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isbe[1901]='Castor and Pollux`kas\'-ter, pol\'-uks.`<a href="./study/isbe/search.html?string=DIOSCURI">DIOSCURI</a>; <a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`1';
isbe[1902]='Cat`(ailouros): The only mention of this animal is in Baruch 6:22. It is not mentioned in the canonical Scriptures, though Bochart (Hieroz., 862) gives "wild cats" as the equivalent of tsyim in <a onClick="return mV(\'Isa\',13,21);">Isa 13:21</a>; <a onClick="return mV(\'Isa\',34,14);">34:14</a>; <a onClick="return mV(\'Jer\',50,39);">Jer 50:39</a>; <a onClick="return mV(\'Psa\',74,19);">Ps 74:19</a>, where English Versions of the Bible gives "wild beasts of the desert." Mention is, however, made of cats, cathod, in the Welsh Bible (<a onClick="return mV(\'Isa\',34,14);">Isa 34:14</a>). The only mention of the catta in classical Latin writers is in Martial xiii. 69. How the cat was regarded in Egypt is described in Herod. ii. 66 and Rawlinson\'s notes. In Baruch 6:22 cats are mentioned with "bats, swallows and birds" as sitting with impunity on the images of the heathen gods which are unable to drive them off.`<a href="./study/isbe/search.html?string=ZOOLOGY">ZOOLOGY</a>`79';
isbe[1903]='Catechist; Catechumen`kat\'-e-kist, kate-ku\'-men (katechizein "to resound," "to teach," "to instruct"): A catechist is a teacher who instructs his pupils in the elements of his own religion. In the Old Testament he teaches them the rudiments of Old Testament truth; in the New Testament he teaches the principles of the Christian faith. A catechumen, one whom the catechist instructs or catechizes, in preparation for the ceremony of baptism.<P>The words are derived from katechein, meaning "to give a sound," "to answer," "to echo." Classically it was used of the sounding down of rushing water, of the falling of music from a ship to the sea. Then it came to signify the sounding down of words of command or instruction. The preposition kata strengthens the meaning, bringing out more emphatically the back or return sound, the echo, the answer. So it came to mean familiar verbal instruction, a free informal discussion between teacher and pupil. Luke informs Theophilus (<a onClick="return mV(\'Luk\',1,4);">Lu 1:4</a>) that he intends to give him a succinct and orderly account of those things which he had previously received by word of mouth (peri hon katechethes). See also the Greek in <a onClick="return mV(\'Act\',18,25);">Ac 18:25</a> and <a onClick="return mV(\'Act\',21,21);">Ac 21:21</a>; <a onClick="return mV(\'Rom\',2,18);">Ro 2:18</a>; <a onClick="return mV(\'1Cr\',14,19);">1Co 14:19</a>; <a onClick="return mV(\'Gal\',6,6);">Ga 6:6</a>. In all these passages the Greek verb is "catechised."<P>We do not find in the New Testament an organized catechumenate, such as we find in the 3rd and 4th centuries. The apostles preached mainly to synagogue-instructed Jews who were familiar with the law and the prophets and the Psalms, or to Gentiles who had, learned from the Jews and had become "<a href="./study/isbe/search.html?string=PROSELYTE">proselytes</a>" (which see). The first apostolic preaching and teaching was to convince the hearers that Jesus was the promised Messiah, the Saviour of the world. As believers multiplied, the contrast between them and those who rejected the teaching became more and more marked. Opposition, scorn and persecution became more bold and bitter. The Christians were compelled to set forth and defend their beliefs more clearly. They had to meet and answer keen and persistent objections. And so the necessity for clear, systematic and organized teaching grew more and more into the form of an ordered catechumenate. The Apostolic Constitutions, from the latter part of the 3rd century, show the institution in a fair state of development. A Jew, pagan, or heretic of good moral standing, upon application to the deacon, presbyter, or bishop, was admitted into the state of catechumen by the sign of the cross and the imposition of hands (Schaff-Herzog, under the word).<P>The basis for the Christian catechumenate we find in the great commission (<a onClick="return mV(\'Mat\',28,19,20);">Mt 28:19-20</a>). The aim of this commission was to make disciples, i.e. believing followers. The means for this discipling are baptizing and teaching. The result of using the means is that those who have become disciples are to observe all things whatsoever Christ has commanded.<P>Jesus Himself at twelve years of age had become a child of the law, a catechumen. He increased in wisdom and learned obedience. He became the great Catechist instructing His disciples, other private individuals and the multitudes. See an example of His catechizing in <a onClick="return mV(\'Mat\',16,13);">Mt 16:13</a>ff.<P>Paul was a master in method. See examples of use of the modern pedagogical method of apperception in <a onClick="return mV(\'Act\',14,1);">Ac 14:14</a>ff; <a onClick="return mV(\'Act\',17,16);">17:16</a>ff; <a onClick="return mV(\'Act\',14,8,9);">19:8-9</a>. The cathechetical method is frequently found in the epistles (see <a onClick="return mV(\'1Cr\',3,1,2);">1Co 3:1-2</a>; <a onClick="return mV(\'Hbr\',5,11,14);">Heb 5:11, 14</a>; <a onClick="return mV(\'Hbr\',6,1,2);">6:1-2</a>; <a onClick="return mV(\'1Pe\',2,2);">1Pe 2:2</a>; <a onClick="return mV(\'1Jo\',2,13);">1Jo 2:13</a>), and so the idea of religious nurture and instruction is found all through the New Testament. The catechist and the catechumen are there. It was not something new in the New Testament. Its roots lie back and run through the Old Testament. The narrative of God\'s first communication with man, inside the gates of Eden, concerning commandment, law, sin, its consequences, its remedy, takes a catechetical form. The importance of systematic instruction, both public and private, is emphasized throughout the Old Testament and New Testament, although it might not always take the form of catechizing in the modern pedagogical sense. In the patriarchal age the father was the prophet, the teacher, the catechist, in his house, which often included several families with their servants (see <a onClick="return mV(\'Gen\',18,19);">Ge 18:19</a>). Matthew Henry explains thus: "Abraham not only took care of his children, but his whole household, including his servants, were catechized" (see also <a onClick="return mV(\'Exd\',12,26);">Ex 12:26</a>; <a onClick="return mV(\'Deu\',6,\'1-9\');">De 6:1-9</a>; <a onClick="return mV(\'Jos\',4,6,7);">Jos 4:6-7</a>; <a onClick="return mV(\'Jos\',24,15);">24:15</a>; <a onClick="return mV(\'Psa\',34,11);">Ps 34:11</a>). Priests and Levites in addition to their sacerdotal functions were catechists (instructors) among the people (<a onClick="return mV(\'Lev\',10,11);">Le 10:11</a>; <a onClick="return mV(\'Deu\',33,10);">De 33:10</a>; <a onClick="return mV(\'2Ch\',15,3);">2Ch 15:3</a>; <a onClick="return mV(\'Eze\',44,23);">Eze 44:23</a>). In later times the synagogues had regular instruction in the law and the prophets.`<a href="./study/isbe/search.html?string=EDUCATION">EDUCATION</a>; <a href="./study/isbe/search.html?string=INSTRUCTION">INSTRUCTION</a>; <a href="./study/isbe/search.html?string=TEACHER">TEACHER</a>`64';
isbe[1904]='Caterpillar`kat\'-er-pil-er (chacil (<a onClick="return mV(\'Psa\',78,46);">Ps 78:46</a>; <a onClick="return mV(\'Joe\',1,4);">Joe 1:4</a>, etc.); yeleq (<a onClick="return mV(\'Psa\',105,34);">Ps 105:34</a> the King James Version, the American Standard Revised Version "grasshopper"; <a onClick="return mV(\'Jer\',51,14,27);">Jer 51:14, 27</a> the King James Version; elsewhere "canker-worm")): A name given to a larval stage of the <a href="./study/isbe/search.html?string=LOCUST">LOCUST</a> (which see).``1';
isbe[1905]='Catholic Epistles`kath\'-o-lik (epistolai katholikai): In distinction from the apostolic or Pauline epistles which were addressed to individual churches or persons, the term "catholic," in the sense of universal or general, was applied by Origen and the other church Fathers to the seven epistles written by James, Peter, John and Jude. As early as the 3rd century it came to be used in the sense of "encyclical," "since," as Theodoret says, "they are not addressed to single churches, but generally (katholou) to the faithful, whether to the Jews of the Dispersion, as Peter writes, or even to all who are living as Christians under the same faith." Three other explanations of the term have been given, namely,<P>(1) that it was intended to indicate a common apostolic authorship (only a few support this view);<P>(2) that it signifies that the seven epistles were universally received as genuine;<P>(3) that it refers to the catholicity of their doctrine, i.e. orthodox and authoritative versus heretical epistles whose teachings were in harmony with Christian truth. By some misconception of the word "catholic" the Western Church interpreted it as signifying "canonical" and sometimes called these epistles epistolae canonicae. That it was originally used in the sense of "general" epistles is now commonly received.<P>This is evident from their form of address. James wrote to all Jews, "of the Dispersion," who had embraced the Christian faith. In his first epistle Peter addressed the same Christians, including also Gentile converts, resident in five provinces of Asia Minor: "elect who axe sojourners of the Dispersion." His second epistle is to all Christians everywhere. John\'s first letter was evidently written to a cycle of churches and intended for universal use. Jude also had in mind all Christians when he said "to them that are called beloved in God," etc. The seeming exceptions are 2 and 3 John, addressed to individuals, but included with the catholic epistles as properly belonging with John\'s first epistle and of value to the general reader. The character and contents of these seven epistles are treated under their various heads. The letters of James and Jude belong to the Judaic school of Christianity; those of Peter to a broad and non-partisan type of faith that both includes and mediates between the Judaists and Paulinists. John\'s letters were written after the internal doctrinal controversies of the church had ceased, and the pressure of opposition and error from without tended to unite his "little children" in a new community of love and spiritual life.``139';
isbe[1906]='Cathua`ka-thu\'-a (Kathoua; Codex Vaticanus, Koua): Head of a family of temple-servants who returned from the captivity with Zerubbabel (1Esdras 5:30); corresponds to Giddel in <a onClick="return mV(\'Ezr\',2,47);">Ezr 2:47</a>.``1';
isbe[1907]='Cattle`kat\'-\'-l (behemah, "a dumb beast"; miqneh, "a possession" from qanah, "to acquire" (compare Arabic qana\', "to acquire," and Greek kienos, "beast," and plural ktenea, "flocks," from ktaomai, "to acquire," flocks being both with the Homeric peoples and with the patriarchs an important form of property; compare English "fee"); tso\'n "small cattle," "sheep" or goats (compare Arabic da\'n, "sheep"); seh, a single sheep or goat (compare Arabic shah); mela\'khah, "property," from la\'akh, "to minister" (compare Arabic malakah and mulk, "property," from malak, "to possess"); meri\' "fatling" (<a onClick="return mV(\'1Ki\',19,\'1-\');">1Ki 19</a>); thremma (<a onClick="return mV(\'Jhn\',4,12);">Joh 4:12</a>), "cattle," i.e. "that which is nourished," from trepho, "to nourish"; baqar, "kine," "oxen" (compare Arabic baqar, "cattle"); shor, tor (<a onClick="return mV(\'Dan\',4,25);">Da 4:25</a>), tauros (<a onClick="return mV(\'Mat\',22,4);">Mt 22:4</a>), "ox" or "bull"; bous, "ox" (<a onClick="return mV(\'Luk\',13,15);">Lu 13:15</a>); \'eleph, only in the plural, \'alaphim, "oxen" (<a onClick="return mV(\'Psa\',8,7);">Ps 8:7</a>): From the foregoing and by examination of the many references to "cattle," "kine" or "oxen" it is apparent that there are important points of contact in derivation and usage in the Hebrew, Greek and English terms. It is evident that neat cattle were possessed in abundance by the patriarchs and later Israelites, which is fax from being the case in Palestine at the present day. The Bedouin usually have no cattle. The fellachin in most parts of the country keep them in small numbers, mostly for plowing, and but little for milk or for slaughtering. Travelers in the Holy Land realize that goat\'s milk is in most places easier to obtain than cow\'s milk. The commonest cattle of the fellachin are a small black breed. In the vicinity of Damascus are many large, fine milch cattle which furnish the delicious milk and cream of the Damascus bazaars. For some reason, probably because they are not confined and highly fed, the bulls of Palestine are meek creatures as compared with their European or American fellows.<P>In English Versions of the Bible the word "cattle" is more often used in a wide sense to include sheep and goats than to denote merely neat cattle. In fact, baqar, which distinctively denotes neat cattle, is often rendered "herds," as tso\'n, literally "sheep," is in a large number of instances translated "flocks." A good illustration is found in <a onClick="return mV(\'Gen\',32,7);">Ge 32:7</a>: "Then Jacob...divided the, people (\'am) that were with him, and the flocks (tso\'n), and the herds (baqar), and the camels (gemallim), into two companies (machanoth)." For the last word the King James Version has "drove" in <a onClick="return mV(\'Gen\',33,8);">Ge 33:8</a>, the Revised Version (British and American) "company." Next to tso\'n, the word most commonly rendered "flock" in English Versions of the Bible is \'edher, from root "to arrange," "to set in order." \'Edher is rendered "herd" in <a onClick="return mV(\'Pro\',27,23);">Pr 27:23</a>, and in <a onClick="return mV(\'Joe\',1,18);">Joe 1:18</a> it occurs twice, being rendered "herds of cattle," \'edhre baqar, and "flocks of sheep," \'edhre ha-tso\'n. Miqneh is rendered "flock" in <a onClick="return mV(\'Num\',32,26);">Nu 32:26</a>, "herd" in <a onClick="return mV(\'Gen\',47,18);">Ge 47:18</a>, and "cattle" in a large number of passages. Other words rendered "flock" are: mar\'ith (r. ra\'ah (Arabic ra\'a), "to pasture"), once in <a onClick="return mV(\'Jer\',10,21);">Jer 10:21</a>; \'ashteroth tso\'n, "flocks of thy sheep," the Revised Version (British and American) "young of thy flock," in <a onClick="return mV(\'Deu\',7,13);">De 7:13</a>, etc., \'ashiaroth being plural of \'ashtoreth, or Ashtoreth; chasiph, once in <a onClick="return mV(\'1Ki\',20,27);">1Ki 20:27</a>: "The Children of Israel encamped before them (the Syrians) like two little flocks of kids," chasiph signifying "something stripped off or separated," from root chasaph, "to strip" or "to peel," like the Arabic qati\', "flock," from root qata\', "to cut off"; poimne (<a onClick="return mV(\'Mat\',26,31);">Mt 26:31</a>): "The sheep of the flock shall be scattered," and (<a onClick="return mV(\'Luk\',2,8);">Lu 2:8</a>): "keeping watch by night over their flock"; poimnion (<a onClick="return mV(\'Luk\',12,32);">Lu 12:32</a>): "Fear not, little flock," and (<a onClick="return mV(\'1Pe\',5,2);">1Pe 5:2</a>): "Tend the flock of God which is among you." Figurative: Not only poimne and poimnion but also \'edher and tso\'n are used figuratively of God\'s people; e.g. <a onClick="return mV(\'Isa\',40,11);">Isa 40:11</a>: "He will feed his flock (\'edher) like a shepherd"; <a onClick="return mV(\'Zec\',10,3);">Zec 10:3</a>: "Yahweh of hosts hath visited his flock ([\'edher]), the house of Judah"; <a onClick="return mV(\'Isa\',65,10);">Isa 65:10</a>: "And Sharon shall be a fold of flocks" (tso\'n); <a onClick="return mV(\'Jer\',23,2);">Jer 23:2</a>: "Ye have scattered my flock" (tso\'n); <a onClick="return mV(\'Eze\',34,22);">Eze 34:22</a>: "Therefore will I save my flock" (tso\'n); <a onClick="return mV(\'Mic\',7,14);">Mic 7:14</a>: "Feed...the flock (tso\'n) of thy heritage."<P>The wild ox or wild bull, the Revised Version (British and American) "antelope" (te\'o or to\' of <a onClick="return mV(\'Deu\',14,5);">De 14:5</a> and <a onClick="return mV(\'Isa\',51,20);">Isa 51:20</a>), is considered by the writer to be probably the Arabian oryx, and in this he is in agreement with Tristram (NHB). Tristram however thinks that the unicorn (rem or re\'em), the Revised Version (British and American) "wild ox," was the aurochs, while the present writer believes that this also may well have been the oryx, which at the present day has at least three names in Arabic, one of which, baqar-ul-wachsh, means "wild ox."<P>See <a href="./study/isbe/search.html?string=ANTELOPE">ANTELOPE</a>.<P>Our domestic cattle are believed by some of the best authorities to be of the same species as the ancient European wild ox or aurochs, Bos taurus, which is by others counted as a distinct species under the title of Bos primigenius<75> The aurochs was widely spread over Europe in Roman times, but is now extinct. Some degenerate wild cattle are preserved in some British parks, but these according to Lydekker in the Royal Natural History are probably feral descendants of early domestic breeds. Tristram cites the occurrence in the Dog River bone breccia of teeth which may be those of the aurochs, but this is a deposit accumulated by prehistoric man of an unknown antiquity to be variously estimated according to the predilections of the geologist at a few thousands or a few score of thousands of years, and is far from proving that this animal existed in Palestine in Bible times or at any time.<P>The European bison (Bos or Bison bonassus) is thought by some to be the wild ox of the Bible. This is a forest-dwelling species and is now confined to the forests of Lithuania and the Caucasus. It was formerly more widely distributed, but there is no certain evidence that it ever lived as far south as Palestine, and there have probably never existed in Palestine forests suitable to be the haunts of this animal.<P>About the Sea of Tiberias and the Jordan valley and in the plain of Coele-Syria there exist today Indian buffaloes (Bos bubalus) some feral and some in a state of domestication, which are believed to have been introduced in comparatively recent times.`<a href="./study/isbe/search.html?string=BEAST">BEAST</a>; <a href="./study/isbe/search.html?string=CALF">CALF</a>`37';
isbe[1908]='Cauda`ko\'-da (Kauda; also called Klauda; the King James Version Clauda; the modern Greek name Gaudho supports the form Cauda): An island 23 miles west of Cape Matala. It is a small island, and can never have supported a large population, or have been of any importance. Its elevation to the rank of a bishopric in Byzantine times must have been due to its association with the voyage of Paul. The ship with Paul on board was driven under the lee of Cauda (<a onClick="return mV(\'Act\',27,16);">Ac 27:16</a>); in the calm water south of the island the crew succeeded in hauling in the boat, undergirding the ship and slackening sail.``20';
