61 lines
64 KiB
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61 lines
64 KiB
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<TITLE>Dictionary Info Blue Letter Bible</TITLE>
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var eastonArray = new Array ();
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eastonArray["$$T0000800"] = "<strong>Chief of the three:</strong> a title given to Adino the Eznite, one of David's greatest heroes (<a href=\"#\" onClick=\"return mV('2Sa',23,8);\">2Sa 23:8</a>); also called Jashobeam (<a href=\"#\" onClick=\"return mV('1Ch',11,11);\">1Ch 11:11</a>).";
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eastonArray["$$T0000801"] = "<strong>Chief priest:</strong> See <a href=\"#\" onClick=\"return doDictLookup('ET0003001');\">PRIEST</a>.";
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eastonArray["$$T0000802"] = "<strong>Chiefs of Asia:</strong> \"Asiarchs,\" the title given to certain wealthy persons annually appointed to preside over the religious festivals and games in the various cities of proconsular Asia (<a href=\"#\" onClick=\"return mV('Act',19,31);\">Act 19:31</a>). Some of these officials appear to have been Paul's friends.";
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eastonArray["$$T0000803"] = "<strong>Child:</strong> This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (<a href=\"#\" onClick=\"return mV('Gen',37,3);\">Gen 37:3</a>); and Benjamin is so called when he was above thirty years (<a href=\"#\" onClick=\"return mV('Gen',44,20);\">44:20</a>). Solomon called himself a little child when he came to the kingdom (<a href=\"#\" onClick=\"return mV('1Ki',3,7);\">1Ki 3:7</a>).<br><br>The descendants of a man, however remote, are called his children; as, \"the children of Edom,\" \"the children of Moab,\" \"the children of Israel.\"<br><br>In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (<a href=\"#\" onClick=\"return mV('Gen',21,8);\">Gen 21:8</a>; <a href=\"#\" onClick=\"return mV('Exd',2,7,9);\">Exd 2:7, 9</a>; <a href=\"#\" onClick=\"return mV('1Sa',1,'22-24');\">1Sa 1:22-24</a>; <a href=\"#\" onClick=\"return mV('Mat',21,16);\">Mat 21:16</a>). At the age of five, children began to learn the arts and duties of life under the care of their fathers (<a href=\"#\" onClick=\"return mV('Deu',6,'20-25');\">Deu 6:20-25</a>; <a href=\"#\" onClick=\"return mV('Deu',11,19);\">11:19</a>).<br><br>To have a numerous family was regarded as a mark of divine favour (<a href=\"#\" onClick=\"return mV('Gen',11,30);\">Gen 11:30</a>; <a href=\"#\" onClick=\"return mV('Gen',30,1);\">30:1</a>; <a href=\"#\" onClick=\"return mV('1Sa',2,5);\">1Sa 2:5</a>; <a href=\"#\" onClick=\"return mV('2Sa',6,23);\">2Sa 6:23</a>; <a href=\"#\" onClick=\"return mV('Psa',127,3);\">Psa 127:3</a>; <a href=\"#\" onClick=\"return mV('Psa',128,3);\">128:3</a>).<br><br>Figuratively the name is used for those who are ignorant or narrow-minded (<a href=\"#\" onClick=\"return mV('Mat',11,16);\">Mat 11:16</a>; <a href=\"#\" onClick=\"return mV('Luk',7,32);\">Luk 7:32</a>; <a href=\"#\" onClick=\"return mV('1Cr',13,11);\">1Cr 13:11</a>). \"When I was a child, I spake as a child.\" \"Brethren, be not children in understanding\" (<a href=\"#\" onClick=\"return mV('1Cr',14,20);\">1Cr 14:20</a>). \"That we henceforth be no more children, tossed to and fro\" (<a href=\"#\" onClick=\"return mV('Eph',4,14);\">Eph 4:14</a>).<br><br>Children are also spoken of as representing simplicity and humility (<a href=\"#\" onClick=\"return mV('Mat',19,'13-15');\">Mat 19:13-15</a>; <a href=\"#\" onClick=\"return mV('Mar',10,'13-16');\">Mar 10:13-16</a>; <a href=\"#\" onClick=\"return mV('Luk',18,'15-17');\">Luk 18:15-17</a>). Believers are \"children of light\" (<a href=\"#\" onClick=\"return mV('Luk',16,8);\">Luk 16:8</a>; <a href=\"#\" onClick=\"return mV('1Th',5,5);\">1Th 5:5</a>) and \"children of obedience\" (<a href=\"#\" onClick=\"return mV('1Pe',1,14);\">1Pe 1:14</a>).";
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eastonArray["$$T0000804"] = "<strong>Chileab:</strong> protected by the father, David's second son by Abigail (<a href=\"#\" onClick=\"return mV('2Sa',3,3);\">2Sa 3:3</a>); called also Daniel (<a href=\"#\" onClick=\"return mV('1Ch',3,1);\">1Ch 3:1</a>). He seems to have died when young.";
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eastonArray["$$T0000805"] = "<strong>Chilion:</strong> the pining one, the younger son of Elimelech and Naomi, and husband of Orpah, Ruth's sister (<a href=\"#\" onClick=\"return mV('Rth',1,2);\">Rth 1:2</a>; <a href=\"#\" onClick=\"return mV('Rth',4,9);\">4:9</a>).";
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eastonArray["$$T0000806"] = "<strong>Chilmad:</strong> a place or country unknown which, along with Sheba and Asshur, traded with Tyre (<a href=\"#\" onClick=\"return mV('Eze',27,23);\">Eze 27:23</a>).";
