60 lines
56 KiB
HTML
60 lines
56 KiB
HTML
<HTML><HEAD>
|
|
<TITLE>Dictionary Info Blue Letter Bible</TITLE>
|
|
<script src="../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/NoNavHeader.js" type="text/javascript"></script>
|
|
<script>
|
|
var eastonArray = new Array ();
|
|
eastonArray["$$T0000850"] = "<strong>Cnidus:</strong> a town and harbour on the extreme south-west of the peninsula of Doris in Asia Minor. Paul sailed past it on his voyage to Rome after leaving Myra (<a href=\"#\" onClick=\"return mV('Act',27,7);\">Act 27:7</a>).";
|
|
eastonArray["$$T0000851"] = "<strong>Coal:</strong> It is by no means certain that the Hebrews were acquainted with mineral coal, although it is found in Syria. Their common fuel was dried dung of animals and wood charcoal. Two different words are found in Hebrew to denote coal, both occurring in <a href=\"#\" onClick=\"return mV('Pro',26,21);\">Pro 26:21</a>, \"As coal [Heb. peham; i.e., \"black coal\"] is to burning coal [Heb. gehalim].\" The latter of these words is used in <a href=\"#\" onClick=\"return mV('Job',41,21);\">Job 41:21</a>; <a href=\"#\" onClick=\"return mV('Pro',6,28);\">Pro 6:28</a>; <a href=\"#\" onClick=\"return mV('Isa',44,19);\">Isa 44:19</a>. The words \"live coal\" in <a href=\"#\" onClick=\"return mV('Isa',6,6);\">Isa 6:6</a> are more correctly \"glowing stone.\" In <a href=\"#\" onClick=\"return mV('Lam',4,8);\">Lam 4:8</a> the expression \"blacker than a coal\" is literally rendered in the margin of the Revised Version \"darker than blackness.\" \"Coals of fire\" (<a href=\"#\" onClick=\"return mV('2Sa',22,9,13);\">2Sa 22:9, 13</a>; <a href=\"#\" onClick=\"return mV('Psa',18,8,12,13);\">Psa 18:8, 12-13</a>, etc.) is an expression used metaphorically for lightnings proceeding from God. A false tongue is compared to \"coals of juniper\" (<a href=\"#\" onClick=\"return mV('Psa',120,4);\">Psa 120:4</a>; <a href=\"#\" onClick=\"return mV('Jam',3,6);\">Jam 3:6</a>). \"Heaping coals of fire on the head\" symbolizes overcoming evil with good. The words of Paul (<a href=\"#\" onClick=\"return mV('Rom',12,20);\">Rom 12:20</a>) are equivalent to saying, \"By charity and kindness thou shalt soften down his enmity as surely as heaping coals on the fire fuses the metal in the crucible.\"";
|
|
eastonArray["$$T0000852"] = "<strong>Coat:</strong> the tunic worn like the shirt next the skin (<a href=\"#\" onClick=\"return mV('Lev',16,4);\">Lev 16:4</a>; <a href=\"#\" onClick=\"return mV('Sgs',5,3);\">Sgs 5:3</a>; <a href=\"#\" onClick=\"return mV('2Sa',15,32);\">2Sa 15:32</a>; <a href=\"#\" onClick=\"return mV('Exd',28,4);\">Exd 28:4</a>; <a href=\"#\" onClick=\"return mV('Exd',29,5);\">29:5</a>). The \"coats of skins\" prepared by God for Adam and Eve were probably nothing more than aprons (<a href=\"#\" onClick=\"return mV('Gen',3,21);\">Gen 3:21</a>). This tunic was sometimes woven entire without a seam (<a href=\"#\" onClick=\"return mV('Jhn',19,23);\">Jhn 19:23</a>); it was also sometimes of \"many colours\" (<a href=\"#\" onClick=\"return mV('Gen',37,3);\">Gen 37:3</a>; R.V. marg., \"a long garment with sleeves\"). The \"fisher's coat\" of <a href=\"#\" onClick=\"return mV('Jhn',21,7);\">Jhn 21:7</a> was obviously an outer garment or cloak, as was also the \"coat\" made by Hannah for Samuel (<a href=\"#\" onClick=\"return mV('1Sa',2,19);\">1Sa 2:19</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0001076');\">DRESS</a>.)";
|
|
eastonArray["$$T0000853"] = "<strong>Coat of mail:</strong> the rendering of a Hebrew word meaning \"glittering\" (<a href=\"#\" onClick=\"return mV('1Sa',17,5,38);\">1Sa 17:5, 38</a>). The same word in the plural form is translated \"habergeons\" in <a href=\"#\" onClick=\"return mV('2Ch',26,14);\">2Ch 26:14</a> and <a href=\"#\" onClick=\"return mV('Neh',4,16);\">Neh 4:16</a>. The \"harness\" (<a href=\"#\" onClick=\"return mV('1Ki',22,34);\">1Ki 22:34</a>), \"breastplate\" (<a href=\"#\" onClick=\"return mV('Isa',59,17);\">Isa 59:17</a>), and \"brigandine\" (<a href=\"#\" onClick=\"return mV('Jer',46,4);\">Jer 46:4</a>), were probably also corselets or coats of mail. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000315');\">ARMOUR</a>.)";
|
|
eastonArray["$$T0000854"] = "<strong>Cockatrice:</strong> the mediaeval name (a corruption of \"crocodile\") of a fabulous serpent supposed to be produced from a cock's egg. It is generally supposed to denote the cerastes, or \"horned viper,\" a very poisonous serpent about a foot long. Others think it to be the yellow viper (<i>Daboia xanthina</i>), one of the most dangerous vipers, from its size and its nocturnal habits (<a href=\"#\" onClick=\"return mV('Isa',11,8);\">Isa 11:8</a>; <a href=\"#\" onClick=\"return mV('Isa',14,29);\">14:29</a>; <a href=\"#\" onClick=\"return mV('Isa',59,5);\">59:5</a>; <a href=\"#\" onClick=\"return mV('Jer',8,17);\">Jer 8:17</a>; in all which the Revised Version renders the Hebrew <i>tziph'oni</i> by \"basilisk\"). In <a href=\"#\" onClick=\"return mV('Pro',23,32);\">Pro 23:32</a> the Hebrew <i>tzeph'a</i> is rendered both in the Authorized Version and the Revised Version by \"adder;\" margin of Revised Version \"basilisk,\" and of Authorized Version \"cockatrice.\"";
|
|
eastonArray["$$T0000855"] = "<strong>Cock-crowing:</strong> In our Lord's time the Jews had adopted the Greek and Roman division of the night into four watches, each consisting of three hours, the first beginning at six o'clock in the evening (<a href=\"#\" onClick=\"return mV('Luk',12,38);\">Luk 12:38</a>; <a href=\"#\" onClick=\"return mV('Mat',14,25);\">Mat 14:25</a>; <a href=\"#\" onClick=\"return mV('Mar',6,48);\">Mar 6:48</a>). But the ancient division, known as the first and second cock-crowing, was still retained. The cock usually crows several times soon after midnight (this is the first crowing), and again at the dawn of day (and this is the second crowing). Mark mentions (<a href=\"#\" onClick=\"return mV('Mar',14,30);\">Mar 14:30</a>) the two cock-crowings. Matthew (<a href=\"#\" onClick=\"return mV('Mat',26,34);\">Mat 26:34</a>) alludes to that only which was emphatically the cock-crowing, viz, the second.";
|
|
eastonArray["$$T0000856"] = "<strong>Cockle:</strong> occurs only in <a href=\"#\" onClick=\"return mV('Job',31,40);\">Job 31:40</a> (marg., \"noisome weeds\"), where it is the rendering of a Hebrew word (b'oshah) which means \"offensive,\" \"having a bad smell,\" referring to some weed perhaps which has an unpleasant odour. Or it may be regarded as simply any noisome weed, such as the \"tares\" or darnel of <a href=\"#\" onClick=\"return mV('Mat',13,30);\">Mat 13:30</a>. In <a href=\"#\" onClick=\"return mV('Isa',5,2,4);\">Isa 5:2, 4</a> the plural form is rendered \"wild grapes.\"";
