The designation of the Holy Ghost Joh 14:16,26 15:26 16:7
R.V. marg., "or Advocate, or Helper; Gr. paracletos"). The same Greek
word thus rendered is translated "Advocate" in 1Jo 2:1 as applicable to Christ. It means
properly "one who is summoned to the side of another" to help him in
a court of justice by defending him, "one who is summoned to plead a
cause." "Advocate" is the proper rendering of the word in every
case where it occurs. It is worthy of notice that although Paul nowhere uses
the word paracletos, he yet presents the idea it embodies when he speaks of the
"intercession" both of Christ and the Spirit Ro 8:27,34
1. with reference to his first advent "in the
fulness of the time" 1Jo 5:20 2Jo 1:7 or
2. with reference to his coming again the second time at
the last day Ac 1:11 3:20,21 1Th 4:15 2Ti 4:1 Heb 9:28 The expression is used
metaphorically of the introduction of the gospel into any place Joh 15:22 Eph
2:17 the visible establishment of his kingdom in the world Mt 16:28 the
conferring on his people of the peculiar tokens of his love Joh 14:18,23,28 and
his executing judgment on the wicked 2Th 2:8
Ex 34:28 De 10:4 (marg. "ten words") i.e., the
Decalogue (q.v.), is a summary of the immutable moral law. These commandments
were first given in their written form to the people of Israel when they were
encamped at Sinai, about fifty days after they came out of Egypt Ex 19:10-25
They were written by the finger of God on two tables of stone. The first tables
were broken by Moses when he brought them down from the mount Ex 32:19 being
thrown by him on the ground. At the command of God he took up into the mount
two other tables, and God wrote on them "the words that were on the first
tables" Ex 34:1 These tables were afterwards placed in the ark of the covenant
De 10:5 1Ki 8:9 Their subsequent history is unknown. They are as a whole called "the covenant" De 4:13 and
"the tables of the covenant" De 9:9,11 Heb 9:4 and "the
testimony." They are obviously "ten" in number, but their
division is not fixed, hence different methods of numbering them have been
adopted. The Jews make the "Preface" one of the commandments, and
then combine the first and second. The Roman Catholics and Lutherans combine
the first and second and divide the tenth into two. The Jews and Josephus
divide them equally. The Lutherans and Roman Catholics refer three commandments
to the first table and seven to the second. The Greek and Reformed Churches
refer four to the first and six to the second table. The Samaritans add to the
second that Gerizim is the mount of worship.
See LAW
Fellowship with God Ge 18:17-33 Ex 33:9-11 Nu 12:7,8
between Christ and his people Joh 14:23 by the Spirit 2Co 13:14 Php 2:1 of
believers with one another Eph 4:1-6 The Lord's Supper is so called 1Co
10:16,17 because in it there is fellowship between Christ and his disciples,
and of the disciples with one another.
Whom Jehovah hath set, a Levite placed over the tithes
brought into the temple 2Ch 35:9
(Gr. katatome; i.e., "mutilation"), a term used
by Paul contemptuously of those who were zealots for circumcision Php 3:2
Instead of the warning, "Beware of the circumcision" (peritome) i.e.,
of the party who pressed on Gentile converts the necessity of still observing
that ordinance, he says, "Beware of the concision; "as much as to
say, "This circumcision which they vaunt of is in Christ only as the
gashings and mutilations of idolatrous heathen."
In the Bible denotes a female conjugally united to a man,
but in a relation inferior to that of a wife. Among the early Jews, from
various causes, the difference between a wife and a concubine was less marked
than it would be amongst us. The concubine was a wife of secondary rank. There
are various laws recorded providing for their protection Ex 21:7 De 21:10-14
and setting limits to the relation they sustained to the household to which
they belonged Ge 21:14 25:6 They had no authority in the family, nor could they
share in the household government. The immediate cause of concubinage might be
gathered from the conjugal histories of Abraham and Jacob Ge 16:1ff. Ge 30:1ff.
But in process of time the custom of concubinage degenerated, and laws were
made to restrain and regulate it Ex 21:7-9 Christianity has restored the sacred
institution of marriage to its original character, and concubinage is ranked
with the sins of fornication and adultery Mt 19:5-9 1Co 7:2
Desire, Ro 7:8 (R.V., "coveting"); Col 3:5
(R.V., "desire"). The "lust of concupiscence" 1Th 4:5 R.V.,
"passion of lust") denotes evil desire, indwelling sin.
A water-course or channel Job 38:25 The "conduit of
the upper pool" Isa 7:3 was formed by Hezekiah for the purpose of
conveying the waters from the upper pool in the valley of Gihon to the west
side of the city of David 2Ki 18:17 20:20 2Ch 32:30 In carrying out this work
he stopped "the waters of the fountains which were without the city"
i.e., "the upper water-course of Gihon", and conveyed it down from
the west through a canal into the city, so that in case of a siege the
inhabitants of the city might have a supply of water, which would thus be
withdrawn from the enemy.
See SILOAM There are also the remains of a conduit which
conducted water from the so-called "Pools of Solomon, "beyond
Bethlehem, into the city. Water is still conveyed into the city from the
fountains which supplied these pools by a channel which crosses the valley of
Hinnom.
(Heb. shaphan; i.e., "the hider"), an animal
which inhabits the mountain gorges and the rocky districts of Arabia Petraea
and the Holy Land. "The conies are but a feeble folk, yet make they their
houses in the rocks" Pr 30:26 Ps 104:18 They are gregarious, and
"exceeding wise" Pr 30:24 and are described as chewing the cud Le
11:5 De 14:7 The animal intended by this name is known among naturalists as the
Hyrax Syriacus. It is neither a ruminant nor a rodent, but is regarded as akin
to the rhinoceros. When it is said to "chew the cud, "the Hebrew word
so used does not necessarily imply the possession of a ruminant stomach.
"The lawgiver speaks according to appearances; and no one can watch the
constant motion of the little creature's jaws, as it sits continually working
its teeth, without recognizing the naturalness of the expression"
(Tristram, Natural History of the Bible). It is about the size and color of a
rabbit, though clumsier in structure, and without a tail. Its feet are not
formed for digging, and therefore it has its home not in burrows but in the
clefts of the rocks. "Coney" is an obsolete English word for
"rabbit."
Ex 30:35 "ointment" in Ex 30:25 R.V.,
"perfume". The Hebrew word so rendered is derived from a root meaning
to compound oil and perfume.
Only in 1Sa 8:13 those who make confections, i.e.,
perfumers, who compound species and perfumes.
1. An open profession of faith Lu 12:8
2. An acknowledment of sins to God Le 16:21 Ezr 9:5-15 Da
9:3-12 and to a neighbour whom we have wronged Jas 5:16 Mt 18:15
(Heb. kahal), the Hebrew people collectively as a holy
community Nu 15:15 Every circumcised Hebrew from twenty years old and upward
was a member of the congregation. Strangers resident in the land, if
circumcised, were, with certain exceptions Ex 12:19 Nu 9:14 De 23:1-3 admitted
to the privileges of citizenship, and spoken of as members of the congregation
Ex 12:19 Nu 9:14 15:15 The congregation were summonded together by the sound of
two silver trumpets, and they met at the door of the tabernacle Nu 10:3 These
assemblies were convened for the purpose of engaging in solemn religious
services Ex 12:27 Nu 25:6 Joe 2:15 or of receiving new commandments Ex 19:7,8
The elders, who were summonded by the sound of one trumpet Nu 10:4 represented
on various occasions the whole congregation Ex 3:16 Ex 12:21 17:5 24:1 After
the conquest of Canaan, the people were assembled only on occasions of the
highest national importance Jud 1:20 2Ch 30:5 34:29 1Sa 10:17 2Sa 5:1-5 1Ki
12:20 2Ki 11:19 2Ki 21:24 23:30 In subsequent times the congregation was
represented by the Sanhedrim; and the name synagogue, applied in the Septuagint
version exclusively to the congregation, came to be used to denote the places
of worship established by the Jews.
See CHURCH In Ac 13:43 where alone it occurs in the New
Testament, it is the same word as that rendered "synagogue" (q.v.) in
Ac 13:42 and is so rendered in Ac 13:43 in R.V.