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eastonArray["$$T0000807"] = "<strong>Chimham:</strong> pining, probably the youngest son of Barzillai the Gileadite (<a href=\"#\" onClick=\"return mV('2Sa',19,'37-40');\">2Sa 19:37-40</a>). The \"habitation of Chimham\" (<a href=\"#\" onClick=\"return mV('Jer',41,17);\">Jer 41:17</a>) was probably an inn or khan, which is the proper meaning of the Hebrew <i>geruth</i>, rendered \"habitation\", established in later times in his possession at Bethlehem, which David gave to him as a reward for his loyalty in accompanying him to Jerusalem after the defeat of Absalom (<a href=\"#\" onClick=\"return mV('1Ki',2,7);\">1Ki 2:7</a>). It has been supposed that, considering the stationary character of Eastern institutions, it was in the stable of this inn or caravanserai that our Saviour was born (<a href=\"#\" onClick=\"return mV('Luk',2,7);\">Luk 2:7</a>).";
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eastonArray["$$T0000808"] = "<strong>Chinnereth:</strong> lyre, the singular form of the word (<a href=\"#\" onClick=\"return mV('Deu',3,17);\">Deu 3:17</a>; <a href=\"#\" onClick=\"return mV('Jos',19,35);\">Jos 19:35</a>), which is also used in the plural form, Chinneroth, the name of a fenced city which stood near the shore of the lake of Galilee, a little to the south of Tiberias. The town seems to have given its name to a district, as appears from <a href=\"#\" onClick=\"return mV('1Ki',15,20);\">1Ki 15:20</a>, where the plural form of the word is used.<br><br>The Sea of Chinnereth (<a href=\"#\" onClick=\"return mV('Num',34,11);\">Num 34:11</a>; <a href=\"#\" onClick=\"return mV('Jos',13,27);\">Jos 13:27</a>), or of Chinneroth (<a href=\"#\" onClick=\"return mV('Jos',12,3);\">Jos 12:3</a>), was the \"lake of Gennesaret\" or \"sea of Tiberias\" (<a href=\"#\" onClick=\"return mV('Deu',3,17);\">Deu 3:17</a>; <a href=\"#\" onClick=\"return mV('Jos',11,2);\">Jos 11:2</a>). Chinnereth was probably an ancient Canaanitish name adopted by the Israelites into their language.";
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eastonArray["$$T0000809"] = "<strong>Chios:</strong> mentioned in <a href=\"#\" onClick=\"return mV('Act',20,15);\">Act 20:15</a>, an island in the Aegean Sea, about 5 miles distant from the mainland, having a roadstead, in the shelter of which Paul and his companions anchored for a night when on his third missionary return journey. It is now called Scio.";
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eastonArray["$$T0000810"] = "<strong>Chisleu:</strong> the name adopted from the Babylonians by the Jews after the Captivity for the third civil, or ninth ecclesiastical, month (<a href=\"#\" onClick=\"return mV('Neh',1,1);\">Neh 1:1</a>; <a href=\"#\" onClick=\"return mV('Zec',7,1);\">Zec 7:1</a>). It corresponds nearly with the moon in November.";
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eastonArray["$$T0000811"] = "<strong>Chittim:</strong> or Kittim, a plural form (<a href=\"#\" onClick=\"return mV('Gen',10,4);\">Gen 10:4</a>), the name of a branch of the descendants of Javan, the \"son\" of Japheth. Balaam foretold (<a href=\"#\" onClick=\"return mV('Num',24,24);\">Num 24:24</a>) \"that ships shall come from the coast of Chittim, and afflict Eber.\" Daniel prophesied (<a href=\"#\" onClick=\"return mV('Dan',11,30);\">Dan 11:30</a>) that the ships of Chittim would come against the king of the north. It probably denotes Cyprus, whose ancient capital was called Kition by the Greeks.<br><br>The references elsewhere made to Chittim (<a href=\"#\" onClick=\"return mV('Isa',23,1,12);\">Isa 23:1, 12</a>; <a href=\"#\" onClick=\"return mV('Jer',2,10);\">Jer 2:10</a>; <a href=\"#\" onClick=\"return mV('Eze',27,6);\">Eze 27:6</a>) are to be explained on the ground that while the name originally designated the Phoenicians only, it came latterly to be used of all the islands and various settlements on the sea-coasts which they had occupied, and then of the people who succeeded them when the Phoenician power decayed. Hence it designates generally the islands and coasts of the Mediterranean and the races that inhabit them.";
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eastonArray["$$T0000812"] = "<strong>Chiun:</strong> occurs only in <a href=\"#\" onClick=\"return mV('Amo',5,26);\">Amo 5:26</a> (R.V. marg., \"shrine\"). The LXX. translated the word by Rhephan, which became corrupted into Remphan, as used by Stephen (<a href=\"#\" onClick=\"return mV('Act',7,43);\">Act 7:43</a>; but R.V., \"Rephan\"). Probably the planet Saturn is intended by the name. Astrologers represented this planet as baleful in its influences, and hence the Phoenicians offered to it human sacrifices, especially children.";
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eastonArray["$$T0000813"] = "<strong>Chloe:</strong> verdure, a female Christian (<a href=\"#\" onClick=\"return mV('1Cr',1,11);\">1Cr 1:11</a>), some of whose household had informed Paul of the divided state of the Corinthian church. Nothing is known of her.";
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eastonArray["$$T0000814"] = "<strong>Chor-ashan:</strong> smoking furnace, one of the places where \"David himself and his men were wont to haunt\" (<a href=\"#\" onClick=\"return mV('1Sa',30,30,31);\">1Sa 30:30-31</a>). It is probably identical with Ashan (<a href=\"#\" onClick=\"return mV('Jos',15,42);\">Jos 15:42</a>; <a href=\"#\" onClick=\"return mV('Jos',19,7);\">19:7</a>), a Simeonite city in the Negeb, i.e., the south, belonging to Judah. The word ought, according to another reading, to be \"Bor-ashan.\"";