isbe[1909]='Caul`kol:<P>(1) yothereth (<a onClick="return mV(\'Exd\',29,13);">Ex 29:13</a>), the large lobe or flap of the liver, which is usually mentioned together with the kidneys and the fat as the special portions set aside for the burnt offering (<a onClick="return mV(\'Lev\',3,4,10,15);">Le 3:4, 10, 15</a>; <a onClick="return mV(\'Lev\',4,9);">4:9</a>; <a onClick="return mV(\'Lev\',7,4);">7:4</a>; <a onClick="return mV(\'Lev\',8,16,25);">8:16, 25</a>; <a onClick="return mV(\'Lev\',9,10,19);">9:10, 19</a>).<P>(2) ceghor (from the root caghar, "to enclose," "shut up"), <a onClick="return mV(\'Hsa\',13,8);">Ho 13:8</a>, literally the enclosure or covering of the heart, the caul or pericardium, or perhaps the chest as surrounding the heart. It must not be forgotten, however, that the expression may be taken in the sense of "mailcoat of the heart," i.e. hardened heart, which is shut to the influence of God\'s grace. So Luther and many modern translators and commentators.``106';
isbe[1910]='Cause`kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in <a onClick="return mV(\'Exd\',9,16);">Ex 9:16</a> as the rendering of ba\'abhur zo\'th = "in order that"; "to the end that"; so also in <a onClick="return mV(\'Dan\',2,12);">Da 2:12</a> for kol-qebhel denah, and in <a onClick="return mV(\'2Ch\',32,20);">2Ch 32:20</a> the King James Version for \'al-zo\'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (<a onClick="return mV(\'Mat\',19,5);">Mt 19:5</a>; <a onClick="return mV(\'Mar\',10,7);">Mr 10:7</a>); dia touto, <a onClick="return mV(\'Jhn\',12,27);">Joh 12:27</a>; <a onClick="return mV(\'Rom\',1,26);">Ro 1:26</a>; <a onClick="return mV(\'Rom\',13,6);">13:6</a>; <a onClick="return mV(\'Rom\',15,9);">15:9</a> (the Revised Version (British and American) "therefore"); <a onClick="return mV(\'1Cr\',11,30);">1Co 11:30</a>; <a onClick="return mV(\'1Th\',2,13);">1Th 2:13</a>; <a onClick="return mV(\'2Th\',2,11);">2Th 2:11</a>; <a onClick="return mV(\'1Ti\',1,16);">1Ti 1:16</a>; <a onClick="return mV(\'Hbr\',9,15);">Hebrews 9:15</a>; eis touto, <a onClick="return mV(\'Jhn\',18,37);">Joh 18:37</a> (where the King James Version varying the phraseology reads "to this end" "for this cause"); <a onClick="return mV(\'1Pe\',4,6);">1Pe 4:6</a> the King James Version; toutou charin, <a onClick="return mV(\'Eph\',3,14);">Eph 3:14</a>. Unusual renderings occur, as "for his cause" (= "because of"), <a onClick="return mV(\'2Cr\',7,12);">2Co 7:12</a>; as = "affair," "thing," obsolete in the King James Version <a onClick="return mV(\'1Ki\',12,15);">1Ki 12:15</a>; <a onClick="return mV(\'2Ch\',10,15);">2Ch 10:15</a>, where the word occurs as a paraphrase of necibbah (= "turn of affairs"). In <a onClick="return mV(\'1Sa\',25,31);">1Sa 25:31</a> (King James Version, the Revised Version (British and American)) "causeless" (= without cause the American Standard Revised Version) occurs arbitrarily in adverb sense.``164';
isbe[1911]='Causeway; Causey`koz\'-wa, ko\'-zi (more correctly): This word occurs in <a onClick="return mV(\'1Ch\',26,16,18);">1Ch 26:16, 18</a> for the Hebrew mecillah; Septuagint pastophorion tes anabaseos. In <a onClick="return mV(\'2Ch\',9,11);">2Ch 9:11</a> the word is translated "terraces" (Septuagint anabaseis). Compare BDB, under the word, where mecilloth, is an error for mic\'adhoth (<a onClick="return mV(\'1Ki\',10,12);">1Ki 10:12</a>). In all the above passages reference is made to a series or flight of steps leading up into the temple. The word also signifies a prepared, traveled road, as in <a onClick="return mV(\'Num\',20,19);">Nu 20:19</a>; <a onClick="return mV(\'Jdg\',20,31);">Jud 20:31</a>f; <a onClick="return mV(\'Jdg\',20,45);">45</a>; <a onClick="return mV(\'1Sa\',6,12);">1Sa 6:12</a>; <a onClick="return mV(\'2Sa\',20,12);">2Sa 20:12</a>f; <a onClick="return mV(\'2Ki\',18,17);">2Ki 18:17</a> (<a onClick="return mV(\'Isa\',36,2);">Isa 36:2</a>); <a onClick="return mV(\'Isa\',7,3);">Isa 7:3</a>; <a onClick="return mV(\'Isa\',11,16);">11:16</a>; <a onClick="return mV(\'Isa\',19,23);">19:23</a>; <a onClick="return mV(\'Isa\',33,8);">33:8</a>; <a onClick="return mV(\'Isa\',40,3);">40:3</a>; <a onClick="return mV(\'Isa\',49,11);">49:11</a>; <a onClick="return mV(\'Jer\',31,21);">Jer 31:21</a>.<P>Figurative: In <a onClick="return mV(\'Isa\',59,7);">Isa 59:7</a> the word (mecillah) occurs in a figurative sense, so also in <a onClick="return mV(\'Jdg\',5,20);">Jud 5:20</a>; <a onClick="return mV(\'Pro\',16,17);">Pr 16:17</a>.``164';
isbe[1912]='Cave`kav ([me\'arah] (compare Arabic magharah), chor (<a onClick="return mV(\'Job\',30,6);">Job 30:6</a> the King James Version), mechilloth (<a onClick="return mV(\'Isa\',2,19);">Isa 2:19</a>); ope (<a onClick="return mV(\'Hbr\',11,38);">Hebrews 11:38</a>), spelaion (<a onClick="return mV(\'Jhn\',11,38);">Joh 11:38</a>); chor, more often rendered "hole," is akin to Arabic khaur, "gulf" or "inlet," but is also related to me\'arah (compare also Arabic ghaur "low-land," especially of the Jordan valley and Dead Sea). Mechilloth (root, chalal, "to pierce" (compare Arabic khall, "to pierce")) occurs only in <a onClick="return mV(\'Isa\',2,19);">Isa 2:19</a>, where the King James Version has "caves" and translates me\'aroth in the same verse by "holes." In the Revised Version (British and American) these words are very properly changed about. Spelaion is a common Greek word for "cave"; ope means rather "hole"): In Palestine as in other limestone countries, caves are of frequent occurrence, and not a few of large size are known. Water from the rain and snow, seeping down through cracks, enlarges the passages through which it goes by dissolving away the substance of the rock. Just as upon the surface of the land the trickling streams unite to form brooks and rivers, so many subterranean streams may come together in a spacious channel, and may issue upon the surface as a bold spring. The cave of the Dog River near Beirut and that of \'Afqa (perhaps Aphek (<a onClick="return mV(\'Jos\',13,4);">Jos 13:4</a>)) in Lebanon are excellent examples of this. Not infrequently after forming a cave the stream of water may find some lower outlet by a different route, leaving its former course dry. In some cases the hinder part of the roof of the cave may fall in, leaving the front part standing as a natural bridge. Numerous shallow caves, especially in the faces of cliffs, are formed not by seeping water, but by atmospheric erosion, a portion of a relatively soft stratum of rock being hollowed out, while harder strata above and below it are but little worn away. Many of the hermits\' caves originated in this way and were artificially enlarged and walled up at the mouth. The principal caves mentioned in the Bible are those of <a href="./study/isbe/search.html?string=MACHPELAH">MACHPELAH</a>, <a href="./study/isbe/search.html?string=MAKKEDAH">MAKKEDAH</a> and <a href="./study/isbe/search.html?string=ADULLAM">ADULLAM</a> (which see).`<a href="./study/isbe/search.html?string=DEN">DEN</a>`37';
isbe[1913]='Cease`ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (<a onClick="return mV(\'Jer\',14,17);">Jer 14:17</a>); work (<a onClick="return mV(\'Ezr\',4,24);">Ezr 4:24</a>); grinders (<a onClick="return mV(\'Ecc\',12,3);">Ec 12:3</a>); thunder (<a onClick="return mV(\'Exd\',9,29);">Ex 9:29</a>); the wicked (<a onClick="return mV(\'Job\',3,17);">Job 3:17</a>); anger (<a onClick="return mV(\'Psa\',37,8);">Ps 37:8</a>). The significance of shabhath lies in its being the Hebrew for Sabbath, implying complete cessation: as of manna (<a onClick="return mV(\'Jos\',5,12);">Jos 5:12</a>); strife and ignominy (<a onClick="return mV(\'Pro\',22,10);">Pr 22:10</a>); occurs with negative to show the ceaseless Providence of God in Nature: "summer and winter...shall not c." (<a onClick="return mV(\'Gen\',8,22);">Ge 8:22</a>). In the New Testament it illustrates Christ\'s power over Nature; wind and raging sea ceased (<a onClick="return mV(\'Luk\',8,24);">Lu 8:24</a>); over a sinner\'s heart: "not ceased to kiss my feet" (dialeipo) (<a onClick="return mV(\'Luk\',7,45);">Lu 7:45</a>); devotion of the early disciples, "ceased not to teach and to preach Jesus as the Christ" (<a onClick="return mV(\'Act\',5,42);">Ac 5:42</a>); the eternity and blessedness of the believer\'s sabbatic rest (apoleipo) (<a onClick="return mV(\'Hbr\',4,10);">Hebrews 4:10</a> the King James Version).``139';
isbe[1914]='Cedar`se\'-dar, se\'-der (\'erez, from Hebrew root meaning "to be firm"; kedros): The \'erez was in almost all the Old Testament references the true cedar, Cedrus libani, but the name may have been applied in a loose way to allied trees, such as junipers and pines. In <a onClick="return mV(\'Num\',24,6);">Nu 24:6</a><3E>"as cedar-trees beside the waters"<22>the reference must, as is most probable, be purely poetical (see <a href="./study/isbe/search.html?string=ALOES">ALOES</a>) or the \'arazim must signify some other kind of tree which flourishes beside water.<P>1. Cedar for Ritual Cleansing:<P>Cedar is twice mentioned as a substance for ritual cleansing. In <a onClick="return mV(\'Lev\',14,4);">Le 14:4</a> the cleansed leper was sprinkled with the blood of a "clean bird" into which had been put "cedar-wood, and scarlet, and hyssop." In <a onClick="return mV(\'Num\',19,6);">Nu 19:6</a> "cedar-wood, and hyssop, and scarlet" were to be cast into the holocaust of the red heifer. (For the symbolical meaning see <a href="./study/isbe/search.html?string=CLEAN">CLEAN</a>.) Here it is very generally considered that the cedar could not have been the wood of Cedrus libani, which so far as we know never grew in the wilderness, but that of some species of juniper<65>according to Post, Juniperis phoenicea, which may still be found in the wilderness of Edom.<P>2. Cedar Trees in the Old Testament:<P>Cedar trees are everywhere mentioned with admiration in the Old Testament. Solomon made the cedar the first of trees (<a onClick="return mV(\'1Ki\',4,33);">1Ki 4:33</a>). They are the "glory of Lebanon" (<a onClick="return mV(\'Isa\',35,2);">Isa 35:2</a>; <a onClick="return mV(\'Isa\',60,13);">60:13</a>). The most boastful threat of Sennacherib was that he would cut down the tall cedars of Lebanon (<a onClick="return mV(\'Isa\',37,24);">Isa 37:24</a>). They were strong, as is implied in<69> " The voice of Yahweh is powerful;...The voice of Yahweh breaketh the cedars; Yea, Yahweh breaketh in pieces the cedars of Lebanon" (<a onClick="return mV(\'Psa\',29,4,5);">Ps 29:4-5</a>). The cedars are tall<6C>"whose height was like the height of the cedars"<22>(<a onClick="return mV(\'Amo\',2,9);">Am 2:9</a>; <a onClick="return mV(\'2Ki\',19,23);">2Ki 19:23</a>); majestic (<a onClick="return mV(\'2Ki\',14,9);">2Ki 14:9</a>), and excellent (<a onClick="return mV(\'Sgs\',5,15);">So 5:15</a>). The Assyrian power is compared to<74>"a cedar in Lebanon with fair branches, and with a forest-like shade, an high stature; and its top was among the thick boughs...its stature was exalted above all the trees of the field; and its boughs were multiplied, and its branches became long" (<a onClick="return mV(\'Eze\',31,\'3-5\');">Eze 31:3-5</a>). They are in particular God\'s trees<65> "The trees of Yahweh are filled with moisture, The cedars of Lebanon, which he hath planted" (<a onClick="return mV(\'Psa\',104,16);">Ps 104:16</a>). Doubtless as a reminiscence of this the Syrians today call the cedar \'ars er rubb, "the cedar of the Lord." The growth of the cedar is typical of that of the righteous man (<a onClick="return mV(\'Psa\',92,12);">Ps 92:12</a>).<P>That cedars were once very abundant in the Lebanon is evident (<a onClick="return mV(\'1Ki\',6,\'9-18\');">1Ki 6:9-18</a>; <a onClick="return mV(\'1Ki\',10,27);">10:27</a>). What they contributed to the glory and beauty of that district may be seen in <a onClick="return mV(\'Zec\',11,\'1-2\');">Zec 11:1-2</a>: " Open thy doors, O Lebanon, that the fire may devour thy cedars. Wail, O fir-tree, for the cedar is fallen, because the glorious (Revised Version margin) ones are destroyed: Wail, O ye oaks of Bashan, for the strong forest is come down."<P>3. Cedar Timber:<P>The wood of the cedar has always been highly prized<65>much more so than the sycamore (<a onClick="return mV(\'1Ki\',10,27);">1Ki 10:27</a>; <a onClick="return mV(\'Isa\',9,10);">Isa 9:10</a>). David had a house of cedar built for him by Hiram, king of Tyre (<a onClick="return mV(\'2Sa\',5,11);">2Sa 5:11</a>), and he prepared "cedar-trees without number" for the temple which his son was to build (<a onClick="return mV(\'1Ch\',22,4);">1Ch 22:4</a>). Cedar timber was very much used in the construction of Solomon\'s temple and palace, the trees being cut in the Lebanon by Sidonians by orders of the king of Tyre<72>"Hiram gave Solomon timber of cedar and timber of fir according to all his desire" (<a onClick="return mV(\'1Ki\',5,\'6-10\');">1Ki 5:6-10</a>). One of Solomon\'s most important buildings was known as "the house of the forest of Lebanon" (<a onClick="return mV(\'1Ki\',7,2);">1Ki 7:2</a>; <a onClick="return mV(\'1Ki\',10,17);">10:17</a>; <a onClick="return mV(\'2Ch\',9,16);">2Ch 9:16</a>), on account of the source of its materials. While cedar was well adapted for beams (<a onClick="return mV(\'1Ki\',6,9);">1Ki 6:9</a>; <a onClick="return mV(\'Sgs\',1,17);">So 1:17</a>), boards (<a onClick="return mV(\'Sgs\',8,9);">So 8:9</a>), pillars (<a onClick="return mV(\'1Ki\',7,2);">1Ki 7:2</a>) and ceilings (<a onClick="return mV(\'Jer\',22,14);">Jer 22:14</a>), it was suited as well for carved work, such as idols (<a onClick="return mV(\'Isa\',44,14,15);">Isa 44:14-15</a>). It was also used for ships\' masts (<a onClick="return mV(\'Eze\',27,5);">Eze 27:5</a>).<P>4. Cedars in Modern Syria:<P>The Cedrus libani still survives in the mountains of Syria and flourishes in much greater numbers in the Taurus mountains. "There are groves of cedars above el-Ma\'acir, Baruk, \'Ain Zehaltah, Hadith, Besherri, and Sir" (Post, Flora, 751). Of these the grove at Besherri is of world-wide renown. It consists of a group of about 400 trees, among them some magnificent old patriarchs, which lies on the bare slopes of the Lebanon some 6,000 ft. above the sea. Doubtless they are survivors of a forest which here once covered the mountain slopes for miles. The half a dozen highest specimens reach a height of between 70 and 80 ft., and have trunks of a circumference of 40 ft. or more. It is impossible to estimate with any certainty their age, but they may be as much as 800, or even 1,000, years old. Though magnificent, these are by no means the largest of their kind. Some of the cedars of Amanus are quite 100 ft. high and the Himalayan cedar, Cedrus deodara, a variety of Cedrus libani, reaches a height of 150 ft. The impressiveness of the cedar lies, however, not so much in its height and massive trunk, as in the wonderful lateral spread of its branches, which often exceeds its height. The branches grow out horizontally in successive tiers, each horizontal plane presenting, when looked at from above, the appearance of a green sward. The leaves are about an inch long, arranged in clusters; at first they are bright green, but they change with age to a deeper tint with a glaucous hue; the foliage is evergreen, the successive annual growths of leaves each lasting two years. The cones, 4 to 6 inches long, are oval or oblong-ovate, with a depression at times at the apex; they require two years to reach maturity and then, unlike other conifers, they remain attached to the tree, dropping out their scales bearing the seeds.<P>The wood of the cedar, specially grown under the conditions of its natural habitat, is hard, close grained, and takes a high polish. It is full of resin (<a onClick="return mV(\'Psa\',92,14);">Ps 92:14</a>) which preserves it from rot and from worms. Cedar oil, a kind of turpentine extracted from the wood, was used in ancient times as a preservative for parchments and garments.``117';
isbe[1915]='Cedron`se\'-dron.`<a href="./study/isbe/search.html?string=KIDRON">KIDRON</a>`1';
isbe[1916]='Ceilan`se\'-lan.`<a href="./study/isbe/search.html?string=KILAN">KILAN</a>`1';
isbe[1917]='Ceiled; Ceiling`seld, sel\'-ing (the King James Version and the English Revised Version Cieled, Cieling; the Hebrew words for "ceiled" are chippah, caphan, sachiph; for "ceiling," cippun): Ceiling occurs only in <a onClick="return mV(\'1Ki\',6,15);">1Ki 6:15</a>. It comes from the root caphan, meaning "to cover." It has its common meaning of the upper surface of a room; there is, however, some doubt of the textual Ceiled is found in <a onClick="return mV(\'2Ch\',3,5);">2Ch 3:5</a> (chippah); <a onClick="return mV(\'Jer\',22,14);">Jer 22:14</a>; <a onClick="return mV(\'Hag\',1,4);">Hag 1:4</a> (caphan in both); <a onClick="return mV(\'Eze\',41,16);">Eze 41:16</a> (sachiph), the text of the last passage being doubtful. In none of these cases does "ceiled" refer to the upper surface of a room, but to the covering or paneling of the inner walls of a house with cedar or other costly wood. This is in accordance with a common early use of the English word, no longer frequent.``12';
isbe[1918]='Celebrate`sel\'-e-brat: Of the three Hebrew words so rendered halal, "to praise" is preeminently significant. It is an onomatopoetic word meaning "to give a clear sharp sound," as word in vocal rejoicing, celebration. Its equivalent in Ethiopic is ellell, German hallen, English halloo, and appears in the great choral word Hallelujah of the Hebrew religion. Passing into Christian use it has become the term most expressive of majestic praise. <a onClick="return mV(\'Psa\',113,\'1-\');">Psalms 113-118</a> and <a onClick="return mV(\'Psa\',136,\'1-\');">136</a> are called Hallel psalms. Found in Hezekiah\'s psalm of praise for his miraculous recovery: "Death cannot celebrate thee" (<a onClick="return mV(\'Isa\',38,18);">Isa 38:18</a>). chaghagh, root meaning "to move in a circle" hence, "to keep a festival" by sacred leaping and dancing; "celebrate (the Revised Version (British and American) "keep") a feast" (<a onClick="return mV(\'Lev\',23,41);">Le 23:41</a>); shabhath, "to rest," i.e. keep or observe a holy day; "celebrate (the Revised Version (British and American) "keep") your sabbath" (<a onClick="return mV(\'Lev\',23,32);">Le 23:32</a>).``139';