Isa 14:13 has been supposed to refer to the place where
God promised to meet with his people Ex 25:22 29:42,43 i.e., the mount of the
Divine presence, Mount Zion. But here the king of Babylon must be taken as
expressing himself according to his own heathen notions, and not according to those
of the Jews. The "mount of the congregation" will therefore in this
case mean the northern mountain, supposed by the Babylonians to be the
meeting-place of their gods. In the Babylonian inscriptions mention is made of
a mountain which is described as "the mighty mountain of Bel, whose head
rivals heaven, whose root is the holy deep." This mountain was regarded in
their mythology as the place where the gods had their seat.
That faculty of the mind, or inborn sense of right and
wrong, by which we judge of the moral character of human conduct. It is common
to all men. Like all our other faculties, it has been perverted by the Fall Joh
16:2 Ac 26:9 Ro 2:15 It is spoken of as "defiled" Ti 1:15 and
"seared" 1Ti 4:2 A "conscience void of offence" is to be
sought and cultivated Ac 24:16 Ro 9:1 2Co 1:12 1Ti 1:5,19 1Pe 3:21
The devoting or setting apart of anything to the worship
or service of God. The race of Abraham and the tribe of Levi were thus
consecrated Ex 13:2,12,15 Nu 3:12 The Hebrews devoted their fields and cattle,
and sometimes the spoils of war, to the Lord Le 27:28,29 According to the Mosaic
law the first-born both of man and beast were consecrated to God. In the New
Testament, Christians are regarded as consecrated to the Lord 1Pe 2:9
A name for the Messiah in common use among the Jews,
probably suggested by Isa 12:1 49:13 The Greek word thus rendered Lu 2:25
(paraklesis) is kindred to that translated "Comforter" in Joh 14:16
etc., parakletos.
A cluster of stars, or stars which appear to be near each
other in the heavens, and which astronomers have reduced to certain figures (as
the "Great Bear, "the "Bull, "etc.) for the sake of
classification and of memory. In Isa 13:10 where this word only occurs, it is
the rendering of the Hebrew _kesil_, i.e., "fool." This was the
Hebrew name of the constellation Orion Job 9:9 38:31 a constellation which
represented Nimrod, the symbol of folly and impiety. The word some interpret by
"the giant" in this place, "some heaven-daring rebel who was
chained to the sky for his impiety."
A state of mind in which one's desires are confined to his
lot whatever it may be 1Ti 6:6 2Co 9:8 It is opposed to envy Jas 3:16 avarice
Heb 13:5 ambition Pr 13:10 anxiety Mt 6:25,34 and repining 1Co 10:10 It arises
from the inward disposition, and is the offspring of humility, and of an
intelligent consideration of the rectitude and benignity of divine providence
Ps 96:1,2 145:1ff. the greatness of the divine promises 2Pe 1:4 and our own
unworthiness Ge 32:10 as well as from the view the gospel opens up to us of
rest and peace hereafter Ro 5:2
Generally the goings out and in of social intercourse Eph
2:3 4:22 R.V., "manner of life"; one's deportment or course of life.
This word is never used in Scripture in the sense of verbal communication from
one to another Ps 50:23 Heb 13:5 In Php 1:27 3:20 a different Greek word is
used. It there means one's relations to a community as a citizen, i.e.,
citizenship.
The turning of a sinner to God Ac 15:3 In a general sense
the heathen are said to be "converted" when they abandon heathenism
and embrace the Christian faith; and in a more special sense men are converted
when, by the influence of divine grace in their souls, their whole life is
changed, old things pass away, and all things become new Ac 26:18 Thus we speak
of the conversion of the Philippian jailer Ac 16:19-34 of Paul Ac 9:1-22 of the
Ethiopian treasurer Ac 8:26-40 of Cornelius Ac 10:1ff. of Lydia Ac 16:13-15 and
others.
See REGENERATION
A meeting of a religious character as distinguished from
congregation, which was more general, dealing with political and legal matters.
Hence it is called an "holy convocation." Such convocations were the
Sabbaths Le 23:2,3 the Passover Ex 12:16 Le 23:7,8 Nu 28:25 Pentecost Le 23:21
the feast of Trumpets Le 23:24 Nu 29:1 the feast of Weeks Nu 28:26 and the
feast of Tabernacles Le 23:35,36 The great fast, the annual day of atonement,
was "the holy convocation" Le 23:27 Nu 29:7
A person employed to perform culinary service. In early
times among the Hebrews cooking was performed by the mistress of the household
Ge 18:2-6 Jud 6:19 and the process was very expeditiously performed Ge
27:3,4,9,10 Professional cooks were afterwards employed 1Sa 8:13 9:23 Few
animals, as a rule, were slaughtered (other than sacrifices), except for
purposes of hospitality Ge 18:7 Lu 15:23 The paschal lamb was roasted over a
fire Ex 12:8,9 2Ch 35:13 Cooking by boiling was the usual method adopted Le
8:31 Ex 16:23 No cooking took place on the Sabbath day Ex 35:3
(written Cos in the R.V.), a small island, one of the
Sporades in the Aegean Sea, in the north-west of Rhodes, off the coast of
Caria. Paul on his return from his third missionary journey, passed the night
here after sailing from Miletus Ac 21:1 It is now called Stanchio.
Derived from the Greek kupros (the island of Cyprus),
called "Cyprian brass, "occurs only in the Authorized Version in Ezr
8:27 Elsewhere the Hebrew word (nehosheth) is improperly rendered "brass,
"and sometimes "steel" 2Sa 22:35 Jer 15:12 The "bow of
steel" Job 20:24 Ps 18:34 should have been "bow of copper" (or
"brass, "as in the R.V.). The vessels of "fine copper" of
Ezr 8:27 were probably similar to those of "bright brass" mentioned
in 1Ki 7:45 Da 10:6 Tubal-cain was the first artificer in brass and iron Ge
4:22 Hiram was noted as a worker in brass 1Ki 7:14 Copper abounded in Palestine
De 8:9 Isa 60:17 1Ch 22:3,14 All sorts of vessels in the tabernacle and the
temple were made of it Le 6:28 Nu 16:39 2Ch 4:16 Ezr 8:27 also weapons of war
1Sa 17:5,6,38 2Sa 21:16 Iron is mentioned only four times Ge 4:22 Le 26:19 Nu
31:22 35:16 in the first four books of Moses, while copper (rendered
"brass") is mentioned forty times.
See BRASS 23641 We find mention of Alexander (q.v.), a
"coppersmith" of Ephesus 2Ti 4:14
This Hebrew word, untranslated, denotes a round vessel
used as a measure both for liquids and solids. It was equal to one homer, and
contained ten ephahs in dry and ten baths in liquid measure Eze 45:14 The
Rabbins estimated the cor at forty-five gallons, while Josephus estimated it at
about eighty-seven. In 1Ki 4:22 5:11 2Ch 2:10 27:5 the original word is
rendered "measure."
Heb. ramoth, meaning "heights; "i.e.,
"high-priced" or valuable things, or, as some suppose, "that
which grows high, "like a tree Job 28:18 Eze 27:16 according to the
Rabbins, red coral, which was in use for ornaments. The coral is a cretaceous
marine product, the deposit by minute polypous animals of calcareous matter in
cells in which the animal lives. It is of numberless shapes as it grows, but
usually is branched like a tree. Great coral reefs and coral islands abound in
the Red Sea, whence probably the Hebrews derived their knowledge of it. It is
found of different colours, white, black, and red. The red, being esteemed the
most precious, was used, as noticed above, for ornamental purposes.
A Hebrew word adopted into the Greek of the New Testament
and left untranslated. It occurs only once Mr 7:11 It means a gift or offering
consecrated to God. Anything over which this word was once pronounced was
irrevocably dedicated to the temple. Land, however, so dedicated might be
redeemed before the year of jubilee Le 27:16-24 Our Lord condemns the Pharisees
for their false doctrine, inasmuch as by their traditions they had destroyed
the commandment which requires children to honour their father and mother,
teaching them to find excuse from helping their parents by the device of
pronouncing "Corban" over their goods, thus reserving them to their
own selfish use.