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eastonArray["$$T0000815"] = "<strong>Chorazin:</strong> named along with Bethsaida and Capernaum as one of the cities in which our Lord's \"mighty works\" were done, and which was doomed to woe because of signal privileges neglected (<a href=\"#\" onClick=\"return mV('Mat',11,21);\">Mat 11:21</a>; <a href=\"#\" onClick=\"return mV('Luk',10,13);\">Luk 10:13</a>). It has been identified by general consent with the modern Kerazeh, about 2 1/2 miles up the Wady Kerazeh from Capernaum; i.e., Tell Hum.";
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eastonArray["$$T0000816"] = "<strong>Chosen:</strong> spoken of warriors (<a href=\"#\" onClick=\"return mV('Exd',15,4);\">Exd 15:4</a>; <a href=\"#\" onClick=\"return mV('Jdg',20,16);\">Jdg 20:16</a>), of the Hebrew nation (<a href=\"#\" onClick=\"return mV('Psa',105,43);\">Psa 105:43</a>; <a href=\"#\" onClick=\"return mV('Deu',7,7);\">Deu 7:7</a>), of Jerusalem as the seat of the temple (<a href=\"#\" onClick=\"return mV('1Ki',11,13);\">1Ki 11:13</a>). Christ is the \"chosen\" of God (<a href=\"#\" onClick=\"return mV('Isa',42,1);\">Isa 42:1</a>); and the apostles are \"chosen\" for their work (<a href=\"#\" onClick=\"return mV('Act',10,41);\">Act 10:41</a>). It is said with regard to those who do not profit by their opportunities that \"many are called, but few are chosen\" (<a href=\"#\" onClick=\"return mV('Mat',20,16);\">Mat 20:16</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0001149');\">ELECTION</a>.)";
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eastonArray["$$T0000817"] = "<strong>Chozeba:</strong> (<a href=\"#\" onClick=\"return mV('1Ch',4,22);\">1Ch 4:22</a>), the same as Chezib and Achzib, a place in the lowlands of Judah (<a href=\"#\" onClick=\"return mV('Gen',38,5);\">Gen 38:5</a>; <a href=\"#\" onClick=\"return mV('Jos',15,44);\">Jos 15:44</a>).";
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eastonArray["$$T0000818"] = "<strong>Christ:</strong> anointed, the Greek translation of the Hebrew word rendered \"Messiah\" (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (<a href=\"#\" onClick=\"return mV('Act',17,3);\">Act 17:3</a>; <a href=\"#\" onClick=\"return mV('Act',18,5);\">18:5</a>; <a href=\"#\" onClick=\"return mV('Mat',22,42);\">Mat 22:42</a>), the Anointed One. He is thus spoken of by Isaiah (<a href=\"#\" onClick=\"return mV('Isa',61,1);\">Isa 61:1</a>), and by Daniel (<a href=\"#\" onClick=\"return mV('Dan',9,'24-26');\">Dan 9:24-26</a>), who styles him \"Messiah the Prince.\"<br><br>The Messiah is the same person as \"the seed of the woman\" (<a href=\"#\" onClick=\"return mV('Gen',3,15);\">Gen 3:15</a>), \"the seed of Abraham\" (<a href=\"#\" onClick=\"return mV('Gen',22,18);\">Gen 22:18</a>), the \"Prophet like unto Moses\" (<a href=\"#\" onClick=\"return mV('Deu',18,15);\">Deu 18:15</a>), \"the priest after the order of Melchizedek\" (<a href=\"#\" onClick=\"return mV('Psa',110,4);\">Psa 110:4</a>), \"the rod out of the stem of Jesse\" (<a href=\"#\" onClick=\"return mV('Isa',11,1,10);\">Isa 11:1, 10</a>), the \"Immanuel,\" the virgin's son (<a href=\"#\" onClick=\"return mV('Isa',7,14);\">Isa 7:14</a>), \"the branch of Jehovah\" (<a href=\"#\" onClick=\"return mV('Isa',4,2);\">Isa 4:2</a>), and \"the messenger of the covenant\" (<a href=\"#\" onClick=\"return mV('Mal',3,1);\">Mal 3:1</a>). This is he \"of whom Moses in the law and the prophets did write.\" The Old Testament Scripture is full of prophetic declarations regarding the Great Deliverer and the work he was to accomplish. Jesus the Christ is Jesus the Great Deliverer, the Anointed One, the Saviour of men. This name denotes that Jesus was divinely appointed, commissioned, and accredited as the Saviour of men (<a href=\"#\" onClick=\"return mV('Hbr',5,4);\">Hbr 5:4</a>; <a href=\"#\" onClick=\"return mV('Isa',11,'2-4');\">Isa 11:2-4</a>; <a href=\"#\" onClick=\"return mV('Isa',49,6);\">49:6</a>; <a href=\"#\" onClick=\"return mV('Jhn',5,37);\">Jhn 5:37</a>; <a href=\"#\" onClick=\"return mV('Act',2,22);\">Act 2:22</a>).<br><br>To believe that \"Jesus is the Christ\" is to believe that he is the Anointed, the Messiah of the prophets, the Saviour sent of God, that he was, in a word, what he claimed to be. This is to believe the gospel, by the faith of which alone men can be brought unto God. That Jesus is the Christ is the testimony of God, and the faith of this constitutes a Christian (<a href=\"#\" onClick=\"return mV('1Cr',12,3);\">1Cr 12:3</a>; <a href=\"#\" onClick=\"return mV('1Jo',5,1);\">1Jo 5:1</a>).";
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eastonArray["$$T0000819"] = "<strong>Christian:</strong> the name given by the Greeks or Romans, probably in reproach, to the followers of Jesus. It was first used at Antioch. The names by which the disciples were known among themselves were \"brethren,\" \"the faithful,\" \"elect,\" \"saints,\" \"believers.\" But as distinguishing them from the multitude without, the name \"Christian\" came into use, and was universally accepted. This name occurs but three times in the New Testament (<a href=\"#\" onClick=\"return mV('Act',11,26);\">Act 11:26</a>; <a href=\"#\" onClick=\"return mV('Act',26,28);\">26:28</a>; <a href=\"#\" onClick=\"return mV('1Pe',4,16);\">1Pe 4:16</a>).";
