The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).
Camphire - (Heb. copher), mentioned in Cant. 1:14
(R.V., "henna-flowers"); 4:13 (R.V., "henna"), is the al-henna of the Arabs, a
native of Egypt, producing clusters of small white and yellow odoriferous
flowers, whence is made the Oleum Cyprineum. From its leaves is made the
peculiar auburn dye with which Eastern women stain their nails and the palms of
their hands. It is found only at Engedi, on the shore of the Dead Sea. It is
known to botanists by the name Lawsonia alba or inermis, a kind of privet, which
grows 6 or 8 feet high. The margin of the Authorized Version of the passages
above referred to has "or cypress," not with reference to the conifer so called,
but to the circumstance that one of the most highly appreciated species of this
plant grew in the island of Cyprus.
Cana - reedy, a town of Galilee, near Capernaum. Here
our Lord wrought his first miracle, the turning of water into wine (John 2:1-11;
4:46). It is also mentioned as the birth-place of Nathanael (21:2). It is not
mentioned in the Old Testament. It has been identified with the modern Kana
el-Jelil, also called Khurbet Kana, a place 8 or 9 miles north of Nazareth.
Others have identified it with Kefr Kenna, which lies on the direct road to the
Sea of Galilee, about 5 miles north-east of Nazareth, and 12 in a direct course
from Tiberias. It is called "Cana of Galilee," to distinguish it from Cana of
Asher (Josh. 19:28).
Canaan - (1.) The fourth son of Ham (Gen. 10:6). His
descendants were under a curse in consequence of the transgression of his father
(9:22-27). His eldest son, Zidon, was the father of the Sidonians and
Phoenicians. He had eleven sons, who were the founders of as many tribes
(10:15-18).
(2.) The country which derived its name from the preceding. The name as first
used by the Phoenicians denoted only the maritime plain on which Sidon was
built. But in the time of Moses and Joshua it denoted the whole country to the
west of the Jordan and the Dead Sea (Deut. 11:30). In Josh. 5:12 the LXX. read,
"land of the Phoenicians," instead of "land of Canaan."
The name signifies "the lowlands," as distinguished from the land of Gilead
on the east of Jordan, which was a mountainous district. The extent and
boundaries of Canaan are fully set forth in different parts of Scripture (Gen.
10:19; 17:8; Num. 13:29; 34:8). (See CANAANITES ¯T0000705, PALESTINE.)
Canaanite - a name given to the apostle Simon (Matt.
10:4; Mark 3:18). The word here does not, however, mean a descendant of Canaan,
but is a translation, or rather almost a transliteration, of the Syriac word
Kanenyeh (R.V. rendered "Cananaen"), which designates the Jewish sect of the
Zealots. Hence he is called elsewhere (Luke 6:15) "Simon Zelotes;" i.e., Simon
of the sect of the Zealots. (See SIMON.)
Canaanites - the descendants of Canaan, the son of
Ham. Migrating from their original home, they seem to have reached the Persian
Gulf, and to have there sojourned for some time. They thence "spread to the
west, across the mountain chain of Lebanon to the very edge of the Mediterranean
Sea, occupying all the land which later became Palestine, also to the north-west
as far as the mountain chain of Taurus. This group was very numerous, and broken
up into a great many peoples, as we can judge from the list of nations (Gen.
10), the 'sons of Canaan.'" Six different tribes are mentioned in Ex. 3:8, 17;
23:23; 33:2; 34:11. In Ex. 13:5 the "Perizzites" are omitted. The "Girgashites"
are mentioned in addition to the foregoing in Deut. 7:1; Josh. 3:10.
The "Canaanites," as distinguished from the Amalekites, the Anakim, and the
Rephaim, were "dwellers in the lowlands" (Num. 13:29), the great plains and
valleys, the richest and most important parts of Palestine. Tyre and Sidon,
their famous cities, were the centres of great commercial activity; and hence
the name "Canaanite" came to signify a "trader" or "merchant" (Job 41:6; Prov.
31:24, lit. "Canaanites;" comp. Zeph. 1:11; Ezek. 17:4). The name "Canaanite" is
also sometimes used to designate the non-Israelite inhabitants of the land in
general (Gen. 12:6; Num. 21:3; Judg. 1:10).
The Israelites, when they were led to the Promised Land, were commanded
utterly to destroy the descendants of Canaan then possessing it (Ex. 23:23; Num.
33:52, 53; Deut. 20:16, 17). This was to be done "by little and little," lest
the beasts of the field should increase (Ex. 23:29; Deut. 7:22, 23). The history
of these wars of conquest is given in the Book of Joshua. The extermination of
these tribes, however, was never fully carried out. Jerusalem was not taken till
the time of David (2 Sam. 5:6, 7). In the days of Solomon bond-service was
exacted from the fragments of the tribes still remaining in the land (1 Kings
9:20, 21). Even after the return from captivity survivors of five of the
Canaanitish tribes were still found in the land.
In the Tell-el-Amarna tablets Canaan is found under the forms of Kinakhna and
Kinakhkhi. Under the name of Kanana the Canaanites appear on Egyptian monuments,
wearing a coat of mail and helmet, and distinguished by the use of spear and
javelin and the battle-axe. They were called Phoenicians by the Greeks and Poeni
by the Romans. By race the Canaanites were Semitic. They were famous as
merchants and seamen, as well as for their artistic skill. The chief object of
their worship was the sun-god, who was addressed by the general name of Baal,
"lord." Each locality had its special Baal, and the various local Baals were
summed up under the name of Baalim, "lords."
Canaan, the language of - mentioned in Isa. 19:18,
denotes the language spoken by the Jews resident in Palestine. The language of
the Canaanites and of the Hebrews was substantially the same. This is seen from
the fragments of the Phoenician language which still survive, which show the
closest analogy to the Hebrew. Yet the subject of the language of the
"Canaanites" is very obscure. The cuneiform writing of Babylon, as well as the
Babylonian language, was taught in the Canaanitish schools, and the clay tablets
of Babylonian literature were stored in the Canaanitish libraries. Even the
Babylonian divinities were borrowed by the Canaanites.
Candace - the queen of the Ethiopians whose "eunuch"
or chamberlain was converted to Christianity by the instrumentality of Philip
the evangelist (Acts 8:27). The country which she ruled was called by the Greeks
Meroe, in Upper Nubia. It was long the centre of commercial intercourse between
Africa and the south of Asia, and hence became famous for its wealth (Isa.
45:14).
It is somewhat singular that female sovereignty seems to have prevailed in
Ethiopia, the name Candace (compare "Pharaoh," "Ptolemy," "Caesar") being a
title common to several successive queens. It is probable that Judaism had taken
root in Ethiopia at this time, and hence the visit of the queen's treasurer to
Jerusalem to keep the feast. There is a tradition that Candace was herself
converted to Christianity by her treasurer on his return, and that he became the
apostle of Christianity in that whole region, carrying it also into Abyssinia.
It is said that he also preached the gospel in Arabia Felix and in Ceylon, where
he suffered martyrdom. (See PHILIP.)
Candle - Heb. ner, Job 18:6; 29:3; Ps. 18:28; Prov.
24:20, in all which places the Revised Version and margin of Authorized Version
have "lamp," by which the word is elsewhere frequently rendered. The Hebrew word
denotes properly any kind of candle or lamp or torch. It is used as a figure of
conscience (Prov. 20:27), of a Christian example (Matt. 5:14, 15), and of
prosperity (Job 21:17; Prov. 13:9).
Candlestick - the lamp-stand, "candelabrum," which
Moses was commanded to make for the tabernacle, according to the pattern shown
him. Its form is described in Ex. 25:31-40; 37:17-24, and may be seen
represented on the Arch of Titus at Rome. It was among the spoils taken by the
Romans from the temple of Jerusalem (A.D. 70). It was made of fine gold, and
with the utensils belonging to it was a talent in weight.
The tabernacle was a tent without windows, and thus artificial light was
needed. This was supplied by the candlestick, which, however, served also as a
symbol of the church or people of God, who are "the light of the world." The
light which "symbolizes the knowledge of God is not the sun or any natural
light, but an artificial light supplied with a specially prepared oil; for the
knowledge of God is in truth not natural nor common to all men, but furnished
over and above nature."
This candlestick was placed on the south side of the Holy Place, opposite the
table of shewbread (Ex. 27:21; 30:7, 8; Lev. 24:3; 1 Sam. 3:3). It was lighted
every evening, and was extinguished in the morning. In the morning the priests
trimmed the seven lamps, borne by the seven branches, with golden snuffers,
carrying away the ashes in golden dishes (Ex. 25:38), and supplying the lamps at
the same time with fresh oil. What ultimately became of the candlestick is
unknown.
In Solomon's temple there were ten separate candlesticks of pure gold, five
on the right and five on the left of the Holy Place (1 Kings 7:49; 2 Chr. 4:7).
