A confidential servant of the king Ge 37:36 39:1-5 In Ro
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.) Ac 17:34 Blastus, Herod's "chamberlain" Ac 12:20 was his
personal attendant or valet-de-chambre. The Hebrew word _saris_, thus translated
in Es 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
A species of lizard which has the faculty of changing the
colour of its skin. It is ranked among the unclean animals in Le 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.
Only in De 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.
1Sa 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 1Sa 17:51 this
word is the rendering of a different Hebrew word, and properly denotes "a
mighty man."
Lu 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 Ac
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 1Sa 6:9 Ec 9:11
One who has judicial authority, literally, a "lord
of judgement; "a title given to the Persian governor of Samaria Ezr
4:8,9,17
Were reckoned among the treasures of rich men Ge 45:22
Jud 14:12,13 2Ki 5:22,23
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.
A holy place or sanctuary, occurs only in Am 7:13 where
one of the idol priests calls Bethel "the king's chapel."
The ornamental head or capital of a pillar. Three Hebrew
words are so rendered.
1. _Cothereth_ 1Ki 7:16 2Ki 25:17 2Ch 4:12 meaning a
"diadem" or "crown."
2. _Tzepheth_ 2Ch 3:15
3. _Rosh_ Ex 36:38 38:17,19,28 properly a
"head" or "top."
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 Ac 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.
Craftsmen, a valley named in 1Ch 4:14 In Ne 11:35 the
Hebrew word is rendered "valley of craftsmen" (R.V. marg.,
Geha-rashim). Nothing is known of it.
A bowl or deep dish. The silver vessels given by the
heads of the tribes for the services of the tabernacle are so named Nu 7:13
etc. The "charger" in which the Baptist's head was presented was a
platter or flat wooden trencher Mt 14:8,11 Mr 6:25,28 The chargers of gold and
silver of Ezr 1:9 were probably basins for receiving the blood of sacrifices.
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 Ge 41:43 and the next, when he went out in his
own chariot to meet his father Jacob Ge 46:29 Chariots formed part of the
funeral procession of Jacob Ge 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 Jos 17:18 Jud 1:19 Jabin, the king of Canaan, had 900
chariots Jud 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 2Sa 8:4 10:18 Solomon maintained as part of his army 1,400 chariots 1Ki
10:26 which were chiefly imported from Egypt 1Ki 10:29. From this time forward
they formed part of the armies of Israel 1Ki 22:34 2Ki 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 Ac 8:28,29,38 This word is
sometimes used figuratively for hosts Ps 68:17 2Ki 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 1Ch 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 2Ch 1:14 Chariot horses were such as were
peculiarly fitted for service in chariots 2Ki 7:14 Chariots of war are
described in Ex 14:7 1Sa 13:5 2Sa 8:4 1Ch 18:4 Jos 11:4 Jud 4:3,13 They were
not used by the Israelites till the time of David. Elijah was translated in a "chariot of fire" 2Ki 2:11
Comp. 2Ki 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."
1Co 13:1 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 1Co 12:31 13:1-13
One who practises serpent-charming Ps 58:5 Jer 8:17 Ec
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 De 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."
Another form Ac 7:2,4 of Haran (q.v.).
See HARAN
Length, a river in the "land of the Chaldeans"
Eze 1:3 on the banks of which were located some of the Jews of the Captivity
Eze 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
2Ki 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.
(=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.
Smiting on the cheek was accounted a grievous injury and insult
Job 16:10 La 3:30 Mic 5:1 The admonition Lu 6:29 "Unto him that smiteth
thee on the one cheek offer also the other, "means simply, "Resist
not evil" Mt 5:39 1Pe 2:19-23 Ps 3:7 =that God had deprived his enemies of
the power of doing him injury.
(A.S. cese). This word occurs three times in the
Authorized Version as the translation of three different Hebrew words:
1. 1Sa 17:18 "ten cheeses; "i.e., ten sections
of curd.
2. 2Sa 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.
Black, Zep 1:4 rendered "idolatrous priests" in
2Ki 23:5 and "priests" in Ho 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."
The destroyer, subduer, or fish-god, the god of the
Moabites Nu 21:29 Jer 48:7,13,46 The worship of this god, "the abomination
of Moab, " was introduced at Jerusalem by Solomon 1Ki 11:7 but was
abolished by Josiah 2Ki 23:13 On the "Moabite Stone" (q.v.), Mesha
2Ki 3:5 ascribes his victories over the king of Israel to this god, "And
Chemosh drove him before my sight."
Merchant.
1. A Benjamite 1Ch 7:10
2. The father of Zedekiah 1Ki 22:11,24
Whom Jehovah hath made. "Chief of the Levites,
"probably a Kohathite 1Ch 15:22 and therefore not the same as mentioned in
1Ch 26:29
Village, one of the four cities of the Gibeonitish Hivites
with whom Joshua made a league Jos 9:17 18:26 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.
Eze 25:16 more frequently Cherethites, the inhabitants of
Southern Philistia, the Philistines Zep 2:5 The Cherethites and the Pelethites
were David's life-guards 1Sa 30:14 2Sa 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 (comp.) Ge 37:36
marg.; 1Ki 2:25
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 1Ki 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.
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 Ge 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" Ex 25:22 This
expression was afterwards used to denote the Divine abode and presence Nu 7:89
1Sa 4:4 Isa 37:16 Ps 80:1 99:1 In Ezekiel's vision Eze 10:1-20 they appear as
living creatures supporting the throne of God. From Ezekiel's description of
them Eze 1:10-25 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 Eze
1:4-14 speaks of four; and this number of "living creatures" is
mentioned in Re 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 1Sa 4:4 Ps 80:1 Eze 1:26,28
See ANGEL
Strength; confidence, a place on the border of Judah, on
the side of Mount Jearim Jos 15:10 probably identified with the modern village
of Kesla, on the western mountains of Judah.
Gain, the son of Nahor Ge 22:22
Ungodly, a town in the south of Judah Jos 15:30 probably
the same as Bethul Jos 19:4 and Bethuel 1Ch 4:30 now Khelasa.
(Heb. _'aron_, generally rendered "ark"), the
coffer into which the contributions for the repair of the temple were put 2Ki
12:9,10 2Ch 24:8,10,11 In Ge 50:26 it is rendered "coffin." In Eze
27:24 a different Hebrew word, _genazim_ (plur.), is used. It there means
"treasure-chests."
(Heb. _'armon_; i.e., "naked"), mentioned in
connection with Jacob's artifice regarding the cattle Ge 30:37 It is one of the
trees of which, because of its strength and beauty, the Assyrian empire is
likened Eze 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.
Fertile places; the loins, a town of Issachar, on the
slopes of some mountain between Jezreel and Shunem Jos 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.
Deceitful, a town where Shelah, the son of Judah, was
born Ge 38:5 Probably the same as Achzib (q.v.).
Dart, the name of the threshing-floor at which the death
of Uzzah took place 1Ch 13:9 In the parallel passage in Samuel 2Sa 6:6 it is
called "Nachon's threshing-floor." It was a place not far north-west
from Jerusalem.