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eastonArray["$$T0000820"] = "<strong>Christs, False:</strong> Our Lord warned his disciples that they would arise (<a href=\"#\" onClick=\"return mV('Mat',24,24);\">Mat 24:24</a>). It is said that no fewer than twenty-four persons have at different times appeared (the last in 1682) pretending to be the Messiah of the prophets.";
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eastonArray["$$T0000821"] = "<strong>Chronicles:</strong> the words of the days, (<a href=\"#\" onClick=\"return mV('1Ki',14,19);\">1Ki 14:19</a>; <a href=\"#\" onClick=\"return mV('1Ch',27,24);\">1Ch 27:24</a>), the daily or yearly records of the transactions of the kingdom; events recorded in the order of time.";
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eastonArray["$$T0000822"] = "<strong>Chronicles, Books of:</strong> The two books were originally one. They bore the title in the Massoretic Hebrew <i>Dibre hayyamim</i>, i.e., \"Acts of the Days.\" This title was rendered by Jerome in his Latin version \"Chronicon,\" and hence \"Chronicles.\" In the Septuagint version the book is divided into two, and bears the title Paraleipomena, i.e., \"things omitted,\" or \"supplements\", because containing many things omitted in the Books of Kings.<br><br>The contents of these books are comprehended under four heads.<br><br>(1.) The first nine chapters of Book I. contain little more than a list of genealogies in the line of Israel down to the time of David.<br><br>(2.) The remainder of the first book contains a history of the reign of David.<br><br>(3.) The first nine chapters of Book II. contain the history of the reign of Solomon.<br><br>(4.) The remaining chapters of the second book contain the history of the separate kingdom of Judah to the time of the return from Babylonian Exile.<br><br>The time of the composition of the Chronicles was, there is every ground to conclude, subsequent to the Babylonian Exile, probably between 450 and 435 B.C. The contents of this twofold book, both as to matter and form, correspond closely with this idea. The close of the book records the proclamation of Cyrus permitting the Jews to return to their own land, and this forms the opening passage of the Book of Ezra, which must be viewed as a continuation of the Chronicles. The peculiar form of the language, being Aramaean in its general character, harmonizes also with that of the books which were written after the Exile. The author was certainly contemporary with Zerubbabel, details of whose family history are given (<a href=\"#\" onClick=\"return mV('1Ch',3,19);\">1Ch 3:19</a>).<br><br>The time of the composition being determined, the question of the authorship may be more easily decided. According to Jewish tradition, which was universally received down to the middle of the seventeenth century, Ezra was regarded as the author of the Chronicles. There are many points of resemblance and of contact between the Chronicles and the Book of Ezra which seem to confirm this opinion. The conclusion of the one and the beginning of the other are almost identical in expression. In their spirit and characteristics they are the same, showing thus also an identity of authorship.<br><br>In their general scope and design these books are not so much historical as didactic. The principal aim of the writer appears to be to present moral and religious truth. He does not give prominence to political occurences, as is done in Samuel and Kings, but to ecclesiastical institutions. \"The genealogies, so uninteresting to most modern readers, were really an important part of the public records of the Hebrew state. They were the basis on which not only the land was distributed and held, but the public services of the temple were arranged and conducted, the Levites and their descendants alone, as is well known, being entitled and first fruits set apart for that purpose.\" The \"Chronicles\" are an epitome of the sacred history from the days of Adam down to the return from Babylonian Exile, a period of about 3,500 years. The writer gathers up \"the threads of the old national life broken by the Captivity.\"<br><br>The sources whence the chronicler compiled his work were public records, registers, and genealogical tables belonging to the Jews. These are referred to in the course of the book (<a href=\"#\" onClick=\"return mV('1Ch',27,24);\">1Ch 27:24</a>; <a href=\"#\" onClick=\"return mV('1Ch',29,29);\">29:29</a>; <a href=\"#\" onClick=\"return mV('2Ch',9,29);\">2Ch 9:29</a>; <a href=\"#\" onClick=\"return mV('2Ch',12,15);\">12:15</a>; <a href=\"#\" onClick=\"return mV('2Ch',13,22);\">13:22</a>; <a href=\"#\" onClick=\"return mV('2Ch',20,34);\">20:34</a>; <a href=\"#\" onClick=\"return mV('2Ch',24,27);\">24:27</a>; <a href=\"#\" onClick=\"return mV('2Ch',26,22);\">26:22</a>; <a href=\"#\" onClick=\"return mV('2Ch',32,32);\">32:32</a>; <a href=\"#\" onClick=\"return mV('2Ch',33,18,19);\">33:18-19</a>; <a href=\"#\" onClick=\"return mV('2Ch',27,7);\">27:7</a>; <a href=\"#\" onClick=\"return mV('2Ch',35,25);\">35:25</a>). There are in Chronicles, and the books of Samuel and Kings, forty parallels, often verbal, proving that the writer both knew and used these records (<a href=\"#\" onClick=\"return mV('1Ch',17,18);\">1Ch 17:18</a>; <a href=\"#\" onClick=\"return mV('2Sa',7,'18-20');\">2Sa 7:18-20</a>; <a href=\"#\" onClick=\"return mV('1Ch',19,'1-')\">1Ch 19</a>; comp. <a href=\"#\" onClick=\"return mV('2Sa',10,'1-')\">2Sa 10</a>, etc.).