Their structure is not mentioned. They were carried away to Babylon (Jer.
52:19).
In the temple erected after the Exile there was again but one candlestick,
and like the first, with seven branches. It was this which was afterwards
carried away by Titus to Rome, where it was deposited in the Temple of Peace.
When Genseric plundered Rome, he is said to have carried it to Carthage (A.D.
455). It was recaptured by Belisarius (A.D. 533), and carried to Constantinople
and thence to Jerusalem, where it finally disappeared.
Cane - a tall sedgy plant with a hollow stem, growing
in moist places. In Isa. 43:24; Jer. 6:20, the Hebrew word kaneh is thus
rendered, giving its name to the plant. It is rendered "reed" in 1 Kings 14:15;
Job 40:21; Isa. 19:6; 35:7. In Ps. 68:30 the expression "company of spearmen" is
in the margin and the Revised Version "beasts of the reeds," referring probably
to the crocodile or the hippopotamus as a symbol of Egypt. In 2 Kings 18:21;
Isa. 36:6; Ezek. 29:6, 7, the reference is to the weak, fragile nature of the
reed. (See CALAMUS.)
Canker - a gangrene or mortification which gradually
spreads over the whole body (2 Tim. 2:17). In James 5:3 "cankered" means
"rusted" (R.V.) or tarnished.
Cankerworm - (Heb. yelek), "the licking locust,"
which licks up the grass of the field; probably the locust at a certain stage of
its growth, just as it emerges from the caterpillar state (Joel 1:4; 2:25). The
word is rendered "caterpillar" in Ps. 105:34; Jer. 51:14, 17 (but R.V.
"canker-worm"). "It spoileth and fleeth away" (Nah. 3:16), or as some read the
passage, "The cankerworm putteth off [i.e., the envelope of its wings], and
fleeth away."
Canneh - Mentioned only in Ezek. 27:23. (See CALNEH.)
Canon - This word is derived from a Hebrew and Greek
word denoting a reed or cane. Hence it means something straight, or something to
keep straight; and hence also a rule, or something ruled or measured. It came to
be applied to the Scriptures, to denote that they contained the authoritative
rule of faith and practice, the standard of doctrine and duty. A book is said to
be of canonical authority when it has a right to take a place with the other
books which contain a revelation of the Divine will. Such a right does not arise
from any ecclesiastical authority, but from the evidence of the inspired
authorship of the book. The canonical (i.e., the inspired) books of the Old and
New Testaments, are a complete rule, and the only rule, of faith and practice.
They contain the whole supernatural revelation of God to men. The New Testament
Canon was formed gradually under divine guidance. The different books as they
were written came into the possession of the Christian associations which began
to be formed soon after the day of Pentecost; and thus slowly the canon
increased till all the books were gathered together into one collection
containing the whole of the twenty-seven New Testament inspired books.
Historical evidence shows that from about the middle of the second century this
New Testament collection was substantially such as we now possess. Each book
contained in it is proved to have, on its own ground, a right to its place; and
thus the whole is of divine authority.
The Old Testament Canon is witnessed to by the New Testament writers. Their
evidence is conclusive. The quotations in the New from the Old are very
numerous, and the references are much more numerous. These quotations and
references by our Lord and the apostles most clearly imply the existence at that
time of a well-known and publicly acknowledged collection of Hebrew writings
under the designation of "The Scriptures;" "The Law and the Prophets and the
Psalms;" "Moses and the Prophets," etc. The appeals to these books, moreover,
show that they were regarded as of divine authority, finally deciding all
questions of which they treat; and that the whole collection so recognized
consisted only of the thirty-nine books which we now posses. Thus they endorse
as genuine and authentic the canon of the Jewish Scriptures. The Septuagint
Version (q.v.) also contained every book we now have in the Old Testament
Scriptures. As to the time at which the Old Testament canon was closed, there
are many considerations which point to that of Ezra and Nehemiah, immediately
after the return from Babylonian exile. (See BIBLE ¯T0000580, EZRA ¯T0001294, QUOTATIONS.)
Capernaum - Nahum's town, a Galilean city frequently
mentioned in the history of our Lord. It is not mentioned in the Old Testament.
After our Lord's expulsion from Nazareth (Matt. 4:13-16; Luke 4:16-31),
Capernaum became his "own city." It was the scene of many acts and incidents of
his life (Matt. 8:5, 14, 15; 9:2-6, 10-17; 15:1-20; Mark 1:32-34, etc.). The
impenitence and unbelief of its inhabitants after the many evidences our Lord
gave among them of the truth of his mission, brought down upon them a heavy
denunciation of judgement (Matt. 11:23).
It stood on the western shore of the Sea of Galilee. The "land of
Gennesaret," near, if not in, which it was situated, was one of the most
prosperous and crowded districts of Palestine. This city lay on the great
highway from Damascus to Acco and Tyre. It has been identified with Tell Hum,
about two miles south-west of where the Jordan flows into the lake. Here are
extensive ruins of walls and foundations, and also the remains of what must have
been a beautiful synagogue, which it is conjectured may have been the one built
by the centurion (Luke 7:5), in which our Lord frequently taught (John 6:59;
Mark 1:21; Luke 4:33). Others have conjectured that the ruins of the city are to
be found at Khan Minyeh, some three miles further to the south on the shore of
the lake. "If Tell Hum be Capernaum, the remains spoken of are without doubt the
ruins of the synagogue built by the Roman centurion, and one of the most sacred
places on earth. It was in this building that our Lord gave the well-known
discourse in John 6; and it was not without a certain strange feeling that on
turning over a large block we found the pot of manna engraved on its face, and
remembered the words, 'I am that bread of life: your fathers did eat manna in
the wilderness, and are dead.'", (The Recovery of Jerusalem.)
Caphtor - a chaplet, the original seat of the
Philistines (Deut. 2:23; Jer. 47:4; Amos 9:7). The name is found written in
hieroglyphics in the temple of Kom Ombos in Upper Egypt. But the exact situation
of Caphtor is unknown, though it is supposed to be Crete, since the Philistines
seem to be meant by the "Cherethites" in 1 Sam. 30:14 (see also 2 Sam. 8:18). It
may, however, have been a part of Egypt, the Caphtur in the north Delta, since
the Caphtorim were of the same race as the Mizraite people (Gen. 10:14; 1 Chr.
1:12).
Cappadocia - the easternmost and the largest province
of Asia Minor. Christianity very early penetrated into this country (1 Pet.
1:1). On the day of Pentecost there were Cappadocians at Jerusalem (Acts 2:9).
Captain - (1.) Heb. sar (1 Sam. 22:2; 2 Sam. 23:19).
Rendered "chief," Gen. 40:2; 41:9; rendered also "prince," Dan. 1:7; "ruler,"
Judg. 9:30; "governor,' 1 Kings 22:26. This same Hebrew word denotes a military
captain (Ex. 18:21; 2 Kings 1:9; Deut. 1:15; 1 Sam. 18:13, etc.), the "captain
of the body-guard" (Gen. 37:36; 39:1; 41:10; Jer. 40:1), or, as the word may be
rendered, "chief of the executioners" (marg.). The officers of the king's
body-guard frequently acted as executioners. Nebuzar-adan (Jer. 39:13) and
Arioch (Dan. 2:14) held this office in Babylon.
The "captain of the guard" mentioned in Acts 28:16 was the Praetorian
prefect, the commander of the Praetorian troops.
(2.) Another word (Heb. katsin) so translated denotes sometimes a military
(Josh. 10:24; Judg. 11:6, 11; Isa. 22:3 "rulers;" Dan. 11:18) and sometimes a
civil command, a judge, magistrate, Arab. kady, (Isa. 1:10; 3:6; Micah
3:1, 9).
(3.) It is also the rendering of a Hebrew word (shalish) meaning "a third
man," or "one of three." The LXX. render in plural by tristatai; i.e.,
"soldiers fighting from chariots," so called because each war-chariot contained
three men, one of whom acted as charioteer while the other two fought (Ex. 14:7;
15:4; 1 Kings 9:22; comp. 2 Kings 9:25). This word is used also to denote the
king's body-guard (2 Kings 10:25; 1 Chr. 12:18; 2 Chr. 11:11) or aides-de-camp.
(4.) The "captain of the temple" mentioned in Acts 4:1 and 5:24 was not a
military officer, but superintendent of the guard of priests and Levites who
kept watch in the temple by night. (Comp. "the ruler of the house of God," 1
Chr. 9:11; 2 Chr. 31:13; Neh. 11:11.)
(5.) The Captain of our salvation is a name given to our Lord (Heb. 2:10),
because he is the author and source of our salvation, the head of his people,
whom he is conducting to glory. The "captain of the Lord's host" (Josh. 5:14,
15) is the name given to that mysterious person who manifested himself to
Abraham (Gen. 12:7), and to Moses in the bush (Ex. 3:2, 6, etc.) the Angel of
the covenant. (See ANGEL.)