isbe[1919]='Celestial`se-les\'-chal (epouranios, "above the sky," "heavenly"): Peculiar to Paul\'s majestic argument on the resurrection: celestial verses terrestrial bodies (<a onClick="return mV(\'1Cr\',15,40);">1Co 15:40</a>) with reference possibly to sun and moon, etc., but more probably to the bodies of angels in distinction from those of beasts and mortal men (compare Christ\'s words, <a onClick="return mV(\'Mat\',22,30);">Mt 22:30</a>; <a onClick="return mV(\'Luk\',20,36);">Lu 20:36</a>); including also doubtless in the apostle\'s thought the resurrection-body of Jesus and of the saints already taken-into glory. Light is thrown on its meaning by the rendering of the same Greek original as "heavenly places" (<a onClick="return mV(\'Eph\',1,3,20);">Eph 1:3, 20</a>; <a onClick="return mV(\'Eph\',2,6);">2:6</a>; <a onClick="return mV(\'Eph\',3,10);">3:10</a>); "heavenly" (<a onClick="return mV(\'1Cr\',15,48);">1Co 15:48</a>). Hence, "celestial" as used by Paul indicates the soul\'s continued life beyond the grave, the spiritual body of the redeemed in heaven, who, in Christ, have put on immortality.``139';
isbe[1920]='Cellar`sel\'-er, sel\'-ar (krupte; \'otsar): Krupte is found only in <a onClick="return mV(\'Luk\',11,33);">Lu 11:33</a>, and is rendered "cellar" in the Revised Version (British and American); the King James Version has "secret place." In this passage it doubtless means a cellar beneath a house. Etymologically the Greek word means "a covered place," and in classical Greek its usage includes vaults and crypts as well as cellars. It seems evident that it was only the larger houses in Palestine in which cellars were used with any frequency. It is shown by the excavations that in rebuilding a town which was in ruins the old houses were sometimes utilized as cellars for the new. \'otsar, is rendered cellar only in <a onClick="return mV(\'1Ch\',27,27);">1Ch 27:27</a>f. It is an erroneous rendering, the correct meaning being stores, or supplies, of wine and oil.``12';
isbe[1921]='Celosyria`se-lo-sir\'-i-a.`<a href="./study/isbe/search.html?string=COELE+SYRIA">COELE-SYRIA</a>`1';
isbe[1922]='Cenchreae`sen\'-kre-e (Kegchreai, Westcott and Hort, The New Testament in Greek Kenchreai; the King James Version incorrectly Cenchrea): A seaport of Corinth on the eastern side of the isthmus (see <a href="./study/isbe/search.html?string=CORINTH">CORINTH</a>). Here according to <a onClick="return mV(\'Act\',18,18);">Ac 18:18</a>, Paul had his hair shorn before sailing for Syria, since he had a vow. A local church must have been established there by Paul, since Phoebe, the deaconess of Cenchrea, was entrusted with the Epistle to the Romans, and was commended to them in the highest terms by the apostle, who charged them to "assist her in whatsoever matter she may have need" (<a onClick="return mV(\'Rom\',16,1,2);">Ro 16:1-2</a>).``1';
isbe[1923]='Cendebaeus`sen-de-be\'-us (Kendebaios; the King James Version Cendebeus): A general of Antiochus VII who was appointed "captain of the seacoast" of Palestine (1Macc 15:38ff) after the defeat of Tryphon by Antiochus 138 BC. He fortified Kedron and harassed the Jews in various ways. As Simon Maccabeus was too old to attack Cendebaeus in person he sent his two eldest sons, Judas and John, who defeated him with great loss at Modin (1Macc 16:1-10).``1';
isbe[1924]='Censer`sen\'-ser: In the King James Version censer is used as a translation of two Hebrew words, namely, machtah, and miqtereth. The former word is generally rendered "censer," sometimes "firepan," and in three cases (<a onClick="return mV(\'Exd\',25,38);">Ex 25:38</a>; <a onClick="return mV(\'Exd\',37,23);">37:23</a>; <a onClick="return mV(\'Num\',4,9);">Nu 4:9</a>) "snuffdish" It denoted a bowl-shaped vessel used for different purposes, namely,<P>(1) a censer, in which incense was burnt (<a onClick="return mV(\'Lev\',10,1);">Le 10:1</a>);<P>(2) a firepan, made of bronze, used in connection with the altar of burnt offering (<a onClick="return mV(\'Exd\',27,3);">Ex 27:3</a>);<P>(3) a snuffdish, i.e. a receptacle to hold pieces of burnt lamp-wick removed by the tongs or snuffers (<a onClick="return mV(\'Exd\',25,38);">Ex 25:38</a>).<P>Probably in all these cases the same kind of vessel was meant, namely, a bowl-shaped utensil with a handle, not unlike a saucepan. The other Hebrew word (derived from the same root as the word for "incense") denoted a vessel for conveying incense (<a onClick="return mV(\'Eze\',8,11);">Eze 8:11</a>; <a onClick="return mV(\'2Ch\',26,19);">2Ch 26:19</a>). The Greek word thumiaterion, by which the Septuagint rendered miqtereth, is used also in <a onClick="return mV(\'Hbr\',9,4);">Hebrews 9:4</a>, where the King James Version gives "censer," but the American Standard Revised Version is probably more correct, namely, "altar of incense" (see Commentaries under the word). Compare also <a onClick="return mV(\'Rev\',8,3,5);">Re 8:3, 5</a>, where libanotos, properly the adjective of "frankincense," is translated "censer."``103';
isbe[1925]='Census`sen\'-sus.`<a href="./study/isbe/search.html?string=DAVID">DAVID</a>; <a href="./study/isbe/search.html?string=QUIRINIUS">QUIRINIUS</a>`1';
isbe[1926]='Centurion`sen-tu\'-ri-un: As the name implies, hekatontarches or hekatontarchos, kenturion, Latin centurio, was the commander of a hundred men, more or less, in a Roman legion. Matthew and Luke use the Greek word while Mark prefers the Latin form, as he does in the case of other words, seeing that he wrote primarily for Roman readers. The number of centurions in a legion was 60, that being at all epochs the number of centuries, although the number varied in the cohort or speira. The ordinary duties of the centurion were to drill his men, inspect their arms, food and clothing, and to command them in the camp and in the field. Centurions were sometimes employed on detached service the conditions of which in the provinces are somewhat obscure. Men like Cornelius and Julius (<a onClick="return mV(\'Act\',10,1);">Ac 10:1</a>; <a onClick="return mV(\'Act\',27,1);">27:1</a>) may have been separated from the legion to which they properly belonged for the discharge of special duties. They and other centurions mentioned in the Gospels and the Acts (<a onClick="return mV(\'Mat\',8,5);">Mt 8:5</a>; <a onClick="return mV(\'Mar\',15,39,44,45);">Mr 15:39, 44-45</a>; <a onClick="return mV(\'Luk\',23,47);">Lu 23:47</a>) are represented by the sacred writers in a favorable light.`<a href="./study/isbe/search.html?string=AUGUSTAN+BAND">AUGUSTAN BAND</a>`128';
isbe[1927]='Cephas`se\'-fas.`<a href="./study/isbe/search.html?string=PETER,+SIMON">PETER (SIMON)</a>`1';
isbe[1928]='Ceras`se\'-ras (Keras; the Revised Version (British and American) <a href="./study/isbe/search.html?string=KERAS">KERAS</a> (which see)).``1';
isbe[1929]='Certain; Certainly; Certainty`ser\'-tin, ser\'-tin-li, ser\'tin-ti: The rendering of some Hebrew words and forms expressive of what is definitely settled or determined.<P>(1) Translation of the Hebrew nakhon, "to be established" or "fixed," as in <a onClick="return mV(\'Deu\',13,14);">De 13:14 (Hebrew 15)</a>; <a onClick="return mV(\'Deu\',17,4);">De 17:4</a>; <a onClick="return mV(\'1Sa\',23,23);">1Sa 23:23</a> (of <a onClick="return mV(\'Exd\',16,4);">Ex 16:4</a>, "a certain rate every day" the King James Version). In the New Testament it is the rendering of asphales, asphaleia, from "a" privative and sphallein, "to shake" or "move"; as in <a onClick="return mV(\'Luk\',1,4);">Lu 1:4</a>, "the certainty of those things" = actual circumstances; <a onClick="return mV(\'Act\',21,34);">Ac 21:34</a>; <a onClick="return mV(\'Act\',22,30);">22:30</a>; <a onClick="return mV(\'Act\',25,26);">25:26</a>.<P>(2) The word "certain" is also employed in the Old Testament to bring out the force of the absolute infinitive form used with the finite verb to express emphasis or to strengthen the idea of the main verb (Kautzsch-Gesenius, Hebrew Grammar, translation Collins-Cowley, 357, 3). Such usage occurs in <a onClick="return mV(\'Gen\',18,10);">Ge 18:10</a>; <a onClick="return mV(\'Jos\',9,24);">Jos 9:24</a>; <a onClick="return mV(\'Lev\',5,19);">Le 5:19</a>; <a onClick="return mV(\'Lev\',24,16);">24:16</a>; <a onClick="return mV(\'1Sa\',20,3);">1Sa 20:3</a> the King James Version; <a onClick="return mV(\'1Ki\',2,37);">1Ki 2:37</a>; <a onClick="return mV(\'Jer\',26,15);">Jer 26:15</a>; <a onClick="return mV(\'Jer\',36,29);">36:29</a>; <a onClick="return mV(\'Jer\',42,19,22);">42:19, 22</a>; <a onClick="return mV(\'Jer\',44,17);">44:17</a>.<P>(3) The word "certain" is also made auxiliary to bring out the force of such expressions as the Hebrew yatsabh, "to be firm," as in <a onClick="return mV(\'Dan\',2,8);">Da 2:8</a>; also in the New Testament, of the verb astatein as in <a onClick="return mV(\'1Cr\',4,11);">1Co 4:11</a>, "have no certain dwelling-place."<P>(4) Mention might be made also of "certain" as the rendering of sundry words, as \'akh, in <a onClick="return mV(\'Lam\',2,16);">La 2:16</a>; ki, in <a onClick="return mV(\'Exd\',3,12);">Ex 3:12</a>; and ontos, in <a onClick="return mV(\'Luk\',23,47);">Lu 23:47</a>, all being expressions for what is sure, beyond doubt.``164';
isbe[1930]='Certify`ser\'-ti-fi: Occurs in<P>(1) <a onClick="return mV(\'2Sa\',15,28);">2Sa 15:28</a> (haggidh, "to show," "announce," from naghadh);<P>(2) <a onClick="return mV(\'Ezr\',4,14,16);">Ezr 4:14, 16</a>; <a onClick="return mV(\'Ezr\',5,10);">5:10</a>; <a onClick="return mV(\'Ezr\',7,24);">7:24</a> (hodha\', "to make known," from yedha\'; Aramaic for yadha\');<P>(3) <a onClick="return mV(\'Est\',2,22);">Es 2:22</a> the King James Version (\'amar, "to say," "tell," so the Revised Version (British and American)); and<P>(4) <a onClick="return mV(\'Gal\',1,11);">Ga 1:11</a> the King James Version gnorizo, "to make to know," so the Revised Version (British and American).<P>In the English Versions of the Bible, accordingly, the word has not the strong, specific sense of "to make certain," but only the broader sense of "to make to know." Compare <a onClick="return mV(\'Psa\',39,5);">Ps 39:5</a> (Prayer Book version), "that I may be certified how long I have to live."``1';
isbe[1931]='Cetab`se\'-tab.`<a href="./study/isbe/search.html?string=KETAB">KETAB</a>`1';
isbe[1932]='Chabris`ka\'-bris (Abris, Chabreis): Son of Gothoniel, one of the three rulers of Bethulia in the time of Judith (Judith 6:15; 8:10; 10:6).``1';
isbe[1933]='Chadias, they of; Chadiasai`ka\'-di-as, ka\'-di-a-si; (the Revised Version (British and American) Codex Alexandrinus, Chadasai; Codex Vaticanus, hoi Chadiasai): The inhabitants of the city here referred to returned with Zerubbabel, along with the Ammidioi (1Es 5:20). The name is not found in Ezra and Nehemiah. The Chadiasai have been taken for the people of Kadesh and the Ammidioi for the people of Humtah (<a onClick="return mV(\'Jos\',15,54);">Jos 15:54</a>). Possibly the place is identical with Kedesh of <a onClick="return mV(\'Jos\',15,23);">Jos 15:23</a>.``1';
isbe[1934]='Chaereas`ke\'-re-as (Chaireas; the King James Version Chereas): Brother of Timotheus, the Ammonite leader against Judas Maccabeus (1Macc 5:6). He held the fortress of Gazara (the "Jazer" of 1Macc 5:8) to which Timotheus fled from Judas. The latter pursued him and captured the fortress after a vigorous siege. In the slaughter which followed the two brothers, Chaereas and Timotheus, were killed (2Macc 10:32,37).``1';
isbe[1935]='Chafe`chaf (mar, "bitter"; hence, bitter of soul, deadly, destructive, ferocious, "as a bear robbed of her whelps"): Occurs only in <a onClick="return mV(\'2Sa\',17,8);">2Sa 17:8</a>; used by Hushai to characterize David\'s supposedly fierce mood at the time of Absalom\'s armed rebellion.``1';
isbe[1936]='Chaff`chaf: Four different words have been translated "chaff" in the Old Testament:<P>(1) mots, is found in <a onClick="return mV(\'Job\',21,18);">Job 21:18</a>; <a onClick="return mV(\'Psa\',1,4);">Ps 1:4</a>; <a onClick="return mV(\'Psa\',35,5);">35:5</a>; <a onClick="return mV(\'Isa\',17,13);">Isa 17:13</a>; <a onClick="return mV(\'Isa\',29,5);">29:5</a>; <a onClick="return mV(\'Isa\',41,15);">41:15</a>; <a onClick="return mV(\'Hsa\',13,3);">Ho 13:3</a>; <a onClick="return mV(\'Zep\',2,2);">Ze 2:2</a>.<P>(2) chashash, occurs in two verses (<a onClick="return mV(\'Isa\',5,24);">Isa 5:24</a>; <a onClick="return mV(\'Isa\',33,11);">33:11</a>). Compare "chashish," an Arabic word which, as commonly used, denotes grass either standing or cut, green or dry, although, strictly speaking, dry or cut grass alone. In the Revised Version (British and American) <a onClick="return mV(\'Isa\',5,24);">Isa 5:24</a> the translation is "dry grass."<P>(3) tebhen, is translated "chaff" in the King James Version (<a onClick="return mV(\'Jer\',23,28);">Jer 23:28</a>). The same word is rendered "straw" in the Revised Version (British and American) (compare Arabic tibn).<P>(4) \'ur, a Chaldaic word, occurs in <a onClick="return mV(\'Dan\',2,35);">Da 2:35</a>.<P>In the New Testament achuron, is found in <a onClick="return mV(\'Mat\',3,12);">Mt 3:12</a> and <a onClick="return mV(\'Luk\',3,17);">Lu 3:17</a>.<P>In the process of winnowing, as it has been carried on in the East for thousands of years, the grain is tossed into the air so that the wind may cause a separation of chaff and straw. The light husks from the wheat and fine particles of straw are dispersed by the wind in the form of a fine dust; the heavier straw which has been broken into short pieces by the threshing process falls near at hand on the edge of the threshing-floor, while the grain falls back upon the pile. In Syria and Palestine, that which falls near at hand as cut straw is called tibn. This word occurs in the Arabic translation of <a onClick="return mV(\'Mat\',3,12);">Mt 3:12</a> and <a onClick="return mV(\'Luk\',3,17);">Lu 3:17</a>. This straw is ordinarily saved and fed as "roughage" to the animals. It could easily be gathered and burned, as indicated in the above-mentioned verses, while the chaff is blown away beyond recovery, a strong figure to depict complete annihilation (<a onClick="return mV(\'Job\',21,18);">Job 21:18</a>; <a onClick="return mV(\'Isa\',29,5);">Isa 29:5</a>; <a onClick="return mV(\'Isa\',41,16);">41:16</a>; <a onClick="return mV(\'Hsa\',13,3);">Ho 13:3</a>; <a onClick="return mV(\'Dan\',2,35);">Da 2:35</a>).`<a href="./study/isbe/search.html?string=AGRICULTURE">AGRICULTURE</a>; <a href="./study/isbe/search.html?string=STRAW">STRAW</a>; <a href="./study/isbe/search.html?string=WINNOWING">WINNOWING</a>`133';
isbe[1937]='Chain; Chains`chan, chanz: Chains were used by the Hebrews:<P>(1) As ornaments: \'ets\'adhah, netiphah, \'anaq, rabhidh, sharsherah, rattoq. As ornaments for the person they were worn about the ankles (<a onClick="return mV(\'Num\',31,50);">Nu 31:50</a>; <a onClick="return mV(\'Isa\',3,20);">Isa 3:20</a>) and about the neck (<a onClick="return mV(\'Sgs\',4,9);">So 4:9</a>; <a onClick="return mV(\'Eze\',16,11);">Eze 16:11</a>). They were used as ornaments for the ephod and breastplate of the high priest (<a onClick="return mV(\'Exd\',28,14);">Ex 28:14</a>; <a onClick="return mV(\'Exd\',39,15);">39:15</a>). These chains were of pure gold. Solomon placed chains before the oracle in the temple (<a onClick="return mV(\'1Ki\',6,21);">1Ki 6:21</a>), and these were also of pure gold. They were used as ornaments for graven images (<a onClick="return mV(\'Isa\',40,19);">Isa 40:19</a>) and around the necks of prized animals. This was true of the camels taken from the Midianites by Gideon (<a onClick="return mV(\'Jdg\',8,21,26);">Jud 8:21, 26</a>).<P>(2) As marks of distinction: rabhidh, hamunekh (hamnikh): That seems to be true of the chain which Pharaoh placed about the neck of Joseph (<a onClick="return mV(\'Gen\',41,42);">Ge 41:42</a>), and of the one which the king of Babylon promised to the wise men (<a onClick="return mV(\'Dan\',5,7);">Da 5:7</a>).<P>(3) As means of confining prisoners: nechosheth; halusis: A number of passages that were translated "chains" in the King James Version are translated "fetters" in the Revised Version (British and American) (see <a onClick="return mV(\'Jdg\',16,21);">Jud 16:21</a>; <a onClick="return mV(\'2Sa\',3,34);">2Sa 3:34</a>). Among the Romans the prisoner was chained to one or two guards (<a onClick="return mV(\'Act\',12,6,7);">Ac 12:6-7</a>; <a onClick="return mV(\'Act\',21,33);">21:33</a>; <a onClick="return mV(\'Eph\',6,20);">Eph 6:20</a>; <a onClick="return mV(\'2Ti\',1,16);">2Ti 1:16</a>). These chains were perhaps made of copper or an alloy of copper and tin.<P>(4) As a figurative expression: \'anaq. The Psalmist likens pride to a chain about the neck (<a onClick="return mV(\'Psa\',73,6);">Ps 73:6</a>), and in Pr it is stated that the young man who hears the instruction of his father and forsakes not the law of his mother shall find that they are chains about his neck (<a onClick="return mV(\'Pro\',1,9);">Pr 1:9</a>). In <a onClick="return mV(\'Rev\',20,1);">Re 20:1</a> the angel is described as descending with a great chain in his hand. According to the King James Version Peter speaks of the fallen angels as having been delivered into "chains of darkness" (<a onClick="return mV(\'2Pe\',2,4);">2Pe 2:4</a>), seira, and Jude speaks of them as being reserved in "everlasting chains" (<a onClick="return mV(\'Jud\',1,6);">Jude 1:6</a>, the Revised Version (British and American) "bonds"), desmos.`<a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>`62';
isbe[1938]='Chair`char.`<a href="./study/isbe/search.html?string=SEAT">SEAT</a>; <a href="./study/isbe/search.html?string=SEATS,+CHIEF">SEATS, CHIEF</a>`1';
isbe[1939]='Chalcedony`kal-sed\'-o-ni, kal\'-se-do-ni.`<a href="./study/isbe/search.html?string=STONES,+PRECIOUS">STONES, PRECIOUS</a>`1';
isbe[1940]='Chalcol`kal\'-kol.`<a href="./study/isbe/search.html?string=CALCOL">CALCOL</a>`1';