<br><br>As compared with Samuel and Kings, the Book of Chronicles omits many particulars there recorded (<a href=\"#\" onClick=\"return mV('2Sa',6,'20-23');\">2Sa 6:20-23</a>; <a href=\"#\" onClick=\"return mV('2Sa',11,'1-');\">11; <a href=\"#\" onClick=\"return mV('2Sa',14,'1-');\">14-19</a>, etc.), and includes many things peculiar to itself (<a href=\"#\" onClick=\"return mV('1Ch',12,'1-')\">1Ch 12</a>; <a href=\"#\" onClick=\"return mV('1Ch',22,'1-')\">22</a>; <a href=\"#\" onClick=\"return mV('1Ch',23,'1-')\">23-26; <a href=\"#\" onClick=\"return mV('1Ch',27,'1-')\">27; <a href=\"#\" onClick=\"return mV('1Ch',28,'1-')\">28; <a href=\"#\" onClick=\"return mV('1Ch',29,'1-')\">29, etc.). Twenty whole chapters, and twenty-four parts of chapters, are occupied with matter not found elsewhere. It also records many things in fuller detail, as (e.g.) the list of David's heroes (<a href=\"#\" onClick=\"return mV('1Ch',12,'1-3');\">1Ch 12:1-3</a>), the removal of the ark from Kirjath-jearim to Mount Zion (<a href=\"#\" onClick=\"return mV('1Ch',15,'2-24');\">15:2-24</a>; <a href=\"#\" onClick=\"return mV('1Ch',16,'4-43');\">16:4-43</a>; comp. <a href=\"#\" onClick=\"return mV('2Sa',6,'1-');\">2Sa 6</a>), Uzziah's leprosy and its <a href=\"#\" onClick=\"return mV('1Ch',13,'1-')\">1Ch 13</a>; <a href=\"#\" onClick=\"return mV('1Ch',15,'2-24');\">15:2-24</a>; <a href=\"#\" onClick=\"return mV('1Ch',16,'4-43');\">16:4-43</a>; comp. <a href=\"#\" onClick=\"return mV('2Sa'',6,'1-');\">2Sa 6</a>), Uzziah's leprosy and its cause (<a href=\"#\" onClick=\"return mV('2Ch',26,'16-21');\">2Ch 26:16-21</a>; <a href=\"#\" onClick=\"return mV('2Ki',15,5);\">2Ki 15:5</a>), etc.<br><br>It has also been observed that another peculiarity of the book is that it substitutes modern and more common expressions for those that had then become unusual or obsolete. This is seen particularly in the substitution of modern names of places, such as were in use in the writer's day, for the old names; thus Gezer (<a href=\"#\" onClick=\"return mV('1Ch',20,4);\">1Ch 20:4</a>) is used instead of Gob (<a href=\"#\" onClick=\"return mV('2Sa',21,18);\">2Sa 21:18</a>), etc.<br><br>The Books of Chronicles are ranked among the <i>khethubim</i> or hagiographa. They are alluded to, though not directly quoted, in the New Testament (<a href=\"#\" onClick=\"return mV('Hbr',5,4);\">Hbr 5:4</a>; <a href=\"#\" onClick=\"return mV('Mat',12,42);\">Mat 12:42</a>; <a href=\"#\" onClick=\"return mV('Mat',23,35);\">23:35</a>; <a href=\"#\" onClick=\"return mV('Luk',1,5);\">Luk 1:5</a>; <a href=\"#\" onClick=\"return mV('Luk',11,31,51);\">11:31, 51</a>).";
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eastonArray["$$T0000823"] = "<strong>Chronicles of king David:</strong> (<a href=\"#\" onClick=\"return mV('1Ch',27,24);\">1Ch 27:24</a>) were statistical state records; one of the public sources from which the compiler of the Books of Chronicles derived information on various public matters.";
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eastonArray["$$T0000824"] = "<strong>Chronology:</strong> is the arrangement of facts and events in the order of time. The writers of the Bible themselves do not adopt any standard era according to which they date events. Sometimes the years are reckoned, e.g., from the time of the Exodus (<a href=\"#\" onClick=\"return mV('Num',1,1);\">Num 1:1</a>; <a href=\"#\" onClick=\"return mV('Num',33,38);\">33:38</a>; <a href=\"#\" onClick=\"return mV('1Ki',6,1);\">1Ki 6:1</a>), and sometimes from the accession of kings (<a href=\"#\" onClick=\"return mV('1Ki',15,1,9,25,33);\">1Ki 15:1, 9, 25, 33</a>, etc.), and sometimes again from the return from Exile (<a href=\"#\" onClick=\"return mV('Ezr',3,8);\">Ezr 3:8</a>).<br><br>Hence in constructing a system of Biblecal chronology, the plan has been adopted of reckoning the years from the ages of the patriarchs before the birth of their first-born sons for the period from the Creation to Abraham. After this period other data are to be taken into account in determining the relative sequence of events.<br><br>As to the patriarchal period, there are three principal systems of chronology:<br><br>(1) that of the Hebrew text,<br><br>(2) that of the Septuagint version, and<br><br>(3) that of the Samaritan Pentateuch, as seen in the scheme on the opposite page.<br><br>The Samaritan and the Septuagint have considerably modified the Hebrew chronology. This modification some regard as having been wilfully made, and to be rejected. The same system of variations is observed in the chronology of the period between the Flood and Abraham. Thus:<br><br>| Hebrew Septuigant Samaritan <br><br>| From the birth of | Arphaxad, 2 years <br><br>| after the Flood, to <br><br>| the birth of Terah. 220 1000 870 <br><br>| From the birth of <br><br>| Terah to the birth <br><br>| of Abraham. 