Captive - one taken in war. Captives were often
treated with great cruelty and indignity (1 Kings 20:32; Josh. 10:24; Judg. 1:7;
2 Sam. 4:12; Judg. 8:7; 2 Sam. 12:31; 1 Chr. 20:3). When a city was taken by
assault, all the men were slain, and the women and children carried away captive
and sold as slaves (Isa. 20; 47:3; 2 Chr. 28:9-15; Ps. 44:12; Joel 3:3), and
exposed to the most cruel treatment (Nah. 3:10; Zech. 14:2; Esther 3:13; 2 Kings
8:12; Isa. 13:16, 18). Captives were sometimes carried away into foreign
countries, as was the case with the Jews (Jer. 20:5; 39:9, 10; 40:7).
Captivity - (1.) Of Israel. The kingdom of the ten
tribes was successively invaded by several Assyrian kings. Pul (q.v.) imposed a
tribute on Menahem of a thousand talents of silver (2 Kings 15:19, 20; 1 Chr.
5:26) (B.C. 762), and Tiglath-pileser, in the days of Pekah (B.C. 738), carried
away the trans-Jordanic tribes and the inhabitants of Galilee into Assyria (2
Kings 15:29; Isa. 9:1). Subsequently Shalmaneser invaded Israel and laid siege
to Samaria, the capital of the kingdom. During the siege he died, and was
succeeded by Sargon, who took the city, and transported the great mass of the
people into Assyria (B.C. 721), placing them in Halah and in Habor, and in the
cities of the Medes (2 Kings 17:3, 5). Samaria was never again inhabited by the
Israelites. The families thus removed were carried to distant cities, many of
them not far from the Caspian Sea, and their place was supplied by colonists
from Babylon and Cuthah, etc. (2 Kings 17:24). Thus terminated the kingdom of
the ten tribes, after a separate duration of two hundred and fifty-five years
(B.C. 975-721).
Many speculations have been indulged in with reference to these ten tribes.
But we believe that all, except the number that probably allied themselves with
Judah and shared in their restoration under Cyrus, are finally lost.
"Like the dew on the mountain, Like the foam on the river, Like the bubble on
the fountain, They are gone, and for ever."
(2.) Of Judah. In the third year of Jehoiachim, the eighteenth king of Judah
(B.C. 605), Nebuchadnezzar having overcome the Egyptians at Carchemish, advanced
to Jerusalem with a great army. After a brief siege he took that city, and
carried away the vessels of the sanctuary to Babylon, and dedicated them in the
Temple of Belus (2 Kings 24:1; 2 Chr. 36:6, 7; Dan. 1:1, 2). He also carried
away the treasures of the king, whom he made his vassal. At this time, from
which is dated the "seventy years" of captivity (Jer. 25; Dan. 9:1, 2), Daniel
and his companions were carried to Babylon, there to be brought up at the court
and trained in all the learning of the Chaldeans. After this, in the fifth year
of Jehoiakim, a great national fast was appointed (Jer. 36:9), during which the
king, to show his defiance, cut up the leaves of the book of Jeremiah's
prophecies as they were read to him in his winter palace, and threw them into
the fire. In the same spirit he rebelled against Nebuchadnezzar (2 Kings 24:1),
who again a second time (B.C. 598) marched against Jerusalem, and put Jehoiachim
to death, placing his son Jehoiachin on the throne in his stead. But
Jehoiachin's counsellors displeasing Nebuchadnezzar, he again a third time
turned his army against Jerusalem, and carried away to Babylon a second
detachment of Jews as captives, to the number of 10,000 (2 Kings 24:13; Jer.
24:1; 2 Chr. 36:10), among whom were the king, with his mother and all his
princes and officers, also Ezekiel, who with many of his companions were settled
on the banks of the river Chebar (q.v.). He also carried away all the remaining
treasures of the temple and the palace, and the golden vessels of the sanctuary.
Mattaniah, the uncle of Jehoiachin, was now made king over what remained of
the kingdom of Judah, under the name of Zedekiah (2 Kings 24:17; 2 Chr. 36:10).
After a troubled reign of eleven years his kingdom came to an end (2 Chr.
36:11). Nebuchadnezzar, with a powerful army, besieged Jerusalem, and Zedekiah
became a prisoner in Babylon. His eyes were put out, and he was kept in close
confinement till his death (2 Kings 25:7). The city was spoiled of all that was
of value, and then given up to the flames. The temple and palaces were consumed,
and the walls of the city were levelled with the ground (B.C. 586), and all that
remained of the people, except a number of the poorest class who were left to
till the ground and dress the vineyards, were carried away captives to Babylon.
This was the third and last deportation of Jewish captives. The land was now
utterly desolate, and was abondoned to anarchy.
In the first year of his reign as king of Babylon (B.C. 536), Cyrus issued a
decree liberating the Jewish captives, and permitting them to return to
Jerusalem and rebuild the city and the temple (2 Chr. 36:22, 23; Ezra 1; 2). The
number of the people forming the first caravan, under Zerubbabel, amounted in
all to 42,360 (Ezra 2:64, 65), besides 7,337 men-servants and maid-servants. A
considerable number, 12,000 probably, from the ten tribes who had been carried
away into Assyria no doubt combined with this band of liberated captives.
At a later period other bands of the Jews returned (1) under Ezra (7:7) (B.C.
458), and (2) Nehemiah (7:66) (B.C. 445). But the great mass of the people
remained still in the land to which they had been carried, and became a portion
of the Jews of the "dispersion" (John 7:35; 1 Pet. 1:1). The whole number of the
exiles that chose to remain was probably about six times the number of those who
returned.
Carbuncle - (Ex. 28:17; 39:10; Ezek. 28:13). Heb.
barkath; LXX. smaragdos; Vulgate, smaragdus; Revised Version, marg., "emerald."
The Hebrew word is from a root meaning "to glitter," "lighten," "flash." When
held up to the sun, this gem shines like a burning coal, a dark-red glowing
coal, and hence is called "carbunculus", i.e., a little coal. It was one of the
jewels in the first row of the high priest's breastplate. It has been
conjectured by some that the garnet is meant. In Isa. 54:12 the Hebrew word is
'ekdah, used in the prophetic description of the glory and beauty of the
mansions above. Next to the diamond it is the hardest and most costly of all
precious stones.
Carcase - contact with a, made an Israelite
ceremonially unclean, and made whatever he touched also unclean, according to
the Mosaic law (Hag. 2:13; comp. Num. 19:16, 22; Lev. 11:39).
Carchemish - fortress of Chemosh, a city on the west
bank of the Euphrates (Jer. 46:2; 2 Chr. 35:20), not, as was once supposed, the
Circesium at the confluence of the Chebar and the Euphrates, but a city
considerably higher up the river, and commanding the ordinary passage of the
Euphrates; probably identical with Hierapolis. It was the capital of the kingdom
of the northern Hittites. The Babylonian army, under Nebuchadnezzar, the son of
Nabopolassar, here met and conquered the army of Pharaoh-necho, king of Egypt
(B.C. 607). It is mentioned in monuments in B.C. 1600 and down to B.C. 717.
Carmel - a park; generally with the article, "the
park." (1.) A prominent headland of Central Palestine, consisting of several
connected hills extending from the plain of Esdraelon to the sea, a distance of
some 12 miles or more. At the east end, in its highest part, it is 1,728 feet
high, and at the west end it forms a promontory to the bay of Acre about 600
feet above the sea. It lay within the tribe of Asher. It was here, at the east
end of the ridge, at a place called el-Mukhrakah (i.e., the place of burning),
that Elijah brought back the people to their allegiance to God, and slew the
prophets of Baal (1 Kings 18). Here were consumed the "fifties" of the royal
guard; and here also Elisha received the visit of the bereaved mother whose son
was restored by him to life (2 Kings 4:25-37). "No mountain in or around
Palestine retains its ancient beauty so much as Carmel. Two or three villages
and some scattered cottages are found on it; its groves are few but luxuriant;
it is no place for crags and precipices or rocks of wild goats; but its surface
is covered with a rich and constant verdure." "The whole mountain-side is
dressed with blossom, and flowering shrubs, and fragrant herbs." The western
extremity of the ridge is, however, more rocky and bleak than the eastern. The
head of the bride in Cant. 7:5 is compared to Carmel. It is ranked with Bashan
on account of its rich pastures (Isa. 33:9; Jer. 50:19; Amos 1:2). The whole
ridge is deeply furrowed with rocky ravines filled with dense jungle. There are
many caves in its sides, which at one time were inhabited by swarms of monks.
These caves are referred to in Amos 9:3. To them Elijah and Elisha often
resorted (1 Kings 18:19, 42; 2 Kings 2:25). On its north-west summit there is an
ancient establishment of Carmelite monks. Vineyards have recently been planted
on the mount by the German colonists of Haifa. The modern Arabic name of the
mount is Kurmul, but more commonly Jebel Mar Elyas, i.e., Mount St. Elias, from
the Convent of Elias.
