upon the earth.” (Ex. 16:14) This corresponds with the near-white color of bdellium gum. Josephus (Antiquities of the Jews, Book III, chap. I, par. 6), in discussing the provision of the manna, refers to bdellium as “one of the sweet spices.”

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Source of the aromatic bdellium gum

BEADS

Small perforated ornaments made of such materials as glass, gems, gold and silver, usually worn as necklaces, have been found on Egyptian mummies, in Greek and Roman graves and in Assyrian temple ruins. The Royal Tombs at Ur, the city where Abraham once resided, have yielded many items of jewelry (evidently dating from patriarchal times) that once belonged to Queen Shub-ad and the court ladies buried with her. Beads formed part of the ornamentation on the queen’s diadem, her network cape, and garters. Glass beads also decked certain bracelets found on the mummy of Egyptian Pharaoh Tutankhamen.

Concerning the lovely Shulammite girl of The Song of Solomon it is said: “Your cheeks are comely among the hair braids, your neck in a string of beads.” (Song of Sol. 1:10) Clearly, then, strings of beads were among the articles of adornment used by Hebrew women of ancient times.—See ORNAMENTS.

BEALIAH

(Be·a·liʹah) [Jah is lord].

A Benjamite warrior who joined up with David at Ziklag.—1 Chron. 12:1, 2, 5.

BEALOTH

(Beʹa·loth) [ladies, mistresses].

1. A city in the extreme S of Judah, referred to at Joshua 15:24. The location is unknown.

2. A district in the vicinity of Asher under Baana as Solomon’s commissariat. Called Aloth in AV.—1 Ki. 4:16.

BEAR

The Syrian brown bear is the animal formerly encountered in Palestine, and is still found in N Syria, NW Iran and S Turkey. It is most often light brown in color and averages about three hundred pounds (136 kilograms) in weight. Despite seeming awkwardness, the bear can move with great rapidity even over rough ground, some varieties attaining a speed of nearly thirty miles (48 kilometers) an hour for a short distance. Bears are also good swimmers, and most of them can climb.

The idea that bears hug or squeeze their victims to death is not borne out by the facts. When engaged in a struggle, the bear strikes with its huge paws, and its powerful, heavy arms drive the nonretractile claws deep into the body of its opponent. A single blow may be sufficient to kill an animal such as a deer. Most appropriately, therefore, the Scriptures allude to the bear’s dangerousness in parallel with that of the lion. (Amos 5:19; Lam. 3:10) Naturalists, in fact, consider the bear to be even more dangerous than the large cats. Usually, however, the bear, like other animals, does not molest humans but avoids them, although it may attack when provoked or surprised.

The ferocity of the female bear when its young are lost or endangered is mentioned several times in the Scriptures. (2 Sam. 17:8; Prov. 17:12; Hos. 13:8) Bears, on one occasion, served as God’s executioners against the delinquent youths who mocked the prophet Elisha.—2 Ki. 2:24.

Bears subsist on a varied diet, feeding on leaves and roots of plants, fruits, berries nuts, eggs, insects, fish, rodents and the like, and have a special fondness for honey. Although there are exceptions, bears seem to prefer a vegetarian diet. Nonetheless, in ancient Israel, in the season when fruits and other nonflesh items of the bear’s diet were scarce, herders of sheep and goats had to be on guard against the depredations of bears. In his youth David had to brave the attack of a bear in order to protect his father’s flock.—1 Sam. 17:34-37.

When bears are hungry, and get the scent of prey, they are known to make an impatient groaning sound. So the prophet Isaiah describes the Israelites as ‘groaning like bears’ in expectation of justice and salvation, only to be disappointed repeatedly. (Isa. 59:11) An onrushing bear is also fittingly likened to a wicked ruler who harries and oppresses his lowly subjects.—Prov. 28:15.

In Daniel’s vision of terrible beasts symbolizing mighty ruling dynasties of earth, the bear represented the Medo-Persian dynasty and its greed for territorial conquest and pillage. (Dan. 7:5, 17) Rapacious like this, the wild beast out of the sea, having ten horns and seven heads, is seen in John’s vision to have feet “as those of a bear.” (Rev. 13:2) Suitably, then, the peacefulness among Jehovah’s regathered people, under Messiah’s rule, is indicated by the prophecy that the bear will feed with the cow.—Isa. 11:7.