130 70 72<br><br>The Septuagint fixes on seventy years as the age of Terah at the birth of Abraham, from <a href=\"#\" onClick=\"return mV('Gen',11,26);\">Gen 11:26</a>; but a comparison of <a href=\"#\" onClick=\"return mV('Gen',11,32);\">Gen 11:32</a> and <a href=\"#\" onClick=\"return mV('Act',7,4);\">Act 7:4</a> with <a href=\"#\" onClick=\"return mV('Gen',12,4);\">Gen 12:4</a> shows that when Terah died, at the age of two hundred and five years, Abraham was seventy-five years, and hence Terah must have been one hundred and thirty years when Abraham was born. Thus, including the two years from the Flood to the birth of Arphaxad, the period from the Flood to the birth of Abraham was three hundred and fifty-two years.<br><br>The next period is from the birth of Abraham to the Exodus. This, according to the Hebrew, extends to five hundred and five years. The difficulty here is as to the four hundred and thirty years mentioned <a href=\"#\" onClick=\"return mV('Exd',12,40,41);\">Exd 12:40-41</a>; <a href=\"#\" onClick=\"return mV('Gal',3,17);\">Gal 3:17</a>. These years are regarded by some as dating from the covenant with Abraham (15), which was entered into soon after his sojourn in Egypt; <a href=\"#\" onClick=\"return mV('Gen',15,'1-')\">Gen 15</a>), which was entered into soon after his sojourn in Egypt; others, with more probability, reckon these years from Jacob's going down into Egypt. (See <a href=\"#\" onClick=\"return doDictLookup('ET0001283');\">EXODUS</a>.)<br><br>In modern times the systems of Biblical chronology that have been adopted are chiefly those of Ussher and Hales. The former follows the Hebrew, and the latter the Septuagint mainly. Archbishop Ussher's [died 1656] system is called the short chronology. It is that given on the margin of the Authorized Version, but is really of no authority, and is quite uncertain.<br><br>| Ussher Hales <br><br>| B.C. B.C. <br><br>| Creation 4004 5411 <br><br>| Flood 2348 3155 <br><br>| Abram leaves Haran 1921 2078 <br><br>| Exodus 1491 1648 <br><br>| Destruction of the | Temple 588 586<br><br>To show at a glance the different ideas of the date of the creation, it may be interesting to note the following: From Creation to 1894.<br><br>According to Ussher, 5,898; Hales, 7,305; Zunz (Hebrew reckoning), 5,882; Septuagint (Perowne), 7,305; Rabbinical, 5,654; Panodorus, 7,387; Anianus, 7,395; Constantinopolitan, 7,403; Eusebius, 7,093; Scaliger, 5,844; Dionysius (from whom we take our Christian era), 7,388; Maximus, 7,395; Syncellus and Theophanes, 7,395; Julius Africanus, 7,395; Jackson, 7,320.";
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eastonArray["$$T0000825"] = "<strong>Chrysoprasus:</strong> golden leek, a precious stone of the colour of leek's juice, a greenish-golden colour (<a href=\"#\" onClick=\"return mV('Rev',21,20);\">Rev 21:20</a>).";
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eastonArray["$$T0000826"] = "<strong>Chub:</strong> the name of a people in alliance with Egypt in the time of Nebuchadnezzar. The word is found only in <a href=\"#\" onClick=\"return mV('Eze',30,5);\">Eze 30:5</a>. They were probably a people of Northern Africa, or of the lands near Egypt in the south.";
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eastonArray["$$T0000827"] = "<strong>Chun:</strong> one of the cities of Hadarezer, king of Syria. David procured brass (i.e., bronze or copper) from it for the temple (<a href=\"#\" onClick=\"return mV('1Ch',18,8);\">1Ch 18:8</a>). It is called Berothai in <a href=\"#\" onClick=\"return mV('2Sa',8,8);\">2Sa 8:8</a>; probably the same as Berothah in <a href=\"#\" onClick=\"return mV('Eze',47,16);\">Eze 47:16</a>.";
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eastonArray["$$T0000828"] = "<strong>Church:</strong> Derived probably from the Greek kuriakon (i.e., \"the Lord's house\"), which was used by ancient authors for the place of worship.<br><br>In the New Testament it is the translation of the Greek word <i>ecclesia</i>, which is synonymous with the Hebrew <i>kahal</i> of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found. There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning. Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the \"Church of England,\" the \"Church of Scotland,\" etc.<br><br>We find the word ecclesia used in the following senses in the New Testament:<br><br>(1.) It is translated \"assembly\" in the ordinary classical sense (<a href=\"#\" onClick=\"return mV('Act',19,32,39,41);\">Act 19:32, 39, 41</a>).<br><br>(2.) It denotes the whole body of the redeemed, all those whom the Father has given to Christ, the invisible catholic church (<a href=\"#\" onClick=\"return mV('Eph',5,23,25,27,29);\">Eph 5:23, 25, 27, 29</a>; <a href=\"#\" onClick=\"return mV('Hbr',12,23);\">Hbr 12:23</a>).<br><br>(3.) A few Christians associated together in observing the ordinances of the gospel are an ecclesia (<a href=\"#\" onClick=\"return mV('Rom',16,5);\">Rom 16:5</a>; <a href=\"#\" onClick=\"return mV('Col',4,15);\">Col 4:15</a>).<br><br>(4.) All the Christians in a particular city, whether they assembled together in one place or in several places for religious worship, were an ecclesia. Thus all the disciples in Antioch, forming several congregations, were one church (<a href=\"#\" onClick=\"return mV('Act',13,1);\">Act 13:1</a>); so also we read of the \"church of God at Corinth\" (<a href=\"#\" onClick=\"return mV('1Cr',1,2);\">1Cr 1:2</a>), \"the church at Jerusalem\" (<a href=\"#\" onClick=\"return mV('Act',8,1);\">Act 8:1</a>), \"the church of Ephesus\" (<a href=\"#\" onClick=\"return mV('Rev',2,1);\">Rev 2:1</a>), etc.