|
|
eastonArray["$$T0000857"] = "<strong>Coele-Syria:</strong> hollow Syria, the name (not found in Scripture) given by the Greeks to the extensive valley, about 100 miles long, between the Lebanon and the Anti-Lebanon range of mountains.";
|
|
eastonArray["$$T0000858"] = "<strong>Coffer:</strong> the receptacle or small box placed beside the ark by the Philistines, in which they deposited the golden mice and the emerods as their trespass-offering (<a href=\"#\" onClick=\"return mV('1Sa',6,8,11,15);\">1Sa 6:8, 11, 15</a>).";
|
|
eastonArray["$$T0000859"] = "<strong>Coffin:</strong> used in <a href=\"#\" onClick=\"return mV('Gen',50,26);\">Gen 50:26</a> with reference to the burial of Joseph. Here, it means a mummy-chest. The same Hebrew word is rendered \"chest\" in <a href=\"#\" onClick=\"return mV('2Ki',12,9,10);\">2Ki 12:9-10</a>.";
|
|
eastonArray["$$T0000860"] = "<strong>Cogitations:</strong> (word in <a href=\"#\" onClick=\"return mV('Dan',7,28);\">Dan 7:28</a> literally means), earnest meditation.";
|
|
eastonArray["$$T0000861"] = "<strong>Coin:</strong> Before the Exile the Jews had no regularly stamped money. They made use of uncoined shekels or talents of silver, which they weighed out (<a href=\"#\" onClick=\"return mV('Gen',23,16);\">Gen 23:16</a>; <a href=\"#\" onClick=\"return mV('Exd',38,24);\">Exd 38:24</a>; <a href=\"#\" onClick=\"return mV('2Sa',18,12);\">2Sa 18:12</a>). Probably the silver ingots used in the time of Abraham may have been of a fixed weight, which was in some way indicated on them. The \"pieces of silver\" paid by Abimelech to Abraham (<a href=\"#\" onClick=\"return mV('Gen',20,16);\">Gen 20:16</a>), and those also for which Joseph was sold (<a href=\"#\" onClick=\"return mV('Gen',37,28);\">37:28</a>), were proably in the form of rings. The shekel was the common standard of weight and value among the Hebrews down to the time of the Captivity. Only once is a shekel of gold mentioned (<a href=\"#\" onClick=\"return mV('1Ch',21,25);\">1Ch 21:25</a>). The \"six thousand of gold\" mentioned in the transaction between Naaman and Gehazi (<a href=\"#\" onClick=\"return mV('2Ki',5,5);\">2Ki 5:5</a>) were probably so many shekels of gold. The \"piece of money\" mentioned in <a href=\"#\" onClick=\"return mV('Job',42,11);\">Job 42:11</a>; <a href=\"#\" onClick=\"return mV('Gen',33,19);\">Gen 33:19</a> (marg., \"lambs\") was the Hebrew <i>kesitah</i>, probably an uncoined piece of silver of a certain weight in the form of a sheep or lamb, or perhaps having on it such an impression. The same Hebrew word is used in <a href=\"#\" onClick=\"return mV('Jos',24,32);\">Jos 24:32</a>, which is rendered by Wickliffe \"an hundred yonge scheep.\"";
|
|
eastonArray["$$T0000862"] = "<strong>Collar:</strong> (Heb. peh), means in <a href=\"#\" onClick=\"return mV('Job',30,18);\">Job 30:18</a> the mouth or opening of the garment that closes round the neck in the same way as a tunic (<a href=\"#\" onClick=\"return mV('Exd',39,23);\">Exd 39:23</a>). The \"collars\" (Heb. netiphoth) among the spoils of the Midianites (<a href=\"#\" onClick=\"return mV('Jdg',8,26);\">Jdg 8:26</a>; R.V., \"pendants\") were ear-drops. The same Hebrew word is rendered \"chains\" in <a href=\"#\" onClick=\"return mV('Isa',3,19);\">Isa 3:19</a>.";
|
|
eastonArray["$$T0000863"] = "<strong>Collection:</strong> The Christians in Palestine, from various causes, suffered from poverty. Paul awakened an interest in them among the Gentile churches, and made pecuniary collections in their behalf (<a href=\"#\" onClick=\"return mV('Act',24,17);\">Act 24:17</a>; <a href=\"#\" onClick=\"return mV('Rom',15,25,26);\">Rom 15:25-26</a>; <a href=\"#\" onClick=\"return mV('1Cr',16,'1-3');\">1Cr 16:1-3</a>; <a href=\"#\" onClick=\"return mV('2Cr',8,9);\">2Cr 8:9</a>; <a href=\"#\" onClick=\"return mV('Gal',2,10);\">Gal 2:10</a>).";
|
|
eastonArray["$$T0000864"] = "<strong>College:</strong> Heb. mishneh (<a href=\"#\" onClick=\"return mV('2Ki',22,14);\">2Ki 22:14</a>; <a href=\"#\" onClick=\"return mV('2Ch',34,22);\">2Ch 34:22</a>), rendered in Revised Version \"second quarter\", the residence of the prophetess Huldah. The Authorized Version followed the Jewish commentators, who, following the Targum, gave the Hebrew word its post-Biblical sense, as if it meant a place of instruction. It properly means the \"second,\" and may therefore denote the lower city (Acra), which was built after the portion of the city on Mount Zion, and was enclosed by a second wall.";
|
|
eastonArray["$$T0000865"] = "<strong>Colony:</strong> The city of Philippi was a Roman colony (<a href=\"#\" onClick=\"return mV('Act',16,12);\">Act 16:12</a>), i.e., a military settlement of Roman soldiers and citizens, planted there to keep in subjection a newly-conquered district. A colony was Rome in miniature, under Roman municipal law, but governed by military officers (praetors and lictors), not by proconsuls. It had an independent internal government, the jus Italicum; i.e., the privileges of Italian citizens.";
|
|
eastonArray["$$T0000866"] = "<strong>Colossae:</strong> or Colosse, a city of Phrygia, on the Lycus, which is a tributary of the Maeander. It was about 12 miles above Laodicea, and near the great road from Ephesus to the Euphrates, and was consequently of some mercantile importance. It does not appear that Paul had visited this city when he wrote his letter to the church there (<a href=\"#\" onClick=\"return mV('Col',1,2);\">Col 1:2</a>). He expresses in his letter to Philemon (<a href=\"#\" onClick=\"return mV('Phm',1,22);\">Phm 1:22</a>) his hope to visit it on being delivered from his imprisonment. From <a href=\"#\" onClick=\"return mV('Col',1,7);\">Col 1:7</a>; <a href=\"#\" onClick=\"return mV('Col',4,12);\">4:12</a> it has been concluded that Epaphras was the founder of the Colossian church. This town afterwards fell into decay, and the modern town of Chonas or Chonum occupies a site near its ruins.";
|
|