isbe[1941]='Chaldea; Chaldeans`kal-de\'-a, kal-de\'-anz (kasdim, \'erets kasdim; Chaldaia, Chaldaioi):<P>1. Geographical Position<P class="in15">Seats of the Chaldeans<P>2. Originally Sumero-Akkadian<P>3. History of the Chaldean Tribes<P>4. Merodach-baladan and Sargon of Assyria<P>5. Suzubu<P>6. Musezib-Marduk<P>7. Merodach-baladan\'s Son<P>8. Na\'id-Marduk<P>9. Palia<P>10. Nabu-bel-sumati and Others<P class="in15">His Tragic End<P>11. The Chaldeans Forge Ahead<P>12. Nabopolassar\'s Revolt against Assyria<P>13. The Chaldeans as Learned Men<hr /><P>"Kasdim," "land of Kasdim" or "the Chaldeans," is the usual designation, in the Old Testament, for the land and the people (<a onClick="return mV(\'Jer\',50,10);">Jer 50:10</a>; <a onClick="return mV(\'Jer\',51,24);">51:24</a>; <a onClick="return mV(\'Jer\',24,5);">24:5</a>; <a onClick="return mV(\'Jer\',25,12);">25:12</a>). The corresponding Greek form with l for s follows the Assyr-Bab Kaldu, mat Kaldi, "Chaldean, land of the Chaldeans." Kasdim is possibly connected with the name of Kesed (Kesedh), nephew of Abraham (<a onClick="return mV(\'Gen\',22,22);">Ge 22:22</a>), and may be derived from the Assyr-Bab root kasadu, "to capture," suggesting that the Chaldeans were originally tribes of nomadic plunderers (compare <a onClick="return mV(\'Job\',1,17);">Job 1:17</a>).<P>1. Geographical Position:<P>Seats of the Chaldeans:<P>In its widest acceptation, Chaldea is the name of the whole of Babylonia, owing to the fact that the Chaldeans had given more than one king to the country. In the strict sense, however, their domain was the tract at the Northwest end of the Persian Gulf, which was often called by the Assyro-Babylonians mat Tamtim, "the Land of the Sea," a province of unknown extent. When these tribes migrated into Babylonia is uncertain, as is also their original home; but as they are closely related to the Arameans, it is possible that their first settlements lay in the neighborhood of the Aramean states bordering on the Holy Land. Tiglath-pileser IV (742 BC) speaks of the ra\'asani or chiefs of the Kaldu, and the mention of numerous Aramean tribes in Babylonia itself shows that their example of settling there soon found imitators, as did the Anglo-Saxons when they invaded Britain. Among the Chaldean tribes in Babylonia may be mentioned Bit Amukkani, whose capital was Sapia; Bit Yakin which furnished the dynasty to which Merodach-baladan II belonged; and probably also Bit Dakkuri, as all three lay near the Persian Gulf. Sargon of Assyria excludes Bit-Amukkani and Bit-Dakkuri, and speaks of "the whole of the land of Chaldea, as much as there is; the land of Bit-Yakini, on the shore of the Salt River (the Persian Gulf), to the border of Tilmun" (the island of Bahrein and the adjacent mainland) (Pavement Inscr., IV, ll. 82, 83, 85, 86). It was probably the influence of theBabylonians among whom they settled which changed these nomads into city-dwellers. Sennacherib refers to 75 (var. 89) strong cities and fortresses of Chaldea, and 420 (var. 800) smaller towns which were around them; and there were also Chaldeans (and Arameans) in Erech, Nippur (Calneh), Kis, Hursag-kalama, Cuthah, and probably Babylon.<P>2. Originally Sumero-Akkadian:<P>The "land of the sea" (mat Tamtim) is mentioned in the chronicle of the early Babylonian kings (rev. 14) as being governed by Ea-gamil, contemporary of Samsu-Titana (circa 1900 BC), but at that period it was apparently one of the original Sumero-Akkadian states of Babylonia. It is doubtful whether, at that early date, the Chaldeans had entered Babylonia and founded settlements there, though the record mentions Arameans somewhat later on.<P>3. History of the Chaldean Tribes:<P>One of the earliest references to the Chaldeans is that of Shalmaneser II of Assyria, who, on invading Babylonia in the eponymy of Belbunaya (851 BC), captured the city Baqani, which belonged to Adini of the Chaldean tribe of Dakuri. After plundering and destroying the place, Shalmaneser attacked Enzudi, the capital, whereupon Adini submitted and paid tribute. On this occasion Yakini of "the Land of the Sea," also paid tribute, as did Musallim-Marduk, son of Amukkani (the Bit-Amukkani mentioned above). The next Assyrian ruler to mention the country is Adadnirari III (810 BC), who speaks of all the kings of the Chaldeans, which evidently refers to the various states into which the Chaldean tribes were divided. Later on, Sargon of Assyria, in his 12th year, decided to break the power of Merodach-baladan, who had made himself master of Babylon. To effect this, he first defeated the Gambulians, who were the Chaldean king\'s supporters, and the Elamites, his allies over the border. The Chaldean, however, did not await the Assyrian king\'s attack, but escaped to Yatburu in Elam, leaving considerable spoil behind him.<P>4. Merodach-baladan and Sargon of Assyria:<P>Though extensive operations were carried out, and much booty taken, the end of the campaign seems only to have come two years later, when Dur-Yakin was destroyed by fire and reduced to ruins. In the "Annals of Hall XIV" Sargon claims to have taken Merodach-baladan prisoner, but this seems doubtful. Merodach-baladan fled, but returned and mounted the throne again on Sargon\'s death in 705 BC. Six months later Sennacherib, in his turn, attacked him, and he again sought safety in flight.<P>5. Suzubu:<P>A Chaldean chief named Suzubu, however, now came forward, and proclaimed himself king of Babylon, but being defeated, he likewise fled. Later on, Sennacherib attacked the Chaldeans at Nagitu and other settlements in Elamite-territory which Merodach-baladan and his followers had founded.<P>6. Musezib-Marduk:<P>After the death of Merodach-baladan, yet another Chaldean, whom Sennacherib calls likewise Suzubu, but whose full name was Musezib-Marduk, mounted the Babylonian throne. This ruler applied for help against Sennacherib of Assyria to Umman-menanu, the king of Elam, who, taking the bribe which was offered, supported him with an armed force, and a battle was fought at Chalule on the Tigris, in which Sennacherib claims the victory<72>probably rightly. Musezib-Marduk reigned 4 years, and was taken prisoner by his whilom ally, Umman-menanu, who sent him to Assyria.<P>7. Merodach-baladan\'s Son:<P>In the reign of Esarhaddon, Nabu-zer-napistilisir, one of the sons of Merodach-baladan, gathered an army at Larsa, but was defeated by the Assyrians, and fled to Elam. The king of that country, however, wishing to be on friendly terms with Esarhaddon, captured him and put him to death.<P>8. Na\'id-Marduk:<P>This prince had a brother named Na\'id-Marduk, who, not feeling himself safe in the country which had acted treacherously toward his house, fled, and made submission to Esarhaddon, who received him favorably, and restored to him the dominion of the "Land of the Sea." This moderation secured the fidelity of the Chaldeans, and when the Elamite Urtaku sent inviting them to revolt against their suzerain, they answered to the effect that Na\'id-Marduk was their lord, and they were the servants of the king of Assyria. This took place probably about 650 BC, in the reign of Esarhaddon\'s son Assur-bani-apli (see <a href="./study/isbe/search.html?string=OSNAPPAR">OSNAPPAR</a>).<P>9. Palia:<P>Hostility to Assyria, however, continued to exist in the tribe, Palia, grandson of Merodach-baladan, being one of the prisoners taken by Assur-bani-apli\'s troops in their operations against the Gambulians (a Babylonian, and perhaps a Chaldean tribe) later on. It was only during the struggle of Samas-sumukin (Saosduchimos), king of Babylon, Assur-banl-apli\'s brother, however, that they took sides against Assyria as a nationality. This change was due to the invitation of the Babylonian king<6E>who may have been regarded, rather than Assur-bani-apli, as their overlord.<P>10. Nabu-bel-sumati:<P>The chief of the Chaldeans was at that time another grandson of Merodach-baladan, Nabu-bel-sumati, who seized the Assyrians in his domain, and placed them in bonds. The Chaldeans suffered, with the rest, in the great defeat of the Babylonian and allied forces, when Babylon and the chief cities of the land fell. Mannu-ki-Babili of the Dakkurians, Ea-sum-ikisa of Bit-Amukkani, with other Chaldean states, were punished for their complicity in Samas-sum-ukin\'s revolt, while Nabu-bel-sumati fled and found refuge at the court of Indabigas, king of Elam. Assur-bani-apli at once demanded his surrender, but civil war in Elam broke out, in which Indabigas was slain, and Ummanaldas mounted the throne.<P>His Tragic End:<P>This demand was now renewed, and Nabu-bel-sumati, fearing that he would be surrendered, decided to end his life. He therefore directed his armor-bearer to dispatch him, and each ran the other through with his sword. The prince\'s corpse, with the head of his armor-bearer, were then sent, with some of the Chaldean fugitives, to Assyria, and presented to the king. Thus ended, for a time, Chaldean ambition in Babylonia and in the domain of eastern politics.<P>11. The Chaldeans Forge Ahead:<P>With the death of Assur-bani-apli, which took place about 626 BC, the power of Assyria fell, his successors being probably far less capable men than he. This gave occasion for many plots against the Assyrian empire, and the Chaldeans probably took part in the general movement. In the time of Saracus (Sin-sarra-iskun of Assyria, circa 620 BC) Busalossor would seem to have been appointed general of the forces in Babylonia in consequence of an apprehended invasion of barbarians from the sea (the Persian Gulf) (Eusebius, Chronicon, book i).<P>12. Nabopolassar\'s Revolt against Assyria:<P>The new general, however, revolted against the Assyrians, and made himself master of Babylonia. As, in other cases, the Assyrians seem to have been exceedingly faithful to their king, it has been thought possible that this general, who was none other than Nabopolassar, the father of Nebuchadpolassar\'s rezzar, was not really an Assyrian, but a Babylonian, and probably a Chaldean. This theory; if correct, would explain how Babylonia, in its fullest sense, obtained the name of Chaldea, and was no longer known as the land of Shinar (<a onClick="return mV(\'Gen\',10,10);">Ge 10:10</a>). The reputation of Merodach-baladan, the contemporary of Hezekiah, may have been partly responsible for the change of name.<P>13. The Chaldeans as Learned Men:<P>It was not in the restricted sense, but as a synonym of Babylonian, that the name Chaldean obtained the signification of "wise man." That the Chaldeans in the restricted and correct sense were more learned than, or even as learned as, the Babylonians in general, is unlikely. Moreover, the native inscriptions give no indication that this was the case. The Babylonians in general, on the other hand, were enthusiastic students from very early times. From their inscriptions, it is certain that among their centers of learning may be classed Sippar and Larsa, the chief seats of sun-worship; Nippur, identified with the Calneh of <a onClick="return mV(\'Gen\',10,10);">Ge 10:10</a>; Babylon, the capital; Borsippa in the neighborhood of Babylon; Ur of the Chaldees; and Erech. There is, also, every probability that this list could be extended, and will be extended, when we know more; for wherever an important temple existed, there was to be found also a priestly school. "The learning of the Chaldeans" (<a onClick="return mV(\'Dan\',1,4);">Da 1:4</a>; <a onClick="return mV(\'Dan\',2,2);">2:2</a>; <a onClick="return mV(\'Dan\',4,7);">4:7</a>; <a onClick="return mV(\'Dan\',5,7,11);">5:7, 11</a>) comprised the old languages of Babylonia (the two dialects of Sumerian, with a certain knowledge of Kassite, which seems to have been allied to the Hittite; and other languages of the immediate neighborhood); some knowledge of astronomy and astrology; mathematics, which their sexagesimal system of numeration seems to have facilitated; and a certain amount of natural history. To this must be added a store of mythological learning, including legends of the Creation, the Flood (closely resembling in all its main points the account in the Bible), and apparently also the Temptation and the Fall. They had likewise a good knowledge of agriculture, and were no mean architects, as the many celebrated buildings of Babylonia show<6F>compare not only the descriptions of the Temple of Belus (see <a href="./study/isbe/search.html?string=BABEL,+TOWER+OF">BABEL, TOWER OF</a>) and the Hanging Gardens, but also the remains of Gudea\'s great palace at Lagas (Tel-loh), where that ruler, who lived about 2500 BC, is twice represented as an architect, with plan and with rule and measure. (These statues are now in the Louvre.) That their architecture never attained the elegance which characterized that of the West, is probably due to the absence of stone, necessitating the employment of brick as a substitute (<a onClick="return mV(\'Gen\',11,3);">Ge 11:3</a>).`<a href="./study/isbe/search.html?string=BABYLONIA">BABYLONIA</a>; <a href="./study/isbe/search.html?string=SHINAR">SHINAR</a>`136';
isbe[1942]='Chalkstone`chok\'-ston (\'abhneghir (compare Eben-ezer, \'ebhen ha-\'ezer, "stone of the help," <a onClick="return mV(\'1Sa\',7,12);">1Sa 7:12</a>)): In <a onClick="return mV(\'Isa\',27,9);">Isa 27:9</a> we have: "Therefore by this shall the iniquity of Jacob be forgiven, and this is all the fruit of taking away his sin: that he maketh all the stones of the altar as chalkstones that are beaten in sunder, so that the Asherim and the sun-images shall rise no more." \'Abhne-ghir is compounded of \'ebhen, "stone," which occurs in many passages, and gir or gir, "lime" (compare Arabic jir, "gypsum" or "quicklime"), which occurs only here and in <a onClick="return mV(\'Dan\',5,5);">Da 5:5</a>: "wrote...upon the plaster (gir) of the wall of the king\'s palace." Nearly all the rock of Palestine is limestone. When limestone is burned, it is converted into lime, which is easily broken into pieces, and, if allowed to remain open to the air, becomes slaked by the moisture of the atmosphere and crumbles into dust. The reference is to the destruction of the altar. It may mean that the altar will be burned so that the stones will become lime, or, more probably, that the stones of the altar will be broken as chalkstones (i.e. lumps of quicklime) are broken. There is no doubt that lime was known to the Egyptians, Assyrians and Hebrews, though clay, with or without straw, was more commonly used in building. Even bitumen ("slime") appears to have been used for mortar.`<a href="./study/isbe/search.html?string=CLAY">CLAY</a>; <a href="./study/isbe/search.html?string=LIME">LIME</a>; <a href="./study/isbe/search.html?string=SLIME">SLIME</a>`37';
isbe[1943]='Challenge`chal\'-enj: Only in <a onClick="return mV(\'Exd\',22,9);">Ex 22:9</a>, where the King James Version has taken Hebrew \'amar, "say," in the sense of "claim." the Revised Version (British and American) "whereof one saith, This is it," points more definitely to the idea of identification of the stolen personal property.``1';
isbe[1944]='Chalphi`kal\'-fi (Chalphi; the King James Version Calphi): Father of Judas, who, along with Mattathias, steadily supported Jonathan at the battle of Gennesar when the hosts of Demetrius\' princes were routed (1Macc 11:70).``1';
isbe[1945]='Chamber`cham\'-ber (the translation of the following Hebrew words: chedher, chuppah, yatsia\', yatsua\', lishkah, nishkah, \'aliyah, tsela\', and the Aramaic word \'illith): For the most part the word chamber is the expression of an idea which would be adequately expressed by the English word "room," in accordance with an earlier use of the word, now little employed. For the arrangement of rooms in a Hebrew house, see <a href="./study/isbe/search.html?string=HOUSE">HOUSE</a>. Chedher is a word of frequent occurrence, and designates a private room. Chuppah is translated "chamber" only in <a onClick="return mV(\'Psa\',19,5);">Ps 19:5</a>, where it is used in connection with "bridegroom," and means a bridal chamber. The same Hebrew word used of the bride in <a onClick="return mV(\'Joe\',2,16);">Joe 2:16</a> is rendered "closet." Yatsia\' and yatsua\' are found only in <a onClick="return mV(\'1Ki\',6,5,6,10);">1Ki 6:5-6, 10</a> (the King James Version only in all the passages), yatsua\' being the reading of Kethibh and yatsia\' of Kere in each ease. Here the meaning is really "story," as given in the Revised Version (British and American), except in <a onClick="return mV(\'1Ki\',6,6);">1Ki 6:6</a>, where doubtless the text should be changed to read ha-tsela\', "the side-chamber." Lishkah, a frequent word, and the equivalent nishkah, infrequent, are used ordinarily of a room in the temple utilized for sacred purposes, occasionally of a room in the palace. \'Aliyah and the equivalent Aramaic \'illith signify "a roof chamber," i.e. a chamber built on the flat roof of a house. Tsela\', when used of a chamber, designates a side-chamber of the temple. It is usually rendered "side-chamber," but "chamber" in <a onClick="return mV(\'1Ki\',6,5,8);">1Ki 6:5, 8</a> (the King James Version), where the Revised Version (British and American) has "side-chamber."``12';
isbe[1946]='Chamber, Roof``<a href="./study/isbe/search.html?string=CHAMBER">CHAMBER</a>`1';
isbe[1947]='Chambering`cham\'-ber-ing: Illicit intercourse; the rendering in English Versions of the Bible since Tyndale of koitias (literally "beds," <a onClick="return mV(\'Rom\',13,13);">Ro 13:13</a>). The Greek usage is paralleled in classic authors and the Septuagint; like the English participle, it denotes repeated or habitual acts. The word is not recorded elsewhere in English literature as verb or participle in this sense; in Othello, iii,3,a chamberer is an intriguer, male wanton, in Byron, Werner, IV, 1, 404, a gallant or carpet knight, and in Chaucer, Clerk\'s Tale, 766, a concubine.``1';
isbe[1948]='Chamberlain`cham\'-ber-lin: In the Old Testament the word rendered chamberlain, caric, is more properly "eunuch," an officer which oriental monarchs placed over their harems (<a onClick="return mV(\'Est\',1,10,12,15);">Es 1:10, 12, 15</a>; <a onClick="return mV(\'Est\',2,3,14,21);">2:3, 14, 21</a>; <a onClick="return mV(\'Est\',4,4);">4:4</a>f; <a onClick="return mV(\'Est\',6,2,14);">6:2,14</a>; <a onClick="return mV(\'Est\',7,9);">7:9</a>; <a onClick="return mV(\'2Ki\',23,11);">2Ki 23:11</a>). This officer seems also to have had other duties. See under <a href="./study/isbe/search.html?string=EUNUCH">EUNUCH</a>. In the New Testament:<P>(1) oikonomos, literally manager of the household, apparently the "treasurer" as in the Revised Version (British and American) "Erastus the treasurer of the city saluteth you" (<a onClick="return mV(\'Rom\',16,23);">Ro 16:23</a>). Compare adapted use as applied to Christian apostles and teachers, bishops, and even to individual members; in which cases, rendered "stewards" (<a onClick="return mV(\'1Cr\',4,1);">1Co 4:1</a>; <a onClick="return mV(\'Tts\',1,7);">Tit 1:7</a>; <a onClick="return mV(\'1Pe\',4,10);">1Pe 4:10</a>).<P>(2) In <a onClick="return mV(\'Act\',12,20);">Ac 12:20</a>, "Blastus the king\'s chamberlain" (ho epi toa koitonos tou basileos, "he who is over the king\'s bed-chamber"), not treasure-chamber, as above; here praefectus cubiculo, or chief valet de chambre to the royal person, a position involving much honor and intimacy.``137';
isbe[1949]='Chambers in the Heavens``<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>; <a href="./study/isbe/search.html?string=DIAL+OF+AHAZ">DIAL OF AHAZ</a>`1';
isbe[1950]='Chambers in the South``<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>; <a href="./study/isbe/search.html?string=SOUTH,+CHAMBERS+OF+THE">SOUTH, CHAMBERS OF THE</a>`1';