<br><br>(5.) The whole body of professing Christians throughout the world (<a href=\"#\" onClick=\"return mV('1Cr',15,9);\">1Cr 15:9</a>; <a href=\"#\" onClick=\"return mV('Gal',1,13);\">Gal 1:13</a>; <a href=\"#\" onClick=\"return mV('Mat',16,18);\">Mat 16:18</a>) are the church of Christ.<br><br>The church visible \"consists of all those throughout the world that profess the true religion, together with their children.\" It is called \"visible\" because its members are known and its assemblies are public. Here there is a mixture of \"wheat and chaff,\" of saints and sinners. \"God has commanded his people to organize themselves into distinct visible ecclesiastical communities, with constitutions, laws, and officers, badges, ordinances, and discipline, for the great purpose of giving visibility to his kingdom, of making known the gospel of that kingdom, and of gathering in all its elect subjects. Each one of these distinct organized communities which is faithful to the great King is an integral part of the visible church, and all together constitute the catholic or universal visible church.\" A credible profession of the true religion constitutes a person a member of this church. This is \"the kingdom of heaven,\" whose character and progress are set forth in the parables recorded in <a href=\"#\" onClick=\"return mV('Mat',13,'1-');\">Matt. 13</a>.<br><br>The children of all who thus profess the true religion are members of the visible church along with their parents. Children are included in every covenant God ever made with man. They go along with their parents (<a href=\"#\" onClick=\"return mV('Gen',9,'9-17');\">Gen 9:9-17</a>; <a href=\"#\" onClick=\"return mV('Gen',12,'1-3');\">12:1-3</a>; <a href=\"#\" onClick=\"return mV('Gen',17,7);\">17:7</a>; <a href=\"#\" onClick=\"return mV('Exd',20,5);\">Exd 20:5</a>; <a href=\"#\" onClick=\"return mV('Deu',29,'10-13');\">Deu 29:10-13</a>). Peter, on the day of Pentecost, at the beginning of the New Testament dispensation, announces the same great principle. \"The promise [just as to Abraham and his seed the promises were made] is unto you, and to your children\" (<a href=\"#\" onClick=\"return mV('Act',2,38,39);\">Act 2:38-39</a>). The children of believing parents are \"holy\", i.e., are \"saints\", a title which designates the members of the Christian church (<a href=\"#\" onClick=\"return mV('1Cr',7,14);\">1Cr 7:14</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0000435');\">BAPTISM</a>.)<br><br>The church invisible \"consists of the whole number of the elect that have been, are, or shall be gathered into one under Christ, the head thereof.\" This is a pure society, the church in which Christ dwells. It is the body of Christ. it is called \"invisible\" because the greater part of those who constitute it are already in heaven or are yet unborn, and also because its members still on earth cannot certainly be distinguished. The qualifications of membership in it are internal and are hidden. It is unseen except by Him who \"searches the heart.\" \"The Lord knoweth them that are his\" (<a href=\"#\" onClick=\"return mV('2Ti',2,19);\">2Ti 2:19</a>).<br><br>The church to which the attributes, prerogatives, and promises appertaining to Christ's kingdom belong, is a spiritual body consisting of all true believers, i.e., the church invisible.<br><br>(1.) Its unity. God has ever had only one church on earth. We sometimes speak of the Old Testament Church and of the New Testament church, but they are one and the same. The Old Testament church was not to be changed but enlarged (<a href=\"#\" onClick=\"return mV('Isa',49,'13-23');\">Isa 49:13-23</a>; <a href=\"#\" onClick=\"return mV('Isa',60,'1-14');\">60:1-14</a>). When the Jews are at length restored, they will not enter a new church, but will be grafted again into \"their own olive tree\" (<a href=\"#\" onClick=\"return mV('Rom',11,'18-24');\">Rom 11:18-24</a>; <a href=\"#\" onClick=\"return mV('Eph',2,'11-22');\">Eph 2:11-22</a>). The apostles did not set up a new organization. Under their ministry disciples were \"added\" to the \"church\" already existing (<a href=\"#\" onClick=\"return mV('Act',2,47);\">Act 2:47</a>).<br><br>(2.) Its universality. It is the \"catholic\" church; not confined to any particular country or outward organization, but comprehending all believers throughout the whole world.<br><br>(3.) Its perpetuity. It will continue through all ages to the end of the world. It can never be destroyed. It is an \"everlasting kindgdom.\"";
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eastonArray["$$T0000829"] = "<strong>Churl:</strong> in <a href=\"#\" onClick=\"return mV('Isa',32,5);\">Isa 32:5</a> (R.V. marg., \"crafty\"), means a deceiver. In <a href=\"#\" onClick=\"return mV('1Sa',25,3);\">1Sa 25:3</a>, the word churlish denotes a man that is coarse and ill-natured, or, as the word literally means, \"hard.\" The same Greek word as used by the LXX. here is found in <a href=\"#\" onClick=\"return mV('Mat',25,24);\">Mat 25:24</a>, and there is rendered \"hard.\"";