eastonArray["$$T0000867"] = "<strong>Colossians, Epistle to the:</strong> was written by Paul at Rome during his first imprisonment there (<a href=\"#\" onClick=\"return mV('Act',28,16,30);\">Act 28:16, 30</a>), probably in the spring of A.D. 57, or, as some think, 62, and soon after he had written his Epistle to the Ephesians. Like some of his other epistles (e.g., those to Corinth), this seems to have been written in consequence of information which had somehow been conveyed to him of the internal state of the church there (<a href=\"#\" onClick=\"return mV('Col',1,'4-8');\">Col 1:4-8</a>). Its object was to counteract false teaching. A large part of it is directed against certain speculatists who attempted to combine the doctrines of Oriental mysticism and asceticism with Christianity, thereby promising the disciples the enjoyment of a higher spiritual life and a deeper insight into the world of spirits. Paul argues against such teaching, showing that in Christ Jesus they had all things. He sets forth the majesty of his redemption. The mention of the \"new moon\" and \"sabbath days\" (<a href=\"#\" onClick=\"return mV('Col',2,16);\">Col 2:16</a>) shows also that there were here Judaizing teachers who sought to draw away the disciples from the simplicity of the gospel.<br><br>Like most of Paul's epistles, this consists of two parts, a doctrinal and a practical.<br><br>(1.) The doctrinal part comprises the first two chapters. His main theme is developed in (<a href=\"#\" onClick=\"return mV('Col',2,'1-')\">Col 2</a>). He warns them against being drawn away from Him in whom dwelt all the fulness of the Godhead, and who was the head of all spiritual powers. Christ was the head of the body of which they were members; and if they were truly united to him, what needed they more?<br><br>(2.) The practical part of the epistle (<a href=\"#\" onClick=\"return mV('Col',3,'1-')\">3</a>-<a href=\"#\" onClick=\"return mV('Col',4'1-')\">4</a>) enforces various duties naturally flowing from the doctrines expounded. They are exhorted to mind things that are above (<a href=\"#\" onClick=\"return mV('Col',3,'1-4');\">Col 3:1-4</a>), to mortify every evil principle of their nature, and to put on the new man (<a href=\"#\" onClick=\"return mV('Col',3,'5-14');\">Col 3:5-14</a>). Many special duties of the Christian life are also insisted upon as the fitting evidence of the Christian character. Tychicus was the bearer of the letter, as he was also of that to the Ephesians and to Philemon, and he would tell them of the state of the apostle (<a href=\"#\" onClick=\"return mV('Col',4,'7-9');\">Col 4:7-9</a>). After friendly greetings (<a href=\"#\" onClick=\"return mV('Col',4,'10-14');\">Col 4:10-14</a>), he bids them interchange this letter with that he had sent to the neighbouring church of Laodicea. He then closes this brief but striking epistle with his usual autograph salutation. There is a remarkable resemblance between this epistle and that to the Ephesians (q.v.). The genuineness of this epistle has not been called in question.";
|
|
eastonArray["$$T0000868"] = "<strong>Colour:</strong> The subject of colours holds an important place in the Scriptures.<br><br>White occurs as the translation of various Hebrew words. It is applied to milk (<a href=\"#\" onClick=\"return mV('Gen',49,12);\">Gen 49:12</a>), manna (<a href=\"#\" onClick=\"return mV('Exd',16,31);\">Exd 16:31</a>), snow (<a href=\"#\" onClick=\"return mV('Isa',1,18);\">Isa 1:18</a>), horses (<a href=\"#\" onClick=\"return mV('Zec',1,8);\">Zec 1:8</a>), raiment (<a href=\"#\" onClick=\"return mV('Ecc',9,8);\">Ecc 9:8</a>). Another Hebrew word so rendered is applied to marble (<a href=\"#\" onClick=\"return mV('Est',1,6);\">Est 1:6</a>), and a cognate word to the lily (<a href=\"#\" onClick=\"return mV('Sgs',2,16);\">Sgs 2:16</a>). A different term, meaning \"dazzling,\" is applied to the countenance (<a href=\"#\" onClick=\"return mV('Sgs',5,10);\">Sgs 5:10</a>).<br><br>This colour was an emblem of purity and innocence (<a href=\"#\" onClick=\"return mV('Mar',16,5);\">Mar 16:5</a>; <a href=\"#\" onClick=\"return mV('Jhn',20,12);\">Jhn 20:12</a>; <a href=\"#\" onClick=\"return mV('Rev',19,8,14);\">Rev 19:8, 14</a>), of joy (<a href=\"#\" onClick=\"return mV('Ecc',9,8);\">Ecc 9:8</a>), and also of victory (<a href=\"#\" onClick=\"return mV('Zec',6,3);\">Zec 6:3</a>; <a href=\"#\" onClick=\"return mV('Rev',6,2);\">Rev 6:2</a>). The hangings of the tabernacle court (<a href=\"#\" onClick=\"return mV('Exd',27,9);\">Exd 27:9</a>; <a href=\"#\" onClick=\"return mV('Exd',38,9);\">38:9</a>), the coats, mitres, bonnets, and breeches of the priests (<a href=\"#\" onClick=\"return mV('Exd',39,27,28);\">Exd 39:27-28</a>), and the dress of the high priest on the day of Atonement (<a href=\"#\" onClick=\"return mV('Lev',16,4,32);\">Lev 16:4, 32</a>), were white.<br><br>Black, applied to the hair (<a href=\"#\" onClick=\"return mV('Lev',13,31);\">Lev 13:31</a>; <a href=\"#\" onClick=\"return mV('Sgs',5,11);\">Sgs 5:11</a>), the complexion (<a href=\"#\" onClick=\"return mV('Sgs',1,5);\">Sgs 1:5</a>), and to horses (<a href=\"#\" onClick=\"return mV('Zec',6,2,6);\">Zec 6:2, 6</a>). The word rendered \"brown\" in <a href=\"#\" onClick=\"return mV('Gen',30,32);\">Gen 30:32</a> (R.V., \"black\") means properly \"scorched\", i.e., the colour produced by the influence of the sun's rays. \"Black\" in <a href=\"#\" onClick=\"return mV('Job',30,30);\">Job 30:30</a> means dirty, blackened by sorrow and disease. The word is applied to a mourner's robes (<a href=\"#\" onClick=\"return mV('Jer',8,21);\">Jer 8:21</a>; <a href=\"#\" onClick=\"return mV('Jer',14,2);\">14:2</a>), to a clouded sky (<a href=\"#\" onClick=\"return mV('1Ki',18,45);\">1Ki 18:45</a>), to night (<a href=\"#\" onClick=\"return mV('Mic',3,6);\">Mic 3:6</a>; <a href=\"#\" onClick=\"return mV('Jer',4,28);\">Jer 4:28</a>), and to a brook rendered turbid by melted snow (<a href=\"#\" onClick=\"return mV('Job',6,16);\">Job 6:16</a>). It is used as symbolical of evil in <a href=\"#\" onClick=\"return mV('Zec',6,2,6);\">Zec 6:2, 6</a>, and <a href=\"#\" onClick=\"return mV('Rev',6,5);\">Rev 6:5</a>. It was the emblem of mourning, affliction, calamity (<a href=\"#\" onClick=\"return mV('Jer',14,2);\">Jer 14:2</a>; <a href=\"#\" onClick=\"return mV('Lam',4,8);\">Lam 4:8</a>; <a href=\"#\" onClick=\"return mV('Lam',5,10);\">5:10</a>).