A title given to Adino the Eznite, one of David's
greatest heroes 2Sa 23:8 also called Jashobeam 1Ch 11:11
See PRIEST
"Asiarchs, "the title given to certain wealthy persons
annually appointed to preside over the religious festivals and games in the
various cities of proconsular Asia Ac 19:31 Some of these officials appear to
have been Paul's friends.
This word has considerable latitude of meaning in
Scripture. Thus Joseph is called a child at the time when he was probably about
sixteen years of age Ge 37:3 and Benjamin is so called when he was above thirty
years Ge 44:20 Solomon called himself a little child when he came to the
kingdom 1Ki 3:7 The descendants of a man, however remote, are called his
children; as, "the children of Edom, " "the children of Moab,
""the children of Israel." In the earliest times mothers did not
wean their children till they were from thirty months to three years old; and
the day on which they were weaned was kept as a festival day Ge 21:8 Ex 2:7,9
1Sa 1:22-24 Mt 21:16 At the age of five, children began to learn the arts and
duties of life under the care of their fathers De 6:20-25 11:19 To have a
numerous family was regarded as a mark of divine favour Ge 11:30 30:1 1Sa 2:5
2Sa 6:23 Ps 127:3 128:3 Figuratively the name is used for those who are
ignorant or narrow-minded Mt 11:16 Lu 7:32 1Co 13:11 "When I was a child,
I spake as a child." "Brethren, be not children in
understanding" 1Co 14:20 "That we henceforth be no more children,
tossed to and fro" Eph 4:14 Children are also spoken of as representing
simplicity and humility Mt 19:13-15 Mr 10:13-16 Lu 18:15-17 Believers are
"children of light" Lu 16:8 1Th 5:5 and "children of
obedience" 1Pe 1:14
Protected by the father, David's second son by Abigail
2Sa 3:3 called also Daniel 1Ch 3:1 He seems to have died when young.
The pining one, the younger son of Elimelech and Naomi,
and husband of Orpah, Ruth's sister Ru 1:2 4:9
A place or country unknown which, along with Sheba and
Asshur, traded with Tyre Eze 27:23
Pining, probably the youngest son of Barzillai the
Gileadite 2Sa 19:37-40 The "habitation of Chimham" Jer 41:17 was
probably an inn or khan, which is the proper meaning of the Hebrew _geruth_,
rendered "habitation", established in later times in his possession
at Bethlehem, which David gave to him as a reward for his loyalty in
accompanying him to Jerusalem after the defeat of Absalom 1Ki 2:7 It has been
supposed that, considering the stationary character of Eastern institutions, it
was in the stable of this inn or caravanserai that our Saviour was born Lu 2:7
Lyre, the singular form of the word De 3:17 Jos 19:35
which is also used in the plural form, Chinneroth, the name of a fenced city
which stood near the shore of the lake of Galilee, a little to the south of
Tiberias. The town seems to have given its name to a district, as appears from
1Ki 15:20 where the plural form of the word is used. The Sea of Chinnereth Nu
34:11 Jos 13:27 or of Chinneroth Jos 12:3 was the "lake of Gennesaret"
or "sea of Tiberias" De 3:17 Jos 11:2 Chinnereth was probably an
ancient Canaanitish name adopted by the Israelites into their language.
Mentioned in Ac 20:15 an island in the Aegean Sea, about
5 miles distant from the mainland, having a roadstead, in the shelter of which
Paul and his companions anchored for a night when on his third missionary
return journey. It is now called Scio.
The name adopted from the Babylonians by the Jews after
the Captivity for the third civil, or ninth ecclesiastical, month Ne 1:1 Zec
7:1 It corresponds nearly with the month of November.
Or Kittim, a plural form Ge 10:4 the name of a branch of
the descendants of Javan, the "son" of Japheth. Balaam foretold Nu
24:24 "that ships shall come from the coast of Chittim, and afflict
Eber." Daniel prophesied Da 11:30 that the ships of Chittim would come
against the king of the north. It probably denotes Cyprus, whose ancient
capital was called Kition by the Greeks. The references elsewhere made to
Chittim Isa 23:1,12 Jer 2:10 Eze 27:6 are to be explained on the ground that
while the name originally designated the Phoenicians only, it came latterly to
be used of all the islands and various settlements on the sea-coasts which they
had occupied, and then of the people who succeeded them when the Phoenician
power decayed. Hence it designates generally the islands and coasts of the
Mediterranean and the races that inhabit them.
Occurs only in Am 5:26 (R.V. marg., "shrine").
The LXX. translated the word by Rhephan, which became corrupted into Remphan,
as used by Stephen Ac 7:43 but R.V., "Rephan"). Probably the planet
Saturn is intended by the name. Astrologers represented this planet as baleful
in its influences, and hence the Phoenicians offered to it human sacrifices,
especially children.
Verdure, a female Christian 1Co 1:11 some of whose
household had informed Paul of the divided state of the Corinthian church.
Nothing is known of her.
Smoking furnace, one of the places where "David
himself and his men were wont to haunt" 1Sa 30:30,31 It is probably
identical with Ashan Jos 15:42 19:7 a Simeonite city in the Negeb, i.e., the
south, belonging to Judah. The word ought, according to another reading, to be
"Bor-ashan."
Named along with Bethsaida and Capernaum as one of the
cities in which our Lord's "mighty works" were done, and which was
doomed to woe because of signal privileges neglected Mt 11:21 Lu 10:13 It has
been identified by general consent with the modern Kerazeh, about 2 1/2 miles
up the Wady Kerazeh from Capernaum; i.e., Tell Hum.
Spoken of warriors Ex 15:4 Jud 20:16 of the Hebrew nation
Ps 105:43 De 7:7 of Jerusalem as the seat of the temple 1Ki 11:13 Christ is the
"chosen" of God Isa 42:1 and the apostles are "chosen" for
their work Ac 10:41 It is said with regard to those who do not profit by their
opportunities that "many are called, but few are chosen" Mt 20:16
See ELECTION
1Ch 4:22 the same as Chezib and Achzib, a place in the
lowlands of Judah Ge 38:5 Jos 15:44
Anointed, the Greek translation of the Hebrew word
rendered "Messiah" (q.v.), the official title of our Lord, occurring
five hundred and fourteen times in the New Testament. It denotes that he was
anointed or consecrated to his great redemptive work as Prophet, Priest, and
King of his people. He is Jesus the Christ Ac 17:3 18:5 Mt 22:42 the Anointed
One. He is thus spoken of by Isaiah Isa 61:1 and by Daniel Da 9:24-26 who
styles him "Messiah the Prince." The Messiah is the same person as
"the seed of the woman" Ge 3:15 "the seed of Abraham" Ge
22:18 the "Prophet like unto Moses" De 18:15 "the priest after
the order of Melchizedek" Ps 110:4 "the rod out of the stem of
Jesse" Isa 11:1,10 the "Immanuel, "the virgin's son Isa 7:14
"the branch of Jehovah" Isa 4:2 and "the messenger of the
covenant" Mal 3:1 This is he "of whom Moses in the law and the
prophets did write." The Old Testament Scripture is full of prophetic
declarations regarding the Great Deliverer and the work he was to
accomplish. Jesus the Christ is Jesus
the Great Deliverer, the Anointed One, the Saviour of men. This name denotes
that Jesus was divinely appointed, commissioned, and accredited as the Saviour
of men Heb 5:4 Isa 11:2-4 49:6 Joh 5:37 Ac 2:22 To believe that "Jesus is
the Christ" is to believe that he is the Anointed, the Messiah of the
prophets, the Saviour sent of God, that he was, in a word, what he claimed to
be. This is to believe the gospel, by the faith of which alone men can be
brought unto God. That Jesus is the Christ is the testimony of God, and the
faith of this constitutes a Christian 1Co 12:3 1Jo 5:1
See JESUS
The name given by the Greeks or Romans, probably in
reproach, to the followers of Jesus. It was first used at Antioch. The names by
which the disciples were known among themselves were "brethren,
""the faithful, ""elect, ""saints,
""believers." But as distinguishing them from the multitude
without, the name "Christian" came into use, and was universally
accepted. This name occurs but three times in the New Testament Ac 11:26 26:28
1Pe 4:16
Our Lord warned his disciples that they would arise Mt
24:24 It is said that no fewer than twenty-four persons have at different times
appeared (the last in 1682) pretending to be the Messiah of the prophets.