isbe[1951]='Chambers of Imagery`im\'-aj-ri, im\'-a-jer-i (maskith): The reference (<a onClick="return mV(\'Eze\',8,12);">Eze 8:12</a>) is to chambers in the temple where the elders of Israel were wont to assemble and practice rites of an idolatrous character. What the imagery consisted of, we may gather from <a onClick="return mV(\'Eze\',8,10);">8:10</a>: symbolic representations of beasts and reptiles and "detestable things." It is thought that these symbols were of a zodiacal character. The worship of the planets was in vogue at the time of the prophet among the degenerate Israelites.``1';
isbe[1952]='Chameleon`ka-me\'-le-un (koach, the Revised Version (British and American) <a href="./study/isbe/search.html?string=LAND+CROCODILE">LAND CROCODILE (<a onClick="return mV(\'Lev\',11,30);">Le 11:30</a>); tinshemeth, the King James Version mole, the Revised Version (British and American) <a href="./study/isbe/search.html?string=CHAMELEON">CHAMELEON</a> (<a onClick="return mV(\'Lev\',11,30);">Le 11:30</a>):<P>Koach, which in the King James Version is rendered "chameleon" and in the Revised Version (British and American) "land crocodile," means also "strength" or "power," as in <a onClick="return mV(\'Gen\',4,12);">Ge 4:12</a>; <a onClick="return mV(\'1Sa\',2,9);">1Sa 2:9</a>; <a onClick="return mV(\'Psa\',22,15);">Ps 22:15</a>; <a onClick="return mV(\'Isa\',40,29);">Isa 40:29</a>, and many other passages. The Septuagint has chamaileon, but on account of the ordinary meaning of the word, koach, it has been thought that some large lizard should be understood here. The desert monitor, Varanus griseus, one of the largest of lizards, sometime attaining the length of 4 ft., is common in Palestine and may be the animal here referred to. The name "monitor" is a translation of the German warnen, "to warn," with which has been confused the Arabic name of this animal, waran or waral, a word of uncertain etymology.<P>The word tinshemeth in the same verse is rendered in the King James Version "mole" and in the Revised Version (British and American) "chameleon." The Septuagint has aspalax (= spalax, "mole"). Tinshemeth also occurs in the lists of unclean birds in <a onClick="return mV(\'Lev\',11,18);">Le 11:18</a> and <a onClick="return mV(\'Deu\',14,16);">De 14:16</a>, where it is rendered: the King James Version "swan"; the Revised Version (British and American) "horned owl"; Septuagint porphurion (i.e. "coot" or, according to some, "heron"); Vulgate (Jerome\'s Latin Bible, 390-405 A. D.) cygnus, "swan." It appears to come from the root nasham, "to breathe"; compare neshamah, "breath" (<a onClick="return mV(\'Gen\',2,7);">Ge 2:7</a>; <a onClick="return mV(\'Job\',27,3);">Job 27:3</a> the King James Version, etc.). It has therefore in <a onClick="return mV(\'Lev\',11,30);">Le 11:30</a> been referred to the chameleon on account of the chameleon\'s habit of puffing up its body with air and hissing, and in the other passages to the pelican, on account of the pelican\'s great pouched bill.<P>The common chameleon is abundant in Palestine, being found also in North Africa and in Spain. The other species of chameleons are found principally in Africa and Madagascar. It is not only a harmless but a decidedly useful creature, since it feeds upon insects, especially flies. Its mode of capturing its prey is most interesting. It slowly and cautiously advances until its head is from 4 to 6 inches from the insect, which it then secures by darting out its tongue with great rapidity. The pigment cells in its skin enable it to change its color from pale yellow to bright green, dark green and almost black, so that it can harmonize very perfectly with its surroundings. Its peculiar toes and prehensile tail help to fit it for its life in the trees. Its prominent eyes with circular lids, like iris diaphragms can be moved independently of each other, and add to its striking appearance.``37';
isbe[1953]='Chamois`sham\'-i, sha-mwa\', sha-moi\' (zemer; kamelopdrdalis): Occurs only once in the Bible, i.e. in the list of clean animals in <a onClick="return mV(\'Deu\',14,5);">De 14:5</a>. Gesenius refers to the verb zamar, "to sing," and suggests the association of dancing or leaping, indicating thereby an active animal. M\'Lean in Encyclopedia Biblica cites the rendering of the Targums dica\', or "wild goat." Now there are two wild goats in Palestine. The better known is the ibex of the south, which may well be the ya\'el (English Versions, "wild goat"; <a onClick="return mV(\'Job\',39,1);">Job 39:1</a>; <a onClick="return mV(\'Psa\',104,18);">Ps 104:18</a>; <a onClick="return mV(\'1Sa\',24,2);">1Sa 24:2</a>), as well as the \'aqqo (English Version, "wild goat," <a onClick="return mV(\'Deu\',14,5);">De 14:5</a>). The other is the pasang or Persian wild goat which ranges from the Northeast of Palestine and the Syrian desert to Persia, and which may be the zemer (English Versions "chamois"). The accompanying illustration, which is taken from the Royal Natural History, shows the male and female and young. The male is distinguished by its larger horns and goatee. The horns are in size and curvature very similar to those of the ibex (see <a href="./study/isbe/search.html?string=GOAT">GOAT</a>, section 2), but the front edge is like a nicked blade instead of being thick and knotty as in the ibex. Like the ibex it is at home among the rocks, and climbs apparently impossible cliffs with marvelous ease.<P>Tristram (NHB) who is followed by Post (HDB) suggests that zemer may be the Barbary sheep (Ovis tragelaphus), though the latter is only known to inhabit the Atlas Mountains, from the Atlantic to Tunis. Tristram supports his view by reference to a kebsh ("ram") which the Arabs say lives in the mountains of Sinai, though they have apparently neither horns nor skins to show as trophies, and it is admitted that no European has seen it. The true chamois (Rupicapra tragus) inhabits the high mountains from the Pyrenees to the Caucasus, and there is no reason to suppose that it was ever found in Syria or Palestine.``37';
isbe[1954]='Champaign`sham-pan\', sham\'-pan (\'arabhah, biq\'ah): A champaign is a flat open country, and the word occurs in <a onClick="return mV(\'Deu\',11,30);">De 11:30</a> the King James Version (the Revised Version (British and American) "the Arabah") as a translation of \'arabhah, for which the King James Version has in most places "the plain," and the Revised Version (British and American) "the Arabah," when it is used with the article and denotes a definite region, i.e. the valley of the Jordan from the Sea of Galilee to the Dead Sea (<a onClick="return mV(\'Deu\',2,8);">De 2:8</a>; <a onClick="return mV(\'Deu\',3,17);">3:17</a>; <a onClick="return mV(\'Deu\',4,4);">4:4:9</a>; <a onClick="return mV(\'Jos\',3,16);">Jos 3:16</a>; <a onClick="return mV(\'Jos\',8,14);">8:14</a>; <a onClick="return mV(\'Jos\',11,16);">11:16</a>; <a onClick="return mV(\'Jos\',12,1,3,8);">12:1, 3, 8</a>; <a onClick="return mV(\'2Sa\',2,29);">2Sa 2:29</a>; <a onClick="return mV(\'2Sa\',4,7);">4:7</a>; <a onClick="return mV(\'2Ki\',14,25);">2Ki 14:25</a>; <a onClick="return mV(\'2Ki\',25,4);">25:4</a>; <a onClick="return mV(\'Jer\',39,4);">Jer 39:4</a>; <a onClick="return mV(\'Jer\',52,7);">52:7</a>), and also the valley running southward from the Dead Sea to the Gulf of Akabah (<a onClick="return mV(\'Deu\',1,1);">De 1:1</a>). <a onClick="return mV(\'Eze\',47,8);">Eze 47:8</a> has for ha-\'arabhah "the desert," the King James Version margin "plain," the Revised Version (British and American) "the Arabah." The plural is used in <a onClick="return mV(\'Jos\',5,10);">Jos 5:10</a>; <a onClick="return mV(\'2Ki\',25,5);">2Ki 25:5</a>, "the plains of Jericho," and in <a onClick="return mV(\'Num\',22,1);">Nu 22:1</a>; <a onClick="return mV(\'Num\',26,3);">26:3</a>, "the plains of Moab." Elsewhere \'arabhah is rendered in English Versions of the Bible "desert" or "wilderness" (<a onClick="return mV(\'Job\',24,5);">Job 24:5</a>; <a onClick="return mV(\'Job\',39,6);">39:6</a>; <a onClick="return mV(\'Isa\',33,9);">Isa 33:9</a>; <a onClick="return mV(\'Isa\',35,1,6);">35:1, 6</a>; <a onClick="return mV(\'Isa\',40,3);">40:3</a>; <a onClick="return mV(\'Isa\',41,19);">41:19</a>; <a onClick="return mV(\'Isa\',51,3);">51:3</a>; <a onClick="return mV(\'Jer\',2,6);">Jer 2:6</a>; <a onClick="return mV(\'Jer\',17,6);">17:6</a>; <a onClick="return mV(\'Jer\',50,12);">50:12</a>). At the present day, the Jordan va lley is called the Ghaur (compare Hebrew \'ur, "to dig," me\'arah, "cave," and Arabic magharah, "cave"). This name is also applied to the deltas of streams flowing into the Dead Sea from the east, which are clothed with thickets of thorny trees and shrubs, i.e. Ghaur-ul-Mezra\'ah, at the mouths of Wadi-Kerak and Wadi-Beni-Chammad, Ghaur-uc-Cafiyeh, at the mouth of Wadi-ul-Hisa. The name "Arabah" (Arabic al-\'Arabah) is now confined to the valley running southward from the Dead Sea to the Gulf of Akabah, separating the mountains of Edom from Sinai and the plateau of at-Tih.<P>See <a href="./study/isbe/search.html?string=ARABAH">ARABAH</a>.<P><a onClick="return mV(\'Eze\',37,2);">Eze 37:2</a> the King James Version margin has "champaign" for biq\'ah, which is elsewhere rendered "vale" or "valley." Biq\'ah seems to be applied to wide, open valleys, as: "the valley of Jericho" (<a onClick="return mV(\'Deu\',34,3);">De 34:3</a>), "the valley of Megiddo" (<a onClick="return mV(\'2Ch\',35,22);">2Ch 35:22</a>; <a onClick="return mV(\'Zec\',12,11);">Zec 12:11</a>), "the valley of Lebanon" (<a onClick="return mV(\'Jos\',11,17);">Jos 11:17</a>). If Baal-Gad be Ba\'albeq and "the valley of Lebanon" be Coele-syria, the present name of Coele-syria, al-Biqa\' (plural of buq\'ah, "a low, wet place or meadow"), may be regarded as a survival of the Hebre w biq\'ah.``37';
isbe[1955]='Champion`cham\'-pi-un (\'ish habenayim): In <a onClick="return mV(\'1Sa\',17,4,23);">1Sa 17:4, 23</a> this unusual expression occurs in the description of Goliath. It means literally "the man of the two spaces," "spaces," or "space between," and is perhaps to be explained by the fact that there was a brook flowing through the valley separating the two armies. In <a onClick="return mV(\'1Sa\',17,51);">1Sa 17:51</a> the word champion is the rendering of the Hebrew gibbor, "mighty man."``1';
isbe[1956]='Chanaan; Chanaanite`ka\'-nan, ka\'-na-an, ka\'-nan-it (Chanaan), the King James Version in the Apocrypha (Judith 5:3,16) and New Testament (<a onClick="return mV(\'Act\',7,11);">Ac 7:11</a>; <a onClick="return mV(\'Act\',13,19);">13:19</a>) for the Revised Version (British and American) <a href="./study/isbe/search.html?string=CANAAN,+CANAANITE">CANAAN, CANAANITE</a> (which see).``1';
isbe[1957]='Chance`chans: The idea of chance in the sense of something wholly fortuitous was utterly foreign to the Hebrew creed. Throughout the whole course of Israel\'s history, to the Hebrew mind, law, not chance, ruled the universe, and that law was not something blindly mechanical, but the expression of the personal Yahweh. Israel\'s belief upon this subject may be summed up in the couplet, " The lot is cast into the lap; But the whole disposing thereof is of Yahweh" (<a onClick="return mV(\'Pro\',16,33);">Pr 16:33</a>). A number of Hebrew and Greek expressions have been translated "chance," or something nearly equivalent, but it is noteworthy that of the classical words for chance, suntuchia, and tuche, the former never occurs in the Bible and the latter only twice in the Septuagint.<P>The closest approach to the idea of chance is found in the statement of the Philistines that if their device for ascertaining the cause of their calamities turned out a certain way they would call them a chance, that is, bad luck (miqreh, <a onClick="return mV(\'1Sa\',6,9);">1Sa 6:9</a>). But note that it was a heathen people who said this. We have the same Hebrew noun and the verb, from which the noun is taken, a number of times, but variously rendered into English: Uncleanness that "chanceth him by night" (<a onClick="return mV(\'Deu\',23,10);">De 23:10</a>). "Her hap was to light on the portion of the field" (<a onClick="return mV(\'Rth\',2,3);">Ru 2:3</a>). "Something hath befallen him" (<a onClick="return mV(\'1Sa\',20,26);">1Sa 20:26</a>). "One event happeneth to them all" (<a onClick="return mV(\'Ecc\',2,14,15);">Ec 2:14-15</a>); "that which befalleth the sons of men" ("sons of men are a chance," the English Revised Version, margin) (<a onClick="return mV(\'Ecc\',3,19);">Ec 3:19</a>). "There is one event to the righteous and to the wicked" (<a onClick="return mV(\'Ecc\',9,2,3);">Ec 9:2-3</a>). Here the idea certainly is not something independent of the will of God, but something unexpected by man.<P>There is also qara\', "If a bird\'s nest chance to be before thee in the way" (<a onClick="return mV(\'Deu\',22,6);">De 22:6</a>). Both the above Hebrew words are combined in the statement "As I happened by chance upon Mount Gilboa" (<a onClick="return mV(\'2Sa\',1,6);">2Sa 1:6</a>). "And Absalom chanced to meet the servants of David" ("met the servants," <a onClick="return mV(\'2Sa\',18,9);">2Sa 18:9</a>, the King James Version). "And there happened to be there a base fellow" (<a onClick="return mV(\'2Sa\',20,1);">2Sa 20:1</a>).<P>We have also pegha\', "Time and chance happeneth to them all," meaning simply occurrence (<a onClick="return mV(\'Ecc\',9,11);">Ec 9:11</a>). "Neither adversary, nor evil occurrence" (<a onClick="return mV(\'1Ki\',5,4);">1Ki 5:4</a>).<P>In the New Testament we have sugkuria, "coincidence," a meeting apparently accidental, a coincidence. "By chance a certain priest was going down that way" (<a onClick="return mV(\'Luk\',10,31);">Lu 10:31</a>). Also ei tuchoi. "It may chance of wheat, or of some other kind," i.e. we cannot tell which (<a onClick="return mV(\'1Cr\',15,37);">1Co 15:37</a>). "It may be" (<a onClick="return mV(\'1Cr\',14,10);">1Co 14:10</a>).<P>If we look at the Septuagint we find tuche used twice. "And Leah said, (En tuche) With fortune" ("a troop cometh," the King James Version; "fortunate," the Revised Version (British and American); "with fortune," the Revised Version, margin, <a onClick="return mV(\'Gen\',30,11);">Ge 30:11</a>). Note, it was no Israelite, but who said this. "That prepare a table for Fortune, and that fill up mingled wine unto Destiny" ("fate," <a onClick="return mV(\'Isa\',65,11);">Isa 65:11</a>). In this passage tuche stands or the Hebrew meni, the god of destiny, and Fortune is for Gad, the old Semitic name for the god of fortune found in inscriptions, private names, etc. Note here, however, also, that the prophet was rebuking idolatrous ones for apostasy to heathen divinities.<P>We have also in the Apocrypha, "these things which have chanced," the Revised Version (British and American) "to be opened unto thee" (2Esdras 10:49).`<a href="./study/isbe/search.html?string=GAD">GAD</a>; <a href="./study/isbe/search.html?string=MENI">MENI</a>`177';
isbe[1958]='Chancellor`chan\'-sel-er: The rendering in <a onClick="return mV(\'Ezr\',4,8,9,17);">Ezr 4:8-9, 17</a> of the Hebrew be\'el Te\'em; Septuagint Baal (<a onClick="return mV(\'Ezr\',4,9);">4:9</a>), Balgam (<a onClick="return mV(\'Ezr\',4,17);">4:17</a>), the latter being an incorrect translation of Hebrew \'ayin. In 1Esdras 2:16, 25, Beeltethmos (compare <a onClick="return mV(\'Ezr\',4,8);">Ezr 4:8</a>) occurs as a corruption, doubtless of be\'el Te\'em. The term in question designates an Assyrian office, namely, that of the "master or lord of official intelligence," or "postmaster" (Sayce).``1';
isbe[1959]='Change`chanj: A word which seeks to express the many shades of meaning contained in 13 variations of 9 Hebrew words and 5 Greek. These signify, in turn, "to change" "to exchange," "to turn," "to put or place," "to make other" i.e. "alter," "to disguise oneself." chalaph, and its derivatives, occuring often, indicates "to pass away," hence, alter, renew, e.g.:<P>(1) "changes of raiment" (<a onClick="return mV(\'Gen\',45,22);">Ge 45:22</a>; <a onClick="return mV(\'Jdg\',14,12,13,19);">Jud 14:12-13, 19</a>);<P>(2) "changed my wages ten times" (<a onClick="return mV(\'Gen\',31,7,41);">Ge 31:7, 41</a>);<P>(3) heavens changed "as a vesture" (<a onClick="return mV(\'Psa\',102,26);">Ps 102:26</a>);<P>(4) "changes and warfare" (<a onClick="return mV(\'Job\',10,17);">Job 10:17</a>), i.e. relays of soldiers as illustrated in <a onClick="return mV(\'1Ki\',5,14);">1Ki 5:14</a> (the Revised Version, margin "host after host is against me");<P>(5) "till my change come" (the Revised Version (British and American) "release"), i.e. death (<a onClick="return mV(\'Job\',14,14);">Job 14:14</a>);<P>(6) "changed the ordinances" (the American Standard Revised Version "violated the statutes"), i.e. disregarded law (<a onClick="return mV(\'Isa\',24,5);">Isa 24:5</a>);<P>(7) change of mind (<a onClick="return mV(\'Hab\',1,11);">Hab 1:11</a> the King James Version). <p>Used also of change of character, haphakh:<P>(1) of leprosy, "changed unto white" (<a onClick="return mV(\'Lev\',13,16);">Le 13:16</a>);<P>(2) figuratively of the moral life, "Can the Ethiopian change his skin?" (<a onClick="return mV(\'Jer\',13,23);">Jer 13:23</a>); so also mur, and derivatives, "changed their gods" and "their glory," etc. (<a onClick="return mV(\'Psa\',106,20);">Ps 106:20</a>; <a onClick="return mV(\'Jer\',2,11);">Jer 2:11</a>; <a onClick="return mV(\'Hsa\',4,7);">Ho 4:7</a>).<P>Other words used to indicate change of name (<a onClick="return mV(\'2Ki\',24,17);">2Ki 24:17</a>); of day and night (<a onClick="return mV(\'Job\',17,12);">Job 17:12</a>); of times and seasons (<a onClick="return mV(\'Dan\',2,21);">Da 2:21</a>); of countenance. (<a onClick="return mV(\'Dan\',7,28);">Da 7:28</a>); of behavior (<a onClick="return mV(\'1Sa\',21,13);">1Sa 21:13</a>); God\'s unchangeableness, "I, Yahweh, change not" (<a onClick="return mV(\'Mal\',3,6);">Mal 3:6</a>).<P>In the New Testament the word has to do chiefly with spiritual realities:<P>(1) metatithemi, of the necessary change of the priesthood and law under Christ (<a onClick="return mV(\'Hbr\',7,12);">Heb 7:12</a>);<P>(2) allatto, of His changing the customs of Moses (<a onClick="return mV(\'Act\',6,14);">Ac 6:14</a>);<P>(3) of moral change, e.g. debasement (<a onClick="return mV(\'Rom\',1,23,25,26);">Ro 1:23, 25-26</a>);<P>(4) of bodily change at the resurrection (<a onClick="return mV(\'1Cr\',15,51,52);">1Co 15:51-52</a>; metaschematizo, <a onClick="return mV(\'Phl\',3,21);">Php 3:21</a> the King James Version);<P>(5) metaballo, of change of mind in presence of a miracle (<a onClick="return mV(\'Act\',28,6);">Ac 28:6</a>);<P>(6) of the change to come over the heavens at the great day of the Lord (<a onClick="return mV(\'Hbr\',1,12);">Heb 1:12</a>; compare <a onClick="return mV(\'2Pe\',3,10,12);">2Pe 3:10, 12</a>).<P>Figurative uses indicated separately in the course of the article.``139';