<br><br>Red, applied to blood (<a href=\"#\" onClick=\"return mV('2Ki',3,22)\">2Ki 3:22</a>), a heifer (<a href=\"#\" onClick=\"return mV('Num',19,2);\">Num 19:2</a>), pottage of lentils (<a href=\"#\" onClick=\"return mV('Gen',25,30);\">Gen 25:30</a>), a horse (<a href=\"#\" onClick=\"return mV('Zec',1,8);\">Zec 1:8</a>), wine (<a href=\"#\" onClick=\"return mV('Pro',23,31);\">Pro 23:31</a>), the complexion (<a href=\"#\" onClick=\"return mV('Gen',25,25);\">Gen 25:25</a>; <a href=\"#\" onClick=\"return mV('Sgs',5,10);\">Sgs 5:10</a>). This colour is symbolical of bloodshed (<a href=\"#\" onClick=\"return mV('Zec',6,2);\">Zec 6:2</a>; <a href=\"#\" onClick=\"return mV('Rev',6,4);\">Rev 6:4</a>; <a href=\"#\" onClick=\"return mV('Rev',12,3);\">12:3</a>).<br><br>Purple, a colour obtained from the secretion of a species of shell-fish (the <i>Murex trunculus</i>) which was found in the Mediterranean, and particularly on the coasts of Phoenicia and Asia Minor. The colouring matter in each separate shell-fish amounted to only a single drop, and hence the great value of this dye. Robes of this colour were worn by kings (<a href=\"#\" onClick=\"return mV('Jdg',8,26);\">Jdg 8:26</a>) and high officers (<a href=\"#\" onClick=\"return mV('Est',8,15);\">Est 8:15</a>). They were also worn by the wealthy and luxurious (<a href=\"#\" onClick=\"return mV('Jer',10,9);\">Jer 10:9</a>; <a href=\"#\" onClick=\"return mV('Eze',27,7);\">Eze 27:7</a>; <a href=\"#\" onClick=\"return mV('Luk',16,19);\">Luk 16:19</a>; <a href=\"#\" onClick=\"return mV('Rev',17,4);\">Rev 17:4</a>). With this colour was associated the idea of royalty and majesty (<a href=\"#\" onClick=\"return mV('Jdg',8,26);\">Jdg 8:26</a>; <a href=\"#\" onClick=\"return mV('Sgs',3,10);\">Sgs 3:10</a>; <a href=\"#\" onClick=\"return mV('Sgs',7,5);\">7:5</a>; <a href=\"#\" onClick=\"return mV('Dan',5,7,16,29);\">Dan 5:7, 16, 29</a>).<br><br>Blue. This colour was also procured from a species of shell-fish, the chelzon of the Hebrews, and the <i>Helix ianthina</i> of modern naturalists. The tint was emblematic of the sky, the deep dark hue of the Eastern sky. This colour was used in the same way as purple. The ribbon and fringe of the Hebrew dress were of this colour (<a href=\"#\" onClick=\"return mV('Num',15,38);\">Num 15:38</a>). The loops of the curtains (<a href=\"#\" onClick=\"return mV('Exd',26,4);\">Exd 26:4</a>), the lace of the high priest's breastplate, the robe of the ephod, and the lace on his mitre, were blue (<a href=\"#\" onClick=\"return mV('Exd',28,28,31,37);\">Exd 28:28, 31, 37</a>).<br><br>Scarlet, or Crimson. In <a href=\"#\" onClick=\"return mV('Isa',1,18);\">Isa 1:18</a> a Hebrew word is used which denotes the worm or grub whence this dye was procured. In <a href=\"#\" onClick=\"return mV('Gen',38,28,30);\">Gen 38:28,30</a>, the word so rendered means \"to shine,\" and expresses the brilliancy of the colour. The small parasitic insects from which this dye was obtained somewhat resembled the cochineal which is found in Eastern countries. It is called by naturalists <i>Coccus ilics</i>. The dye was procured from the female grub alone. The only natural object to which this colour is applied in Scripture is the lips, which are likened to a scarlet thread (<a href=\"#\" onClick=\"return mV('Sgs',4,3);\">Sgs 4:3</a>). Scarlet robes were worn by the rich and luxurious (<a href=\"#\" onClick=\"return mV('2Sa',1,24);\">2Sa 1:24</a>; <a href=\"#\" onClick=\"return mV('Pro',31,21);\">Pro 31:21</a>; <a href=\"#\" onClick=\"return mV('Jer',4,30);\">Jer 4:30</a>; <a href=\"#\" onClick=\"return mV('Rev',17,4);\">Rev 17:4</a>). It was also the hue of the warrior's dress (<a href=\"#\" onClick=\"return mV('Nah',2,3);\">Nah 2:3</a>; <a href=\"#\" onClick=\"return mV('Isa',9,5);\">Isa 9:5</a>). The Phoenicians excelled in the art of dyeing this colour (<a href=\"#\" onClick=\"return mV('2Ch',2,7);\">2Ch 2:7</a>).<br><br>These four colours--white, purple, blue, and scarlet--were used in the textures of the tabernacle curtains (<a href=\"#\" onClick=\"return mV('Exd',26,1,31,36);\">Exd 26:1, 31, 36</a>), and also in the high priest's ephod, girdle, and breastplate (<a href=\"#\" onClick=\"return mV('Exd',28,5,6,8,15);\">Exd 28:5-6, 8, 15</a>). Scarlet thread is mentioned in connection with the rites of cleansing the leper (<a href=\"#\" onClick=\"return mV('Lev',14,4,6,51);\">Lev 14:4, 6, 51</a>) and of burning the red heifer (<a href=\"#\" onClick=\"return mV('Num',19,6);\">Num 19:6</a>). It was a crimson thread that Rahab was to bind on her window as a sign that she was to be saved alive (<a href=\"#\" onClick=\"return mV('Jos',2,18);\">Jos 2:18</a>; <a href=\"#\" onClick=\"return mV('Jos',6,25);\">6:25</a>) when the city of Jericho was taken.<br><br>Vermilion, the red sulphuret of mercury, or cinnabar; a colour used for drawing the figures of idols on the walls of temples (<a href=\"#\" onClick=\"return mV('Eze',23,14);\">Eze 23:14</a>), or for decorating the walls and beams of houses (<a href=\"#\" onClick=\"return mV('Jer',22,14);\">Jer 22:14</a>).";
|
|
eastonArray["$$T0000869"] = "<strong>Comforter:</strong> the designation of the Holy Ghost (<a href=\"#\" onClick=\"return mV('Jhn',14,16,26);\">Jhn 14:16, 26</a>; <a href=\"#\" onClick=\"return mV('Jhn',15,26);\">15:26</a>; <a href=\"#\" onClick=\"return mV('Jhn',16,7);\">16:7</a>; R.V. marg., \"or Advocate, or Helper; Gr. paracletos\"). The same Greek word thus rendered is translated \"Advocate\" in <a href=\"#\" onClick=\"return mV('1Jo',2,1);\">1Jo 2:1</a> 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.<br><br>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 (<a href=\"#\" onClick=\"return mV('Rom',8,27,34);\">Rom 8:27, 34</a>).";
|
|
eastonArray["$$T0000870"] = "<strong>Coming of Christ:</strong><br><br>(1) with reference to his first advent \"in the fulness of the time\" (<a href=\"#\" onClick=\"return mV('1Jo',5,20);\">1Jo 5:20</a>; <a href=\"#\" onClick=\"return mV('2Jo',1,7);\">2Jo 1:7</a>), or<br><br>(2) with reference to his coming again the second time at the last day (<a href=\"#\" onClick=\"return mV('Act',1,11);\">Act 1:11</a>; <a href=\"#\" onClick=\"return mV('Act',3,20,21);\">3:20-21</a>; <a href=\"#\" onClick=\"return mV('1Th',4,15);\">1Th 4:15</a>; <a href=\"#\" onClick=\"return mV('2Ti',4,1);\">2Ti 4:1</a>; <a href=\"#\" onClick=\"return mV('Hbr',9,28);\">Hbr 9:28</a>).<br><br>The expression is used metaphorically of the introduction of the gospel into any place (<a href=\"#\" onClick=\"return mV('Jhn',15,22);\">Jhn 15:22</a>; <a href=\"#\" onClick=\"return mV('Eph',2,17);\">Eph 2:17</a>), the visible establishment of his kingdom in the world (<a href=\"#\" onClick=\"return mV('Mat',16,28);\">Mat 16:28</a>), the conferring on his people of the peculiar tokens of his love (<a href=\"#\" onClick=\"return mV('Jhn',14,18,23,28);\">Jhn 14:18, 23, 28</a>), and his executing judgment on the wicked (<a href=\"#\" onClick=\"return mV('2Th',2,8);\">2Th 2:8</a>).";