The words of the days, 1Ki 14:19 1Ch 27:24 the daily or
yearly records of the transactions of the kingdom; events recorded in the order
of time.
The two books were originally one. They bore the title in
the Massoretic Hebrew _Dibre hayyamim_, i.e., "Acts of the Days."
This title was rendered by Jerome in his Latin version "Chronicon,
"and hence "Chronicles." In the Septuagint version the book is
divided into two, and bears the title Paraleipomena, i.e., "things
omitted, "or "supplements", because containing many things
omitted in the Books of Kings. The contents of these books are comprehended
under four heads.
1. The first nine chapters of Book I. contain little more
than a list of genealogies in the line of Israel down to the time of David.
2. The remainder of the first book contains a history of
the reign of David.
3. The first nine chapters of Book II. contain the
history of the reign of Solomon.
4. The remaining chapters of the second book contain the
history of the separate kingdom of Judah to the time of the return from
Babylonian Exile. The time of the composition of the Chronicles was, there is
every ground to conclude, subsequent to the Babylonian Exile, probably between
450 and 435 B.C. The contents of this twofold book, both as to matter and form,
correspond closely with this idea. The close of the book records the
proclamation of Cyrus permitting the Jews to return to their own land, and this
forms the opening passage of the Book of Ezra, which must be viewed as a
continuation of the Chronicles. The peculiar form of the language, being
Aramaean in its general character, harmonizes also with that of the books which
were written after the Exile. The author was certainly contemporary with
Zerubbabel, details of whose family history are given 1Ch 3:19 The time of the
composition being determined, the question of the authorship may be more easily
decided. According to Jewish tradition, which was universally received down to
the middle of the seventeenth century, Ezra was regarded as the author of the
Chronicles. There are many points of resemblance and of contact between the
Chronicles and the Book of Ezra which seem to confirm this opinion. The
conclusion of the one and the beginning of the other are almost identical in
expression. In their spirit and characteristics they are the same, showing thus
also an identity of authorship. In their general scope and design these books
are not so much historical as didactic. The principal aim of the writer appears
to be to present moral and religious truth. He does not give prominence to
political occurences, as is done in Samuel and Kings, but to ecclesiastical
institutions. "The genealogies, so uninteresting to most modern readers,
were really an important part of the public records of the Hebrew state. They
were the basis on which not only the land was distributed and held, but the
public services of the temple were arranged and conducted, the Levites and
their descendants alone, as is well known, being entitled and first fruits set
apart for that purpose." The "Chronicles" are an epitome of the
sacred history from the days of Adam down to the return from Babylonian Exile,
a period of about 3,500 years. The writer gathers up "the threads of the
old national life broken by the Captivity." The sources whence the
chronicler compiled his work were public records, registers, and genealogical
tables belonging to the Jews. These are referred to in the course of the book
1Ch 27:24 29:29 2Ch 9:29 12:15 13:22 20:34 24:27 26:22,23 27:7 35:25-27 There
are in Chronicles, and the books of Samuel and Kings, forty parallels, often
verbal, proving that the writer both knew and used these records 1Ch 17:18
comp. 2Sa 7:18-20 1Ch 19:1ff. comp. 2Sa
10:1ff. etc. As compared with Samuel and Kings, the Book of Chronicles omits
many particulars there recorded 2Sa 6:20-23 9,11,14-19 etc., and includes many
things peculiar to itself 1Ch 12:22,23 etc..
Twenty whole chapters, and twenty-four parts of chapters, are occupied
with matter not found elsewhere. It also records many things in fuller detail,
as (e.g.) the list of David's heroes 1Ch 12:1-37 the removal of the ark from
Kirjath-jearim to Mount Zion 1Ch 13:1ff. 1Ch 15:2-24 16:4-43 comp. 2Sa 6:1
Uzziah's leprosy and its cause 2Ch 26:16-21 comp. 2Ki 15:5 etc. It has also
been observed that another peculiarity of the book is that it substitutes
modern and more common expressions for those that had then become unusual or
obsolete. This is seen particularly in
the substitution of modern names of places, such as were in use in the writer's
day, for the old names; thus Gezer 1Ch 20:4 is used instead of Gob 2Sa 21:18
etc. The Books of Chronicles are ranked among the _khethubim_ or hagiographa. They are alluded to, though not directly
quoted, in the New Testament Heb 5:4 Mt 12:42 23:35 Lu 1:5 11:31,51
1Ch 27:24 were statistical state records; one of the
public sources from which the compiler of the Books of Chronicles derived
information on various public matters.
Is the arrangement of facts and events in the order of
time. The writers of the Bible themselves do not adopt any standard era
according to which they date events. Sometimes the years are reckoned, e.g.,
from the time of the Exodus Nu 1:1 33:38 1Ki 6:1 and sometimes from the
accession of kings 1Ki 15:1,9,25,33 etc., and sometimes again from the return
from Exile Ezr 3:8 Hence in constructing a system of Biblecal chronology, the
plan has been adopted of reckoning the years from the ages of the patriarchs
before the birth of their first-born sons for the period from the Creation to
Abraham. After this period other data are to be taken into account in
determining the relative sequence of events. As to the patriarchal period,
there are three principal systems of chronology:
1. that of the Hebrew text,
2. that of the Septuagint version, and
3. that of the Samaritan Pentateuch The Samaritan and the
Septuagint have considerably modified the Hebrew chronology. This modification
some regard as having been wilfully made, and to be rejected. The same system of variations is observed in
the chronology of the period between the Flood and Abraham. Thus:
Hebrew Septuagant Samaritan
From the birth of
Arphaxad,
2 years after the
Flood,
to the birth of
Terah. 220 1000 870
From the birth of
Terah to
the birth of
Abraham. 130 70 72
The Septuagint fixes on seventy years as the age of Terah
at the birth of Abraham, from Ge 11:26 but a comparison of Ge 11:32 Ac 7:4 Ge
12:4 shows that when Terah died, at the age of two hundred and five years,
Abraham was seventy-five years, and hence Terah must have been one hundred and
thirty years when Abraham was born. Thus, including the two years from the
Flood to the birth of Arphaxad, the period from the Flood to the birth of
Abraham was three hundred and fifty-two years. The next period is from the
birth of Abraham to the Exodus. This, according to the Hebrew, extends to five
hundred and five years. The difficulty
here is as to the four hundred and thirty years mentioned Ex 12:40,41 Ga 3:17
These years are regarded by some as dating from the covenant with Abraham Ge
15:1ff. which was entered into soon after his sojourn in Egypt; others, with
more probability, reckon these years from Jacob's going down into Egypt. See
EXODUS
In modern times the systems of Biblical chronology that
have been adopted are chiefly those of Ussher. He follows the Hebrew text only.