Frequently used in its proper sense, for fastening a tent
Ex 35:18 39:40 yoking animals to a cart Isa 5:18 binding prisoners Jud 15:13 Ps
2:3 129:4 and measuring ground 2Sa 8:2 Ps 78:55 Figuratively, death is spoken
of as the giving way of the tent-cord Job 4:21 "Is not their tent-cord
plucked up?" R.V. To gird one's self with a cord was a token of sorrow and
humiliation. To stretch a line over a city meant to level it with the ground La
2:8 The "cords of sin" are the consequences or fruits of sin Pr 5:22
A "threefold cord" is a symbol of union Ec 4:12 The "cords of a
man" Ho 11:4 means that men employ, in inducing each other, methods such
as are suitable to men, and not "cords" such as oxen are led by. Isa
5:18 says, "Woe unto them that draw iniquity with cords of vanity, and sin
as it were with a cart rope." This verse is thus given in the Chaldee
paraphrase: "Woe to those who begin to sin by little and little, drawing
sin by cords of vanity: these sins grow and increase till they are strong and
are like a cart rope." This may be the true meaning. The wicked at first
draw sin with a slender cord; but by-and-by their sins increase, and they are
drawn after them by a cart rope. Henderson in his commentary says: "The
meaning is that the persons described were not satisfied with ordinary modes of
provoking the Deity, and the consequent ordinary approach of his vengeance,
but, as it were, yoked themselves in the harness of iniquity, and, putting
forth all their strength, drew down upon themselves, with accelerated speed,
the load of punishment which their sins deserved."
Heb. gad, Ex 16:31 Nu 11:7 seed to which the manna is
likened in its form and colour. It is the Coriandrum sativum of botanists, an
umbelliferous annual plant with a round stalk, about two feet high. It is
widely cultivated in Eastern countries and in the south of Europe for the sake
of its seeds, which are in the form of a little ball of the size of a
peppercorn. They are used medicinally and as a spice. The Greek name of this plant
is korion or koriannon, whence the name "coriander."
A Grecian city, on the isthmus which joins the
Peloponnesus to the mainland of Greece. It is about 48 miles west of Athens.
The ancient city was destroyed by the Romans (B.C. 146) and that mentioned in
the New Testament was quite a new city, having been rebuilt about a century
afterwards and peopled by a colony of freedmen from Rome. It became under the
Romans the seat of government for Southern Greece or Achaia Ac 18:12-16 It was
noted for its wealth, and for the luxurious and immoral and vicious habits of
the people. It had a large mixed population of Romans, Greeks, and Jews. When Paul first visited the city (A.D. 51 or
52) Gallio, the brother of Seneca, was proconsul. Here Paul resided for
eighteen months Ac 18:1-18 Here he first became aquainted with Aquila and
Priscilla, and soon after his departure Apollos came to it from Ephesus. After
an interval he visited it a second time, and remained for three months Ac 20:3
During this second visit his Epistle to the Romans was written (probably A.D.
55) Although there were many Jewish converts at Corinth, yet the Gentile
element prevailed in the church there. Some have argued from 2Co 12:14 13:1
that Paul visited Corinth a third time (i.e., that on some unrecorded occasion
he visited the city between what are usually called the first and second
visits). But the passages referred to only indicate Paul's intention to visit
Corinth (comp.) 1Co 16:5 where the Greek present tense denotes an intention),
an intention which was in some way frustrated.
We can hardly suppose that such a visit could have been made by the
apostle without more distinct reference to it.
Corinthians, First Epistle to the
Was written from Ephesus 1Co 16:8 about the time of the
Passover in the third year of the apostle's sojourn there Ac 19:10 20:31 and
when he had formed the purpose to visit Macedonia, and then return to Corinth
(probably A.D. 57) The news which had reached him, however, from Corinth
frustrated his plan. He had heard of the abuses and contentions that had arisen
among them, first from Apollos Ac 19:1 and then from a letter they had written
him on the subject, and also from some of the "household of Chloe,
"and from Stephanas and his two friends who had visited him 1Co 1:11 16:17
Paul thereupon wrote this letter, for the purpose of checking the factious
spirit and correcting the erroneous opinions that had sprung up among them, and
remedying the many abuses and disorderly practices that prevailed. Titus and a
brother whose name is not given were probably the bearers of the letter 2Co
2:13 8:6,16-18 The epistle may be divided into four parts:
1. The apostle deals with the subject of the lamentable
divisions and party strifes that had arisen among them 1Co 1:1-4:21
2. He next treats of certain cases of immorality that had
become notorious among them. They had apparently set at nought the very first
principles of morality (1Co 5:1-6:20)
3. In the third part he discusses various questions of
doctrine and of Christian ethics in reply to certain communications they had
made to him. He especially rectifies certain flagrant abuses regarding the
celebration of the Lord's supper (1Co 7:1-14:40)
4. The concluding part (1Co 15:1-16:24) contains an
elaborate defense of the doctrine of the resurrection of the dead, which had
been called in question by some among them, followed by some general
instructions, intimations, and greetings. This epistle "shows the powerful
self-control of the apostle in spite of his physical weakness, his distressed
circumstances, his incessant troubles, and his emotional nature. It was
written, he tells us, in bitter anguish, 'out of much affliction and pressure
of heart and with streaming eyes' 2Co 2:4 yet he restrained the expression of
his feelings, and wrote with a dignity and holy calm which he thought most
calculated to win back his erring children. It gives a vivid picture of the
early church. It entirely dissipates the dream that the apostolic church was in
an exceptional condition of holiness of life or purity of doctrine." The
apostle in this epistle unfolds and applies great principles fitted to guide
the church of all ages in dealing with the same and kindred evils in whatever
form they may appear. This is one of the epistles the authenticity of which has
never been called in question by critics of any school, so many and so
conclusive are the evidences of its Pauline origin. The subscription to this epistle states erroneously in the
Authorized Version that it was written at Philippi. This error arose from a mistranslation
of 1Co 16:5 "For I do pass through Macedonia, "which was interpreted
as meaning, "I am passing through Macedonia." In 1Co 16:8 he declares
his intention of remaining some time longer in Ephesus. After that, his purpose
is to "pass through Macedonia."
Corinthians, Second Epistle to the
Shortly after writing his first letter to the
Corinthians, Paul left Ephesus, where intense excitement had been aroused
against him, the evidence of his great success, and proceeded to Macedonia.
Pursuing the usual route, he reached Troas, the port of departure for Europe.
Here he expected to meet with Titus, whom he had sent from Ephesus to Corinth,
with tidings of the effects produced on the church there by the first epistle;
but was disappointed 1Co 16:9 2Co 1:8 2:12,13 He then left Troas and proceeded
to Macedonia; and at Philippi, where he tarried, he was soon joined by Titus
2Co 7:6,7 who brought him good news from Corinth, and also by Timothy. Under
the influence of the feelings awakened in his mind by the favourable report
which Titus brought back from Corinth, this second epistle was written. It was
probably written at Philippi, or, as some think, Thessalonica, early in the
year A.D. 58 and was sent to Corinth by Titus. This letter he addresses not
only to the church in Corinth, but also to the saints in all Achaia, i.e., in
Athens, Cenchrea, and other cities in Greece.
The contents of this epistle may be thus arranged:
1. Paul speaks of his spiritual labours and course of life,
and expresses his warm affection toward the Corinthians (2Co 1:1-7:16)
2. He gives specific directions regarding the collection
that was to be made for their poor brethren in Judea (2Co 8:1-9:15)
3. He defends his own apostolic claim (2Co 10:1-13:14) and
justifies himself from the charges and insinuations of the false teacher and
his adherents. This epistle, it has been well said, shows the individuallity of
the apostle more than any other. "Human weakness, spiritual strength, the
deepest tenderness of affection, wounded feeling, sternness, irony, rebuke,
impassioned self-vindication, humility, a just self-respect, zeal for the
welfare of the weak and suffering, as well as for the progress of the church of
Christ and for the spiritual advancement of its members, are all displayed in
turn in the course of his appeal."--Lias, Second Corinthians. Of the
effects produced on the Corinthian church by this epistle we have no definite
information. We know that Paul visited Corinth after he had written it Ac 20:2,3
and that on that occasion he tarried there for three months. In his letter to
Rome, written at this time, he sent salutations from some of the principal
members of the church to the Romans.