|
|
eastonArray["$$T0000871"] = "<strong>Commandments, the Ten:</strong> (<a href=\"#\" onClick=\"return mV('Exd',34,28);\">Exd 34:28</a>; <a href=\"#\" onClick=\"return mV('Deu',10,4);\">Deu 10:4</a>, 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 (<a href=\"#\" onClick=\"return mV('Exd',19,'10-25');\">Exd 19:10-25</a>). 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 (<a href=\"#\" onClick=\"return mV('Exd',32,19);\">Exd 32:19</a>), 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\" (<a href=\"#\" onClick=\"return mV('Exd',34,1);\">Exd 34:1</a>). These tables were afterwards placed in the ark of the covenant (<a href=\"#\" onClick=\"return mV('Deu',10,5);\">Deu 10:5</a>; <a href=\"#\" onClick=\"return mV('1Ki',8,9);\">1Ki 8:9</a>). Their subsequent history is unknown. They are as a whole called \"the covenant\" (<a href=\"#\" onClick=\"return mV('Deu',4,13);\">Deu 4:13</a>), and \"the tables of the covenant\" (<a href=\"#\" onClick=\"return mV('Deu',9,9,11);\">Deu 9:9, 11</a>; <a href=\"#\" onClick=\"return mV('Hbr',9,4);\">Hbr 9:4</a>), and \"the testimony.\"<br><br>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 <a href=\"#\" onClick=\"return doDictLookup('ET0002249');\">LAW</a>.)";
|
|
eastonArray["$$T0000872"] = "<strong>Communion:</strong> fellowship with God (<a href=\"#\" onClick=\"return mV('Gen',18,'17-33');\">Gen 18:17-33</a>; <a href=\"#\" onClick=\"return mV('Exd',33,'9-11');\">Exd 33:9-11</a> <a href=\"#\" onClick=\"return mV('Num',12,'7-8');\">Num 12:7-8</a>), between Christ and his people (<a href=\"#\" onClick=\"return mV('Jhn',14,23);\">Jhn 14:23</a>), by the Spirit (<a href=\"#\" onClick=\"return mV('2Cr',13,14);\">2Cr 13:14</a>; <a href=\"#\" onClick=\"return mV('Phl',2,1);\">Phl 2:1</a>), of believers with one another (<a href=\"#\" onClick=\"return mV('Eph',4,'1-6');\">Eph 4:1-6</a>). The Lord's Supper is so called (<a href=\"#\" onClick=\"return mV('1Cr',10,16,17);\">1Cr 10:16-17</a>), because in it there is fellowship between Christ and his disciples, and of the disciples with one another.";
|
|
eastonArray["$$T0000873"] = "<strong>Conaniah:</strong> whom Jehovah hath set, a Levite placed over the tithes brought into the temple (<a href=\"#\" onClick=\"return mV('2Ch',35,9);\">2Ch 35:9</a>).";
|
|
eastonArray["$$T0000874"] = "<strong>Concision:</strong> (Gr. katatome; i.e., \"mutilation\"), a term used by Paul contemptuously of those who were zealots for circumcision (<a href=\"#\" onClick=\"return mV('Phl',3,2);\">Phl 3:2</a>). Instead of the warning, \"Beware of the circumcision\" (peritome) i.e., of the party who pressed on Gentile converts the necessity of still observing that ordinance, he says, \"Beware of the concision;\" as much as to say, \"This circumcision which they vaunt of is in Christ only as the gashings and mutilations of idolatrous heathen.\"";
|
|
eastonArray["$$T0000875"] = "<strong>Concubine:</strong> 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 (<a href=\"#\" onClick=\"return mV('Exd',21,7);\">Exd 21:7</a>; <a href=\"#\" onClick=\"return mV('Deu',21,'10-14');\">Deu 21:10-14</a>), and setting limits to the relation they sustained to the household to which they belonged (<a href=\"#\" onClick=\"return mV('Gen',21,14);\">Gen 21:14</a>; <a href=\"#\" onClick=\"return mV('Gen',25,6);\">25:6</a>). They had no authority in the family, nor could they share in the household government.<br><br>The immediate cause of concubinage might be gathered from the conjugal histories of Abraham and Jacob (<a href=\"#\" onClick=\"return mV('Gen',16,'1-')\">Gen 16</a>; <a href=\"#\" onClick=\"return mV('Gen',30,'1-')\">Gen 30</a>). But in process of time the custom of concubinage degenerated, and laws were made to restrain and regulate it (<a href=\"#\" onClick=\"return mV('Exd',21,'7-9');\">Exd 21:7-9</a>).<br><br>Christianity has restored the sacred institution of marriage to its original character, and concubinage is ranked with the sins of fornication and adultery (<a href=\"#\" onClick=\"return mV('Mat',19,'5-9');\">Mat 19:5-9</a>; <a href=\"#\" onClick=\"return mV('1Cr',7,2);\">1Cr 7:2</a>).";
|
|
eastonArray["$$T0000876"] = "<strong>Concupiscence:</strong> desire, <a href=\"#\" onClick=\"return mV('Rom',7,8);\">Rom 7:8</a> (R.V., \"coveting\"); <a href=\"#\" onClick=\"return mV('Col',3,5);\">Col 3:5</a> (R.V., \"desire\"). The \"lust of concupiscence\" (<a href=\"#\" onClick=\"return mV('1Th',4,5);\">1Th 4:5</a>; R.V., \"passion of lust\") denotes evil desire, indwelling sin.";
|
|
eastonArray["$$T0000877"] = "<strong>Conduit:</strong> a water-course or channel (<a href=\"#\" onClick=\"return mV('Job',38,25);\">Job 38:25</a>). The \"conduit of the upper pool\" (<a href=\"#\" onClick=\"return mV('Isa',7,3);\">Isa 7:3</a>) 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 (<a href=\"#\" onClick=\"return mV('2Ki',18,17);\">2Ki 18:17</a>; <a href=\"#\" onClick=\"return mV('2Ki',20,20);\">20:20</a>; <a href=\"#\" onClick=\"return mV('2Ch',32,30);\">2Ch 32:30</a>). 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 <a href=\"#\" onClick=\"return doDictLookup('ET0003433');\">SILOAM</a>.)<br><br>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.";
|
|
eastonArray["$$T0000878"] = "<strong>Coney:</strong> (Heb. shaphan; i.e., \"the hider\"), an animal which inhabits the mountain gorges and the rocky districts of Arabia Petraea and the Holy Land. \"The conies are but a feeble folk, yet make they their houses in the rocks\" (<a href=\"#\" onClick=\"return mV('Pro',30,26);\">Pro 30:26</a>; <a href=\"#\" onClick=\"return mV('Psa',104,18);\">Psa 104:18</a>). They are gregarious, and \"exceeding wise\" (<a href=\"#\" onClick=\"return mV('Pro',30,24);\">Pro 30:24</a>), and are described as chewing the cud (<a href=\"#\" onClick=\"return mV('Lev',11,5);\">Lev 11:5</a>; <a href=\"#\" onClick=\"return mV('Deu',14,7);\">Deu 14:7</a>).<br><br>The animal intended by this name is known among naturalists as the <i>Hyrax Syriacus</i>. It is neither a ruminant nor a rodent, but is regarded as akin to the rhinoceros. When it is said to \"chew the cud,\" the Hebrew word so used does not necessarily imply the possession of a ruminant stomach. \"The lawgiver speaks according to appearances; and no one can watch the constant motion of the little creature's jaws, as it sits continually working its teeth, without recognizing the naturalness of the expression\" (Tristram, Natural History of the Bible). It is about the size and color of a rabbit, though clumsier in structure, and without a tail. Its feet are not formed for digging, and therefore it has its home not in burrows but in the clefts of the rocks. \"Coney\" is an obsolete English word for \"rabbit.\"";