isbe[1960]='Change of Raiment`ra\'-ment.`<a href="./study/isbe/search.html?string=DRESS">DRESS</a>`1';
isbe[1961]='Changer`chan\'-jer (kollubistes, "money-changer," and so rendered <a onClick="return mV(\'Mat\',21,12);">Mt 21:12</a>; <a onClick="return mV(\'Mar\',11,15);">Mr 11:15</a>): A banker or other person who changes money at a fixed rate. Indignant at the profane traffic in the temple Jesus "poured out the changers\' money" (<a onClick="return mV(\'Jhn\',2,15);">Joh 2:15</a>). So used only here.`<a href="./study/isbe/search.html?string=BANK">BANK</a>; <a href="./study/isbe/search.html?string=MONEY+CHANGERS">MONEY-CHANGERS</a>`1';
isbe[1962]='Channel`chan\'-el (\'aphiq (root \'aphaq, "to hold or contain," "to be strong"; compare Arabic \'afaq "to overcome" and \'afiq, "preeminent"); shibboleth (shabhal, "to go," "to go up or grow," "to flow"; compare Arabic \'asbal, "to flow," "to rain," "to put forth ears"; sabalat, "an ear of grain"; sabil, "a road," "a public fountain")): In <a onClick="return mV(\'Job\',12,21);">Job 12:21</a>; <a onClick="return mV(\'Job\',40,18);">40:18</a>; <a onClick="return mV(\'Job\',41,15);">41:15</a> we have \'aphiq in the sense of "strong" (but compare <a onClick="return mV(\'Job\',40,18);">40:18</a>, the Revised Version (British and American) "tubes" (of brass)). Elsewhere it is translated "river," "brook," "stream," "channel" or "watercourse." Shibboleth (in the dialect of Ephraim cibboleth (<a onClick="return mV(\'Jdg\',12,6);">Jud 12:6</a>)) means "an ear of grain" (<a onClick="return mV(\'Gen\',41,5);">Ge 41:5</a>ff; <a onClick="return mV(\'Rth\',2,2);">Ru 2:2</a>; <a onClick="return mV(\'Isa\',17,5);">Isa 17:5</a>) or "a flood of water" (<a onClick="return mV(\'Psa\',69,2,15);">Ps 69:2, 15</a>; <a onClick="return mV(\'Isa\',27,12);">Isa 27:12</a>). In <a onClick="return mV(\'2Sa\',22,16);">2Sa 22:16</a> (compare <a onClick="return mV(\'Psa\',18,15);">Ps 18:15</a>) we have: " Then the channels of the sea appeared, The foundations of the world were laid bare, By the rebuke of Yahweh, At the blast of the breath of his nostrils." This is reminiscent of "fountains of the deep" (<a onClick="return mV(\'Gen\',7,11);">Ge 7:11</a>; <a onClick="return mV(\'Gen\',8,2);">8:2</a>; <a onClick="return mV(\'Pro\',8,28);">Pr 8:28</a>). It is a question how far we should attribute to these ancient writers a share in modern notions of oceanography, but the idea seems to be that of a withdrawal of the water of the ocean, and the laying bare of submarine declivities and channels such as we know to exist as the result of erosion during a previous period of elevation, when the given portion of ocean floor was dry land.<P>The fact that many streams of Palestine flow only during the rainy season seems to be referred to in <a onClick="return mV(\'Job\',6,15);">Job 6:15</a>; and perhaps also in <a onClick="return mV(\'Psa\',126,4);">Ps 126:4</a>.`<a href="./study/isbe/search.html?string=BROOK">BROOK</a>; <a href="./study/isbe/search.html?string=RIVER">RIVER</a>`37';
isbe[1963]='Chant`(paraT): Occurs only once in the King James Version in <a onClick="return mV(\'Amo\',6,5);">Am 6:5</a>, and the meaning of the Hebrew is uncertain. Parat corresponds to an Arabic root meaning to anticipate. It may therefore signify to improvise, to sing without care or preparation. the Revised Version (British and American) "to sing idle songs" suits the context. See Driver, Joel and Amos.``1';
isbe[1964]='Chanuneus`ka-nun\'-e-us (Chanounaios; the King James Version Channuneus): A Levite in the list of 1Esdras 8:48, probably corresponding to "Merari" in <a onClick="return mV(\'Ezr\',8,19);">Ezr 8:19</a>.``1';
isbe[1965]='Chapel`chap\'-el (miqdash, "a holy place"; the Revised Version (British and American) <a href="./study/isbe/search.html?string=SANCTUARY">SANCTUARY</a>, which see): "It is the king\'s chapel" (<a onClick="return mV(\'Amo\',7,13);">Am 7:13</a> the King James Version), an expression indicative of the dependence of this sanctuary on the court.``1';
isbe[1966]='Chaphenatha`ka-fen\'-a-tha (Chaphenatha; the King James Version Caphenatha): A name apparently given to part of the eastern wall of Jerusalem or a fort in that neighborhood which is said (1Macc 12:37) to have been repaired by Jonathan Maccabeus. The place cannot now be identified. Various speculations have been made as to the origin of the name, but they can hardly be said to throw any light on the passage cited.``1';
isbe[1967]='Chapiter`chap\'-i-ter.`<a href="./study/isbe/search.html?string=ARCHITECTURE">ARCHITECTURE</a>; <a href="./study/isbe/search.html?string=JACHIN+AND+BOAZ">JACHIN AND BOAZ</a>; <a href="./study/isbe/search.html?string=TEMPLE">TEMPLE</a>`1';
isbe[1968]='Chapman`chap\'-man (plural \'anshe ha-tarim): Word used only once in the King James Version (<a onClick="return mV(\'2Ch\',9,14);">2Ch 9:14</a>, the American Standard Revised Version "the traders"; compare also <a onClick="return mV(\'1Ki\',10,15);">1Ki 10:15</a> the Revised Version (British and American), where the Hebrew uses the same expression). The English word means "merchant"; compare the verb "to chaffer," and the German Kaufmann. The Hebrew means "those who go about" as merchants.``1';
isbe[1969]='Chapt`(chathath): The Hebrew term chathath means "broken," "terrified" or "dismayed." This term as it occurs in <a onClick="return mV(\'Jer\',14,4);">Jer 14:4</a> is rendered "chapt" in English Versions of the Bible, "cracked" in the American Standard Revised Version, and "dismayed" in the Revised Version, margin. Inasmuch as the Hebrew term means "broken," it is not incorrectly rendered "chapt" or "chapped," which means to be cracked open.``1';
isbe[1970]='Charaathalan`kar-a-ath\'-a-lan (Charaathalan; the King James Version Charaathalar (1Esdras 5:36)): Most probably a corruption of the text. The names "Cherub, Addan, and Immer" in the lists of <a onClick="return mV(\'Ezr\',2,59);">Ezr 2:59</a> and <a onClick="return mV(\'Neh\',7,61);">Ne 7:61</a> are presented in the text cited as "Charaathalan leading them, and Allar."``1';
isbe[1971]='Characa`kar\'-a-ka.`<a href="./study/isbe/search.html?string=CHARAX">CHARAX</a>`1';
isbe[1972]='Charashim`kar\'-a-shim (charashim, "craftsmen").`<a href="./study/isbe/search.html?string=GE+HARASHIM">GE-HARASHIM</a>`1';
isbe[1973]='Charax; Characa`kar\'-ax, kar\'-a-ka; (eis ton Charaka; the King James Version Charax): A place mentioned only in 2Macc 12:17. It lay east of the Jordan and is said to be 750 stadia from Caspis, and to be inhabited by Jews called Tubieni, that is, of Tobie (Tob) in Gilead (1Macc 5:9,13; 2Macc 12:17). There is no clue as to the direction in which Ch. lay from Caspis. Possibly Kerak (Kir-moab), in post-Biblical times called Charamoba and Moboucharax, may represent the place. It lay about 100 miles south of el-Mezerib, southeast of the Dead Sea.``1';
isbe[1974]='Charchemish`kar\'-ke-mish.`<a href="./study/isbe/search.html?string=CARCHEMISH">CARCHEMISH</a>`1';
isbe[1975]='Charchus`kar\'-kus.`<a href="./study/isbe/search.html?string=BARCHUS">BARCHUS</a>`1';
isbe[1976]='Charea`kar\'-re-a (Charea): Head of a family of temple-servants (1Esdras 5:32); called "Harsha" in <a onClick="return mV(\'Ezr\',2,52);">Ezr 2:52</a>; <a onClick="return mV(\'Neh\',7,54);">Ne 7:54</a>.``1';
isbe[1977]='Charge; Chargeable`charj, char\'-ja-b\'-l (from Latin carrus, "a wagon," hence, "to lay or put a load on or in," "to burden, or be a burden"):<P>Figurative:<P>(1) of a special duty mishmereth, ("thing to be watched"), "the charge of Yahweh" (<a onClick="return mV(\'Lev\',8,35);">Le 8:35</a>), the injunctions given in <a onClick="return mV(\'Exd\',29,1);">Ex 29</a>; "the charge of the tabernacle" (<a onClick="return mV(\'Num\',1,53);">Nu 1:53</a>); "the charge of the sons of Getshon" (<a onClick="return mV(\'Num\',3,25);">Nu 3:25</a>);<P>(2) of the burden of expense (kabhedh, "to be, or make heavy"; adapanos, "without expense"), "lest we be chargeable unto thee" (<a onClick="return mV(\'2Sa\',13,25);">2Sa 13:25</a> the King James Version, the Revised Version (British and American) "burdensome"); "The former governors...were charge unto the people" (<a onClick="return mV(\'Neh\',5,15);">Ne 5:15</a> margin "laid burdens upon"); "that...I may make the gospel without charge" (<a onClick="return mV(\'1Cr\',9,18);">1Co 9:18</a>; see <a href="./study/isbe/search.html?string=CHARGES">CHARGES</a>);<P>(3) of oversight, care, custody, "Who gave him a charge over the earth?" (<a onClick="return mV(\'Job\',34,13);">Job 34:13</a>); "to have the charge of the gate" (<a onClick="return mV(\'2Ki\',7,17);">2Ki 7:17</a>); "charge of the vessels of service" (<a onClick="return mV(\'1Ch\',9,28);">1Ch 9:28</a>); "cause ye them that have charge (pequddoth, "inspectors") over the city" (<a onClick="return mV(\'Eze\',9,1);">Eze 9:1</a>); "who had the charge of all her treasure" (<a onClick="return mV(\'Act\',8,27);">Ac 8:27</a> the King James Version, the Revised Version (British and American) "was over");<P>(4) of a command, injunction, requirement, "He gave him a charge" (<a onClick="return mV(\'Gen\',28,6);">Ge 28:6</a>); "His father charged the people with the oath" (<a onClick="return mV(\'1Sa\',14,27);">1Sa 14:27</a>); "Jesus strictly (margin "sternly") charged them" (<a onClick="return mV(\'Mat\',9,30);">Mt 9:30</a>); "I charge you by the Lord" (<a onClick="return mV(\'1Th\',5,27);">1Th 5:27</a> the King James Version, the Revised Version (British and American) "adjure"); "having received such a charge" (<a onClick="return mV(\'Act\',16,24);">Ac 16:24</a>, paraggelia, "private or extra message"); "This charge I commit unto thee" (<a onClick="return mV(\'1Ti\',1,18);">1Ti 1:18</a>);<P>(5) of blame, responsibility, reckoning, "Lord, lay not this sin to their charge" (<a onClick="return mV(\'Act\',7,60);">Ac 7:60</a>); "nothing laid to his charge" (<a onClick="return mV(\'Act\',23,29);">Ac 23:29</a>); "Who shall lay anything to the charge of God\'s elect?" (<a onClick="return mV(\'Rom\',8,33);">Ro 8:33</a>).``91';
isbe[1978]='Charger`char\'-jer (the American Standard Revised Version "platter"): A word which meant in the older English speech a flat dish or platter. It is used in the Bible as the translation:<P>(1) of qe\'arah, which in <a onClick="return mV(\'Num\',7,19);">Nu 7:19</a> the King James Version (the Revised Version (British and American) "platter") and repeatedly in that chapter denotes one of the gifts made by the several princes at the dedication of the tabernacle;<P>(2) of \'aghartal, a word of uncertain derivation used in <a onClick="return mV(\'Ezr\',1,9);">Ezr 1:9</a> (the King James Version) twice to designate certain temple vessels which might better be called "libation bowls";<P>(3) of pinax, used <a onClick="return mV(\'Mat\',14,8,11);">Mt 14:8, 11</a>; <a onClick="return mV(\'Mar\',6,25,28);">Mr 6:25, 28</a> (EV) for the dish in which the head of John the Baptist was presented.``51';
isbe[1979]='Charges`char\'-jiz (dapanao, "to spend"): "Be at charges for them" (<a onClick="return mV(\'Act\',21,24);">Ac 21:24</a>, the King James Version "with them"), i.e. pay the sacrificial expenses of these poorer Nazirites (compare Josephus, Ant, XIX, xvi, 1).``1';
isbe[1980]='Chariot`char\'-i-ot (merkabh, merkabhah, "riding-chariot," rekhebh, "war-chariot"; harma):<P>1. Chariots of Egypt<P>2. Chariots of the Canaanites<P>3. Chariots of Solomon and Later Kings<P>4. Chariots of the Assyrians<P>5. Chariots of Chaldeans, Persians, Greeks<P>6. In the New Testament<P>7. Figurative Use<P>LITERATURE<hr /><P>1. Chariots of Egypt:<P>It is to the chariots of ancient Egypt that reference is first made in Scripture. Joseph was honored by being made to ride in the second chariot of King Pharaoh (<a onClick="return mV(\'Gen\',41,43);">Ge 41:43</a>). Joseph paid honor to his father on his arrival in Goshen by meeting him in his chariot (<a onClick="return mV(\'Gen\',46,29);">Ge 46:29</a>). In the state ceremonial with which the remains of Jacob were escorted to Canaan, chariots and horsemen were conspicuous (<a onClick="return mV(\'Gen\',50,9);">Ge 50:9</a>). In the narrative of the departure of the Israelites from Egypt and of Pharaoh\'s futile attempts to detain them the chariots and horsemen of Pharaoh figure largely (<a onClick="return mV(\'Exd\',14,17,18,23,25);">Ex 14:17-18, 23, 25</a>; <a onClick="return mV(\'Exd\',15,4,19);">15:4, 19</a>). It was with the Hyksos invasion, some centuries before the Exodus, that the horse, and subsequently the chariot, were introduced for purposes of war into Egypt; and it may have been the possession of chariots that enabled those hated shepherd warriors to overpower the native Egyptians. The Egyptian chariot was distinguished by its lightness of build. It was so reduced in weight that it was possible for a man to carry his chariot on his shoulders without fatigue. The ordinary chariot was made of wood and leather, and had only two occupants, the fighting man and his shield-bearer. The royal chariots were ornamented with gold and silver, and in the battle of Megiddo Thothmes III is represented as standing in his chariot of electrum like the god of war, brandishing his lance. In the battle the victorious Egyptians captured 2,041 horses and 924 chariots from the Syrian allies.<P>2. Chariots of the Canaanites:<P>The Canaanites had long been possessed of horses and chariots when Joshua houghed their horses and burnt their chariots with fire at the waters of Merom (<a onClick="return mV(\'Jos\',11,6,9);">Jos 11:6, 9</a>). The chariots of iron which the Canaanites could maneuvere in the plains and valleys proved a formidable obstacle to the complete conquest of the land (<a onClick="return mV(\'Jdg\',1,19);">Jud 1:19</a>). Jabin had 900 chariots of iron, and with them he was able to oppress the children of Israel twenty years (<a onClick="return mV(\'Jdg\',4,3);">Jud 4:3</a>). The Philistines of the low country and the maritime plain, of whom we read in Judges and Samuel, were a warlike people, were disciplined and well armed and their possession of chariots gave them a great advantage over the Israelites. In the war of Michmash they put into the field the incredible number of 30,000 chariots and 6,000 horsemen, only in the end to suffer a grievous defeat (<a onClick="return mV(\'1Sa\',13,5);">1Sa 13:5</a>; <a onClick="return mV(\'1Sa\',14,20);">14:20</a>). In the battle of Gilboa, however, the chariots and horsemen of the Philistines bore down all opposition, and proved the destruction of Saul and his house. Of these chariots there have come down to us no detailed description and no representation. But we cannot be far wrong in turning to the chariot of the Hittites as a type of the Canaanite and Philistine chariot. It is not from the monuments of the Hittites themselves, however, but from the representations of the Kheta of the Egyptian monuments, that we know what their chariots were like. Their chariotry was their chief arm of offense. The Hittite chariot was used, too, for hunting; but a heavier car with paneled sides was employed for war. The Egyptian monuments represent three Hittites in each car, a practice which differed from that of Egypt and attracted attention. Of the three, one guided the chariot, another did the fighting with sword and lance, and the third was the shield-bearer.<P>3. Chariots of Solomon and Later Kings:<P>The Israelites living in a mountainous country were tardy in adopting the chariot for purposes of war. David houghed all the chariot horses of Hadadezer, king of Zobah, and "reserved of them for a hundred chariots" (<a onClick="return mV(\'2Sa\',8,4);">2Sa 8:4</a>), and Adonijah prepared for himself chariots and horsemen with a view to contest the throne of his father (<a onClick="return mV(\'1Ki\',1,5);">1Ki 1:5</a>). But Solomon was the first in Israel to acquire chariots and horses on a national scale, and to build cities for their accommodation (<a onClick="return mV(\'1Ki\',9,19);">1Ki 9:19</a>). In Massoretic Text of the Old Testament we read that Solomon had agents who received droves of horses from Egypt, and it is added: "And a chariot came up and went out of Egypt for 600 shekels of silver, and a horse for 150; and so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their means" (<a onClick="return mV(\'1Ki\',10,29);">1Ki 10:29</a>). On the strength of a warrantable emendation of the text it is now proposed to read the preceding (<a onClick="return mV(\'1Ki\',10,28);">1Ki 10:28</a>): "And Solomon\'s import of horses was from Mucri and from Kue; the king\'s traders received them from Kue at a price"<22>where Mucri and Kue are North Syria and Cilicia. No doubt it was Egypt out of which the nation was forbidden by the Deuteronomic law to multiply horses (<a onClick="return mV(\'Deu\',17,16);">De 17:16</a>), but on the other hand the statement of Ezekiel (<a onClick="return mV(\'Eze\',27,14);">27:14</a>) that Israel derived horses, chargers and mules not from Egypt but from Togarmah<61>North Syria and Asia Minor<6F>agrees with the new rendering (Burney, Notes on Hebrew Text of the Books of Kings, in the place cited.). From Solomon\'s time onward chariots were in use in both kingdoms. Zimri, who slew Elah, son of Baasha, king of Israel, was captain of half his chariots (<a onClick="return mV(\'1Ki\',16,9);">1Ki 16:9</a>). It was when sitting in his chariot in disguise beside the driver that Ahab received his fatal wound at Ramoth-gilead (<a onClick="return mV(\'1Ki\',22,34);">1Ki 22:34</a>). The floor of the royal chariot was a pool of blood, and "they washed the chariot by the pool of Samaria" (<a onClick="return mV(\'1Ki\',22,35,38);">1Ki 22:35, 38</a>). It was in his war-chariot that his servants carried Josiah dead from the fatal field of Megiddo (<a onClick="return mV(\'2Ki\',23,30);">2Ki 23:30</a>).<p>The chief pieces of the Hebrew chariot were<P>(1) the pole to which the two horses were yoked,<P>(2) the axle<6C>resting upon two wheels with six or eight spokes (<a onClick="return mV(\'1Ki\',7,33);">1Ki 7:33</a>)<29>into which the pole was fixed,<P>(3) a frame or body open behind, standing upon the axle and fitted by a leather band to the pole.<P>The chariots of iron of which we read (<a onClick="return mV(\'Jdg\',4,3);">Jud 4:3</a>) were of wood strengthened or studded with iron. Like that of the Hittite, the Hebrew chariot probably carried three men, although in the chariot of Ahab (<a onClick="return mV(\'1Ki\',22,34);">1Ki 22:34</a>) and in that of Jehu (<a onClick="return mV(\'2Ki\',9,24);">2Ki 9:24</a>f) we read of only two.