Le 11:17 De 14:17 Heb. shalak, "plunging, "or
"darting down, "(the Phalacrocorax carbo), ranked among the
"unclean" birds; of the same family group as the pelican. It is a
"plunging" bird, and is common on the coasts and the island seas of
Palestine. Some think the Hebrew word should be rendered "gannet"
(Sula bassana, "the solan goose"); others that it is the
"tern" or "sea swallow, "which also frequents the coasts of
Palestine as well as the Sea of Galilee and the Jordan valley during several
months of the year. But there is no reason to depart from the ordinary
rendering. In Isa 34:11 Zep 2:14 (but in R.V., "pelican") the Hebrew
word rendered by this name is _ka'ath_. It is translated "pelican"
(q.v.) in Ps 102:6 The word literally means the "vomiter, "and the
pelican is so called from its vomiting the shells and other things which it has
voraciously swallowed.
See PELICAN
The word so rendered (dagan) in Ge 27:28,37 Nu 18:27 De
28:51 La 2:12 is a general term representing all the commodities we usually
describe by the words corn, grain, seeds, peas, beans. With this corresponds
the use of the word in Joh 12:24 In Ge 41:35,49 Pr 11:26 Joe 2:24
("wheat"), the word thus translated (bar; i.e., "winnowed")
means corn purified from chaff. With this corresponds the use of the word in
the New Testament Mt 3:12 Lu 3:17 Ac 7:12 In Ps 65:13 it means "growing corn."
In Ge 42:1,2,19 Jos 9:14 Ne 10:31 ("victuals"), the word (sheber;
i.e., "broken, "i.e., grist) denotes generally victuals, provisions,
and corn as a principal article of food. From the time of Solomon, corn began
to be exported from Palestine Eze 27:17 Am 8:5 "Plenty of corn" was a
part of Issac's blessing conferred upon Jacob Ge 27:28 comp. Ps 65:13
A centurion whose history is narrated in Ac 10:1-48 He
was a "devout man, "and like the centurion of Capernaum, believed in
the God of Israel. His residence at Caesrea probably brought him into contact
with Jews who communicated to him their expectations regarding the Messiah; and
thus he was prepared to welcome the message Peter brought him. He became the
first fruit of the Gentile world to Christ. He and his family were baptized and
admitted into the Christian church Ac 10:1,44-48
See CENTURION
The angle of a house Job 1:19 or a street Pr 7:8
"Corners" in Ne 9:22 denotes the various districts of the promised
land allotted to the Israelites. In Nu 24:17 the "corners of Moab"
denotes the whole land of Moab. The "corner of a field" Le 19:9 Le
23:22 is its extreme part, which was not to be reaped. The Jews were prohibited
from cutting the "corners, "i.e., the extremities, of the hair and
whiskers running round the ears Le 19:27 21:5 The "four corners of the
earth" in Isa 11:12 Eze 7:2 denotes the whole land. The "corners of
the streets" mentioned in Mt 6:5 means the angles where streets meet so as
to form a square or place of public resort. The corner gate of Jerusalem 2Ki
14:13 2Ch 26:9 was on the north-west side of the city. Corner-stone Job 38:6
Isa 28:16 a block of great importance in binding together the sides of a
building. The "head of the corner" Ps 118:22,23 denotes the coping,
the "coign of vantage", i.e., the topstone of a building. But the
word "corner stone" is sometimes used to denote some person of rank
and importance Isa 28:16 It is applied to our Lord, who was set in highest
honour Mt 21:42 He is also styled "the chief corner stone" Eph 2:20
1Pe 2:6-8 When Zechariah Zec 10:4 speaking of Judah, says, "Out of him
came forth the corner, "he is probably to be understood as ultimately
referring to the Messiah as the "corner stone."
See TEMPLE, SOLOMON'S
Heb. shophar, "brightness, "with reference to
the clearness of its sound 1Ch 15:28 2Ch 15:14 Ps 98:6 Ho 5:8 It is usually
rendered in the Authorized Version "trumpet." It denotes the long and
straight horn, about eighteen inches long. The words of Joel, "Blow the
trumpet, "literally, "Sound the cornet, "refer to the festival
which was the preparation for the day of Atonement. In Da 3:5,7,10,15 the word
(keren) so rendered is a curved horn. The word "cornet" in 2Sa 6:5
(Heb. mena'an'im, occurring only here) was some kind of instrument played by
being shaken like the Egyptian sistrum, consisting of rings or bells hung
loosely on iron rods.
Pens or enclosures for flocks 2Ch 32:28 "cotes for
flocks; "R.V., "flocks in folds").
1. A booth in a vineyard Isa 1:8 a temporary shed covered
with leaves or straw to shelter the watchman that kept the garden. These were
slight fabrics, and were removed when no longer needed, or were left to be
blown down in winter Job 27:18
2. A lodging-place (rendered "lodge" in) Isa
1:8 a slighter structure than the "booth, "as the cucumber patch is
more temporary than a vineyard Isa 24:20 It denotes a frail structure of boughs
supported on a few poles, which is still in use in the East, or a hammock
suspended between trees, in which the watchman was accustomed to sleep during
summer.
3. In Zep 2:6 it is the rendering of the Hebrew _keroth_,
which some suppose to denote rather "pits" (R.V. marg., "caves")
or "wells of water, "such as shepherds would sink.
Ge 49:4 1Ch 5:1 Job 7:13 Ps 6:6 a seat for repose or
rest.
See BED
1Sa 13:20,21 an agricultural instrument, elsewhere called
"ploughshare" Isa 2:4 Mic 4:3 Joe 3:10 It was the facing-piece of a
plough, analogous to the modern coulter.
Spoken of counsellors who sat in public trials with the
governor of a province Ac 25:12 The Jewish councils were the Sanhedrim, or
supreme council of the nation, which had subordinate to it smaller tribunals
(the "judgment, "perhaps, in) Mt 5:21,22 in the cities of Palestine
Mt 10:17 Mr 13:9 In the time of Christ the functions of the Sanhedrim were
limited Joh 16:2 2Co 11:24 In Ps 68:27 the word "council" means
simply a company of persons. (R.V. marg., "company.") In ecclesiastical
history the word is used to denote an assembly of pastors or bishops for the
discussion and regulation of church affairs. The first of these councils was
that of the apostles and elders at Jerusalem, of which we have a detailed
account in Ac 15:1-33
An adviser Pr 11:14 15:22 a king's state counsellor 2Sa
15:12 Used once of the Messiah Isa 9:6 In Mr 15:43 Lu 23:50 the word probably
means a member of the Jewish Sanhedrim.
When David was not permitted to build the temple, he
proceeded, among the last acts of his life, with the assistance of Zadok and
Ahimelech, to organize the priestly and musical services to be conducted in the
house of God.
1. He divided the priests into twenty-four courses 1Ch
24:1-19 sixteen being of the house of Eleazar and eight of that of Ithamar.
Each course was under a head or chief, and ministered for a week, the order
being determined by lot.
2. The rest of the 38,000 Levites 1Ch 23:4 were divided
also into twenty-four courses, each to render some allotted service in public
worship: 4,000 in twenty-four courses were set apart as singers and musicians
under separate leaders 1Ch 25:1-31. 4,000 as porters or keepers of the doors
and gates of the sanctuary 1Ch 26:1-19 and 6,000 as officers and judges to see
to the administration of the law in all civil and ecclesiastical matters 1Ch
26:20-32. This arrangement was re-established by Hezekiah 2Ch 31:2 and
afterwards the four sacerdotal courses which are said to have returned from the
Captivity were re-divided into the original number of twenty-four by Ezra Ezr
6:18
The enclosure of the tabernacle Ex 27:9-19 40:8 of the
temple 1Ki 6:36 of a prison Ne 3:25 of a private house 2Sa 17:18 and of a
king's palace 2Ki 20:4
A contract or agreement between two parties. In the Old
Testament the Hebrew word _berith_ is always thus translated. _Berith_ is
derived from a root which means "to cut, "and hence a covenant is a
"cutting, "with reference to the cutting or dividing of animals into
two parts, and the contracting parties passing between them, in making a
covenant Ge 15:1-18 Jer 34:18,19 The corresponding word in the New Testament
Greek is _diatheke_, which is, however, rendered "testament"
generally in the Authorized Version. It ought to be rendered, just as the word
_berith_ of the Old Testament, "covenant." This word is used
1. of a covenant or compact between man and man Ge 21:32
or between tribes or nations 1Sa 11:1 Jos 9:6,15 In entering into a convenant,
Jehovah was solemnly called on to witness the transaction Ge 31:50 and hence it
was called a "covenant of the Lord" 1Sa 20:8 The marriage compact is
called "the covenant of God" Pr 2:17 because the marriage was made in
God's name. Wicked men are spoken of as acting as if they had made a
"covenant with death" not to destroy them, or with hell not to devour
them Isa 28:15,18
2. The word is used with reference to God's revelation of
himself in the way of promise or of favour to men. Thus God's promise to Noah
after the Flood is called a covenant Ge 9:1-15 Jer 33:20 "my
covenant". We have an account of God's covernant with Abraham Ge 17:1ff.