|
|
eastonArray["$$T0000879"] = "<strong>Confection:</strong> (<a href=\"#\" onClick=\"return mV('Exd',30,35);\">Exd 30:35</a>, \"ointment\" in ver. <a href=\"#\" onClick=\"return mV('Exd',30,25);\">25</a>; R.V., \"perfume\"). The Hebrew word so rendered is derived from a root meaning to compound oil and perfume.";
|
|
eastonArray["$$T0000880"] = "<strong>Confectionaries:</strong> only in <a href=\"#\" onClick=\"return mV('1Sa',8,13);\">1Sa 8:13</a>, those who make confections, i.e., perfumers, who compound species and perfumes.";
|
|
eastonArray["$$T0000881"] = "<strong>Confession:</strong><br><br>(1) An open profession of faith (<a href=\"#\" onClick=\"return mV('Luk',12,8);\">Luk 12:8</a>).<br><br>(2.) An acknowledment of sins to God (<a href=\"#\" onClick=\"return mV('Lev',16,21);\">Lev 16:21</a>; <a href=\"#\" onClick=\"return mV('Ezr',9,'5-15');\">Ezr 9:5<-15/a>; <a href=\"#\" onClick=\"return mV('Dan',9,'3-12');\">Dan 9:3-12</a>), and to a neighbour whom we have wronged (<a href=\"#\" onClick=\"return mV('Jam',5,16);\">Jam 5:16</a>; <a href=\"#\" onClick=\"return mV('Mat',18,15);\">Mat 18:15</a>).";
|
|
eastonArray["$$T0000882"] = "<strong>Congregation:</strong> (Heb. kahal), the Hebrew people collectively as a holy community (<a href=\"#\" onClick=\"return mV('Num',15,15);\">Num 15:15</a>). 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 (<a href=\"#\" onClick=\"return mV('Exd',12,19);\">Exd 12:19</a>; <a href=\"#\" onClick=\"return mV('Num',9,14);\">Num 9:14</a>; <a href=\"#\" onClick=\"return mV('Deu',23,'1-3');\">Deu 23:1-3</a>), admitted to the privileges of citizenship, and spoken of as members of the congregation (<a href=\"#\" onClick=\"return mV('Exd',12,19);\">Exd 12:19</a>; <a href=\"#\" onClick=\"return mV('Num',9,14);\">Num 9:14</a>; <a href=\"#\" onClick=\"return mV('Num',15,15);\">15:15</a>). The congregation were summonded together by the sound of two silver trumpets, and they met at the door of the tabernacle (<a href=\"#\" onClick=\"return mV('Num',10,3);\">Num 10:3</a>). These assemblies were convened for the purpose of engaging in solemn religious services (<a href=\"#\" onClick=\"return mV('Exd',12,27);\">Exd 12:27</a>; <a href=\"#\" onClick=\"return mV('Num',25,6);\">Num 25:6</a>; <a href=\"#\" onClick=\"return mV('Joe',2,15);\">Joe 2:15</a>), or of receiving new commandments (<a href=\"#\" onClick=\"return mV('Exd',19,7,8);\">Exd 19:7-8</a>). The elders, who were summonded by the sound of one trumpet (<a href=\"#\" onClick=\"return mV('Num',10,4);\">Num 10:4</a>), represented on various occasions the whole congregation (<a href=\"#\" onClick=\"return mV('Exd',3,16);\">Exd 3:16</a>; <a href=\"#\" onClick=\"return mV('Exd',12,21);\">12:21</a>; <a href=\"#\" onClick=\"return mV('Exd',17,5);\">17:5</a>; <a href=\"#\" onClick=\"return mV('Exd',24,1);\">24:1</a>).<br><br>After the conquest of Canaan, the people were assembled only on occasions of the highest national importance. In subsequent times the congregation <a href=\"#\" onClick=\"return mV('Jdg',20,'1-')\">Jdg 20</a>; <a href=\"#\" onClick=\"return mV('2Ch',30,5);\">2Ch 30:5</a>; <a href=\"#\" onClick=\"return mV('2Ch',34,29);\">34:29</a>; <a href=\"#\" onClick=\"return mV('1Sa',10,17);\">1Sa 10:17</a>; <a href=\"#\" onClick=\"return mV('2Sa',5,'1-5');\">2Sa 5:1-5</a>; <a href=\"#\" onClick=\"return mV('1Ki',12,20);\">1Ki 12:20</a>; <a href=\"#\" onClick=\"return mV('2Ki',11,19);\">2Ki 11:19</a>; <a href=\"#\" onClick=\"return mV('2Ki',21,24);\">21:24</a>; <a href=\"#\" onClick=\"return mV('2Ki',23,30);\">23:30</a>). 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 <a href=\"#\" onClick=\"return doDictLookup('ET0000828');\">CHURCH</a>.)<br><br>In <a href=\"#\" onClick=\"return mV('Act',13,43);\">Act 13:43</a>, where alone it occurs in the New Testament, it is the same word as that rendered \"synagogue\" (q.v.) in ver. <a href=\"#\" onClick=\"return mV('Act',13,42);\">42</a>, and is so rendered in ver. <a href=\"#\" onClick=\"return mV('Act',13,43);\">43</a> in R.V.";
|
|
eastonArray["$$T0000883"] = "<strong>Congregation, Mount of the:</strong> (<a href=\"#\" onClick=\"return mV('Isa',14,13);\">Isa 14:13</a>), has been supposed to refer to the place where God promised to meet with his people (<a href=\"#\" onClick=\"return mV('Exd',25,22);\">Exd 25:22</a>; <a href=\"#\" onClick=\"return mV('Exd',29,42,43);\">29:42-43</a>) 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.";
|
|
eastonArray["$$T0000884"] = "<strong>Conscience:</strong> that faculty of the mind, or inborn sense of right and wrong, by which we judge of the moral character of human conduct. It is common to all men. Like all our other faculties, it has been perverted by the Fall (<a href=\"#\" onClick=\"return mV('Jhn',16,2);\">Jhn 16:2</a>; <a href=\"#\" onClick=\"return mV('Act',26,9);\">Act 26:9</a>; <a href=\"#\" onClick=\"return mV('Rom',2,15);\">Rom 2:15</a>). It is spoken of as \"defiled\" (<a href=\"#\" onClick=\"return mV('Tts',1,15);\">Tts 1:15</a>), and \"seared\" (<a href=\"#\" onClick=\"return mV('1Ti',4,2);\">1Ti 4:2</a>). A \"conscience void of offence\" is to be sought and cultivated (<a href=\"#\" onClick=\"return mV('Act',24,16);\">Act 24:16</a>; <a href=\"#\" onClick=\"return mV('Rom',9,1);\">Rom 9:1</a>; <a href=\"#\" onClick=\"return mV('2Cr',1,12);\">2Cr 1:12</a>; <a href=\"#\" onClick=\"return mV('1Ti',1,5,19);\">1Ti 1:5, 19</a>; <a href=\"#\" onClick=\"return mV('1Pe',3,21);\">1Pe 3:21</a>).";
|
|
eastonArray["$$T0000885"] = "<strong>Consecration:</strong> 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 (<a href=\"#\" onClick=\"return mV('Exd',13,2,12,15);\">Exd 13:2, 12, 15</a>; <a href=\"#\" onClick=\"return mV('Num',3,12);\">Num 3:12</a>). The Hebrews devoted their fields and cattle, and sometimes the spoils of war, to the Lord (<a href=\"#\" onClick=\"return mV('Lev',27,28,29);\">Lev 27:28-29</a>). According to the Mosaic law the first-born both of man and beast were consecrated to God.<br><br>In the New Testament, Christians are regarded as consecrated to the Lord (<a href=\"#\" onClick=\"return mV('1Pe',2,9);\">1Pe 2:9</a>).";