(2.) A town in the hill country of Judah (Josh. 15:55), the residence of
Nabal (1 Sam. 25:2, 5, 7, 40), and the native place of Abigail, who became
David's wife (1 Sam. 27:3). Here king Uzziah had his vineyards (2 Chr. 26:10).
The ruins of this town still remain under the name of Kurmul, about 10 miles
south-south-east of Hebron, close to those of Maon.
Carmi - vine-dresser. (1.) The last named of the four
sons of Reuben (Gen. 46:9).
(2.) A descendant of Judah (1 Chr. 4:1). He is elsewhere (2:18) called Caleb
(q.v.).
(3.) The son of Zimri, and the father of Achan (Josh. 7:1), "the troubler of
Israel."
Carnal - Unconverted men are so called (1 Cor. 3:3).
They are represented as of a "carnal mind, which is enmity against God" (Rom.
8:6, 7). Enjoyments that minister to the wants and desires of man's animal
nature are so called (Rom. 15:27; 1 Cor. 9:11). The ceremonial of the Mosaic law
is spoken of as "carnal," because it related to things outward, the bodies of
men and of animals, and the purification of the flesh (Heb. 7:16; 9:10). The
weapons of Christian warfare are "not carnal", that is, they are not of man's
device, nor are wielded by human power (2 Cor. 10:4).
Carpenter - an artificer in stone, iron, and copper,
as well as in wood (2 Sam. 5:11; 1 Chr. 14:1; Mark 6:3). The tools used by
carpenters are mentioned in 1 Sam. 13:19, 20; Judg. 4:21; Isa. 10:15; 44:13. It
was said of our Lord, "Is not this the carpenter's son?" (Matt. 13:55); also,
"Is not this the carpenter?" (Mark 6:3). Every Jew, even the rabbis, learned
some handicraft: Paul was a tentmaker. "In the cities the carpenters would be
Greeks, and skilled workmen; the carpenter of a provincial village could only
have held a very humble position, and secured a very moderate competence."
Carriage - In the Authorized Version this word is
found as the rendering of many different words. In Judg. 18:21 it means
valuables, wealth, or booty. In Isa. 46:1 (R.V., "the things that ye carried
about") the word means a load for a beast of burden. In 1 Sam. 17:22 and Isa.
10:28 it is the rendering of a word ("stuff" in 1 Sam. 10:22) meaning
implements, equipments, baggage. The phrase in Acts 21:15, "We took up our
carriages," means properly, "We packed up our baggage," as in the Revised
Version.
Cart - a vehicle moving on wheels, and usually drawn
by oxen (2 Sam. 6:3). The Hebrew word thus rendered, 'agalah (1 Sam. 6:7,
8), is also rendered "wagon" (Gen. 45:19). It is used also to denote a
war-chariot (Ps. 46:9). Carts were used for the removal of the ark and its
sacred utensils (Num. 7:3, 6). After retaining the ark amongst them for seven
months, the Philistines sent it back to the Israelites. On this occasion they
set it in a new cart, probably a rude construction, with solid wooden wheels
like that still used in Western Asia, which was drawn by two milch cows, which
conveyed it straight to Beth-shemesh.
A "cart rope," for the purpose of fastening loads on carts, is used (Isa.
5:18) as a symbol of the power of sinful pleasures or habits over him who
indulges them. (See CORD.)
In Syria and Palestine wheel-carriages for any other purpose than the conveyance
of agricultural produce are almost unknown.
Carve - The arts of engraving and carving were much
practised among the Jews. They were practised in connection with the
construction of the tabernacle and the temple (Ex. 31:2, 5; 35:33; 1 Kings 6:18,
35; Ps. 74:6), as well as in the ornamentation of the priestly dresses (Ex.
28:9-36; Zech. 3:9; 2 Chr. 2:7, 14). Isaiah (44:13-17) gives a minute
description of the process of carving idols of wood.
Casement - a barrier of open-work placed before
windows (Prov. 7:6). In Judg. 5:28 the Hebrew word is rendered "lattice," in the
LXX. "network," an opening through which cool air is admitted.
Casiphia - silver, a place between Babylon and
Jerusalem, where Iddo resided (Ezra 8:17); otherwise unknown.
Casluhim - fortified, a people descended from Mizraim
(Gen. 10:14; 1 Chr. 1:12). Their original seat was probably somewhere in Lower
Egypt, along the sea-coast to the south border of Palestine.
Cassia - (1.) Hebrew kiddah', i.e., "split."
One of the principal spices of the holy anointing oil (Ex. 30:24), and an
article of commerce (Ezek. 27:19). It is the inner bark of a tree resembling the
cinnamon (q.v.), the Cinnamomum cassia of botanists, and was probably imported
from India.
(2.) Hebrew pl. ketzi'oth (Ps. 45:8). Mentioned in connection with
myrrh and aloes as being used to scent garments. It was probably prepared from
the peeled bark, as the Hebrew word suggests, of some kind of cinnamon.
Castaway - Gr. adokimos, (1 Cor. 9:27), one regarded
as unworthy (R.V., "rejected"); elsewhere rendered "reprobate" (2 Tim. 3:8,
etc.); "rejected" (Heb. 6:8, etc.).
Castle - a military fortress (1 Chr. 11:7), also
probably a kind of tower used by the priests for making known anything
discovered at a distance (1 Chr. 6:54). Castles are also mentioned (Gen. 25:16)
as a kind of watch-tower, from which shepherds kept watch over their flocks by
night. The "castle" into which the chief captain commanded Paul to be brought
was the quarters of the Roman soldiers in the fortress of Antonia (so called by
Herod after his patron Mark Antony), which was close to the north-west corner of
the temple (Acts 21:34), which it commanded.
Castor and Pollux - the "Dioscuri", two heroes of
Greek and Roman mythology. Their figures were probably painted or sculptured on
the prow of the ship which Luke refers to (Acts 28:11). They were regarded as
the tutelary divinities of sailors. They appeared in the heavens as the
constellation Gemini.
Caterpillar - the consumer. Used in the Old Testament
(1 Kings 8:37; 2 Chr. 6:28; Ps. 78:46; Isa. 33:4) as the translation of a word
(hasil) the root of which means "to devour" or "consume," and which is used also
with reference to the locust in Deut. 28:38. It may have been a species of
locust, or the name of one of the transformations through which the locust
passes, locust-grub. It is also found (Ps. 105:34; Jer. 51:14, 27; R.V.,
"cankerworm") as the rendering of a different Hebrew word, yelek, a word
elsewhere rendered "cankerworm" (q.v.), Joel 1:4; 2:25. (See LOCUST.)
Catholic epistles - the epistles of James, Peter,
John, and Jude; so called because they are addressed to Christians in general,
and not to any church or person in particular.
Cattle - abounded in the Holy Land. To the rearing
and management of them the inhabitants chiefly devoted themselves (Deut. 8:13;
12:21; 1 Sam. 11:5; 12:3; Ps. 144:14; Jer. 3:24). They may be classified as,
(1.) Neat cattle. Many hundreds of these were yearly consumed in sacrifices
or used for food. The finest herds were found in Bashan, beyond Jordan (Num.
32:4). Large herds also pastured on the wide fertile plains of Sharon. They were
yoked to the plough (1 Kings 19:19), and were employed for carrying burdens (1
Chr. 12:40). They were driven with a pointed rod (Judg. 3:31) or goad (q.v.).
According to the Mosaic law, the mouths of cattle employed for the
threshing-floor were not to be muzzled, so as to prevent them from eating of the
provender over which they trampled (Deut. 25:4). Whosoever stole and sold or
slaughtered an ox must give five in satisfaction (Ex. 22:1); but if it was found
alive in the possession of him who stole it, he was required to make double
restitution only (22:4). If an ox went astray, whoever found it was required to
bring it back to its owner (23:4; Deut. 22:1, 4). An ox and an ass could not be
yoked together in the plough (Deut. 22:10).
(2.) Small cattle. Next to herds of neat cattle, sheep formed the most
important of the possessions of the inhabitants of Palestine (Gen. 12:16; 13:5;
26:14; 21:27; 29:2, 3). They are frequently mentioned among the booty taken in
war (Num. 31:32; Josh. 6:21; 1 Sam. 14:32; 15:3). There were many who were
owners of large flocks (1 Sam. 25:2; 2 Sam. 12:2, comp. Job 1:3). Kings also had
shepherds "over their flocks" (1 Chr. 27:31), from which they derived a large
portion of their revenue (2 Sam. 17:29; 1 Chr. 12:40). The districts most famous
for their flocks of sheep were the plain of Sharon (Isa. 65: 10), Mount Carmel
(Micah 7:14), Bashan and Gilead (Micah 7:14). In patriarchal times the flocks of
sheep were sometimes tended by the daughters of the owners. Thus Rachel, the
daughter of Laban, kept her father's sheep (Gen. 29:9); as also Zipporah and her
six sisters had charge of their father Jethro's flocks (Ex. 2:16). Sometimes
they were kept by hired shepherds (John 10:12), and sometimes by the sons of the
family (1 Sam. 16:11; 17:15). The keepers so familiarized their sheep with their
voices that they knew them, and followed them at their call. Sheep, but more
especially rams and lambs, were frequently offered in sacrifice. The shearing of
sheep was a great festive occasion (1 Sam. 25:4; 2 Sam. 13:23). They were folded
at night, and guarded by their keepers against the attacks of the lion (Micah
5:8), the bear (1 Sam. 17:34), and the wolf (Matt. 10:16; John 10:12). They were
liable to wander over the wide pastures and go astray (Ps. 119:176; Isa. 53:6;
Hos. 4:16; Matt. 18:12).