comp. Le 26:42 of the covenant of the priesthood Nu 25:12,13 De 33:9 Ne 13:29
and of the covenant of Sinai Ex 34:27,28 Le 26:15 which was afterwards renewed
at different times in the history of Israel De 29:1ff. Jos 24:1 2Ch 15:1 23:1
29:1 34:1 Ezr 10:1-11 Ne 9:1-38. In conformity with human custom, God's
covenant is said to be confirmed with an oath De 4:31 Ps 89:3 and to be
accompanied by a sign Ge 9:1 17:1 Hence the covenant is called God's
"counsel, ""oath, ""promise" Ps 89:3,4 105:8-11
Heb 6:13-20 Lu 1:68-75 God's covenant consists wholly in the bestowal of
blessing Isa 59:21 Jer 31:33,34 The term covenant is also used to designate the
regular succession of day and night Jer 33:20 the Sabbath Ex 31:16 circumcision
Ge 17:9,10 and in general any ordinance of God Jer 34:13,14 A "covenant of
salt" signifies an everlasting covenant, in the sealing or ratifying of
which salt, as an emblem of perpetuity, is used Nu 18:19 Le 2:13 2Ch 13:5
COVENANT OF WORKS, the constitution under which Adam was placed at his
creation. In this covenant,
1. The contracting parties were
a. God the moral Governor, and
b. Adam, a free moral agent, and representative of all
his natural posterity Ro 5:12-19
2. The promise was "life" Mt 19:16,17 Ga 3:12
3. The condition was perfect obedience to the law, the
test in this case being abstaining from eating the fruit of the "tree of
knowledge, "etc.
4. The penalty was death Ge 2:16,17 This covenant is also
called a covenant of nature, as made with man in his natural or unfallen state;
a covenant of life, because "life" was the promise attached to
obedience; and a legal covenant, because it demanded perfect obedience to the
law. The "tree of life" was the outward sign and seal of that life
which was promised in the covenant, and hence it is usually called the seal of
that covenant. This covenant is abrogated under the gospel, inasmuch as Christ
has fulfilled all its conditions in behalf of his people, and now offers
salvation on the condition of faith. It is still in force, however, as it rests
on the immutable justice of God, and is binding on all who have not fled to
Christ and accepted his righteousness.
CONVENANT OF GRACE, the eternal plan of redemption
entered into by the three persons of the Godhead, and carried out by them in
its several parts. In it the Father represented the Godhead in its indivisible
sovereignty, and the Son his people as their surety Joh 17:4,6,9 Isa 42:6 Ps
89:3 The conditions of this covenant were,
1. On the part of the Father
a. all needful preparation to the Son for the
accomplishment of his work Heb 10:5 Isa 42:1-7
b. support in the work Lu 22:43 and
c. a glorious reward in the exaltation of Christ when his
work was done Php 2:6-11 his investiture with universal dominion Joh 5:22 Ps
110:1 his having the administration of the covenant committed into his hands Mt
28:18 Joh 1:12 17:2 Ac 2:33 and in the final salvation of all his people Isa
35:10 53:10,11 Jer 31:33 Ti 1:2
2. On the part of the Son the conditions were
a. his becoming incarnate Ga 4:4,5 and
b. as the second Adam his representing all his people,
assuming their place and undertaking all their obligations under the violated
covenant of works;
c. obeying the law Ps 40:8 Isa 42:21 Joh 9:4,5 and
d. suffering its penalty Isa 53:1ff. 2Co 5:21 Ga 3:13 in
their stead. Christ, the mediator of, fulfils all its conditions in behalf of
his people, and dispenses to them all its blessings. In Heb 8:6 9:15 12:24 this
title is given to Christ.
See DISPENSATION
Occurs only in Ge 20:16 In the Revised Version the
rendering is "it (i.e., Abimelech's present of 1,000 pieces of silver to
Abraham) is for thee a covering of the eyes." This has been regarded as an
implied advice to Sarah to conform to the custom of married women, and wear a
complete veil, covering the eyes as well as the rest of the face.
A strong desire after the possession of worldly things
Col 3:5 Eph 5:5 Heb 13:5 1Ti 6:9,10 Mt 6:20 It assumes sometimes the more
aggravated form of avarice, which is the mark of cold-hearted worldliness.
A cow and her calf were not to be killed on the same day
Le 22:28 Ex 23:19 De 22:6,7 The reason for this enactment is not given. A state
of great poverty is described in the words of Isa 7:21-25 where, instead of
possessing great resources, a man shall depend for the subsistence of himself
and his family on what a single cow and two sheep could yield.
Isa 38:14 Jer 8:7 In both of these passages the
Authorized Version has reversed the Hebrew order of the words. "Crane or
swallow" should be "swallow or crane, "as in the Revised Version.
The rendering is there correct. The Hebrew for crane is_'agur_, the Grus
cincerea, a bird well known in Palestine. It is migratory, and is distinguished
by its loud voice, its cry being hoarse and melancholy.
"In the beginning" God created, i.e., called
into being, all things out of nothing. This creative act on the part of God was
absolutely free, and for infinitely wise reasons. The cause of all things
exists only in the will of God. The work of creation is attributed
1. to the Godhead Ge 1:1,26
2. to the Father 1Co 8:6
3. to the Son Joh 1:3 Col 1:16,17
4. to the Holy Spirit Ge 1:2 Job 26:13 Ps 104:30 The fact
that he is the Creator distinguishes Jehovah as the true God Isa 37:16 Isa
40:12,13 54:5 Ps 96:5 Jer 10:11,12 The one great end in the work of creation is
the manifestation of the glory of the Creator Col 1:16 Re 4:11 Ro 11:36 God's
works, equally with God's word, are a revelation from him; and between the
teachings of the one and those of the other, when rightly understood, there can
be no contradiction. Traditions of the creation, disfigured by corruptions, are
found among the records of ancient Eastern nations. See ACCAD A peculiar
interest belongs to the traditions of the Accadians, the primitive inhabitants
of the plains of Lower Mesopotamia. These within the last few years have been
brought to light in the tablets and cylinders which have been rescued from the
long-buried palaces and temples of Assyria. They bear a remarkable resemblance
to the record of Genesis.
Denotes the whole creation in Ro 8:39 Col 1:15 Re 5:13
the whole human race in Mr 16:15 Ro 8:19-22 The living creatures in Eze
10:15,17 are imaginary beings, symbols of the Divine attributes and operations.
Increasing, probably one of the seventy disciples of Christ.
He was one of Paul's assistants 2Ti 4:10 probably a Christian of Rome.
Now called Candia, one of the largest islands in the
Meditterranean, about 140 miles long and 35 broad. It was at one time a very
prosperous and populous island, having a "hundred cities." The
character of the people is described in Paul's quotation from "one of
their own poets" (Epimenides) in his epistle to Titus: "The Cretans
are alway liars, evil beasts, slow bellies" Ti 1:12 Jews from Crete were
in Jerusalem on the day of Pentecost Ac 2:11 The island was visited by Paul on
his voyage to Rome Ac 27:1ff. Here Paul subsequently left Titus (Tit 1:5)
"to ordain elders." Some have supposed that it was the original home
of the Caphtorim (q.v.) or Philistines.