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Syrian bear

BEARD

The hair growing on a man’s chin and cheeks, sometimes including that growing on the upper lip. In the Hebrew Scriptures, za·qanʹ is the word for “beard,” while sa·phamʹ, pertaining to the lip, is variously rendered by translators as “beard,” “mustache” and “upper lip.”

Among many ancient peoples of the East, including the Israelites, a beard was cherished as an evidence of manly dignity. God’s law to Israel prohibited the cutting off of the “side locks,” the hair between the ear and the eye, and the extremity of the beard. (Lev. 19:27; 21:5) This was doubtless because among some pagans it was a religious practice.

During extreme grief, shame or humiliation, one might pluck hairs from his beard or leave the beard or the mustache untended. (Ezra 9:3) It may have been the untended beard of Mephibosheth, son of Jonathan, that indicated to David that Mephibosheth was perhaps telling the truth when he said that his servant Ziba had slandered him, and that Mephibosheth was actually mourning while David was a refugee from Absalom, contrary to what Ziba had reported. (2 Sam. 16:3; 19:24-30) The removing of the beard was viewed in figurative expression to illustrate great mourning because of calamity.—Isa. 7:20; 15:2; Jer. 48:37; Ezek. 5:1.

After the destruction of Jerusalem in 607 B.C.E., men from Shechem, Shiloh and Samaria expressed their distress by shaving their beards, ripping their garments apart and cutting themselves. Even though they were bringing offerings to the house of Jehovah, they were bloodless offerings, apparently to be offered at the place where the temple had been. (Jer. 41:5) That the practices of these men were not fully in harmony with the law of God is shown by the fact that they made cuts upon themselves, a practice sternly prohibited by the Law.—Lev. 19:28; 21:5

The importance of the beard and its being well groomed played a part in the attitude of Achish the king of Gath toward David when the latter disguised his sanity by letting his saliva run down upon his beard. This served to help convince King Achish that David was insane. (1 Sam. 21:13) Later, when Hanun the king of Ammon grossly insulted David’s ambassadors by cutting off half their beards, David sympathetically told his men to stay in Jericho until their beards grew abundantly again. The Ammonites knew that it was a signal insult to David and that they had become foul smelling in his eyes over the incident, and so they prepared for war.—2 Sam. 10:4-6; 1 Chron. 19:1-6.

It was customary for men to wear beards, even before the Law covenant was made. While the Hebrews did not make monuments with figures of themselves, many monuments and inscriptions have been found in Egypt and Mesopotamia and other Near Eastern lands, in which the Assyrians, Babylonians and Canaanites are pictured with beards, and even some representations dated as far back as the third millennium B.C.E. show beards of varying styles. Among the above-named peoples eunuchs were mainly the ones depicted beardless. The making of eunuchs was not a practice in Israel, however, because the Law excluded eunuchs from the congregation of Israel.—Deut. 23:1.

Since most Semites are pictured as wearing beards, even prior to the time of the Law, it would logically follow that the faithful men of the line of Shem, who continued to speak the language of Eden and who doubtless followed more closely the original customs from the time of their forefather Seth, possessed beards. Consequently, there is good reason to believe that Noah, Enoch, Seth and Seth’s father Adam likewise were bearded men.

Herodotus says the Egyptians shaved both the hair of the face and of the head. To them a beard betokened grief or an undesirable condition. One writer states that whenever an Egyptian artist wanted to convey the idea of a man of low condition or a slovenly person, he would depict the man with a beard. This helps one to appreciate why Joseph shaved before appearing in the presence of Pharaoh. (Gen. 41:14; compare Jeremiah 9:26; 25:23.) However, false beards as well as wigs were worn by the Egyptians. The beard of the common man was short; that of the monarch, long and square-bottomed, and those on the figures of their gods were curled up at the end. In two Egyptian representations of the Philistines these men are also pictured beardless.

Did Jesus, when on earth, wear a beard? Certainly it was a custom strictly held by the Jews. Jesus, born a Jew, “came to be under law” and he fulfilled the Law. (Gal. 4:4; Matt. 5:17) Like all other Jews, Jesus was dedicated to Jehovah God from his birth, by reason of the Law covenant, and was under obligation to keep the whole law, including the prohibition on