Goats also formed a part of the pastoral wealth of Palestine (Gen. 15:9;
32:14; 37:31). They were used both for sacrifice and for food (Deut. 14:4),
especially the young males (Gen. 27:9, 14, 17; Judg. 6:19; 13:15; 1 Sam. 16:20).
Goat's hair was used for making tent cloth (Ex. 26:7; 36:14), and for mattresses
and bedding (1 Sam. 19:13, 16). (See GOAT.)
Caul - (Heb. yothe'reth; i.e., "something
redundant"), the membrane which covers the upper part of the liver (Ex. 29:13,
22; Lev. 3:4, 10, 15; 4:9; 7:4; marg., "midriff"). In Hos. 13:8 (Heb. seghor;
i.e., "an enclosure") the pericardium, or parts about the heart, is meant.
Cauls - In Isa. 3:18 this word (Heb. shebisim), in
the marg. "networks," denotes network caps to contain the hair, worn by females.
Others explain it as meaning "wreaths worn round the forehead, reaching from one
ear to the other."
Causeway - a raised way, an ascent by steps, or a
raised slope between Zion and the temple (1 Chr. 26:16, 18). In 2 Chr. 9:11 the
same word is translated "terrace."
Cave - There are numerous natural caves among the
limestone rocks of Syria, many of which have been artificially enlarged for
various purposes.
The first notice of a cave occurs in the history of Lot (Gen. 19:30).
The next we read of is the cave of Machpelah (q.v.), which Abraham purchased
from the sons of Heth (Gen. 25:9, 10). It was the burying-place of Sarah and of
Abraham himself, also of Isaac, Rebekah, Leah, and Jacob (Gen. 49:31; 50:13).
The cave of Makkedah, into which the five Amorite kings retired after their
defeat by Joshua (10:16, 27).
The cave of Adullam (q.v.), an immense natural cavern, where David hid
himself from Saul (1 Sam. 22:1, 2).
The cave of Engedi (q.v.), now called 'Ain Jidy, i.e., the "Fountain of the
Kid", where David cut off the skirt of Saul's robe (24:4). Here he also found a
shelter for himself and his followers to the number of 600 (23:29; 24:1). "On
all sides the country is full of caverns which might serve as lurking-places for
David and his men, as they do for outlaws at the present day."
The cave in which Obadiah hid the prophets (1 Kings 18:4) was probably in the
north, but it cannot be identified.
The cave of Elijah (1 Kings 19:9), and the "cleft" of Moses on Horeb (Ex.
33:22), cannot be determined.
In the time of Gideon the Israelites took refuge from the Midianites in dens
and caves, such as abounded in the mountain regions of Manasseh (Judg. 6:2).
Caves were frequently used as dwelling-places (Num. 24:21; Cant. 2:14; Jer.
49:16; Obad. 1:3). "The excavations at Deir Dubban, on the south side of the
wady leading to Santa Hanneh, are probably the dwellings of the Horites," the
ancient inhabitants of Idumea Proper. The pits or cavities in rocks were also
sometimes used as prisons (Isa. 24:22; 51:14; Zech. 9:11). Those which had
niches in their sides were occupied as burying-places (Ezek. 32:23; John 11:38).
Cedar - (Heb. e'rez, Gr. kedros, Lat. cedrus), a tree
very frequently mentioned in Scripture. It was stately (Ezek. 31:3-5),
long-branched (Ps. 80:10; 92:12; Ezek. 31:6-9), odoriferous (Cant. 4:11; Hos.
14:6), durable, and therefore much used for boards, pillars, and ceilings (1
Kings 6:9, 10; 7:2; Jer. 22:14), for masts (Ezek. 27:5), and for carved images
(Isa. 44:14).
It grew very abundantly in Palestine, and particularly on Lebanon, of which
it was "the glory" (Isa. 35:2; 60:13). Hiram supplied Solomon with cedar trees
from Lebanon for various purposes connected with the construction of the temple
and the king's palace (2 Sam. 5:11; 7:2, 7; 1 Kings 5:6, 8,10; 6:9, 10, 15, 16,
18, 20; 7:2, 3, 7, 11, 12; 9:11, etc.). Cedars were used also in the building of
the second temple under Zerubbabel (Ezra 3:7).
Of the ancient cedars of Lebanon there remain now only some seven or eight.
They are not standing together. But beside them there are found between three
hundred and four hundred of younger growth. They stand in an amphitheatre
fronting the west, about 6,400 feet above the level of the sea.
The cedar is often figuratively alluded to in the sacred Scriptures. "The
mighty conquerors of olden days, the despots of Assyria and the Pharaohs of
Egypt, the proud and idolatrous monarchs of Judah, the Hebrew commonwealth
itself, the war-like Ammonites of patriarchal times, and the moral majesty of
the Messianic age, are all compared to the towering cedar, in its royal
loftiness and supremacy (Isa. 2:13; Ezek. 17:3, 22, 23, 31:3-9; Amos 2:9; Zech.
11:1, 2; Job 40:17; Ps. 29:5; 80:10; 92:12, etc).", Groser's Scrip. Nat. Hist.
(See BOX-TREE ¯T0000636.)
Cedron - the black torrent, the brook flowing through
the ravine below the eastern wall of Jerusalem (John 18:1). (See KIDRON.)
Ceiling - the covering (1 Kings 7:3,7) of the inside
roof and walls of a house with planks of wood (2 Chr. 3:5; Jer. 22:14). Ceilings
were sometimes adorned with various ornaments in stucco, gold, silver, gems, and
ivory. The ceilings of the temple and of Solomon's palace are described 1 Kings
6:9, 15; 7:3; 2 Chr. 3:5,9.
Cellar - a subterranean vault (1 Chr. 27:28), a
storehouse. The word is also used to denote the treasury of the temple (1 Kings
7:51) and of the king (14:26). The Hebrew word is rendered "garner" in Joel
1:17, and "armoury" in Jer. 50:25.
Cenchrea - millet, the eastern harbour of Corinth,
from which it was distant about 9 miles east, and the outlet for its trade with
the Asiatic shores of the Mediterranean. When Paul returned from his second
missionary journey to Syria, he sailed from this port (Acts 18:18). In Rom. 16:1
he speaks as if there were at the time of his writing that epistle an organized
church there. The western harbour of Corinth was Lechaeum, about a mile and a
half from the city. It was the channel of its trade with Italy and the west.
Censer - the vessel in which incense was presented on
"the golden altar" before the Lord in the temple (Ex. 30:1-9). The priest filled
the censer with live coal from the sacred fire on the altar of burnt-offering,
and having carried it into the sanctuary, there threw upon the burning coals the
sweet incense (Lev. 16:12, 13), which sent up a cloud of smoke, filling the
apartment with fragrance. The censers in daily use were of brass (Num. 16:39),
and were designated by a different Hebrew name, miktereth (2 Chr. 26:19;
Ezek. 8:11): while those used on the day of Atonement were of gold, and were
denoted by a word (mahtah) meaning "something to take fire with;" LXX. pureion =
a fire-pan. Solomon prepared for the temple censers of pure gold (1 Kings 7:50;
2 Chr. 4:22). The angel in the Apocalypse is represented with a golden censer
(Rev. 8:3, 5). Paul speaks of the golden censer as belonging to the tabernacle
(Heb. 9:4). The Greek word thumiaterion, here rendered "censer," may more
appropriately denote, as in the margin of Revised Version, "the altar of
incense." Paul does not here say that the thumiaterion was in the holiest, for
it was in the holy place, but that the holiest had it, i.e., that it belonged to
the holiest (1 Kings 6:22). It was intimately connected with the high priest's
service in the holiest.
The manner in which the censer is to be used is described in Num. 4:14; Lev.
16:12.