See COLOUR
Isa 3:22 R.V., "satchel"), some kind of female
ornament, probably like the modern reticule. The Hebrew word _harit_ properly
signifies pouch or casket or purse. It is rendered "bag" in 2Ki 5:23
Curled, the chief of the synagogue at Corinth Ac 18:8 He
was converted and, with his family, baptized by Paul 1Co 1:14
In the New Testament the instrument of crucifixion, and
hence used for the crucifixion of Christ itself Eph 2:16 Heb 12:2 1Co 1:17,18
Ga 5:11 6:12,14 Php 3:18 The word is also used to denote any severe affliction
or trial Mt 10:38 16:24 Mr 8:34 10:21 The forms in which the cross is
represented are these:
1. The crux simplex (I), a "single piece without
transom."
2. The crux decussata (X), or St. Andrew's cross.
3. The crux commissa (T), or St. Anthony's cross.
4. The crux immissa (t), or Latin cross, which was the
kind of cross on which our Saviour died. Above our Lord's head, on the
projecting beam, was placed the "title." See CRUCIFIXION After the
conversion, so-called, of Constantine the Great (B.C. 313) the cross first came
into use as an emblem of Christianity. He pretended at a critical moment that
he saw a flaming cross in the heavens bearing the inscription, "In hoc
signo vinces", i.e., By this sign thou shalt conquer, and that on the
following night Christ himself appeared and ordered him to take for his
standard the sign of this cross. In this form a new standard, called the
Labarum, was accordingly made, and borne by the Roman armies. It remained the
standard of the Roman army till the downfall of the Western empire. It bore the
embroidered monogram of Christ, i.e., the first two Greek letters of his name,
X and P (chi and rho), with the Alpha and Omega.
1. Denotes the plate of gold in the front of the high
priest's mitre Ex 29:6 39:30 The same Hebrew word so rendered (ne'zer) denotes
the diadem worn by Saul in battle 2Sa 1:10 and also that which was used at the
coronation of Joash 2Ki 11:12
2. The more general name in Hebrew for a crown
is_'atarah_, meaning a "circlet." This is used of crowns and head
ornaments of divers kinds, including royal crowns. Such was the crown taken
from the king of Ammon by David 2Sa 12:30 The crown worn by the Assyrian kings
was a high mitre, sometimes adorned with flowers. There are sculptures also
representing the crowns worn by the early Egyptian and Persian kings. Sometimes
a diadem surrounded the royal head-dress of two or three fillets. This probably
signified that the wearer had dominion over two or three countries. In Re 12:3
13:1 we read of "many crowns, "a token of extended dominion.
3. The ancient Persian crown Es 1:11 2:17 6:8 was called
_kether_; i.e., "a chaplet, "a high cap or tiara. Crowns were worn
sometimes to represent honour and power Eze 23:42 They were worn at marriages
So 3:11 Isa 61:10 "ornaments; "R.V., "a garland"), and at
feasts and public festivals. The crown was among the Romans and Greeks a symbol
of victory and reward. The crown or wreath worn by the victors in the Olympic
games was made of leaves of the wild olive; in the Pythian games, of laurel; in
the Nemean games, of parsley; and in the Isthmian games, of the pine. The
Romans bestowed the "civic crown" on him who saved the life of a
citizen. It was made of the leaves of the oak. In opposition to all these
fading crowns the apostles speak of the incorruptible crown, the crown of life
Jas 1:12 Re 2:10 "that fadeth not away" 1Pe 5:4 Gr. amarantinos;
comp. 1Pe 1:4. Probably the word "amaranth" was applied to flowers we
call "everlasting, "the "immortal amaranth."
See DIADEM
Our Lord was crowned with a, in mockery by the Romans Mt
27:29 The object of Pilate's guard in doing this was probably to insult, and
not specially to inflict pain. There is nothing to show that the shrub thus
used was, as has been supposed, the spina Christi, which could have been easily
woven into a wreath. It was probably the thorny nabk, which grew abundantly
round about Jerusalem, and whose flexible, pliant, and round branches could
easily be platted into the form of a crown.
See THORN
A common mode of punishment among heathen nations in
early times. It is not certain whether it was known among the ancient Jews;
probably it was not. The modes of capital punishment according to the Mosaic
law were, by the sword Ex 21:1ff. strangling, fire Le 20:1ff. and stoning De
21:1ff. This was regarded as the most horrible form of death, and to a Jew it
would acquire greater horror from the curse in De 21:23 This punishment began
by subjecting the sufferer to scourging. In the case of our Lord, however, his
scourging was rather before the sentence was passed upon him, and was inflicted
by Pilate for the purpose, probably, of exciting pity and procuring his escape
from further punishment Lu 23:22 Joh 19:1 The condemned one carried his own
cross to the place of execution, which was outside the city, in some
conspicuous place set apart for the purpose. Before the nailing to the cross
took place, a medicated cup of vinegar mixed with gall and myrrh (the sopor)
was given, for the purpose of deadening the pangs of the sufferer. Our Lord
refused this cup, that his senses might be clear Mt 27:34 The spongeful of
vinegar, sour wine, posca, the common drink of the Roman soldiers, which was
put on a hyssop stalk and offered to our Lord in contemptuous pity Mt 27:48 Lu
23:36 he tasted to allay the agonies of his thirst Joh 19:29 The accounts given
of the crucifixion of our Lord are in entire agreement with the customs and
practices of the Roman in such cases. He was crucified between two
"malefactors" Isa 53:12 Lu 23:32 and was watched by a party of four
soldiers Joh 19:23 Mt 27:36,54 with their centurion. The "breaking of the
legs" of the malefactors was intended to hasten death, and put them out of
misery Joh 19:31 but the unusual rapidity of our Lord's death Joh 19:33 was due
to his previous sufferings and his great mental anguish. The omission of the
breaking of his legs was the fulfilment of a type Ex 12:46 He literally died of
a broken heart, a ruptured heart, and hence the flowing of blood and water from
the wound made by the soldier's spear Joh 19:34 Our Lord uttered seven
memorable words from the cross, namely,
1. Lu 23:34
2. Lu 23:43
3. Joh 19:26
4. Mt 27:46 Mr 15:34
5. Joh 19:28
6. Joh 19:30
7. Lu 23:46
A utensil; a flask or cup for holding water 1Sa
26:11,12,16 1Ki 19:6 or oil 1Ki 17:12,14,16 In 1Ki 14:3 the word there so
rendered means properly a bottle, as in Jer 19:1,10 or pitcher. In 2Ki 2:20 a
platter or flat metal saucer is intended. The Hebrew word here used is
translated "dish" in 2Ki 21:13 "pans, "in 2Ch 35:13 and
"bosom, " in Pr 19:24 26:15 (R.V., "dish").
Eze 1:22 with the epithet "terrible, "as
dazzling the spectators with its brightness). The word occurs in Re 4:6 21:11
22:1 It is a stone of the flint order, the most refined kind of quartz. The
Greek word here used means also literally "ice." The ancients
regarded the crystal as only pure water congealed into extreme hardness by
great length of time.
Heb. 'ammah; i.e., "mother of the arm, "the
fore-arm, is a word derived from the Latin cubitus, the lower arm. It is
difficult to determine the exact length of this measure, from the uncertainty
whether it included the entire length from the elbow to the tip of the longest
finger, or only from the elbow to the root of the hand at the wrist. The
probability is that the longer was the original cubit. The common computation
as to the length of the cubit makes it 20 inches for the ordinary cubit, and 21
inches for the sacred one. This is the same as the Egyptian measurements. A rod
or staff the measure of a cubit is called in Jud 3:16 _gomed_, which literally
means a "cut, "something "cut off." The LXX. and Vulgate
render it "span."
(Heb. shahaph), from a root meaning "to be lean;
slender." This bird is mentioned only in Le 11:16 De 14:15 (R.V.,
"seamew"). Some have interpreted the Hebrew word by
"petrel" or "shearwater" (Puffinus cinereus), which is
found on the coast of Syria; others think it denotes the "sea-gull"
or "seamew." The common cuckoo (Cuculus canorus) feeds on reptiles
and large insects. It is found in Asia and Africa as well as in Europe. It only
passes the winter in Palestine. The Arabs suppose it to utter the cry _Yakub_,
and hence they call it _tir el-Yakub_; i.e., "Jacob's bird."