<P>4. Chariots of the Assyrians:<P>In the later days when the Assyrians overran the lands of the West, the Israelites had to face the chariots and the hosts of Sennacherib and of the kings (<a onClick="return mV(\'2Ki\',19,23);">2Ki 19:23</a>). And they faced them with chariots of their own. An inscription of Shalmaneser II of Assyria tells how in the battle of Karkar (854 BC) Ahab of the land of Israel had put into the field 2,000 chariots and 10,000 soldiers. But the Assyrian chariotry was too numerous and powerful for Israel. The Assyrian chariot was larger and heavier than the Egyptian or the Hebrew: it had usually three and sometimes four occupants (Maspero, Life in Ancient Egypt and Assyria, 322). When we read in Nahum\'s prophecy of "chariots flashing with steel," "rushing to and fro in the broad ways" (<a onClick="return mV(\'Nah\',2,3,4);">Na 2:3-4</a>), it is of the Assyrian chariots that we are to think being hastily got together for the defense of Nineveh.<P>5. Chariots of Chaldeans, Persians, Greeks:<P>In early Babylonian inscriptions of the 3rd millennium before Christ there is evidence of the use of the war-chariots, and Nebuchadrezzar in his campaigns to the west had chariots as part of his victorious host (<a onClick="return mV(\'Jer\',47,3);">Jer 47:3</a>). It was the Persians who first employed scythed chariots in war; and we find Antiochus Eupator in the Seleucid period equipping a Greek force against Judea which had 300 chariots armed with scythes (2Macc 13:2).<P>6. In the New Testament:<P>In the New Testament the chariot is only twice mentioned. Besides the chariot in which the Ethiopian eunuch was traveling when Philip the evangelist made up to him (<a onClick="return mV(\'Act\',8,28,29,38);">Ac 8:28-29, 38</a>), there is only the mention of the din of war-chariots to which the onrush of locusts in Apocalyptic vision is compared (<a onClick="return mV(\'Rev\',9,9);">Re 9:9</a>).<P>7. Figurative Use:<P>In the figurative language of Scripture, the chariot has a place. It is a tribute to the powerful influence of Elijah and Elisha when they are separately called "the chariots of Israel and the horsemen thereof" (<a onClick="return mV(\'2Ki\',2,12);">2Ki 2:12</a>; <a onClick="return mV(\'2Ki\',13,14);">13:14</a>). The angelic hosts are declared to be God\'s chariots, twice ten thousand, thousands upon thousands (<a onClick="return mV(\'Psa\',68,17);">Ps 68:17</a>). But chariots and horses themselves are a poor substitute for the might of God (<a onClick="return mV(\'Psa\',20,7);">Ps 20:7</a>). God Himself is represented as riding upon His chariots of salvation for the defense of His people (<a onClick="return mV(\'Hab\',3,8);">Hab 3:8</a>). In the Book of Zec, the four chariots with their horses of various colors have an apocalyptic significance (<a onClick="return mV(\'Zec\',6,1);">Zec 6</a>). In the worship of the host of heaven which prevailed in the later days of the kingdom of Judah, "<a href="./study/isbe/search.html?string=THE CHARIOTS OF THE SUN">the chariots of the sun</a>" (see article) were symbols which led the people into gross idolatry and King Josiah burnt them with fire (<a onClick="return mV(\'2Ki\',23,11);">2Ki 23:11</a>).<P>LITERATURE.<P>Nowack, Hebrew Archaeology, I, 366f; Garstang, Land of the Hittites, 363f; Maspero, Struggle of the Nations and Life in Ancient Egypt and Assyria; Rawlinson, Five Great Monarchies, II, 1-21.``128';
isbe[1981]='Chariots of the Sun`(markebhoth ha-shemesh): These, together with "horses of the sun," are mentioned in <a onClick="return mV(\'2Ki\',23,11);">2Ki 23:11</a>. They are said to have stood in the temple, a gift of the kings of Judah. Josiah removed the horses from the precincts of the temple and burned the chariots. Among the Greeks, Helios was endowed with horses and chariots. Thus the course of the sun as he sped across the skies was understood by the mythological mind of antiquity. The Babylonian god Shamash (= Hebrew Shemesh) likewise had his chariot and horses as well as his charioteer. The cult of the sun and other heavenly bodies which was particularly in vogue during the latter days of the Judean monarchy (compare <a onClick="return mV(\'2Ki\',23,5);">2Ki 23:5</a>; <a onClick="return mV(\'Eze\',8,16);">Eze 8:16</a>f; <a onClick="return mV(\'Deu\',17,3);">De 17:3</a>; <a onClick="return mV(\'Jer\',8,2);">Jer 8:2</a>) seems to have constituted an element of the Canaanitish religion (compare the names of localities like Beth-shemesh and the like). The chariots of the sun are also referred to in Enoch 72:5,37; 75:4, and Greek Apocrypha of Baruch 6.``115';
isbe[1982]='Charitably`char\'-i-ta-bli (kata agapen): The Revised Version (British and American), which substitutes "love" for "charity" regularly, removing the latter word from the vocabulary of Scripture, makes a like change in <a onClick="return mV(\'Rom\',14,15);">Ro 14:15</a>, the only occurrence of "charitably" in the King James Version; the Revised Version (British and American) "in love."`<a href="./study/isbe/search.html?string=CHARITY">CHARITY</a>`1';
isbe[1983]='Charity`char\'-i-ti (agape):<P>1. A New Word<P>2. A New Ideal<P>3. An Apostolic Term<P>4. Latin Equivalents<P>5. English Translation<P>6. Inward Motive<P>7. Character<P>8. Ultimate Ideal<p>9. Almsgiving<P>10. Tolerance<hr /><P>In the King James Version in 26 places from <a onClick="return mV(\'1Cr\',8,1);">1Co 8:1</a> onward. The same Greek word, which appears in the New Testament 115 times, is elsewhere translated by "love."<P>1. A New Word:<P>The substantive agape is mainly, if not exclusively, a Biblical and ecclesiastical word (see Deissmann, Bible Studies, 198ff), not found in profane writings, although the verb agapan, from which it is derived, is used in classical Greek in the sense of "love, founded in admiration, veneration, esteem, like the Latin diligere" (Grimm-Thayer), rather than natural emotion (Latin, amare).<P>2. A New Ideal:<P>It is a significant evidence of the sense of a new ideal and principle of life that permeated the Christian consciousness of the earliest communities, that they should have made current a new word to express it, and that they should derive that word, not from the current or philosophical language of Greek morality, but from the Septuagint.<P>3. An Apostolic Term:<P>In the New Testament the word is apostolic, and appears first and predominantly in the Pauline writings. It is found only twice in the Synoptics (<a onClick="return mV(\'Mat\',24,12);">Mt 24:12</a>; <a onClick="return mV(\'Luk\',11,42);">Lu 11:42</a>), and although it is in both places put in the mouth of the Saviour, it can easily be understood how the language of a later time may have been used by the narrator, when it is considered that these gospels were compiled and reduced to writing many years after the spread of the Pauline epistles. The word is not found in James, Mark or Acts, but it appears in Paul 75 times, in John 30 times, in Peter 4 times, in Jude twice and in Hebrews twice. Jesus Christ gave the thing and the spirit in the church, and the apostles (probably Paul) invented the term to express it.<P>4. Latin Equivalents:<P>When Jerome came to translate the Greek Testament into Latin, he found in that language no word to represent agape. Amor was too gross, and he fell back on dilectio and caritas, words which, however, in their original meanings were too weak and colorless to represent agape adequately. No principle seems to have guided him in the choice of the one word or the other in particular places.<P>5. English Translation:<P>Caritas in English became "charity," and was taken over by the English translators from the Vulg, though not with any regularity, nor as far as can be judged, according to any definite principle, except that it is used of agape only in man, never as it denotes a quality or action of God, which is always translated by "love." When agape is translated by "charity" it means either<P>(1) a disposition in man which may qualify his own character (<a onClick="return mV(\'1Cr\',8,1);">1Co 8:1</a>) and be ready to go forth to God (<a onClick="return mV(\'1Cr\',8,3);">1Co 8:3</a>) or to men; or<P>(2) an active and actual relation with other men, generally within the church (<a onClick="return mV(\'Col\',3,14);">Col 3:14</a>; <a onClick="return mV(\'1Th\',3,6);">1Th 3:6</a>; <a onClick="return mV(\'2Th\',1,3);">2Th 1:3</a>; <a onClick="return mV(\'1Ti\',1,5);">1Ti 1:5</a>; <a onClick="return mV(\'1Ti\',4,12);">4:12</a>; <a onClick="return mV(\'1Pe\',4,8);">1Pe 4:8</a>; <a onClick="return mV(\'1Pe\',5,14);">5:14</a>), but also absolutely and universally (<a onClick="return mV(\'1Cr\',13,\'1-\');">1Co 13</a>). In the earlier epistles it stands first and unique as the supreme principle of the Christian life (<a onClick="return mV(\'1Cr\',13,\'1-\');">1Co 13</a>), but in the later writings, it is enumerated as one among the Christian virtues (<a onClick="return mV(\'1Ti\',2,15);">1Ti 2:15</a>; <a onClick="return mV(\'2Ti\',2,22);">2Ti 2:22</a>; <a onClick="return mV(\'2Ti\',3,10);">3:10</a>; <a onClick="return mV(\'Tts\',2,2);">Tit 2:2</a>; <a onClick="return mV(\'2Pe\',1,7);">2Pe 1:7</a>; <a onClick="return mV(\'Rev\',2,19);">Re 2:19</a>).<P>6. Inward Motive:<P>In Paul\'s psalm of love (<a onClick="return mV(\'1Cr\',13,\'1-\');">1Co 13</a>) it is set forth as an innermost principle contrasted with prophecy and knowledge, faith and works, as the motive that determines the quality of the whole inner life, and gives value to all its activities. If a man should have all gifts of miracles and intellect, and perform all the works of goodness and devotion, "and have not love, it profiteth nothing," for they would be purely external and legal, and lacking in the quality of moral choice and personal relation which give life its value (<a onClick="return mV(\'1Cr\',13,\'1-3\');">1Co 13:1-3</a>). Love itself defines men\'s relation to men as generous, tolerant and forgiving.<P>7. Character:<P>"Love suffereth long, and is kind; love envieth not" (<a onClick="return mV(\'1Cr\',13,4);">1Co 13:4</a>). It determines and defines a man\'s own character and personality. It is not boastful and arrogant, but dignified, pure, holy, courageous and serene. Evil cannot provoke it nor wrong delight it. It bears cheerfully all adversity and follows its course in confident hope (<a onClick="return mV(\'1Cr\',13,\'4-7\');">1Co 13:4-7</a>). It is final virtue, the ultimate ideal of life. Many of life\'s activities cease or change, but "love never faileth."<P>8. Ultimate Ideal:<P>To it all other graces and virtues are subordinated. "Now abideth faith, hope, love, these three; and the greatest of these is love" (<a onClick="return mV(\'1Cr\',13,\'8-13\');">1Co 13:8-13</a>). In one passage only in the New Testament (<a onClick="return mV(\'3Jo\',1,6);">3Jo 1:6</a>) agape seems to have a meaning that comes near to the later, ecclesiastical meaning of charity as almsgiving.<P>9. Almsgiving:<P>With the growing legalism of the church and the prevalence of monastic ideals of morality, caritas came to mean the very opposite of Paul\'s agape<70>just "the giving of goods to feed the poor," which "without love profiteth nothing." At present, the word means either liberality to the poor, or tolerance in judging the actions of others, both qualities of love, but very inadequate to express its totality.<P>10. Tolerance:<P>The Revisers have therefore accurately dropped the word and substituted "love" for it in all passages. It is interesting to note that in Welsh the reverse process has occurred: cariad (from Latin caritas) was used throughout to translate agape, with the result that, in both religious and ordinary speech, the word has established itself so firmly as almost to oust the native word "serch."``145';
isbe[1984]='Charm`charm: Definition.<2E>The word charm is derived from the Latin carmen, "a song," and denotes strictly what is sung; then it comes to mean a magical formula chanted or recited with a view to certain desired results. Charm is distinguished from amulet in this, that the latter is a material object having as such a magical potency, though it is frequently an inscribed formula on it that gives this object its power (see <a href="./study/isbe/search.html?string=AMULET">AMULET</a>). The word charm stands primarily for the incantation, though it is often applied to an inscribed amulet.<P>A charm may be regarded as having a positive or a negative effect. In the first case it is supposed to secure some desired object or result (see <a href="./study/isbe/search.html?string=AMULET">AMULET</a>). In the second, it is conceived as having the power of warding off evils, as the evil eye, the inflictions of evil spirits and the like. In the last, its negative meaning, the word "countercharm" (German, Gegenzauber) is commonly used.<P>Charms are divisible into two general classes according as they are written (or printed) or merely spoken:<P>(1) Written charms<6D>Of these we have examples in the phylacteries and the mezuzah noticed in the article <a href="./study/isbe/search.html?string=AMULET">AMULET</a>. In <a onClick="return mV(\'Act\',19,\'13-20\');">Ac 19:13-20</a> we read of written charms used by the Ephesians, such as are elsewhere called (ephesia grammata). Such magical formulas were written generally on leather, though sometimes on papyrus, on lead, and even on gold. Those mentioned in the above passage must have been inscribed on some very valuable material, gold perhaps, or they could not have cost 2,000 British pounds (= 50,000 drachmas). Charms of the kind have been dug up from the ruins of Ephesus. In modern Egypt drinking-bowls are used, inscribed with passages from the Koran, and it is considered very lucky to drink from such a "lucky bowl," as it is called. Parts of the Koran and often complete miniature copies are worn by Egyptians and especially by Egyptian soldiers during war. These are buried with the dead bodies, just as the ancient Egyptians interred with their dead portions of the Book of the Dead or even the whole book, and as the early Abyssinians buried with dead bodies certain magical texts. Josephus (Ant., VIII, ii, 5) says that Solomon composed incantations by which demons were exorcised and diseases healed.<P>(2) Spoken charms are at least as widespread as those inscribed. Much importance was attached by the ancients (Egyptians, Babylonians, etc.) to the manner in which the incantations were recited, as well as to the substance of the formulas. If beautifully uttered, and with sufficient frequency, such incantations possessed unlimited power. The stress laid on the mode of reciting magical charms necessitated the existence of a priestly class and did much to increase the power of such a class. The binding force of the uttered word is implied in many parts of the Old Testament (see <a onClick="return mV(\'Jos\',9,20);">Jos 9:20</a>). Though the princes of Israel had promised under false pretenses to make a covenant on behalf of Israel with the Gibeonites, they refused to break their promise because the word had been given. The words of blessing and curse were believed to have in themselves the power of self-realization. A curse was a means of destruction, not a mere realization (see <a onClick="return mV(\'Num\',22,\'1-\');">Nu 22-24</a>, Balaam\'s curses; <a onClick="return mV(\'Jdg\',5,23);">Jud 5:23</a>; <a onClick="return mV(\'Job\',31,\'1-\');">Job 31</a>). In a similar way the word of blessing was believed to insure its own realization. In <a onClick="return mV(\'Gen\',48,\'8-22\');">Ge 48:8-22</a> the greatness of Ephraim and Manasseh is ascribed to the blessing of Jacob upon them (see further <a onClick="return mV(\'Exd\',12,32);">Ex 12:32</a>; <a onClick="return mV(\'Jdg\',17,2);">Jud 17:2</a>; <a onClick="return mV(\'2Sa\',21,3);">2Sa 21:3</a>). It is no doubt to be understood that the witch of Endor raised Samuel from the dead by the recitation of some magical formula (<a onClick="return mV(\'1Sa\',28,7);">1Sa 28:7</a>ff).<P>The uttering of the tetragrammaton (YHWH) was at a very early time (at latest 300 BC) believed to be magically potent, and hence, its ordinary use was forbidden, so that instead of Yahweh, the Jews of the time, when the earliest part of the Septuagint was translated, used for this Divine name the appellative \'adhonai = "Lord." In a similar way among the Jews of post-Biblical and perhaps of even Biblical times, the pronunciation of the Aaronic blessing (<a onClick="return mV(\'Num\',6,\'24-26\');">Nu 6:24-26</a>) was supposed to possess great efficacy and to be a means of certain good to the person or persons involved. Evil spirits were exorcised by Jews of Paul\'s day through the use of the name of the Lord Jesus (<a onClick="return mV(\'Act\',19,13);">Ac 19:13</a>). In the Talmud (Pecachim 110a) it is an instruction that if a man meets a witch he should say, "May a pot of boiling dung be stuffed into your mouth, you ugly witch," and her power is gone.`<a href="./study/isbe/search.html?string=AMULET">AMULET</a>`33';
isbe[1985]='Charme`kar\'-me (so the Revised Version (British and American); the King James Version Carme; Charme): A Greek transliteration of Hebrew charim. The name of a priestly family in the list of those who returned from the Exile (1Esdras 5:25 = Harim in <a onClick="return mV(\'Ezr\',2,39);">Ezr 2:39</a> = <a onClick="return mV(\'Neh\',7,42);">Ne 7:42</a>).``1';
isbe[1986]='Charmis`kar\'-mis (Charmeis, Charmeis, A, Chalmeis): The son of Melchiel, one of the three elders or rulers of the town of Bethulia (Judith 6:15; 8:10; 10:6).``1';
isbe[1987]='Charran`kar\'-an (Charrhan): Greek form of <a href="./study/isbe/search.html?string=HARAN">HARAN</a> (which see) (<a onClick="return mV(\'Act\',7,2,4);">Ac 7:2, 4</a>).``1';
isbe[1988]='Chase`chas.`<a href="./study/isbe/search.html?string=HUNTING">HUNTING</a>`1';
isbe[1989]='Chaseba`kas\'-e-ba (Chaseba): The name of a family of temple-servants in the list of those who returned from Babylon (1Esdras 5:31). The name is not given in the parallel passages in Ezra and Nehemiah.``1';
isbe[1990]='Chaste; Chastity`chast, chas\'-ti-ti.`<a href="./study/isbe/search.html?string=CRIMES">CRIMES</a>; <a href="./study/isbe/search.html?string=MARRIAGE">MARRIAGE</a>`1';