Census - There are five instances of a census of the
Jewish people having been taken. (1.) In the fourth month after the Exodus, when
the people were encamped at Sinai. The number of men from twenty years old and
upward was then 603,550 (Ex. 38:26). (2.) Another census was made just before
the entrance into Canaan, when the number was found to be 601,730, showing thus
a small decrease (Num. 26:51). (3.) The next census was in the time of David,
when the number, exclusive of the tribes of Levi and Benjamin, was found to be
1,300,000 (2 Sam. 24:9; 1 Chr. 21:5). (4.) Solomon made a census of the
foreigners in the land, and found 153,600 able-bodied workmen (2 Chr. 2:17, 18).
(5.) After the return from Exile the whole congregation of Israel was numbered,
and found to amount to 42,360 (Ezra 2:64). A census was made by the Roman
government in the time of our Lord (Luke 2:1). (See TAXING.)
Centurion - a Roman officer in command of a hundred
men (Mark 15:39, 44, 45). Cornelius, the first Gentile convert, was a centurion
(Acts 10:1, 22). Other centurions are mentioned in Matt. 8:5, 8, 13; Luke 7:2,
6; Acts 21:32; 22:25, 26; 23:17, 23; 24:23; 27:1, 6, 11, 31, 43; 28:16. A
centurion watched the crucifixion of our Lord (Matt. 27:54; Luke 23:47), and
when he saw the wonders attending it, exclaimed, "Truly this man was the Son of
God." "The centurions mentioned in the New Testament are uniformly spoken of in
terms of praise, whether in the Gospels or in the Acts. It is interesting to
compare this with the statement of Polybius (vi. 24), that the centurions were
chosen by merit, and so were men remarkable not so much for their daring courage
as for their deliberation, constancy, and strength of mind.", Dr. Maclear's N.
T. Hist.
Cephas - a Syriac surname given by Christ to Simon
(John 1:42), meaning "rock." The Greeks translated it by Petros, and the Latins
by Petrus.
Chaff - the refuse of winnowed corn. It was usually
burned (Ex. 15:7; Isa. 5:24; Matt. 3:12). This word sometimes, however, means
dried grass or hay (Isa. 5:24; 33:11). Chaff is used as a figure of abortive
wickedness (Ps. 1:4; Matt. 3:12). False doctrines are also called chaff (Jer.
23:28), or more correctly rendered "chopped straw." The destruction of the
wicked, and their powerlessness, are likened to the carrying away of chaff by
the wind (Isa. 17:13; Hos. 13:3; Zeph. 2:2).
Chain - (1.) A part of the insignia of office. A
chain of gold was placed about Joseph's neck (Gen. 41:42); and one was promised
to Daniel (5:7). It is used as a symbol of sovereignty (Ezek. 16:11). The
breast-plate of the high-priest was fastened to the ephod by golden chains (Ex.
39:17, 21).
(2.) It was used as an ornament (Prov. 1:9; Cant. 1:10). The Midianites
adorned the necks of their camels with chains (Judg. 8:21, 26).
(3.) Chains were also used as fetters wherewith prisoners were bound (Judg.
16:21; 2 Sam. 3:34; 2 Kings 25:7; Jer. 39:7). Paul was in this manner bound to a
Roman soldier (Acts 28:20; Eph. 6:20; 2 Tim. 1:16). Sometimes, for the sake of
greater security, the prisoner was attached by two chains to two soldiers, as in
the case of Peter (Acts 12:6).
Chalcedony - Mentioned only in Rev. 21:19, as one of
the precious stones in the foundation of the New Jerusalem. The name of this
stone is derived from Chalcedon, where it is said to have been first discovered.
In modern mineralogy this is the name of an agate-like quartz of a bluish
colour. Pliny so names the Indian ruby. The mineral intended in Revelation is
probably the Hebrew nophekh, translated "emerald" (Ex. 28:18; 39:11;
Ezek. 27:16; 28:13). It is rendered "anthrax" in the LXX., and "carbunculus" in
the Vulgate. (See CARBUNCLE.)
Chaldea - The southern portion of Babylonia, Lower
Mesopotamia, lying chiefly on the right bank of the Euphrates, but commonly used
of the whole of the Mesopotamian plain. The Hebrew name is Kasdim, which is
usually rendered "Chaldeans" (Jer. 50:10; 51:24,35).
The country so named is a vast plain formed by the deposits of the Euphrates
and the Tigris, extending to about 400 miles along the course of these rivers,
and about 100 miles in average breadth. "In former days the vast plains of
Babylon were nourished by a complicated system of canals and water-courses,
which spread over the surface of the country like a network. The wants of a
teeming population were supplied by a rich soil, not less bountiful than that on
the banks of the Egyptian Nile. Like islands rising from a golden sea of waving
corn stood frequent groves of palm-trees and pleasant gardens, affording to the
idler or traveller their grateful and highly-valued shade. Crowds of passengers
hurried along the dusty roads to and from the busy city. The land was rich in
corn and wine."
Recent discoveries, more especially in Babylonia, have thrown much light on
the history of the Hebrew patriarchs, and have illustrated or confirmed the
Biblical narrative in many points. The ancestor of the Hebrew people, Abram,
was, we are told, born at "Ur of the Chaldees." "Chaldees" is a mistranslation
of the Hebrew Kasdim, Kasdim being the Old Testament name of the
Babylonians, while the Chaldees were a tribe who lived on the shores of the
Persian Gulf, and did not become a part of the Babylonian population till the
time of Hezekiah. Ur was one of the oldest and most famous of the Babylonian
cities. Its site is now called Mugheir, or Mugayyar, on the western bank of the
Euphrates, in Southern Babylonia. About a century before the birth of Abram it
was ruled by a powerful dynasty of kings. Their conquests extended to Elam on
the one side, and to the Lebanon on the other. They were followed by a dynasty
of princes whose capital was Babylon, and who seem to have been of South Arabian
origin. The founder of the dynasty was Sumu-abi ("Shem is my father"). But soon
afterwards Babylonia fell under Elamite dominion. The kings of Babylon were
compelled to acknowledge the supremacy of Elam, and a rival kingdom to that of
Babylon, and governed by Elamites, sprang up at Larsa, not far from Ur, but on
the opposite bank of the river. In the time of Abram the king of Larsa was
Eri-Aku, the son of an Elamite prince, and Eri-Aku, as has long been recognized,
is the Biblical "Arioch king of Ellasar" (Gen. 14:1). The contemporaneous king
of Babylon in the north, in the country termed Shinar in Scripture, was
Khammu-rabi. (See BABYLON ¯T0000409; ABRAHAM ¯T0000054; AMRAPHEL.)
Chaldee language - employed by the sacred writers in
certain portions of the Old Testament, viz., Dan. 2:4-7, 28; Ezra 4:8-6:18;
7:12-26; Gen. 31:46; Jer. 10:11. It is the Aramaic dialect, as it is sometimes
called, as distinguished from the Hebrew dialect. It was the language of
commerce and of social intercourse in Western Asia, and after the Exile
gradually came to be the popular language of Palestine. It is called "Syrian" in
2 Kings 18:26. Some isolated words in this language are preserved in the New
Testament (Matt. 5:22; 6:24; 16:17; 27:46; Mark 3:17; 5:41; 7:34; 14:36; Acts
1:19; 1 Cor. 16:22). These are specimens of the vernacular language of Palestine
at that period. The term "Hebrew" was also sometimes applied to the Chaldee
because it had become the language of the Hebrews (John 5:2; 19:20).
Chaldees - or Chaldeans, the inhabitants of the
country of which Babylon was the capital. They were so called till the time of
the Captivity (2 Kings 25; Isa. 13:19; 23:13), when, particularly in the Book of
Daniel (5:30; 9:1), the name began to be used with special reference to a class
of learned men ranked with the magicians and astronomers. These men cultivated
the ancient Cushite language of the original inhabitants of the land, for they
had a "learning" and a "tongue" (1:4) of their own. The common language of the
country at that time had become assimilated to the Semitic dialect, especially
through the influence of the Assyrians, and was the language that was used for
all civil purposes. The Chaldeans were the learned class, interesting themselves
in science and religion, which consisted, like that of the ancient Arabians and
Syrians, in the worship of the heavenly bodies. There are representations of
this priestly class, of magi and diviners, on the walls of the Assyrian palaces.
Chamber - "on the wall," which the Shunammite
prepared for the prophet Elisha (2 Kings 4:10), was an upper chamber over the
porch through the hall toward the street. This was the "guest chamber" where
entertainments were prepared (Mark 14:14). There were also "chambers within
chambers" (1 Kings 22:25; 2 Kings 9:2). To enter into a chamber is used
metaphorically of prayer and communion with God (Isa. 26:20). The "chambers of
the south" (Job 9:9) are probably the constelations of the southern hemisphere.
The "chambers of imagery", i.e., chambers painted with images, as used by
Ezekiel (8:12), is an expression denoting the vision the prophet had of the
abominations practised by the Jews in Jerusalem.
Chambering - (Rom. 13:13), wantonness, impurity.
Chamberlain - a confidential servant of the king
(Gen. 37:36; 39:1). In Rom. 16:23 mention is made of "Erastus the chamberlain."