(Heb. plur. kishshuim; i.e., "hard,
""difficult" of digestion, only in Nu 11:5) This vegetable is
extensively cultivated in the East at the present day, as it appears to have
been in earlier times among the Hebrews. It belongs to the gourd family of
plants. In the East its cooling pulp and juice are most refreshing. "We
need not altogether wonder that the Israelites, wearily marching through the
arid solitudes of the Sinaitic peninsula, thought more of the cucumbers and
watermelons of which they had had no lack in Egypt, rather than of the cruel bondage
which was the price of these luxuries." Groser's Scripture Natural
History. Isaiah speaks of a "lodge" (Isa 1:8 Heb. sukkah), i.e., a
shed or edifice more solid than a booth, for the protection throughout the
season from spring to autumn of the watchers in a "garden of
cucumbers."
(Heb. kammon; i.e., a "condiment"), the fruit
or seed of an umbelliferous plant, the Cuminum sativum, still extensively cultivated
in the East. Its fruit is mentioned in Isa 28:25,27 In the New Testament it is
mentioned in Mt 23:23 where our Lord pronounces a "woe" on the
scribes and Pharisees, who were zealous in paying tithes of "mint and
anise and cummin, "while they omitted the weightier matters of the
law." "It is used as a spice, both bruised, to mix with bread, and
also boiled, in the various messes and stews which compose an Oriental
banquet." Tristram, Natural History.
A wine-cup Ge 40:11,21 various forms of which are found
on Assyrian and Egyptian monuments. All Solomon's drinking vessels were of gold
1Ki 10:21 The cups mentioned in the New Testament were made after Roman and
Greek models, and were sometimes of gold Re 17:4 The art of divining by means
of a cup was practiced in Egypt Ge 44:2-17 and in the East generally. The
"cup of salvation" Ps 116:13 is the cup of thanksgiving for the great
salvation. The "cup of consolation" Jer 16:7 refers to the custom of
friends sending viands and wine to console relatives in mourning Pr 31:6 In 1Co
10:16 the "cup of blessing" is contrasted with the "cup of
devils" 1Co 10:21 The sacramental cup is the "cup of blessing,
"because of blessing pronounced over it Mt 26:27 Lu 22:17 The
"portion of the cup" Ps 11:6 16:5 denotes one's condition of life,
prosperous or adverse. A "cup" is also a type of sensual allurement
Jer 51:7 Pr 23:31 Re 17:4 We read also of the "cup of astonishment, "the
"cup of trembling, "and the "cup of God's wrath" Ps 75:8
Isa 51:17 Jer 25:15 La 4:21 Eze 23:32 Re 16:19 comp. Mt 26:39,42 Joh 18:11 The
cup is also the symbol of death Mt 16:28 Mr 9:1 Heb 2:9
An officer of high rank with Egyptian, Persian, Assyrian,
and Jewish monarchs. The cup-bearer of the king of Egypt is mentioned in
connection with Joseph's history Ge 40:1-21 41:9 Rabshakeh (q.v.) was
cup-bearer in the Assyrian court 2Ki 18:17 Nehemiah filled this office to the
king of Persia Ne 1:11 We read also of Solomon's cup-bearers 1Ki 10:5 2Ch 9:4
Ac 19:19 magical arts; jugglery practised by the Ephesian
conjurers. Ephesus was noted for its wizard and the "Ephesian spells;
"i.e., charms or scraps of parchment written over with certain formula,
which were worn as a safeguard against all manner of evils. The more important
and powerful of these charms were written out in books which circulated among
the exorcists, and were sold at a great price.
Denounced by God against the serpent Ge 3:14 and against
Cain Ge 4:11 These divine maledictions carried their effect with them.
Prophetical curses were sometimes pronounced by holy men Ge 9:25 Ge 49:7 De
27:15 Jos 6:26 Such curses are not the consequence of passion or revenge, they
are predictions. No one on pain of death shall curse father or mother Ex 21:17
nor the prince of his people Ex 22:28 nor the deaf Le 19:14 Cursing God or
blaspheming was punishable by death Le 24:10-16 The words "curse God and
die" (R.V., "renounce God and die"), used by Job's wife Job 2:9
have been variously interpreted.
Perhaps they simply mean that as nothing but death was expected, God
would by this cursing at once interpose and destroy Job, and so put an end to
his sufferings.
1. Ten curtains, each twenty-eight cubits long and four
wide, made of fine linen, also eleven made of goat's hair, covered the
tabernacle Ex 26:1-13 36:8-17
2. The sacred curtain, separating the holy of holies from
the sanctuary, is designated by a different Hebrew word (peroketh). It is
described as a "veil of blue, and purple, and scarlet, and fine twined
linen of cunning work" Ex 26:31 Le 16:2 Nu 18:7
3. "Stretcheth out the heavens as a curtain"
Isa 40:22 is an expression used with reference to the veil or awning which
Orientals spread for a screen over their courts in summer. According to the
prophet, the heavens are spread over our heads as such an awning. Similar
expressions are found in comp. Isa 44:24 Job 9:8
Black.
1. A son, probably the eldest, of Ham, and the father of
Nimrod Ge 10:8 1Ch 1:10 From him the land of Cush seems to have derived its
name. The question of the precise locality of the land of Cush has given rise
to not a little controversy. The second river of Paradise surrounded the whole
land of Cush Ge 2:13 R.V. The term Cush is in the Old Testament generally
applied to the countries south of the Israelites. It was the southern limit of
Egypt Eze 29:10 A.V. "Ethiopia, " Heb. Cush), with which it is
generally associated Ps 68:31 Isa 18:1 Jer 46:9 etc. It stands also associated
with Elam Isa 11:11 with Persia Eze 38:5 and with the Sabeans Isa 45:14 From
these facts it has been inferred that Cush included Arabia and the country on
the west coast of the Red Sea. Rawlinson takes it to be the country still known
as Khuzi-stan, on the east side of the Lower Tigris. But there are intimations which warrant the conclusion that there
was also a Cush in Africa, the Ethiopia (so called by the Greeks) of Africa.
Ezekiel speaks Eze 29:10 comp. Eze 30:4-6 of it as lying south of Egypt. It was
the country now known to us as Nubia and Abyssinia Isa 18:1 Zep 3:10 Heb. Cush.
In ancient Egyptian inscriptions Ethiopia is termed _Kesh_. The Cushites appear
to have spread along extensive tracts, stretching from the Upper Nile to the
Euphrates and Tigris. At an early period there was a stream of migration of
Cushites "from Ethiopia, properly so called, through Arabia, Babylonia,
and Persia, to Western India." The Hamite races, soon after their arrival
in Africa, began to spread north, east, and west. Three branches of the Cushite
or Ethiopian stock, moving from Western Asia, settled in the regions contiguous
to the Persian Gulf. One branch, called the Cossaeans, settled in the
mountainous district on the east of the Tigris, known afterwards as Susiana;
another occupied the lower regions of the Euphrates and the Tigris; while a
third colonized the southern shores and islands of the gulf, whence they
afterwards emigrated to the Mediterranean and settled on the coast of Palestine
as the Phoenicians. Nimrod was a great Cushite chief. He conquered the
Accadians, a Tauranian race, already settled in Mesopotamia, and founded his
kingdom, the Cushites mingling with the Accads, and so forming the Chaldean
nation.
2. A Benjamite of this name is mentioned in the title of
Ps 7:1 "Cush was probably a follower of Saul, the head of his tribe, and
had sought the friendship of David for the purpose of 'rewarding evil to him that
was at peace with him.'"
Probably a poetic or prolonged name of the land of Cush,
the Arabian Cush Hab 3:7 Some have, however, supposed this to be the same as
Chushan-rishathaim Jud 3:8,10 i.e., taking the latter part of the name as a
title or local appellation, Chushan "of the two iniquities"
oppressing Israel, and provoking them to idolatry), a Mesopotamian king,
identified by Rawlinson with Asshur-ris-ilim (the father of Tiglathpileser I.);
but incorrectly, for the empire of Assyria was not yet founded. He held Israel
in bondage for eight years.
1. The messenger sent by Joab to David to announce his
victory over Absalom 2Sa 18:32
2. The father of Shelemiah Jer 36:14
3. Son of Gedaliah, and father of the prophet Zephaniah
Zep 1:1
4. Moses married a Cushite woman Nu 12:1 From this
circumstance some have supposed that Zipporah was meant, and hence that Midian
was Cush.