|
|
eastonArray["$$T0000886"] = "<strong>Consolation of Israel:</strong> a name for the Messiah in common use among the Jews, probably suggested by <a href=\"#\" onClick=\"return mV('Isa',12,1);\">Isa 12:1</a>; <a href=\"#\" onClick=\"return mV('Isa',49,13);\">49:13</a>. The Greek word thus rendered (<a href=\"#\" onClick=\"return mV('Luk',2,25);\">Luk 2:25</a>, paraklesis) is kindred to that translated \"Comforter\" in <a href=\"#\" onClick=\"return mV('Jhn',14,16);\">Jhn 14:16</a>, etc., parakletos.";
|
|
eastonArray["$$T0000887"] = "<strong>Constellation:</strong> 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 <a href=\"#\" onClick=\"return mV('Isa',13,10);\">Isa 13:10</a>, where this word only occurs, it is the rendering of the Hebrew <i>kesil</i>, i.e., \"fool.\" This was the Hebrew name of the constellation Orion (<a href=\"#\" onClick=\"return mV('Job',9,9);\">Job 9:9</a>; <a href=\"#\" onClick=\"return mV('Job',38,31);\">38:31</a>), 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.\"";
|
|
eastonArray["$$T0000888"] = "<strong>Contentment:</strong> a state of mind in which one's desires are confined to his lot whatever it may be (<a href=\"#\" onClick=\"return mV('1Ti',6,6);\">1Ti 6:6</a>; <a href=\"#\" onClick=\"return mV('2Cr',9,8);\">2Cr 9:8</a>). It is opposed to envy (<a href=\"#\" onClick=\"return mV('Jam',3,16);\">Jam 3:16</a>), avarice (<a href=\"#\" onClick=\"return mV('Hbr',13,5);\">Hbr 13:5</a>), ambition (<a href=\"#\" onClick=\"return mV('Pro',13,10);\">Pro 13:10</a>), anxiety (<a href=\"#\" onClick=\"return mV('Mat',6,25,34);\">Mat 6:25, 34</a>), and repining (<a href=\"#\" onClick=\"return mV('1Cr',10,10);\">1Cr 10:10</a>). It arises from the inward disposition, and is the offspring of humility, and of an intelligent consideration of the rectitude and benignity of divine providence (<a href=\"#\" onClick=\"return mV('Psa',96,1,2);\">Psa 96:1-2</a>; <a href=\"#\" onClick=\"return mV('Psa',145,'1-');\">145</a>), the greatness of the divine promises (<a href=\"#\" onClick=\"return mV('2Pe',1,4);\">2Pe 1:4</a>), and our own unworthiness (<a href=\"#\" onClick=\"return mV('Gen',32,10);\">Gen 32:10</a>); as well as from the view the gospel opens up to us of rest and peace hereafter (<a href=\"#\" onClick=\"return mV('Rom',5,2);\">Rom 5:2</a>).";
|
|
eastonArray["$$T0000889"] = "<strong>Conversation:</strong> generally the goings out and in of social intercourse (<a href=\"#\" onClick=\"return mV('Eph',2,3);\">Eph 2:3</a>; <a href=\"#\" onClick=\"return mV('Eph',4,22);\">4:22</a>; 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 (<a href=\"#\" onClick=\"return mV('Psa',50,23);\">Psa 50:23</a>; <a href=\"#\" onClick=\"return mV('Hbr',13,5);\">Hbr 13:5</a>). In <a href=\"#\" onClick=\"return mV('Phl',1,27);\">Phl 1:27</a> and <a href=\"#\" onClick=\"return mV('Phl',3,20);\">Phl 3:20</a>, a different Greek word is used. It there means one's relations to a community as a citizen, i.e., citizenship.";
|
|
eastonArray["$$T0000890"] = "<strong>Conversion:</strong> the turning of a sinner to God (<a href=\"#\" onClick=\"return mV('Act',15,3);\">Act 15:3</a>). In a general sense the heathen are said to be \"converted\" when they abandon heathenism and embrace the Christian faith; and in a more special sense men are converted when, by the influence of divine grace in their souls, their whole life is changed, old things pass away, and all things become new (<a href=\"#\" onClick=\"return mV('Act',26,18);\">Act 26:18</a>). Thus we speak of the conversion of the Philippian jailer (<a href=\"#\" onClick=\"return mV('Act',16,'19-34');\">16:19-34</a>), of Paul (<a href=\"#\" onClick=\"return mV('Act',9,'1-22');\">9:1-22</a>), of the Ethiopian treasurer (<a href=\"#\" onClick=\"return mV('Act',8,'26-40');\">8:26-40</a>), of Cornelius (<a href=\"#\" onClick=\"return mV('Act',10,'1-');\">Acts 10</a>), of Lydia (<a href=\"#\" onClick=\"return mV('Act',16,'13-15');\">16:13-15</a>), and others. (See <a href=\"#\" onClick=\"return doDictLookup('ET0003091');\">REGENERATION</a>.)";
|
|
eastonArray["$$T0000891"] = "<strong>Convocation:</strong> 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 (<a href=\"#\" onClick=\"return mV('Lev',23,2,3);\">Lev 23:2-3</a>), the Passover (<a href=\"#\" onClick=\"return mV('Exd',12,16);\">Exd 12:16</a>; <a href=\"#\" onClick=\"return mV('Lev',23,7,8);\">Lev 23:7-8</a>; <a href=\"#\" onClick=\"return mV('Num',28,25);\">Num 28:25</a>), Pentecost (<a href=\"#\" onClick=\"return mV('Lev',23,21);\">Lev 23:21</a>), the feast of Trumpets (<a href=\"#\" onClick=\"return mV('Lev',23,24);\">Lev 23:24</a>; <a href=\"#\" onClick=\"return mV('Num',29,1);\">Num 29:1</a>), the feast of Weeks (<a href=\"#\" onClick=\"return mV('Num',28,26);\">Num 28:26</a>), and the feast of Tabernacles (<a href=\"#\" onClick=\"return mV('Lev',23,35,36);\">Lev 23:35-36</a>). The great fast, the annual day of atonement, was \"the holy convocation\" (<a href=\"#\" onClick=\"return mV('Lev',23,27);\">Lev 23:27</a>; <a href=\"#\" onClick=\"return mV('Num',29,7);\">Num 29:7</a>).";
|
|
eastonArray["$$T0000892"] = "<strong>Cook:</strong> a person employed to perform culinary service. In early times among the Hebrews cooking was performed by the mistress of the household (<a href=\"#\" onClick=\"return mV('Gen',18,'2-6');\">Gen 18:2-6</a>; <a href=\"#\" onClick=\"return mV('Jdg',6,19);\">Jdg 6:19</a>), and the process was very expeditiously performed (<a href=\"#\" onClick=\"return mV('Gen',27,3,4,9,10);\">Gen 27:3-4, 9-10</a>). Professional cooks were afterwards employed (<a href=\"#\" onClick=\"return mV('1Sa',8,13);\">1Sa 8:13</a>; <a href=\"#\" onClick=\"return mV('1Sa',9,23);\">9:23</a>). Few animals, as a rule, were slaughtered (other than sacrifices), except for purposes of hospitality (<a href=\"#\" onClick=\"return mV('Gen',18,7);\">Gen 18:7</a>; <a href=\"#\" onClick=\"return mV('Luk',15,23);\">Luk 15:23</a>). The paschal lamb was roasted over a fire (<a href=\"#\" onClick=\"return mV('Exd',12,8,9);\">Exd 12:8-9</a>; <a href=\"#\" onClick=\"return mV('2Ch',35,13);\">2Ch 35:13</a>). Cooking by boiling was the usual method adopted (<a href=\"#\" onClick=\"return mV('Lev',8,31);\">Lev 8:31</a>; <a href=\"#\" onClick=\"return mV('Exd',16,23);\">Exd 16:23</a>). No cooking took place on the Sabbath day (<a href=\"#\" onClick=\"return mV('Exd',35,3);\">Exd 35:3</a>).";
|
|
eastonArray["$$T0000893"] = "<strong>Coos:</strong> (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 (<a href=\"#\" onClick=\"return mV('Act',21,1);\">Act 21:1</a>). It is now called Stanchio.";