Here the word denotes the treasurer of the city, or the quaestor, as the Romans
styled him. He is almost the only convert from the higher ranks of whom mention
is made (comp. Acts 17:34). Blastus, Herod's "chamberlain" (Acts 12:20), was his
personal attendant or valet-de-chambre. The Hebrew word saris, thus
translated in Esther 1:10, 15; 2:3, 14, 21, etc., properly means an eunuch (as
in the marg.), as it is rendered in Isa. 39:7; 56:3.
Chameleon - a species of lizard which has the faculty
of changing the colour of its skin. It is ranked among the unclean animals in
Lev. 11:30, where the Hebrew word so translated is coah (R.V., "land
crocodile"). In the same verse the Hebrew tanshemeth, rendered in
Authorized Version "mole," is in Revised Version "chameleon," which is the
correct rendering. This animal is very common in Egypt and in the Holy Land,
especially in the Jordan valley.
Chamois - only in Deut. 14:5 (Heb. zemer), an animal
of the deer or gazelle species. It bears this Hebrew name from its leaping or
springing. The animal intended is probably the wild sheep (Ovis tragelephus),
which is still found in Sinai and in the broken ridges of Stony Arabia. The LXX.
and Vulgate render the word by camelopardus, i.e., the giraffe; but this is an
animal of Central Africa, and is not at all known in Syria.
Champion - (1 Sam. 17:4, 23), properly "the man
between the two," denoting the position of Goliath between the two camps. Single
combats of this kind at the head of armies were common in ancient times. In ver.
51 this word is the rendering of a different Hebrew word, and properly denotes
"a mighty man."
Chance - (Luke 10:31). "It was not by chance that the
priest came down by that road at that time, but by a specific arrangement and in
exact fulfilment of a plan; not the plan of the priest, nor the plan of the
wounded traveller, but the plan of God. By coincidence (Gr. sungkuria) the
priest came down, that is, by the conjunction of two things, in fact, which were
previously constituted a pair in the providence of God. In the result they fell
together according to the omniscient Designer's plan. This is the true theory of
the divine government." Compare the meeting of Philip with the Ethiopian (Acts
8:26, 27). There is no "chance" in God's empire. "Chance" is only another word
for our want of knowledge as to the way in which one event falls in with another
(1 Sam. 6:9; Eccl. 9:11).
Chancellor - one who has judicial authority,
literally, a "lord of judgement;" a title given to the Persian governor of
Samaria (Ezra 4:8, 9, 17).
Changes of raiment - were reckoned among the
treasures of rich men (Gen. 45:22; Judg. 14:12, 13; 2 Kings 5:22, 23).
Channel - (1.) The bed of the sea or of a river (Ps.
18:15; Isa. 8:7).
(2.) The "chanelbone" (Job 31:22 marg.), properly "tube" or "shaft," an old
term for the collar-bone.
Chapel - a holy place or sanctuary, occurs only in
Amos 7:13, where one of the idol priests calls Bethel "the king's chapel."
Chapiter - the ornamental head or capital of a
pillar. Three Hebrew words are so rendered. (1.) Cothereth (1 Kings 7:16;
2 Kings 25:17; 2 Chr. 4:12), meaning a "diadem" or "crown." (2.) Tzepheth
(2 Chr. 3:15). (3.) Rosh (Ex. 36:38; 38:17, 19, 28), properly a "head" or
"top."
Chapter - The several books of the Old and New
Testaments were from an early time divided into chapters. The Pentateuch was
divided by the ancient Hebrews into 54 parshioth or sections, one of
which was read in the synagogue every Sabbath day (Acts. 13:15). These sections
were afterwards divided into 669 sidrim or orders of unequal length. The
Prophets were divided in somewhat the same manner into haphtaroth or
passages.
In the early Latin and Greek versions of the Bible, similar divisions of the
several books were made. The New Testament books were also divided into portions
of various lengths under different names, such as titles and heads or chapters.
In modern times this ancient example was imitated, and many attempts of the
kind were made before the existing division into chapters was fixed. The Latin
Bible published by Cardinal Hugo of St. Cher in A.D. 1240 is generally regarded
as the first Bible that was divided into our present chapters, although it
appears that some of the chapters were fixed as early as A.D. 1059. This
division into chapters came gradually to be adopted in the published editions of
the Hebrew, with some few variations, and of the Greek Scriptures, and hence of
other versions.
Charashim - craftsmen, a valley named in 1 Chr. 4:14.
In Neh. 11:35 the Hebrew word is rendered "valley of craftsmen" (R.V. marg.,
Geha-rashim). Nothing is known of it.
Charger - a bowl or deep dish. The silver vessels
given by the heads of the tribes for the services of the tabernacle are so named
(Num. 7:13, etc.). The "charger" in which the Baptist's head was presented was a
platter or flat wooden trencher (Matt. 14:8, 11; Mark 6:25, 28). The chargers of
gold and silver of Ezra 1:9 were probably basins for receiving the blood of
sacrifices.
Chariot - a vehicle generally used for warlike
purposes. Sometimes, though but rarely, it is spoken of as used for peaceful
purposes.
The first mention of the chariot is when Joseph, as a mark of distinction,
was placed in Pharaoh's second state chariot (Gen. 41:43); and the next, when he
went out in his own chariot to meet his father Jacob (46:29). Chariots formed
part of the funeral procession of Jacob (50:9). When Pharaoh pursued the
Israelites he took 600 war-chariots with him (Ex. 14:7). The Canaanites in the
valleys of Palestine had chariots of iron (Josh. 17:18; Judg. 1:19). Jabin, the
king of Canaan, had 900 chariots (Judg. 4:3); and in Saul's time the Philistines
had 30,000. In his wars with the king of Zobah and with the Syrians, David took
many chariots among the spoils (2 Sam. 8:4; 10:18). Solomon maintained as part
of his army 1,400 chariots (1 Kings 10:26), which were chiefly imported from
Egypt (29). From this time forward they formed part of the armies of Israel (1
Kings 22:34; 2 Kings 9:16, 21; 13:7, 14; 18:24; 23:30).
In the New Testament we have only one historical reference to the use of
chariots, in the case of the Ethiopian eunuch (Acts. 8:28, 29, 38).
This word is sometimes used figuratively for hosts (Ps. 68:17; 2 Kings 6:17).
Elijah, by his prayers and his counsel, was "the chariot of Israel, and the
horsemen thereof." The rapid agency of God in the phenomena of nature is also
spoken of under the similitude of a chariot (Ps. 104:3; Isa. 66:15; Hab. 3:8).
Chariot of the cherubim (1 Chr. 28:18), the chariot formed by the two cherubs
on the mercy-seat on which the Lord rides.
Chariot cities were set apart for storing the war-chariots in time of peace
(2 Chr. 1:14).
Chariot horses were such as were peculiarly fitted for service in chariots (2
Kings 7:14).
Chariots of war are described in Ex. 14:7; 1 Sam. 13:5; 2 Sam. 8:4; 1 Chr.
18:4; Josh. 11:4; Judg. 4:3, 13. They were not used by the Israelites till the
time of David. Elijah was translated in a "chariot of fire" (2 Kings 2:11).
Comp. 2 Kings 6:17. This vision would be to Elisha a source of strength and
encouragement, for now he could say, "They that be with us are more than they
that be with them."
Charity - (1 Cor. 13), the rendering in the
Authorized Version of the word which properly denotes love, and is frequently so
rendered (always so in the Revised Version). It is spoken of as the greatest of
the three Christian graces (1 Cor. 12:31-13:13).
Charmer - one who practises serpent-charming (Ps.
58:5; Jer. 8:17; Eccl. 10:11). It was an early and universal opinion that the
most venomous reptiles could be made harmless by certain charms or by sweet
sounds. It is well known that there are jugglers in India and in other Eastern
lands who practise this art at the present day.
In Isa. 19:3 the word "charmers" is the rendering of the Hebrew
'ittim, meaning, properly, necromancers (R.V. marg., "whisperers"). In
Deut. 18:11 the word "charmer" means a dealer in spells, especially one who, by
binding certain knots, was supposed thereby to bind a curse or a blessing on its
object. In Isa. 3:3 the words "eloquent orator" should be, as in the Revised
Version, "skilful enchanter."
Charran - another form (Acts 7:2, 4) of Haran (q.v.).
Chebar - length, a river in the "land of the
Chaldeans" (Ezek. 1:3), on the banks of which were located some of the Jews of
the Captivity (Ezek. 1:1; 3:15, 23; 10:15, 20, 22). It has been supposed to be
identical with the river Habor, the Chaboras, or modern Khabour, which falls
into the Euphrates at Circesium. To the banks of this river some of the
Israelites were removed by the Assyrians (2 Kings 17:6). An opinion that has
much to support it is that the "Chebar" was the royal canal of Nebuchadnezzar,
the Nahr Malcha, the greatest in Mesopotamia, which connected the Tigris with
the Euphrates, in the excavation of which the Jewish captives were probably
employed.