These dates may be in error by 1 or 2 per cent but serve as an accurate time
frame for past events. Dates based on the Septuagint or other versions are very
inaccurate.
Ussher
B.C.
Creation of
Universe 4004
Flood 2348
Abram leaves
Haran 1921
Exodus 1491
Destruction of
the Temple 588
Golden leek, a precious stone of the colour of leek's
juice, a greenish-golden colour Re 21:20
The name of a people in alliance with Egypt in the time
of Nebuchadnezzar. The word is found only in Eze 30:5 They were probably a
people of Northern Africa, or of the lands near Egypt in the south.
One of the cities of Hadarezer, king of Syria. David
procured brass (i.e., bronze or copper) from it for the temple 1Ch 18:8 It is
called Berothai in 2Sa 8:8 probably the same as Berothah in Eze 47:16
Derived probably from the Greek kuriakon (i.e., "the
Lord's house"), which was used by ancient authors for the place of
worship. In the New Testament it is the translation of the Greek word ecclesia,
which is synonymous with the Hebrew _kahal_ of the Old Testament, both words
meaning simply an assembly, the character of which can only be known from the
connection in which the word is found. There is no clear instance of its being
used for a place of meeting or of worship, although in post-apostolic times it
early received this meaning. Nor is this word ever used to denote the
inhabitants of a country united in the same profession, as when we say the
"Church of England, "the "Church of Scotland, "etc. We find
the word ecclesia used in the following senses in the New Testament:
1. It is translated "assembly" in the ordinary
classical sense Ac 19:32,39,41
2. It denotes the whole body of the redeemed, all those
whom the Father has given to Christ, the invisible catholic church Eph
5:23,25,27,29 Heb 12:23
3. A few Christians associated together in observing the
ordinances of the gospel are an ecclesia Ro 16:5 Col 4:15
4. All the Christians in a particular city, whether they
assembled together in one place or in several places for religious worship,
were an ecclesia. Thus all the disciples in Antioch, forming several
congregations, were one church Ac 13:1 so also we read of the "church of
God at Corinth" 1Co 1:2 "the church at Jerusalem" Ac 8:1
"the church of Ephesus" Re 2:1 etc.
5. The whole body of professing Christians throughout the
world 1Co 15:9 Ga 1:13 Mt 16:18 are the church of Christ. The church visible
"consists of all those throughout the world that profess the true
religion" is called "visible" because its members are known and
its assemblies are public. Here there is a mixture of "wheat and chaff,
"of saints and sinners. "God has commanded his people to organize
themselves into distinct visible ecclesiastical communities, with
constitutions, laws, and officers, badges, ordinances, and discipline, for the
great purpose of giving visibility to his kingdom, of making known the gospel
of that kingdom, and of gathering in all its elect subjects. Each one of these
distinct organized communities which is faithful to the great King is an
integral part of the visible church, and all together constitute the catholic
or universal visible church." A credible profession of the true religion
constitutes a person a member of this church. This is "the kingdom of
heaven, "whose character and progress are set forth in the parables
recorded in Mt 13:1ff. See BAPTISM
The church invisible "consists of the whole number of
the elect that have been, are, or shall be gathered into one under Christ, the
head thereof." This is a pure society, the church in which Christ dwells.
It is the body of Christ. it is called "invisible" because the
greater part of those who constitute it are already in heaven or are yet
unborn, and also because its members still on earth cannot certainly be
distinguished. The qualifications of membership in it are internal and are
hidden. It is unseen except by him who "searches the heart." "The
Lord knoweth them that are his" 2Ti 2:19 The church to which the
attributes, prerogatives, and promises appertaining to Christ's kingdom belong,
is a spiritual body consisting of all true believers, i.e., the church
invisible.
1. Its unity. God has ever had only one church on earth.
We sometimes speak of the Old Testament Church and of the New Testament church,
but they are one and the same. The Old Testament church was not to be changed
but enlarged Isa 49:13-23 60:1-14 When the Jews are at length restored, they
will not enter a new church, but will be grafted again into "their own
olive tree" Ro 11:18-24 comp. Eph 2:11-22 The apostles did not set up a
new organization. Under their ministry disciples were "added" to the
"church" already existing Ac 2:47
2. Its universality. It is the "catholic"
church; not confined to any particular country or outward organization, but
comprehending all believers throughout the whole world.
3. Its perpetuity. It will continue through all ages to
the end of the world. It can never be destroyed. It is an "everlasting
kindgdom."
In Isa 32:5 (R.V. marg., "crafty"), means a
deceiver. In 1Sa 25:3 the word churlish denotes a man that is coarse and
ill-natured, or, as the word literally means, "hard." The same Greek
word as used by the LXX. here is found in Mt 25:24 and there is rendered
"hard."
Cush of double wickedness, or governor of two
presidencies, the king of Mesopotamia who oppressed Israel in the generation
immediately following Joshua Jud 3:8 We learn from the Tell-el-Amarna tablets
that Palestine had been invaded by the forces of Aram-naharaim (A.V.,
"Mesopotamia") more than once, long before the Exodus, and that at
the time they were written the king of Aram-naharaim was still intriguing in
Canaan. It is mentioned among the countries which took part in the attack upon
Egypt in the reign of Rameses III. (of the Twentieth Dynasty), but as its king
is not one of the princes stated to have been conquered by the Pharaoh, it
would seem that he did not actually enter Egypt. As the reign of Rameses III.
corresponds with the Israelitish occupation of Canaan, it is probable that the
Egyptian monuments refer to the oppression of the Israelites by
Chushan-rishathaim. Canaan was still regarded as a province of Egypt, so that,
in attacking it Chushan-rishathaim would have been considered to be attacking
Egypt.
A maritime province in the south-east of Asia Minor.
Tarsus, the birth-place of Paul, was one of its chief towns, and the seat of a
celebrated school of philosophy. Its luxurious climate attracted to it many
Greek residents after its incorporation with the Macedonian empire. It was
formed into a Roman province, B.C. 67 The Jews of Cilicia had a synagogue at
Jerusalem Ac 6:9 Paul visited it soon after his conversion Ga 1:21 Ac 9:30 and
again, on his second missionary journey Ac 15:41 "he went through Syria
and Cilicia, confirming the churches." It was famous for its goat's-hair
cloth, called cilicium. Paul learned in his youth the trade of making tents of
this cloth.