isbe[1991]='Chastening; Chastisement`chas\'-\'-n-ing, chas\'-tiz-ment: These two words corresponding to Hebrew mucar, and Greek paideia, are distinguished in English use, in that "chastisement" is applied to the infliction of pain, either as a punishment or for recalling to duty, while "chastening," is a wider term, indicating the discipline or training to which one is subjected, without, as in the other term, referring to the means employed to this end. The narrower term occurs in the Revised Version (British and American) but once in the New Testament and then in its verbal form, <a onClick="return mV(\'Luk\',23,16);">Lu 23:16</a>: "I will therefore chastise him." the King James Version uses it also in <a onClick="return mV(\'Hbr\',12,8);">Heb 12:8</a>.<P>The meaning of the word paideia grows with the progress of revelation. Its full significance is unfolded in the New Testament, when reconciliation through Christ has brought into prominence the true fatherhood of God (<a onClick="return mV(\'Hbr\',12,5,10);">Heb 12:5, 10</a>). In the Old Testament, where it occurs about 40 times, the radical meaning is that simply of training, as in <a onClick="return mV(\'Deu\',8,5);">De 8:5</a>: "As a man chasteneth his son, so Yahweh thy God chasteneth thee." But, as in a dispensation where the distinguishing feature is that of the strictest justice, retributive punishment becomes not only an important, but a controlling factor. in the training, as in <a onClick="return mV(\'Lev\',26,28);">Le 26:28</a>: "I will chastise you seven times for your sins." In this sense, it is used of chastisements inflicted by man even unjustly: "My father chastised you with whips, but I will chastise you with scorpions" (<a onClick="return mV(\'1Ki\',12,11);">1Ki 12:11</a>). As, therefore, the thought of the suffering inflicted, or that of the end toward which it is directed, preponderates, the Psalmist can pray: "Neither chasten me in thy hot displeasure" (<a onClick="return mV(\'Psa\',6,1);">Ps 6:1</a>), and take comfort in the words: "Blessed is the man whom thou chastenest" (<a onClick="return mV(\'Psa\',94,12);">Ps 94:12</a>). Hence, it is common in both the King James Version and the Revised Version (British and American) to find the Hebrew mucar, and Greek paideia translated as "instruction." Illustrations are most numerous in Prov.<P>In the New Testament the Greek paideia is used with a variety similar to its corresponding Hebrew in the Old Testament. Examples of the fundamental idea, namely, that of "training," are found in such passages as <a onClick="return mV(\'Act\',7,22);">Ac 7:22</a>; <a onClick="return mV(\'Act\',22,3);">22:3</a>, where Moses and Paul are said to have been "instructed," and <a onClick="return mV(\'2Ti\',3,16);">2Ti 3:16</a>, where Scripture is said to be "profitable...for instruction" (compare <a onClick="return mV(\'1Ti\',1,20);">1Ti 1:20</a>; <a onClick="return mV(\'2Ti\',2,25);">2Ti 2:25</a>; <a onClick="return mV(\'Tts\',2,12);">Tit 2:12</a>; <a onClick="return mV(\'Rom\',2,20);">Ro 2:20</a>). A similar, but not identical, thought, is found in <a onClick="return mV(\'Eph\',6,4);">Eph 6:4</a>: "Nurture them in the chastening and admonition of the Lord." But when paideia is described as bringing pain, the mystery of suffering, which in the Old Testament is most fully treated in the Book of Job, at last finds its explanation. The child of God realizes that he cannot be beneath God\'s wrath, and hence, that the chastening which he endures is not destructive, but corrective (<a onClick="return mV(\'1Cr\',10,13);">1Co 10:13</a>; <a onClick="return mV(\'1Cr\',11,32);">11:32</a>; <a onClick="return mV(\'2Cr\',6,9);">2Co 6:9</a>; <a onClick="return mV(\'Rev\',3,19);">Re 3:19</a>). In <a onClick="return mV(\'Hbr\',12,\'5-11\');">Heb 12:5-11</a>, such consolation is afforded, not, as in the above passages, by incidental allusions, but by a full argument upon the basis of <a onClick="return mV(\'Pro\',3,11);">Pr 3:11</a>f; an Old Testament text that has depth and richness that can be understood and appropriated only by those who through Christ have learned to recognize the Omnipotent Ruler of heaven and earth, as their loving and considerate Father. On the basis of this passage, a distinction is often drawn between punishment and chastisement; the former, as an act of justice, revealing wrath, and the latter, as an act of mercy, love. Since to them that are in Christ Jesus, there is no condemnation (<a onClick="return mV(\'Rom\',8,1);">Ro 8:1</a>) they can suffer no punishment, but only chastisement. Where there is guilt, there is punishment; but where guilt has been removed, there can be no punishment. There being no degrees of justification, no one can be forgiven in part, with a partial guilt still set to his account for which he must yet give a reckoning, either here or hereafter. If, then, all the righteousness of Christ belongs to him, and no sin whatever remains to be forgiven, either in whole or in part, all life\'s sorrows are remedial agencies against danger and to train for the kingdom of heaven.``84';
isbe[1992]='Chatter`chat\'-er (tsaphaph): This word, which means to "peep," "twitter" or "chirp," as small birds do, is translated "chatter" only in <a onClick="return mV(\'Isa\',38,14);">Isa 38:14</a>, "Like a swallow or a crane, so did I chatter."`<a href="./study/isbe/search.html?string=CHIRP">CHIRP</a>`1';
isbe[1993]='Chavah`ka\'-va (Septuagint Zoe): A transliteration of the Hebrew chawwah or chavvah, which means "life giver" "living" and appears in our English versions as Eve (<a onClick="return mV(\'Gen\',3,20);">Ge 3:20</a>, see the King James Version margin).``1';
isbe[1994]='Chebar`ke\'-bar (kebhar, "joining" (Young), "length" (Strong); Chobar): The river by the side of which his first vision was vouchsafed to Ezekiel (<a onClick="return mV(\'Eze\',1,1);">Ez 1:1</a>). It is described as in "the land of the Chaldeans," and is not, therefore, to be sought in Northern Mesopotamia. This rules out the Habor, the modern Chabour, with which it is often identified. The two names are radically distinct: chabhor could not be derived from kebhar. One of the great Babylonian canals is doubtless intended. Hilprecht found mention made of (naru) kabaru, one of these canals large enough to be navigable, to the east of Nippur, "in the land of the Chaldeans." This "great canal" he identifies with the modern shatt en-Nil, in which probably we should recognize the ancient Chebar.``54';
isbe[1995]='Check`(mucar): Occurs in <a onClick="return mV(\'Job\',20,3);">Job 20:3</a> the King James Version, "I have heard the check of my reproach" (the Revised Version (British and American) "the reproof which putteth me to shame"), i.e. a check or reproof, such as that which closes the last speech of Job (chapter <a onClick="return mV(\'Job\',19,\'1-\');">19</a>), and intended to put Zophar to shame.``1';
isbe[1996]='Checker-Work; (Network)`chek\'-er-wurk (sebhakhah): This was a kind of ornamentation used on the tops of the pillars of Jachin and Boaz before the porch of the Temple (<a onClick="return mV(\'1Ki\',7,17);">1Ki 7:17</a>). Its exact form is not known. See <a href="./study/isbe/search.html?string=TEMPLE">TEMPLE</a>. For "a broidered coat" (<a onClick="return mV(\'Exd\',28,4);">Ex 28:4</a> the King James Version), the Revised Version (British and American) gives "a coat of checker work."`<a href="./study/isbe/search.html?string=BROIDERED">BROIDERED</a>; <a href="./study/isbe/search.html?string=EMBROIDERY">EMBROIDERY</a>`1';
isbe[1997]='Chedorlaomer`ked-or-la-o\'-mer, ked-or-la\'-omer (kedhorla\'omer; Chodollogomor):<P>1. Was he the Elamite King Kudur-lahgumal?<P>2. Kudur-lahgumal and the Babylonians<P>3. The Son of Eri-Ekua<P>4. Durmah-ilani, Tudhul(a) and Kudur-lahmal<P>5. The Fate of Sinful Rulers<P>6. The Poetical Legend<P>7. Kudur-lahgumal\'s Misdeeds<P>8. The Importance of the Series<HR /><P>The name of the Elamite overlord with whom Amraphel, Arioch and Tidal marched against Sodom and Gomorrah, and the other cities of the plain (<a onClick="return mV(\'Gen\',14,1);">Ge 14:1</a>ff). The Greek (Septuagint) form of the name is Chodollogomor, implying a different vocalization, the assimilation of "R" with "L", and the pronunciation of "\'o" as "gho" (Codorlaghomer). This suggests that the Elamite form, in cuneiform, would be Kudur-lagamar, the second element being the name of a god, and the whole therefore meaning "servant of La\'omer" (Lagamar), or the like. A Babylonian deity worshippeal at Dilmu, Lagamal, may be the same as the Elamite Lagamar. This name is not found in the cuneiform inscriptions, unless it be, as is possible, the fancifully-written Kudur-lah(gu)mal (or Kodorlahgomal) of three late Babylonian legends, one of which is in poetical form. Besides this Elamite ruler, two of these tablets mention also a certain Eri-Aku or Eri-Akua, son of Durmah-ilani, and one of them refers to Tudhul(a) or Tidal.<P>See <a href="./study/isbe/search.html?string=ERI-AKU">ERI-AKU, 4</a>.<P>1. Was He the Elamite King Kudur-lahgumal?:<P>Objections have been made to the identification of Chedorlaomer with the Kudur-lah(gu)mal of these texts, some Assyriologists having flatly denied the possibility, while others expressed the opinion that, though these names were respectively those with which they have been identified, they were not the personages referred to in <a onClick="return mV(\'Gen\',14,\'1-\');">Ge 14</a>, and many have refrained from expressing an opinion at all. The main reason for the identification of Kudur-lah(gu)mal(?) with Chedorlaomer is its association with the names Eri-Eaku and Tudgul(a) found on two of the documents. No clear references to the expedition against the Cities of the Plain, however, have been found in these texts.<P>2. Kudur-lahgumal and the Babylonians:<P>The longer of the two prose compositions (Brit. Mus., Sp. II, 987) refers to the bond of heaven (extended?) to the four regions, and the fame which he (Merodach?) set for (the Elamites) in Babylon, the city of (his) glory. So (? the gods), in their faithful (or everlasting) counsel, decreed to Kudur-lahgumal, king of Elam (their favor?). He came down, and (performed) what was good to them, and exercised dominion in Babylon, the city of Kar-Dunias (Babylonia). When in power, however, he acted in a way which did not please the Babylonians, for he loved the winged fowl, and favored the dog which crunched the bone. "What(?) king of Elam was there who had (ever) (shown favor to?) the shrine of E-saggil?" (E-sagila, the great temple of Belus at Babylon).<P>3. The Son of Eri-Ekua:<P>A letter from Durmah-ilani son of Eri-Ekua (?Arioch) is at this point quoted, and possibly forms the justification for the sentences which had preceded, giving, as they do, reasons for the intervention of the native ruler. The mutilation of the inscription, however, makes the sense and sequence very difficult to follow.<P>4. Durmah-ilani, Tudhul(a) and Kudur-lahmal:<P>The less perfect fragment (Sp. III, 2) contains, near the beginning, the word hammu, and if this be, as Professor F. Hommel has suggested, part of the name Hammurabi (Amraphel), it would in all probability place the identification of Kudur-lahgumal(?) with Chedorlaomer beyond a doubt. This inscription states, that Merodach, in the faithfulness of his heart, caused the ruler not supporting (the temples of Babylonia) to be slain with the sword. The name of Durmah-ilani then occurs, and it seems to be stated of him that he carried off spoil, and Babylon and the temple E-saggil were inundated. He, however, was apparently murdered by his son, and old and young (were slain) with the sword. Then came Tudhul(a) or Tidal, son of Gazza(ni?), who also carried off spoil, and again the waters devastated Babylon and E-saggil. But to all appearance Tudhul(a), in his turn, was overtaken by his fate, for "his son shattered his head with the weapon of his hands." At this point there is a reference to Elam, to the city Ahhea(?), and to the land of Rabbatum, which he (? the king of Elam) had spoiled. Whether this refers to some expedition to Palestine or not is uncertain, and probably unlikely, as the next phrase speaks of devastation inflicted in Babylonia.<P>5. The Fate of Sinful Rulers:<P>But an untoward fate overtook this ruler likewise, for Kudur-lahmal (= lahgumal), his son, pierced his heart with the steel sword of his girdle. All these references to violent deaths are apparently cited to show the dreadful end of certain kings, "lords of sin," with whom Merodach, the king of the gods, was angry.<P>6. The Poetical Legend:<P>The third text is of a poetical nature, and refers several times to "the enemy, the Elamite"<22>apparently Kudur-lahgu(mal). In this noteworthy inscription, which, even in its present imperfect state, contains 78 lines of wedge-written text, the destruction wrought by him is related in detail. He cast down the door (of the temple) of Istar; entered Du-mah, the place where the fates were declared (see <a href="./study/isbe/search.html?string=BABEL,+BABYLON">BABEL, BABYLON</a>), and told his warriors to take the spoil and the goods of the temple.<P>7. Kudur-lahgumal\'s Misdeeds:<P>He was afraid, however, to proceed to extremities, as the god of the place "flashed like lightning, and shook the (holy) places." The last two paragraphs state that he set his face to go down to Tiamtu (the seacoast; see <a href="./study/isbe/search.html?string=CHALDEA">CHALDEA</a>), whither Ibi-Tutu, apparently the king of that district, had hastened, and founded a pseudo-capital. But the Elamite seems afterward to have taken his way north again, and after visiting Borsippa near Babylon, traversed "the road of darkness<73>the road to Mesku" (?Mesech). He destroyed the palace, subdued the princes, carried off the spoil of all the temples and took the goods (of the people) to Elam. At this point the text breaks off.<P>8. The Importance of the Series:<P>Where these remarkable inscriptions came from there ought to be more of the same nature, and if these be found, the mystery of Chedorlaomer and Kudur-lahgumal will probably be solved. At present it can only be said, that the names all point to the early period of the Elamite rulers called Kudurides, before the land of Tiamtu or Tamdu was settled by the Chaldeans. Evidently it was one of the heroic periods of Babylonian history, and some scribe of about 350 BC had collected together a number of texts referring to it. All three tablets were purchased (not excavated) by the British Museum, and reached that institution through the same channel. See the Journal of the Victoria Institute, 1895-96, and Professor Sayce in Proceedings of the Society of Biblical Archaeology (1906), 193ff, 241ff; (1907), 7ff.``136';
isbe[1998]='Cheek Teeth`(methalle\'ah, transposed from malta\'ah (only in <a onClick="return mV(\'Psa\',58,6);">Ps 58:6</a>), literally "the biter," "crusher," "molar," "jaw-teeth," "great teeth" (<a onClick="return mV(\'Job\',29,17);">Job 29:17</a> margin; <a onClick="return mV(\'Joe\',1,6);">Joe 1:6</a>)).<P>Figurative: The word is used as a synonym of reckless strength and cruelty.``1';
isbe[1999]='Cheek; Cheekbone`chek, chek\'-bon:<P>(1) lechi; siagon, "the jaw," "jaw-bone," "side of the face." The Hebrew word denotes originally freshness and rounded softness of the cheek, a sign of beauty in youth and maiden (<a onClick="return mV(\'Sgs\',1,10);">So 1:10</a>; <a onClick="return mV(\'Sgs\',5,13);">5:13</a>). The oriental guards with jealous care his cheek from touch or defilement, therefore a stroke on the cheek was, and is to this day, regarded as an act of extreme rudeness of behavior, a deadly affront. Our Saviour, however, teaches us in <a onClick="return mV(\'Mat\',5,39);">Mt 5:39</a> and <a onClick="return mV(\'Luk\',6,29);">Lu 6:29</a> that even this insult is to be ignored and pardoned.<P>Jawbones of animals have been frequently used as tools and weapons among primitive people. We see this sufficiently proven from cave deposits in many parts of the world, and from recent ethnological researches, especially in Australia. In the light of this evidence it is interesting to note that Samson used a jawbone of an ass with success against his enemies the Philistines (<a onClick="return mV(\'Jdg\',15,15);">Jud 15:15</a>).<P>(2) malqoach (<a onClick="return mV(\'Psa\',22,15);">Ps 22:15</a>), is a dual form indicative of the two jaws, to which a parched tongue seems to cleave.<P>(3) methalle\'ah (<a onClick="return mV(\'Job\',29,17);">Job 29:17</a>), better "<a href="./study/isbe/search.html?string=CHEEK+TEETH">cheek teeth</a>" (which see).``106';
isbe[2000]='Cheer; Cheerfulness`cher, cher\'-fool-nes: The English word "cheer" meant:<P>(1) originally face, countenance (Greek kara, "head," through Old French, chere, "face"),<P>(2) then the expression on the face, especially<P>(3) the expression of good spirits, and finally<P>(4) good spirits, without any reference to the facial expression.<P>The noun "cheer" in English Versions of the Bible is only found with adjective "good" (except 1Esdras 9:54, "great cheer"), the word not having quite lost its earlier neutral character (any face expression, whether joyous or otherwise). In Old Testament, Tobh, is translated "cheer," "let thy heart cheer thee" (see <a href="./study/isbe/search.html?string=GOOD">GOOD</a>); sameach, "to rejoice" is so translated in <a onClick="return mV(\'Deu\',24,5);">De 24:5</a>, "shall cheer his wife" (the King James Version "cheer up his wife"), and <a onClick="return mV(\'Jdg\',9,13);">Jud 9:13</a>, "wine, which cheereth God (\'elohim) and man." The phrase "of good cheer" occurs in Old Testament in <a onClick="return mV(\'Job\',9,27);">Job 9:27</a> (the King James Version "comfort"); in Apocrypha, 1Esdras 9:54; The <span class="noTag">Wisdom of Solomon 18:6</span>; Baruch 4:5, 30; Sirach 18:32 the King James Version (the Revised Version (British and American) "luxury"); in New Testament for Greek euthumeo, euthumos, in <a onClick="return mV(\'Act\',27,22,25,36);">Ac 27:22, 25, 36</a>, and for tharseo in <a onClick="return mV(\'Mat\',9,2,22);">Mt 9:2, 22</a>. (the King James Version "comfort"); <a onClick="return mV(\'Mat\',14,27);">Mt 14:27</a>; <a onClick="return mV(\'Mar\',22,6,50);">Mr 6:50</a>; <a onClick="return mV(\'Mar\',10,49);">10:49</a> (RV; "comfort" in the King James Version); <a onClick="return mV(\'Jhn\',16,33);">Joh 16:33</a>; <a onClick="return mV(\'Act\',23,11);">Ac 23:11</a>. "Cheer" as verb transitive occurs in <a onClick="return mV(\'Ecc\',11,9);">Ec 11:9</a>; <a onClick="return mV(\'Deu\',24,5);">Deu 24:5</a>; <a onClick="return mV(\'Jdg\',9,13);">Jud 9:13</a>.<P>Cheerful occurs in <a onClick="return mV(\'Pro\',15,13,15);">Pr 15:13, 15</a> (the King James Version "merry"); <a onClick="return mV(\'Zec\',8,19);">Zec 8:19</a>; <a onClick="return mV(\'Zec\',9,17);">9:17</a> the King James Version; Sirach 30:25; <a onClick="return mV(\'2Cr\',9,7);">2Co 9:7</a>.<P>Cheerfully, <a onClick="return mV(\'Act\',24,10);">Ac 24:10</a>.<P>Cheerfulness, <a onClick="return mV(\'Rom\',12,8);">Ro 12:8</a>.``49';
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