Chedorlaomer - (= Khudur-Lagamar of the
inscriptions), king of Elam. Many centuries before the age of Abraham, Canaan
and even the Sinaitic peninsula had been conquered by Babylonian kings, and in
the time of Abraham himself Babylonia was ruled by a dynasty which claimed
sovereignity over Syria and Palestine. The kings of the dynasty bore names which
were not Babylonian, but at once South Arabic and Hebrew. The most famous king
of the dynasty was Khammu-rabi, who united Babylonia under one rule, and made
Babylon its capital. When he ascended the throne, the country was under the
suzerainty of the Elamites, and was divided into two kingdoms, that of Babylon
(the Biblical Shinar) and that of Larsa (the Biblical Ellasar). The king of
Larsa was Eri-Aku ("the servant of the moon-god"), the son of an Elamite prince,
Kudur-Mabug, who is entitled "the father of the land of the Amorites." A
recently discovered tablet enumerates among the enemies of Khammu-rabi,
Kudur-Lagamar ("the servant of the goddess Lagamar") or Chedorlaomer, Eri-Aku or
Arioch, and Tudkhula or Tidal. Khammu-rabi, whose name is also read Ammi-rapaltu
or Amraphel by some scholars, succeeded in overcoming Eri-Aku and driving the
Elamites out of Babylonia. Assur-bani-pal, the last of the Assyrian conquerors,
mentions in two inscriptions that he took Susa 1635 years after Kedor-nakhunta,
king of Elam, had conquered Babylonia. It was in the year B.C. 660 that
Assur-bani-pal took Susa.
Cheek - Smiting on the cheek was accounted a grievous
injury and insult (Job 16:10; Lam. 3:30; Micah 5:1). The admonition (Luke 6:29),
"Unto him that smiteth thee on the one cheek offer also the other," means
simply, "Resist not evil" (Matt. 5:39; 1 Pet. 2:19-23). Ps. 3:7 = that God had
deprived his enemies of the power of doing him injury.
Cheese - (A.S. cese). This word occurs three times in
the Authorized Version as the translation of three different Hebrew words: (1.)
1 Sam. 17:18, "ten cheeses;" i.e., ten sections of curd. (2.) 2 Sam. 17:29,
"cheese of kine" = perhaps curdled milk of kine. The Vulgate version reads "fat
calves." (3.) Job 10:10, curdled milk is meant by the word.
Chemarim - black, (Zeph. 1:4; rendered "idolatrous
priests" in 2 Kings 23:5, and "priests" in Hos. 10:5). Some derive this word
from the Assyrian Kamaru, meaning "to throw down," and interpret it as
describing the idolatrous priests who prostrate themselves before the idols.
Others regard it as meaning "those who go about in black," or "ascetics."
Chemosh - the destroyer, subduer, or fish-god, the
god of the Moabites (Num. 21:29; Jer. 48:7, 13, 46). The worship of this god,
"the abomination of Moab," was introduced at Jerusalem by Solomon (1 Kings
11:7), but was abolished by Josiah (2 Kings 23:13). On the "Moabite Stone"
(q.v.), Mesha (2 Kings 3:5) ascribes his victories over the king of Israel to
this god, "And Chemosh drove him before my sight."
Chenaanah - merchant. (1.) A Benjamite (1 Chr. 7:10).
(2.) The father of Zedekiah (1 Kings 22:11, 24).
Chenaiah - whom Jehovah hath made. "Chief of the
Levites," probably a Kohathite (1 Chr. 15:22), and therefore not the same as
mentioned in 26:29.
Chephirah - village, one of the four cities of the
Gibeonitish Hivites with whom Joshua made a league (9:17). It belonged to
Benjamin. It has been identified with the modern Kefireh, on the west confines
of Benjamin, about 2 miles west of Ajalon and 11 from Jerusalem.
Cherethim - (Ezek. 25:16), more frequently
Cherethites, the inhabitants of Southern Philistia, the Philistines (Zeph. 2:5).
The Cherethites and the Pelethites were David's life-guards (1 Sam. 30:14; 2
Sam. 8:18; 20:7, 23; 23:23). This name is by some interpreted as meaning
"Cretans," and by others "executioners," who were ready to execute the king's
sentence of death (Gen. 37:36, marg.; 1 Kings 2:25).
Cherith - a cutting; separation; a gorge, a
torrent-bed or winter-stream, a "brook," in whose banks the prophet Elijah hid
himself during the early part of the three years' drought (1 Kings 17:3, 5). It
has by some been identified as the Wady el-Kelt behind Jericho, which is formed
by the junction of many streams flowing from the mountains west of Jericho. It
is dry in summer. Travellers have described it as one of the wildest ravines of
this wild region, and peculiarly fitted to afford a secure asylum to the
persecuted. But if the prophet's interview with Ahab was in Samaria, and he
thence journeyed toward the east, it is probable that he crossed Jordan and
found refuge in some of the ravines of Gilead. The "brook" is said to have been
"before Jordan," which probably means that it opened toward that river, into
which it flowed. This description would apply to the east as well as to the west
of Jordan. Thus Elijah's hiding-place may have been the Jermuk, in the territory
of the half-tribe of Manasseh.
Cherub - plural cherubim, the name of certain
symbolical figures frequently mentioned in Scripture. They are first mentioned
in connection with the expulsion of our first parents from Eden (Gen. 3:24).
There is no intimation given of their shape or form. They are next mentioned
when Moses was commanded to provide furniture for the tabernacle (Ex. 25:17-20;
26:1, 31). God promised to commune with Moses "from between the cherubim"
(25:22). This expression was afterwards used to denote the Divine abode and
presence (Num. 7:89; 1 Sam. 4:4; Isa. 37:16; Ps. 80:1; 99:1). In Ezekiel's
vision (10:1-20) they appear as living creatures supporting the throne of God.
From Ezekiel's description of them (1;10; 41:18, 19), they appear to have been
compound figures, unlike any real object in nature; artificial images possessing
the features and properties of several animals. Two cherubim were placed on the
mercy-seat of the ark; two of colossal size overshadowed it in Solomon's temple.
Ezekiel (1:4-14) speaks of four; and this number of "living creatures" is
mentioned in Rev. 4:6. Those on the ark are called the "cherubim of glory" (Heb.
9:5), i.e., of the Shechinah, or cloud of glory, for on them the visible glory
of God rested. They were placed one at each end of the mercy-seat, with wings
stretched upward, and their faces "toward each other and toward the mercy-seat."
They were anointed with holy oil, like the ark itself and the other sacred
furniture.
The cherubim were symbolical. They were intended to represent spiritual
existences in immediate contact with Jehovah. Some have regarded them as
symbolical of the chief ruling power by which God carries on his operations in
providence (Ps. 18:10). Others interpret them as having reference to the
redemption of men, and as symbolizing the great rulers or ministers of the
church. Many other opinions have been held regarding them which need not be
referred to here. On the whole, it seems to be most satisfactory to regard the
interpretation of the symbol to be variable, as is the symbol itself.
Their office was, (1) on the expulsion of our first parents from Eden, to
prevent all access to the tree of life; and (2) to form the throne and chariot
of Jehovah in his manifestation of himself on earth. He dwelleth between and
sitteth on the cherubim (1 Sam. 4:4; Ps. 80:1; Ezek. 1:26, 28).
Chesalon - strength; confidence, a place on the
border of Judah, on the side of Mount Jearim (Josh. 15:10); probably identified
with the modern village of Kesla, on the western mountains of Judah.
Chesed - gain, the son of Nahor (Gen. 22:22).
Chesil - ungodly, a town in the south of Judah (Josh.
15:30); probably the same as Bethul (19:4) and Bethuel (1 Chr. 4:30); now
Khelasa.
Chest - (Heb. 'aron, generally rendered
"ark"), the coffer into which the contributions for the repair of the temple
were put (2 Kings 12:9, 10; 2 Chr. 24:8, 10, 11). In Gen. 50:26 it is rendered
"coffin." In Ezek. 27:24 a different Hebrew word, genazim (plur.), is
used. It there means "treasure-chests."
Chestnut tree - (Heb. 'armon; i.e., "naked"),
mentioned in connection with Jacob's artifice regarding the cattle (Gen. 30:37).
It is one of the trees of which, because of its strength and beauty, the
Assyrian empire is likened (Ezek. 31:8; R.V., "plane trees"). It is probably the
Oriental plane tree (Platanus orientalis) that is intended. It is a
characteristic of this tree that it annually sheds its outer bark, becomes
"naked." The chestnut tree proper is not a native of Palestine.
Chesulloth - fertile places; the loins, a town of
Issachar, on the slopes of some mountain between Jezreel and Shunem (Josh.
19:18). It has been identified with Chisloth-tabor, 2 1/2 miles to the west of
Mount Tabor, and north of Jezreel; now Iksal.