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