Heb. kinamon, the Cinnamomum zeylanicum of botanists, a
tree of the Laurel family, which grows only in India on the Malabar coast, in
Ceylon, and China. There is no trace of it in Egypt, and it was unknown in
Syria. The inner rind when dried and rolled into cylinders forms the cinnamon
of commerce. The fruit and coarser pieces of bark when boiled yield a fragrant
oil. It was one of the principal ingredients in the holy anointing oil Ex 30:23
It is mentioned elsewhere only in Pr 7:17 So 4:14 Re 18:13 The mention of it
indicates a very early and extensive commerce carried on between Palestine and
the East.
A harp, one of the "fenced cities" of Naphtali
Jos 19:35 comp. De 3:17 It also denotes, apparently, a district which may have
taken its name from the adjacent city or lake of Gennesaret, anciently called
"the sea of Chinnereth" (q.v.), and was probably that enclosed district
north of Tiberias afterwards called "the plain of Gennesaret." Called
Chinneroth (R.V., Chinnereth) Jos 11:2 The phrase "all Cinneroth, with all
the land of Naphtali" in 1Ki 15:20 is parallel to "the store-houses
of the cities of Naphtali" (R.V. marg.) in 2Ch 16:4
The apparent diurnal revolution of the sun round the
earth Ps 19:6 and the changes of the wind Ec 1:6 In Job 22:14 "in the
circuit of heaven" (R.V. marg., "on the vault of heaven") means
the "arch of heaven, "which seems to be bent over our heads.
Cutting around. This rite, practised before, as some
think, by divers races, was appointed by God to be the special badge of his
chosen people, an abiding sign of their consecration to him. It was established
as a national ordinance Ge 17:10,11 In compliance with the divine command,
Abraham, though ninety-nine years of age, was circumcised on the same day with
Ishmael, who was thirteen years old Ge 17:24-27 Slaves, whether home-born or
purchased, were circumcised Ge 17:12,13 and all foreigners must have their
males circumcised before they could enjoy the privileges of Jewish citizenship
Ex 12:48 During the journey through the wilderness, the practice of
circumcision fell into disuse, but was resumed by the command of Joshua before
they entered the Promised Land Jos 5:2-9 It was observed always afterwards
among the tribes of israel, although it is not expressly mentioned from the
time of the settlement in Canaan till the time of Christ, about 1,450 years.
The Jews prided themselves in the possession of this covenant distinction Jud
14:3 Jud 15:18 1Sa 14:6 17:26 2Sa 1:20 Eze 31:18 As a rite of the church it
ceased when the New Testament times began Ga 6:15 Col 3:11 Some Jewish
Christians sought to impose it, however, on the Gentile converts; but this the
apostles resolutely resisted Ac 15:1 Ga 6:12 Our Lord was circumcised, for it
"became him to fulfil all righteousness, "as of the seed of Abraham,
according to the flesh; and Paul "took and circumcised" Timothy Ac
16:3 to avoid giving offence to the Jews. It would render Timothy's labours
more acceptable to the Jews. But Paul would by no means consent to the demand
that Titus should be circumcised Ga 2:3-5 The great point for which he
contended was the free admission of uncircumcised Gentiles into the church. He
contended successfully in behalf of Titus, even in Jerusalem. In the Old
Testament a spiritual idea is attached to circumcision. It was the symbol of
purity Isa 52:1 We read of uncircumcised lips Ex 6:12,30 ears Jer 6:10 hearts
Le 26:41 The fruit of a tree that is unclean is spoken of as uncircumcised Le
19:23 It was a sign and seal of the covenant of grace as well as of the
national covenant between God and the Hebrews.
1. It sealed the promises made to Abraham, which related
to the commonwealth of Israel, national promises.
2. But the promises made to Abraham included the promise
of redemption Ga 3:14 a promise which has come upon us. The covenant with
Abraham was a dispensation or a specific form of the covenant of grace, and
circumcision was a sign and seal of that covenant. It had a spiritual meaning.
It signified purification of the heart, inward circumcision effected by the
Spirit De 10:16 30:6 Eze 44:7 Ac 7:51 Ro 2:28 Col 2:11
The rendering of a Hebrew word _bor_, which means a
receptacle for water conveyed to it; distinguished from _beer_, which denotes a
place where water rises on the spot Jer 2:13 Pr 5:15 Isa 36:16 a fountain.
Cisterns are frequently mentioned in Scripture. The scarcity of springs in
Palestine made it necessary to collect rain-water in reservoirs and cisterns Nu
21:22
See WELL Empty cisterns were sometimes used as prisons
Jer 38:6 La 3:53 Ps 40:2 69:15 The "pit" into which Joseph was cast
Ge 37:24 was a _beer_ or dry well. There are numerous remains of ancient
cisterns in all parts of Palestine.
The rights and privileges of a citizen in distinction
from a foreigner Lu 15:15 19:14 Ac 21:39 Under the Mosaic law non-Israelites,
with the exception of the Moabites and the Ammonites and others mentioned in De
23:1-3 were admitted to the general privileges of citizenship among the Jews Ex
12:19 Le 24:22 Nu 15:15 35:15 De 10:18 14:29 16:10,14 The right of citizenship
under the Roman government was granted by the emperor to individuals, and
sometimes to provinces, as a favour or as a recompense for services rendered to
the state, or for a sum of money Ac 22:28 This "freedom" secured
privileges equal to those enjoyed by natives of Rome. Among the most notable of
these was the provision that a man could not be bound or imprisoned without a
formal trial Ac 22:25,26 or scourged Ac 16:37 All Roman citizens had the right
of appeal to Caesar Ac 25:11
The earliest mention of city-building is that of Enoch,
which was built by Cain Ge 4:17 After the confusion of tongues, the descendants
of Nimrod founded several cities Ge 10:10-12 Next, we have a record of the
cities of the Canaanites, Sidon, Gaza, Sodom, etc. Ge 10:12,19 11:3,9 36:31-39
The earliest description of a city is that of Sodom Ge 19:1-22 Damascus is said
to be the oldest existing city in the world. Before the time of Abraham there
were cities in Egypt Nu 13:22 The Israelites in Egypt were employed in building
the "treasure cities" of Pithom and Raamses Ex 1:11 but it does not
seem that they had any cities of their own in Goshen Ge 46:34 47:1-11 In the
kingdom of Og in Bashan there were sixty "great cities with walls,
"and twenty-three cities in Gilead partly rebuilt by the tribes on the
east of Jordan Nu 21:21,32,33,35 Nu 32:1-3,34-42 De 3:4,5,14 1Ki 4:13 On the
west of Jordan were thirty-one "royal cities" Jos 12:1ff. besides
many others spoken of in the history of Israel. A fenced city was a city
surrounded by fortifications and high walls, with watch-towers upon them 2Ch
11:11 De 3:5 There was also within the city generally a tower to which the
citizens might flee when danger threatened them Jud 9:46-52 A city with suburbs
was a city surrounded with open pasture-grounds, such as the forty-eight cities
which were given to the Levites Nu 35:2-7 There were six cities of refuge,
three on each side of Jordan, namely, Kadesh, Shechem, Hebron, on the west of
Jordan; and on the east, Bezer, Ramoth-gilead, and Golan. The cities on each
side of the river were nearly opposite each other. The regulations concerning
these cities are given in Nu 35:9-34 De 19:1-13 Ex 21:12-14 When David reduced
the fortress of the Jebusites which stood on Mount Zion, he built on the site
of it a palace and a city, which he called by his own name 1Ch 11:5 the city of
David. Bethlehem is also so called as being David's native town Lu 2:4
Jerusalem is called the Holy City, the holiness of the temple being regarded as
extending in some measure over the whole city Ne 11:1 Pithom and Raamses, built
by the Israelites as "treasure cities, "were not places where royal
treasures were kept, but were fortified towns where merchants might store their
goods and transact their business in safety, or cities in which munitions of
war were stored.
