BILLHOOK

This translates the Hebrew word ma·ʽatsadhʹ, which denotes a tool used for shaping wood, and even iron. (Jer. 10:3; Isa. 44:12) The root from which this Hebrew term is considered to be drawn has been linked with words in related languages meaning “reap,” “cut off.” Consequently Koehler (Lexicon in Veteris Testamenti Libros, p. 550) defines ma·ʽatsadhʹ as “billhook.” The modern billhook consists of a handle and a blade with a hook-shaped point. However, others understand ma·ʽatsadhʹ to designate a kind of ax, since this is its meaning in late Hebrew, and suggest that it may refer to an adz.

BILSHAN

(Bilʹshan) [perhaps, inquirer; or, their lord].

One of the prominent ones who returned to Jerusalem with Zerubbabel, 537 B.C.E.—Ezra 2:2; Neh. 7:7.

BIMHAL

(Bimʹhal) [son of circumcision].

A prominent descendant, a head of the chieftains, in the tribe of Asher.—1 Chron. 7:30, 33, 40.

BINDING HOUSE OF THE SHEPHERDS

[Heb., behth ʽeʹqedh ha·ro·ʽimʹ].

A place on the road from Jezreel to Samaria, at which place Jehu met and slew the brothers of King Ahaziah of Judah by a cistern. (2 Ki. 10:12-14) Its name apparently indicates a house where the sheep were bound to facilitate the work of shearing. Some versions render behth ʽeʹqedh as “meeting house,” indicating an inn where shepherds (ha·ro·ʽimʹ) met; others simply transliterate the Hebrew name, viewing it as the name of a town. It is generally identified with Beit-Qad about three miles (4.8 kilometers) E of En-gannim (modern Jenin). There are several cisterns at this place.

BINEA

(Binʹe·a).

A descendant of Saul’s son Jonathan; of the tribe of Benjamin.—1 Chron. 8:33-37, 40; 9:39-43.

BINNUI

(Binʹnu·i) [a building up].

1. A forefather in Israel whose descendants, over six hundred in number, returned to Jerusalem in 537 B.C.E. (Neh. 7:6, 7, 15) He is called Bani at Ezra 2:10.

2. A Levite who returned with Zerubbabel, 537 B.C.E. (Neh. 12:1, 8) Apparently it was his son Noadiah who helped care for the additional temple utensils when Ezra delivered them to the temple in Jerusalem in 468 B.C.E.—Ezra 8:33.

3. One of the sons of Pahath-moab who, at Ezra’s encouragement, sent away their foreign wives and sons.—Ezra 10:30, 44.

4. An Israelite, several of whose sons dismissed their foreign wives.—Ezra 10:38, 44.

5. An Israelite who assisted Nehemiah with rebuilding Jerusalem’s wall. (Neh. 3:24) This son of Henadad may have been the same as No. 6 below.

6. One of the Levitical sons of Henadad. Possibly the forefather of one who concurred in the “trustworthy arrangement” in the days of Nehemiah; in which case he could be the same as No. 2 above. (Neh. 9:38; 10:1, 9) If, on the other hand, Binnui himself sealed this agreement, instead of one of his descendants, he could have been the same as No. 5 above. Or he may have simply been another person with that name.

BIRDCATCHER

A person engaged in the capture of birds. (Prov. 6:5; Ps. 124:7) Among the Hebrews, this seems to have been done primarily by means of traps, snares or nets, although other means may well have been used, such as bow and arrow, sling and, perhaps, as in Egypt, by throw sticks.

After the Flood, birds, properly bled, were made available to man as food. (Gen. 9:2-4) Although the Mosaic law later proscribed the eating of certain kinds, a great variety of birds was counted as “clean” for eating. (Deut. 14:11-20) Birds caught in hunting were to have their blood ‘poured out and covered with dust.’ (Lev. 17:13, 14) In addition to use as food (Neh. 5:18; 1 Ki. 4:22, 23), some of the captured birds, specifically male pigeons and turtledoves, could be used in sacrifices (Lev. 1:14), and birdcatchers probably supplied some of the doves sold at the temple in Jerusalem during Jesus’ days on earth. (John 2:14, 16) Some birds of lovely plumage or attractive song were likely sold for caging or as pets.—Compare Job 41:5; 1 Ki. 10:22.

Of the Hebrew terms used to designate traps and snares, two (moh·qeshʹ and pahh) are considered to relate primarily to those used by birdcatchers. Some authorities suggest that moh·qeshʹ (Amos 3:5; “snare,” NW) denotes a snare that was operated by the birdcatcher (or a team of them), while pahh (Job 22:10; Ps. 91:3) describes a trap that was sprung automatically upon the bird’s entry therein. The bird was drawn into the trap by means of bait or lure.—Prov. 7:23.

Although used figuratively in most cases, the abundant references to snares, traps and nets in the Hebrew Scriptures are an indication of considerable activity in birdcatching. The birdcatcher of ancient times had to study the various habits and peculiarities of each kind of bird and employ clever methods of concealment and camouflage in placing his traps. (Compare Job 18:10; Ps. 64:5, 6; 140:5.) Even the common sparrow (Matt. 10:29) has vision that is twice as keen as that of man, while certain birds can discern objects at a distance that would require the use of binoculars by humans. This acute vision, added to the natural cautiousness of birds, points up the truth of the proverb that “it is for nothing that the net is spread before the eyes of anything owning wings.”—Prov. 1:17.

Based on examples found in ancient Egyptian reliefs and also on methods employed in recent times in Egypt and Arabic lands, it appears that one kind of trap had a wooden base with two nets on hoops or half frames attached to a common axis. These were drawn back and set with a trigger. The trap could be triggered by the birdcatcher or was activated by the bird’s touching the bait in the center of the trap, causing the nets to spring up and enclose the victim. (Job 19:6) An Egyptian clap-net used for capturing geese or other waterfowl might be as much as ten feet (3 meters) long and five feet (1.5 meters) wide, requiring four or five assistants to snap it quickly shut by pulling on a rope at the birdcatcher’s signal. The victims were then placed in cages awaiting sale or slaughter.—Compare Jeremiah 5:26, 27.

Nets were also suspended loosely between two poles near the nesting place of a number of birds and at night the birdcatchers frightened the birds by shouts or lanterns, causing them to leave their perch and become enmeshed in the net. Sometimes nets were also thus suspended to catch birds in flight during nocturnal migrations; others were cast as dragnets over bushes where the birds rested.—Hos. 7:11, 12.

Another very common method was the use of a snare consisting of a string noose attached to a supple twig. The twig was bent to the ground and lightly fastened with bait so placed that, when touched by the bird, the twig flew up, jerking the noose around the bird’s neck or legs and lifting it off the ground. In writing to Christians, the apostle Paul evidently refers to a similar device when assuring the Corinthians that his counsel on marriage is not to “cast a noose [Gr., broʹkhon]” on them.—1 Cor. 7:35.

The throw stick, appearing in Egyptian wall paintings, was a type of boomerang about eighteen inches (45.7 centimeters) in length. It was thrown at the feet of birds that feed on the ground in flocks, such as partridges, quails and others.—Compare 1 Samuel 26:20.

Although falcons and eagles, as well as dogs, appear to have been used for hunting birds by the Assyrians, Persians and Egyptians, there is no evidence for their