A tax imposed by the Romans. The tax-gatherers were
termed publicans (q.v.), who had their stations at the gates of cities, and in
the public highways, and at the place set apart for that purpose, called the
"receipt of custom" Mt 9:9 Mr 2:14 where they collected the money
that was to be paid on certain goods Mt 17:25 These publicans were tempted to
exact more from the people than was lawful, and were, in consequence of their
extortions, objects of great hatred. The Pharisees would have no intercourse
with them Mt 5:46,47 9:10,11 A tax or tribute (q.v.) of half a shekel was
annually paid by every adult Jew for the temple. It had to be paid in Jewish
coin Mt 22:17-19 Mr 12:14,15 Money-changers (q.v.) were necessary, to enable
the Jews who came up to Jerusalem at the feasts to exchange their foreign coin
for Jewish money; but as it was forbidden by the law to carry on such a traffic
for emolument De 23:19,20 our Lord drove them from the temple Mt 21:12 Mr 11:15
One of the Babylonian cities or districts from which
Shalmaneser transplanted certain colonists to Samaria 2Ki 17:24 Some have conjectured
that the "Cutheans" were identical with the "Cossaeans" who
inhabited the hill-country to the north of the river Choaspes. Cuthah is now
identified with Tell Ibrahim, 15 miles north-east of Babylon.
The flesh in various ways was an idolatrous practice, a
part of idol-worship De 14:1 1Ki 18:28 The Israelites were commanded not to
imitate this practice Le 19:28 21:5 De 14:1 The tearing of the flesh from grief
and anguish of spirit in mourning for the dead was regarded as a mark of
affection Jer 16:6 41:5 48:37 Allusions are made in Revelation Re 13:16 17:5
19:20 to the practice of printing marks on the body, to indicate allegiance to
a deity. We find also references to it, through in a different direction, by
Paul Ga 6:7 and by Ezekiel Eze 9:4
See HAIR
(Heb. tzeltzelim, from a root meaning to
"tinkle"), musical instruments, consisting of two convex pieces of
brass one held in each hand, which were clashed together to produce a loud
clanging sound; castanets; "loud cymbals." "Highsounding
cymbals" consisted of two larger plates, one held also in each hand 2Sa
6:5 Ps 150:5 1Ch 13:8 15:16,19,28 1Co 13:1
(Heb. tirzah, "hardness"), mentioned only in
Isa 44:14 (R.V., "holm tree"). The oldest Latin version translates
this word by ilex, i.e., the evergreen oak, which may possibly have been the
tree intended; but there is great probability that our Authorized Version is
correct in rendering it "cypress." This tree grows abundantly on the
mountains of Hermon. Its wood is hard and fragrant, and very durable. Its
foliage is dark and gloomy. It is an evergreen (Cupressus sempervirens).
"Throughout the East it is used as a funereal tree; and its dark, tall,
waving plumes render it peculiarly appropriate among the tombs."
One of the largest islands of the Mediterranean, about
148 miles long and 40 broad. It is distant about 60 miles from the Syrian
coast. It was the "Chittim" of the Old Testament Nu 24:24 The Greek
colonists gave it the name of Kypros, from the cyprus, i.e., the henna
See CAMPHIRE which grew on this island. It was originally
inhabited by Phoenicians. In B.C. 477 it fell under the dominion of the Greeks;
and became a Roman province B.C. 58 In ancient times it was a centre of great
commercial activity. Corn and wine and oil were produced here in the greatest
perfection. It was rich also in timber and in mineral wealth. It is first
mentioned in the New Testament Ac 4:36 as the native place of Barnabas. It was
the scene of Paul's first missionary labours Ac 13:4-13 when he and Barnabas
and John Mark were sent forth by the church of Antioch. It was afterwards
visited by Barnabas and Mark alone Ac 15:39 Mnason, an "old disciple,
" probably one of the converts of the day of Pentecost belonging to this
island, is mentioned Ac 21:16 It is also mentioned in connection with the
voyages of Paul Ac 21:3 27:4 After being under the Turks for three hundred
years, it was given up to the British Government in 1878
A city (now Tripoli) in Upper Libya, North Africa,
founded by a colony of Greeks (B.C. 630) It contained latterly a large number of
Jews, who were introduced into the city by Ptolemy, the son of Lagus, because
he thought they would contribute to the security of the place. They increased
in number and influence; and we are thus prepared for the frequent references
to them in connection with the early history of Christianity. Simon, who bore
our Lord's cross, was a native of this place Mt 27:32 Mr 15:21 Jews from Cyrene
were in Jerusalem at Pentecost Ac 2:10 and Cyrenian Jews had a synagogue at
Jerusalem Ac 6:9 Converts belonging to Cyrene contributed to the formation of
the first Gentile church at Antioch Ac 11:20 Among "the prophets and
teachers" who "ministered to the Lord at Antioch" was Lucius of
Cyrene Ac 13:1
The Grecized form of Quirinus. His full name was Publius
Sulpicius Quirinus. Recent historical investigation has proved that Quirinus
was governor of Cilicia, which was annexed to Syria at the time of our Lord's
birth. Cilicia, which he ruled, being a province of Syria, he is called the
governor, which he was de jure, of Syria. Some ten years afterwards he was
appointed governor of Syria for the second time. During his tenure of office,
at the time of our Lord's birth Lu 2:2 a "taxing" (R.V., "enrolment;
"i.e., a registration) of the people was "first made; "i.e., was
made for the first time under his government.
See TAXING
(Heb. Ko'resh), the celebrated "King of Persia"
(Elam) who was conqueror of Babylon, and issued the decree of liberation to the
Jews Ezr 1:1,2 He was the son of Cambyses, the prince of Persia, and was born
about B.C. 599 In the year B.C. 559 he became king of Persia, the kingdom of
Media being added to it partly by conquest.
Cyrus was a great military leader, bent on universal conquest. Babylon fell before his army (B.C. 538) on
the night of Belshazzar's feast Da 5:30 and then the ancient dominion of
Assyria was also added to his empire (cf., "Go up, O Elam",)Isa 21:2
Hitherto the great kings of the earth had only oppressed the Jews. Cyrus was to
them as a "shepherd" Isa 44:28 45:1 God employed him in doing service
to his ancient people. He may posibly have gained, through contact with the
Jews, some knowledge of their religion. The "first year of Cyrus" Ezr
1:1 is not the year of his elevation to power over the Medes, nor over the
Persians, nor the year of the fall of Babylon, but the year succeeding the two
years during which "Darius the Mede" was viceroy in Babylon after its
fall. At this time only (B.C. 536) Cyrus became actual king over Palestine,
which became a part of his Babylonian empire. The edict of Cyrus for the
rebuilding of Jerusalem marked a great epoch in the history of the Jewish
people 2Ch 36:22,23 Ezr 1:1-4 4:3 5:13-17 6:3-5 This decree was discovered
"at Achmetha [R.V. marg., "Ecbatana"], in the palace that is in
the province of the Medes" Ezr 6:2 A chronicle drawn up just after the
conquest of Babylonia by Cyrus, gives the history of the reign of Nabonidus
(Nabunahid), the last king of Babylon, and of the fall of the Babylonian
empire. In B.C. 538 there was a revolt in Southern Babylonia, while the army of
Cyrus entered the country from the north. In June the Babylonian army was
completely defeated at Opis, and immediately afterwards Sippara opened its
gates to the conqueror. Gobryas (Ugbaru), the governor of Kurdistan, was then
sent to Babylon, which surrendered "without fighting, "and the daily
services in the temples continued without a break. In October, Cyrus himself
arrived, and proclaimed a general amnesty, which was communicated by Gobryas to
"all the province of Babylon, "of which he had been made governor.
Meanwhile, Nabonidus, who had concealed himself, was captured, but treated honourably;
and when his wife died, Cambyses, the son of Cyrus, conducted the funeral.
Cyrus now assumed the title of "king of Babylon, "claimed to be the
descendant of the ancient kings, and made rich offerings to the temples. At the
same time he allowed the foreign populations who had been deported to Babylonia
to return to their old homes, carrying with them the images of their gods.
Among these populations were the Jews, who, as they had no images, took with
them the sacred vessels of the temple.