See PITHOM
A small island off the southwest coast of Crete, passed
by Paul on his voyage to Rome Ac 27:16 It is about 7 miles long and 3 broad. It
is now called Gozzo (R.V., "Cauda").
A female Christian mentioned in 2Ti 4:21 It is a conjecture
having some probability that she was a British maiden, the daughter of king
Cogidunus, who was an ally of Rome, and assumed the name of the emperor, his
patron, Tiberius Claudius, and that she was the wife of Pudens.
Lame.
1. The fourth Roman emperor. He succeeded Caligula (A.D.
41) Though in general he treated the Jews, especially those in Asia and Egypt,
with great indulgence, yet about the middle of his reign (A.D. 49) he banished
them all from Rome Ac 18:2 In this edict the Christians were included, as
being, as was supposed, a sect of Jews. The Jews, however soon again returned
to Rome. During the reign of this emperor, several persecutions of the
Christians by the Jews took place in the dominions of Herod Agrippa, in one of
which the apostle James was "killed" Ac 12:2 He died A.D. 54
2. Claudius Lysias, a Greek who, having obtained by
purchase the privilege of Roman citizenship, took the name of Claudius Ac 21:31-40
22:28 23:26
This word is used of sediment found in pits or in streets
Isa 57:20 Jer 18:6 of dust mixed with spittle Joh 9:6 and of potter's clay Isa
41:25 Na 3:14 Jer 18:1-6 Ro 9:21 Clay was used for sealing Job 38:14 Jer 32:14
Our Lord's tomb may have been thus sealed Mt 27:66 The practice of sealing
doors with clay is still common in the East.
Clay was also in primitive times used for mortar Ge 11:3 The "clay
ground" in which the large vessels of the temple were cast 1Ki 7:46 2Ch
4:17 was a compact loam fitted for the purpose. The expression literally
rendered is, "in the thickness of the ground, ",meaning, "in
stiff ground" or in clay.
The various forms of uncleanness according to the Mosaic
law are enumerated in Le 11:2-47 Nu 19:1-22 The division of animals into clean
and unclean was probably founded on the practice of sacrifice. It existed
before the Flood Ge 7:2 The regulations regarding such animals are recorded in
Le 11:1-43 De 14:1-21 The Hebrews were
prohibited from using as food certain animal substances, such as
1. blood Le 17:10 19:26
2. the fat covering the intestines, termed the caul
3. the fat on the intestines, called the mesentery
4. the fat of the kidneys
5. the fat tail of certain sheep Ex 29:13,22 Le 3:4-9
9:19 The chief design of these regulations seems to have been to establish a
system of regimen which would distinguish the Jews from all other nations.
Regarding the design and the abolition of these regulations the reader will
find all the details in Le 20:24-26 Ac 10:9-16 11:1-10 Heb 9:9-14
Mild, a Christian of Philippi, Paul's
"fellow-labourer, "whose name he mentions as "in the book of
life" Php 4:3 It was an opinion of ancient writers that he was the Clement
of Rome whose name is well known in church history, and that he was the author
of an Epistle to the Corinthians, the only known manuscript of which is
appended to the Alexandrian Codex, now in the British Museum. It is of some
historical interest, and has given rise to much discussion among critics. It
makes distinct reference to Paul's First Epistle to the Corinthians.
(abbreviation of Cleopatros), one of the two disciples
with whom Jesus conversed on the way to Emmaus on the day of the resurrection
Lu 24:18 We know nothing definitely regarding him. It is not certain that he
was the Clopas of Joh 19:25 or the Alphaeus of Mt 10:3 although he may have
been so.
(in the spelling of this word _h_ is inserted by mistake
from Latin MSS.), rather Cleopas, which is the Greek form of the word, while
Clopas is the Aramaic form. In Joh 19:25 the Authorized Version reads,
"Mary, the wife of Clopas." The word "wife" is conjecturally
inserted here. If "wife" is rightly inserted, then Mary was the
mother of James the Less, and Clopas is the same as Alphaeus Mt 10:3 27:56
An upper garment, "an exterior tunic, wide and long,
reaching to the ankles, but without sleeves" Isa 59:17 The word so
rendered is elsewhere rendered "robe" or "mantle." It was
worn by the high priest under the ephod Ex 28:31 by kings and others of rank
1Sa 15:27 Job 1:20 2:12 and by women 2Sa 13:18 The word translated
"cloke", i.e., outer garment, in Mt 5:40 is in its plural form used
of garments in general Mt 17:2 26:65 The cloak mentioned here and in Lu 6:29
was the Greek himation, Latin pallium, and consisted of a large square piece of
wollen cloth fastened round the shoulders, like the abba of the Arabs. This
could be taken by a creditor Ex 22:26,27 but the coat or tunic (Gr. chiton)
mentioned in Mt 5:40 could not. The cloak which Paul "left at Troas"
2Ti 4:13 was the Roman paenula, a thick upper garment used chiefly in
travelling as a protection from the weather. Some, however, have supposed that
what Paul meant was a travelling-bag. In the Syriac version the word used means
a bookcase.
See DRESS
As used in the New Testament, signifies properly a
storehouse Lu 12:24 and hence a place of privacy and retirement Mt 6:6 Lu 12:3
The Hebrew so rendered means "a covering,
"because clouds cover the sky. The word is used as a symbol of the Divine
presence, as indicating the splendour of that glory which it conceals Ex 16:10
Ex 33:9 Nu 11:25 12:5 Job 22:14 Ps 18:11 A "cloud without rain" is a
proverbial saying, denoting a man who does not keep his promise Pr 16:15 Isa
18:4 25:5 Jude 1:12 A cloud is the figure of that which is transitory Job 30:15
Ho 6:4 A bright cloud is the symbolical seat of the Divine presence Ex 29:42,43
1Ki 8:10 2Ch 5:14 Eze 43:4 and was called the Shechinah (q.v.). Jehovah came
down upon Sinai in a cloud Ex 19:9 and the cloud filled the court around the
tabernacle in the wilderness so that Moses could not enter it Ex 40:34,35 At
the dedication of the temple also the cloud "filled the house of the
Lord" 1Ki 8:10 Thus in like manner when Christ comes the second time he is
described as coming "in the clouds" Mt 17:5 24:30 Ac 1:9,11 False
teachers are likened unto clouds carried about with a tempest 2Pe 2:17 The
infirmities of old age, which come one after another, are compared by Solomon
to "clouds returning after the rain" Ec 12:2 The blotting out of sins
is like the sudden disappearance of threatening clouds from the sky Isa 44:22
Cloud, the pillar of, was the glory-cloud which indicated God's presence
leading the ransomed people through the wilderness Ex 13:22 33:9,10 This pillar
preceded the people as they marched, resting on the ark Ex 13:21 40:36 By night
it became a pillar of fire Nu 9:17-23
A town and harbour on the extreme south-west of the
peninsula of Doris in Asia Minor. Paul sailed past it on his voyage to Rome
after leaving Myra Ac 27:7
It is by no means certain that the Hebrews were
acquainted with mineral coal, although it is found in Syria. Their common fuel
was dried dung of animals and wood charcoal. Two different words are found in
Hebrew to denote coal, both occurring in Pr 26:21 "As coal [Heb. peham;
i.e., "black coal"] is to burning coal [Heb. gehalim]." The
latter of these words is used in Job 41:21 Pr 6:28 Isa 44:19 The words
"live coal" in Isa 6:6 are more correctly "glowing stone."