|
|
eastonArray["$$T0000894"] = "<strong>Copper:</strong> derived from the Greek kupros (the island of Cyprus), called \"Cyprian brass,\" occurs only in the Authorized Version in <a href=\"#\" onClick=\"return mV('Ezr',8,27);\">Ezr 8:27</a>. Elsewhere the Hebrew word (nehosheth) is improperly rendered \"brass,\" and sometimes \"steel\" (<a href=\"#\" onClick=\"return mV('2Sa',22,35);\">2Sa 22:35</a>; <a href=\"#\" onClick=\"return mV('Jer',15,12);\">Jer 15:12</a>). The \"bow of steel\" (<a href=\"#\" onClick=\"return mV('Job',20,24);\">Job 20:24</a>; <a href=\"#\" onClick=\"return mV('Psa',18,34);\">Psa 18:34</a>) should have been \"bow of copper\" (or \"brass,\" as in the R.V.). The vessels of \"fine copper\" of <a href=\"#\" onClick=\"return mV('Ezr',8,27);\">Ezr 8:27</a> were probably similar to those of \"bright brass\" mentioned in <a href=\"#\" onClick=\"return mV('1Ki',7,45);\">1Ki 7:45</a>; <a href=\"#\" onClick=\"return mV('Dan',10,6);\">Dan 10:6</a>.<br><br>Tubal-cain was the first artificer in brass and iron (<a href=\"#\" onClick=\"return mV('Gen',4,22);\">Gen 4:22</a>). Hiram was noted as a worker in brass (<a href=\"#\" onClick=\"return mV('1Ki',7,14);\">1Ki 7:14</a>). Copper abounded in Palestine (<a href=\"#\" onClick=\"return mV('Deu',8,9);\">Deu 8:9</a>; <a href=\"#\" onClick=\"return mV('Isa',60,17);\">Isa 60:17</a>; <a href=\"#\" onClick=\"return mV('1Ch',22,3,14);\">1Ch 22:3, 14</a>). All sorts of vessels in the tabernacle and the temple were made of it (<a href=\"#\" onClick=\"return mV('Lev',6,28);\">Lev 6:28</a>; <a href=\"#\" onClick=\"return mV('Num',16,39);\">Num 16:39</a>; <a href=\"#\" onClick=\"return mV('2Ch',4,16);\">2Ch 4:16</a>; <a href=\"#\" onClick=\"return mV('Ezr',8,27);\">Ezr 8:27</a>); also weapons of war (<a href=\"#\" onClick=\"return mV('1Sa',17,5,6,38);\">1Sa 17:5-6, 38</a>; <a href=\"#\" onClick=\"return mV('2Sa',21,16);\">2Sa 21:16</a>). Iron is mentioned only four times (<a href=\"#\" onClick=\"return mV('Gen',4,22);\">Gen 4:22</a>; <a href=\"#\" onClick=\"return mV('Lev',26,19);\">Lev 26:19</a>; <a href=\"#\" onClick=\"return mV('Num',31,22);\">Num 31:22</a>; <a href=\"#\" onClick=\"return mV('Num',35,16);\">35:16</a>) in the first four books of Moses, while copper (rendered \"brass\") is mentioned forty times. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000641');\">BRASS</a>.)<br><br>We find mention of Alexander (q.v.), a \"coppersmith\" of Ephesus (<a href=\"#\" onClick=\"return mV('2Ti',4,14);\">2Ti 4:14</a>).";
|
|
eastonArray["$$T0000895"] = "<strong>Cor:</strong> 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 (<a href=\"#\" onClick=\"return mV('Eze',45,14);\">Eze 45:14</a>). The Rabbins estimated the cor at forty-five gallons, while Josephus estimated it at about eighty-seven. In <a href=\"#\" onClick=\"return mV('1Ki',4,22);\">1Ki 4:22</a>; <a href=\"#\" onClick=\"return mV('1Ki',5,11);\">5:11</a>; <a href=\"#\" onClick=\"return mV('2Ch',2,10);\">2Ch 2:10</a>; <a href=\"#\" onClick=\"return mV('2Ch',27,5);\">27:5</a>, the original word is rendered \"measure.\"";
|
|
eastonArray["$$T0000896"] = "<strong>Coral:</strong> Heb. ramoth, meaning \"heights;\" i.e., \"high-priced\" or valuable things, or, as some suppose, \"that which grows high,\" like a tree (<a href=\"#\" onClick=\"return mV('Job',28,18);\">Job 28:18</a>; <a href=\"#\" onClick=\"return mV('Eze',27,16);\">Eze 27:16</a>), according to the Rabbins, red coral, which was in use for ornaments.<br><br>The coral is a cretaceous marine product, the deposit by minute polypous animals of calcareous matter in cells in which the animal lives. It is of numberless shapes as it grows, but usually is branched like a tree. Great coral reefs and coral islands abound in the Red Sea, whence probably the Hebrews derived their knowledge of it. It is found of different colours, white, black, and red. The red, being esteemed the most precious, was used, as noticed above, for ornamental purposes.";
|
|
eastonArray["$$T0000897"] = "<strong>Corban:</strong> a Hebrew word adopted into the Greek of the New Testament and left untranslated. It occurs only once (<a href=\"#\" onClick=\"return mV('Mar',7,11);\">Mar 7:11</a>). 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 (<a href=\"#\" onClick=\"return mV('Lev',27,'16-24');\">Lev 27:16-24</a>). 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.";
|
|
eastonArray["$$T0000898"] = "<strong>Cord:</strong> frequently used in its proper sense, for fastening a tent (<a href=\"#\" onClick=\"return mV('Exd',35,18);\">Exd 35:18</a>; <a href=\"#\" onClick=\"return mV('Exd',39,40);\">39:40</a>), yoking animals to a cart (<a href=\"#\" onClick=\"return mV('Isa',5,18);\">Isa 5:18</a>), binding prisoners (<a href=\"#\" onClick=\"return mV('Jdg',15,13);\">Jdg 15:13</a>; <a href=\"#\" onClick=\"return mV('Psa',2,3);\">Psa 2:3</a>; <a href=\"#\" onClick=\"return mV('Psa',129,4);\">129:4</a>), and measuring ground (<a href=\"#\" onClick=\"return mV('2Sa',8,2)\">2Sa 8:2</a>; <a href=\"#\" onClick=\"return mV('Psa',78,55);\">Psa 78:55</a>). Figuratively, death is spoken of as the giving way of the tent-cord (<a href=\"#\" onClick=\"return mV('Job',4,21);\">Job 4:21</a>. \"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 (<a href=\"#\" onClick=\"return mV('Lam',2,8);\">Lam 2:8</a>). The \"cords of sin\" are the consequences or fruits of sin (<a href=\"#\" onClick=\"return mV('Pro',5,22);\">Pro 5:22</a>). A \"threefold cord\" is a symbol of union (<a href=\"#\" onClick=\"return mV('Ecc',4,12);\">Ecc 4:12</a>). The \"cords of a man\" (<a href=\"#\" onClick=\"return mV('Hsa',11,4);\">Hsa 11:4</a>) means that men employ, in inducing each other, methods such as are suitable to men, and not \"cords\" such as oxen are led by. Isaiah (<a href=\"#\" onClick=\"return mV('Isa',5,18);\">Isa 5:18</a>) 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.\"";
|
|
eastonArray["$$T0000899"] = "<strong>Coriander:</strong> Heb. gad, (<a href=\"#\" onClick=\"return mV('Exd',16,31);\">Exd 16:31</a>; <a href=\"#\" onClick=\"return mV('Num',11,7);\">Num 11:7</a>), seed to which the manna is likened in its form and colour. It is the <i>Coriandrum sativum</i> 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.\"";
|
|
</script>
|
|
<script src="./js/Easton.js" type="text/javascript"></script>
|
|
<script src="./js/NoNavFooterBare.js" type="text/javascript"></script> |