In La 4:8 the expression "blacker than a coal" is literally rendered
in the margin of the Revised Version "darker than blackness."
"Coals of fire" 2Sa 22:9,13 Ps 18:8,12,13 etc. is an expression used
metaphorically for lightnings proceeding from God. A false tongue is compared to
"coals of juniper" Ps 120:4 Jas 3:6 "Heaping coals of fire on
the head" symbolizes overcoming evil with good. The words of Paul Ro 12:20
are equivalent to saying, "By charity and kindness thou shalt soften down
his enmity as surely as heaping coals on the fire fuses the metal in the
crucible."
The tunic worn like the shirt next the skin Le 16:4 So
5:3 2Sa 15:32 Ex 28:4 29:5 The "coats of skins" prepared by God for
Adam and Eve were probably nothing more than aprons Ge 3:21 This tunic was
sometimes woven entire without a seam Joh 19:23 it was also sometimes of
"many colours" Ge 37:3 R.V. marg., "a long garment with
sleeves"). The "fisher's coat" of Joh 21:7 was obviously an
outer garment or cloak, as was also the "coat" made by Hannah for
Samuel 1Sa 2:19
See DRESS
the rendering of a Hebrew word meaning
"glittering" 1Sa 17:5,38 The same word in the plural form is
translated "habergeons" in 2Ch 26:14 Ne 4:16 The "harness"
1Ki 22:34 "breastplate" Isa 59:17 and "brigandine" Jer 46:4
were probably also corselets or coats of mail.
See ARMOUR
The mediaeval name (a corruption of
"crocodile") of a fabulous serpent supposed to be produced from a
cock's egg. It is generally supposed to denote the cerastes, or "horned
viper, "a very poisonous serpent about a foot long. Others think it to be
the yellow viper (Daboia xanthina), one of the most dangerous vipers, from its
size and its nocturnal habits Isa 11:8 14:29 59:5 Jer 8:17 in all which the
Revised Version renders the Hebrew _tziph'oni_ by "basilisk"). In Pr
23:32 the Hebrew _tzeph'a_ is rendered both in the Authorized Version and the
Revised Version by "adder; "margin of Revised Version "basilisk,
"and of Authorized Version "cockatrice."
See BASILISK See ADDER
In our Lord's time the Jews had adopted the Greek and
Roman division of the night into four watches, each consisting of three hours,
the first beginning at six o'clock in the evening Lu 12:38 Mt 14:25 Mr 6:48 But
the ancient division, known as the first and second cock-crowing, was still
retained. The cock usually crows several times soon after midnight (this is the
first crowing), and again at the dawn of day (and this is the second crowing).
Mark mentions Mr 14:30 the two cock-crowings. Matthew Mt 26:34 alludes to that
only which was emphatically the cock-crowing, viz, the second.
Occurs only in Job 31:40 (marg., "noisome
weeds"), where it is the rendering of a Hebrew word (b'oshah) which means
"offensive, ""having a bad smell, "referring to some weed
perhaps which has an unpleasant odour. Or it may be regarded as simply any
noisome weed, such as the "tares" or darnel of Mt 13:30. In Isa 5:2,4
the plural form is rendered "wild grapes."
Hollow Syria, the name (not found in Scripture) given by
the Greeks to the extensive valley, about 100 miles long, between the Lebanon
and the Anti-Lebanon range of mountains.
The receptacle or small box placed beside the ark by the Philistines,
in which they deposited the golden mice and the emerods as their
trespass-offering 1Sa 6:8,11,15
Used in Ge 50:26 with reference to the burial of Joseph.
Here, it means a mummy-chest. The same Hebrew word is rendered
"chest" in 2Ki 12:9,10
(or "thoughts, "as the Chaldee word in Da 7:28
literally means), earnest meditation.
Before the Exile the Jews had no regularly stamped money.
They made use of uncoined shekels or talents of silver, which they weighed out
Ge 23:16 Ex 38:24 2Sa 18:12 Probably the silver ingots used in the time of
Abraham may have been of a fixed weight, which was in some way indicated on
them. The "pieces of silver" paid by Abimelech to Abraham Ge 20:16
and those also for which Joseph was sold Ge 37:28 were proably in the form of
rings. The shekel was the common standard of weight and value among the Hebrews
down to the time of the Captivity. Only once is a shekel of gold mentioned 1Ch
21:25 The "six thousand of gold" mentioned in the transaction between
Naaman and Gehazi 2Ki 5:5 were probably so many shekels of gold. The
"piece of money" mentioned in Job 42:11 Ge 33:19 (marg.,
"lambs") was the Hebrew _kesitah_, probably an uncoined piece of
silver of a certain weight in the form of a sheep or lamb, or perhaps having on
it such an impression. The same Hebrew word is used in Jos 24:32 which is
rendered by Wickliffe "an hundred yonge scheep."
(Heb. peh), means in Job 30:18 the mouth or opening of the
garment that closes round the neck in the same way as a tunic Ex 39:23 The
"collars" (Heb. netiphoth) among the spoils of the Midianites Jud
8:26 R.V., "pendants" were ear-drops. The same Hebrew word is
rendered "chains" in Isa 3:19
The Christians in Palestine, from various causes,
suffered from poverty. Paul awakened an interest in them among the Gentile
churches, and made pecuniary collections in their behalf Ac 24:17 Ro 15:25,26
1Co 16:1-3 2Co 8:9 Ga 2:10
Heb. mishneh 2Ki 22:14 2Ch 34:22 rendered in Revised
Version "second quarter", the residence of the prophetess Huldah. The
Authorized Version followed the Jewish commentators, who, following the Targum,
gave the Hebrew word its post-Biblical sense, as if it meant a place of
instruction. It properly means the "second, "and may therefore denote
the lower city (Acra), which was built after the portion of the city on Mount
Zion, and was enclosed by a second wall.
The city of Philippi was a Roman colony Ac 16:12 i.e., a
military settlement of Roman soldiers and citizens, planted there to keep in
subjection a newly-conquered district. A colony was Rome in miniature, under
Roman municipal law, but governed by military officers (praetors and lictors),
not by proconsuls. It had an independent internal government, the jus Italicum;
i.e., the privileges of Italian citizens.
Or Colosse, a city of Phrygia, on the Lycus, which is a
tributary of the Maeander. It was about 12 miles above Laodicea, and near the great
road from Ephesus to the Euphrates, and was consequently of some mercantile
importance. It does not appear that Paul had visited this city when he wrote
his letter to the church there Col 1:2 He expresses in his letter to Philemon
Phm 1:22 his hope to visit it on being delivered from his imprisonment. From
Col 1:7 4:12 it has been concluded that Epaphras was the founder of the
Colossian church. This town afterwards fell into decay, and the modern town of
Chonas or Chonum occupies a site near its ruins.
was written by Paul at Rome during his first imprisonment
there Ac 28:16,30 probably in the spring of A.D. 57 or, as some think, 62 and
soon after he had written his Epistle to the Ephesians. Like some of his other
epistles (e.g., those to Corinth), this seems to have been written in
consequence of information which had somehow been conveyed to him of the
internal state of the church there Col 1:4-8 Its object was to counteract false
teaching. A large part of it is directed against certain speculatists who
attempted to combine the doctrines of Oriental mysticism and asceticism with
Christianity, thereby promising the disciples the enjoyment of a higher spiritual
life and a deeper insight into the world of spirits. Paul argues against such
teaching, showing that in Christ Jesus they had all things. He sets forth the
majesty of his redemption. The mention of the "new moon" and
"sabbath days" Col 2:16 shows also that there were here Judaizing
teachers who sought to draw away the disciples from the simplicity of the
gospel. Like most of Paul's epistles, this consists of two parts, a doctrinal
and a practical.
1. The doctrinal part comprises the first two chapters. His
main theme is developed in chapter 2 Col 2:1-23. He warns them against being
drawn away from Him in whom dwelt all the fulness of the Godhead, and who was
the head of all spiritual powers. Christ was the head of the body of which they
were members; and if they were truly united to him, what needed they more?
2. The practical part of the epistle Col 3:1-4:18
enforces various duties naturally flowing from the doctrines expounded. They
are exhorted to mind things that are above Col 3:1-4 to mortify every evil
principle of their nature, and to put on the new man Col 3:5-14 Many special
duties of the Christian life are also insisted upon as the fitting evidence of
the Christian character. Tychicus was the bearer of the letter, as he was also
of that to the Ephesians and to Philemon, and he would tell them of the state
of the apostle Col 4:7-9. After friendly greetings Col 4:10-14 he bids them
interchange this letter with that he had sent to the neighbouring church of
Laodicea. He then closes this brief but striking epistle with his usual
autograph salutation. There is a remarkable resemblance between this epistle
and that to the Ephesians (q.v.). The genuineness of this epistle has not been
called in question.
The subject of colours holds an important place in the
Scriptures.
1. White occurs as the translation of various Hebrew
words. It is applied to:
a. milk Ge 49:12
b. manna Ex 16:31
c. snow Isa 1:18
d. horses Zec 1:8
e. raiment Ec 9:8
f. The hangings of the tabernacle court Ex 27:9 38:9
g. the coats, mitres, bonnets, and breeches of the
priests Ex 39:27,28
h. the dress of the high priest on the day of Atonement
Le 16:4,32 were white.
i. marble Es 1:6
j. and a cognate word to the lily So 2:16
k. A different term, meaning "dazzling, "is
applied to the countenance So 5:10 This colour was an emblem of:
a. purity and innocence Mr 16:5 Joh 20:12 Re 19:8,14
b. of joy Ec 9:8 and also
c. of victory Zec 6:3 Re 6:2
2. Black, applied to:
a. the hair Le 13:31 So 5:11
b. the complexion So 1:5
c. to horses Zec 6:2,6
3. The word rendered "brown" in Ge 30:32 (R.V.,
"black") means properly "scorched", i.e., the colour
produced by the influence of the sun's rays. "Black" in Job 30:30
means dirty, blackened by sorrow and disease. The word is applied to:
a. a mourner's robes Jer 8:21 14:2
b. a clouded sky 1Ki 18:45
c. to night Mic 3:6 Jer 4:28
d. to a brook rendered turbid by melted snow Job 6:16 It
is used as symbolical of evil in Zec 6:2,6 Re 6:5 It was the emblem of
mourning, affliction, calamity Jer 14:2 La 4:8 5:10
4. Red, applied to:
a. blood 2Ki 3:1ff. 2Ki 22:1ff.
b. a heifer Nu 19:2
c. pottage of lentils Ge 25:30
d. a horse Zec 1:8
e. wine Pr 23:31
f. the complexion Ge 25:25 So 5:10 This colour is
symbolical of bloodshed Zec 6:2 Re 6:4 12:3
5. Purple, a colour obtained from the secretion of a
species of shell-fish (the Murex trunculus) which was found in the
Mediterranean, and particularly on the coasts of Phoenicia and Asia Minor. The
colouring matter in each separate shell-fish amounted to only a single drop,
and hence the great value of this dye. Robes of this colour were worn by:
a. kings Jud 8:26
b. high officers Es 8:15
c. the wealthy and luxurious Jer 10:9 Eze 27:7 Lu 16:19
Re 17:4 With this colour was associated the idea of royalty and majesty Jud
8:26 So 3:10 7:5 Da 5:7,16,29
6. Blue. This colour was also procured from a species of
shell-fish, the chelzon of the Hebrews, and the Helix ianthina of modern
naturalists. The tint was emblematic of the sky, the deep dark hue of the
Eastern sky. This colour was used in the same way as purple;
a. The ribbon and fringe of the Hebrew dress colour Nu
15:38
b. The loops of the curtains Ex 26:4
c. the lace of the high priest's breastplate,
d. the robe of the ephod, and
f. the lace on his mitre, were blue Ex 28:28,31,37
7. Scarlet, or Crimson. In Isa 1:18 a Hebrew word is used
which denotes the worm or grub whence this dye was procured. In Ge 38:28,30 the
word so rendered means "to shine, "and expresses the brilliancy of
the colour. The small parasitic insects from which this dye was obtained
somewhat resembled the cochineal which is found in Eastern countries. It is
called by naturalists Coccus ilics. The dye was procured from the female grub
alone.
a. The only natural object to which this colour is
applied in Scripture is the lips, which are likened to a scarlet thread So 4:3
b. Scarlet robes were worn by the rich and luxurious 2Sa 1:24
Pr 31:21 Jer 4:30 Re 17:4
c. It was also the hue of the warrior's dress Na 2:3 Isa
9:5 The Phoenicians excelled in the art of dyeing this colour 2Ch 2:7 These
four colours--white, purple, blue, and scarlet--were used in the textures of
the tabernacle curtains Ex 26:1,31,36 and also in the high priest's ephod,
girdle, and breastplate Ex 28:5,6,8,15 Scarlet thread is mentioned in
connection with the rites of cleansing the leper Le 14:4,6,51 and of burning
the red heifer Nu 19:6 It was a crimson thread that Rahab was to bind on her
window as a sign that she was to be saved alive Jos 2:18 6:25 when the city of
Jericho was taken.
8. Vermilion, the red sulphuret of mercury, or cinnabar;
a colour used for drawing the figures of idols on the walls of temples Eze
23:14 or for decorating the walls and beams of houses Jer 22:14