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eastonArray["$$T0000830"] = "<strong>Chushan-rishathaim:</strong> Cush of double wickedness, or governor of two presidencies, the king of Mesopotamia who oppressed Israel in the generation immediately following Joshua (<a href=\"#\" onClick=\"return mV('Jdg',3,8);\">Jdg 3:8</a>). We learn from the Tell-el-Amarna tablets that Palestine had been invaded by the forces of Aram-naharaim (A.V., \"Mesopotamia\") more than once, long before the Exodus, and that at the time they were written, the king of Aram-naharaim was still intriguing in Canaan. It is mentioned among the countries which took part in the attack upon Egypt in the reign of Rameses III. (of the Twentieth Dynasty), but as its king is not one of the princes stated to have been conquered by the Pharaoh, it would seem that he did not actually enter Egypt. As the reign of Rameses III. corresponds with the Israelitish occupation of Canaan, it is probable that the Egyptian monuments refer to the oppression of the Israelites by Chushan-rishathaim. Canaan was still regarded as a province of Egypt, so that, in attacking it Chushan-rishathaim would have been considered to be attacking Egypt.";
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eastonArray["$$T0000831"] = "<strong>Cilicia:</strong> a maritime province in the south-east of Asia Minor. Tarsus, the birth-place of Paul, was one of its chief towns, and the seat of a celebrated school of philosophy. Its luxurious climate attracted to it many Greek residents after its incorporation with the Macedonian empire. It was formed into a Roman province, B.C. 67. The Jews of Cilicia had a synagogue at Jerusalem (<a href=\"#\" onClick=\"return mV('Act',6,9);\">Act 6:9</a>). Paul visited it soon after his conversion (<a href=\"#\" onClick=\"return mV('Gal',1,21);\">Gal 1:21</a>; <a href=\"#\" onClick=\"return mV('Act',9,30);\">Act 9:30</a>), and again, on his second missionary journey (<a href=\"#\" onClick=\"return mV('Act',15,41);\">15:41</a>), \"he went through Syria and Cilicia, confirming the churches.\" It was famous for its goat's-hair cloth, called cilicium. Paul learned in his youth the trade of making tents of this cloth.";
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eastonArray["$$T0000832"] = "<strong>Cinnamon:</strong> Heb. kinamon, the <i>Cinnamomum zeylanicum</i> of botanists, a tree of the Laurel family, which grows only in India on the Malabar coast, in Ceylon, and China. There is no trace of it in Egypt, and it was unknown in Syria. The inner rind when dried and rolled into cylinders forms the cinnamon of commerce. The fruit and coarser pieces of bark when boiled yield a fragrant oil. It was one of the principal ingredients in the holy anointing oil (<a href=\"#\" onClick=\"return mV('Exd',30,23);\">Exd 30:23</a>). It is mentioned elsewhere only in <a href=\"#\" onClick=\"return mV('Pro',7,17);\">Pro 7:17</a>; <a href=\"#\" onClick=\"return mV('Sgs',4,14);\">Sgs 4:14</a>; <a href=\"#\" onClick=\"return mV('Rev',18,13);\">Rev 18:13</a>. The mention of it indicates a very early and extensive commerce carried on between Palestine and the East.";
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eastonArray["$$T0000833"] = "<strong>Cinnereth:</strong> a harp, one of the \"fenced cities\" of Naphtali (<a href=\"#\" onClick=\"return mV('Jos',19,35);\">Jos 19:35</a>; <a href=\"#\" onClick=\"return mV('Deu',3,17);\">Deu 3:17</a>). It also denotes, apparently, a district which may have taken its name from the adjacent city or lake of Gennesaret, anciently called \"the sea of Chinnereth\" (q.v.), and was probably that enclosed district north of Tiberias afterwards called \"the plain of Gennesaret.\" Called Chinneroth (R.V., Chinnereth) <a href=\"#\" onClick=\"return mV('Jos',11,2);\">Jos 11:2</a>. The phrase \"all Cinneroth, with all the land of Naphtali\" in <a href=\"#\" onClick=\"return mV('1Ki',15,20);\">1Ki 15:20</a> is parallel to \"the store-houses of the cities of Naphtali\" (R.V. marg.) in <a href=\"#\" onClick=\"return mV('2Ch',16,4);\">2Ch 16:4</a>.";
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eastonArray["$$T0000834"] = "<strong>Circuit:</strong> the apparent diurnal revolution of the sun round the earth (<a href=\"#\" onClick=\"return mV('Psa',19,6);\">Psa 19:6</a>), and the changes of the wind (<a href=\"#\" onClick=\"return mV('Ecc',1,6);\">Ecc 1:6</a>). In <a href=\"#\" onClick=\"return mV('Job',22,14);\">Job 22:14</a>, \"in the circuit of heaven\" (R.V. marg., \"on the vault of heaven\") means the \"arch of heaven,\" which seems to be bent over our heads.";
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eastonArray["$$T0000835"] = "<strong>Circumcision:</strong> cutting around. This rite, practised before, as some think, by divers races, was appointed by God to be the special badge of his chosen people, an abiding sign of their consecration to him. It was established as a national ordinance (<a href=\"#\" onClick=\"return mV('Gen',17,10,11);\">Gen 17:10-11</a>). In compliance with the divine command, Abraham, though ninety-nine years of age, was circumcised on the same day with Ishmael, who was thirteen years old (<a href=\"#\" onClick=\"return mV('Gen',17,'24-27');\">17:24-27</a>). Slaves, whether home-born or purchased, were circumcised (<a href=\"#\" onClick=\"return mV('Gen',17,12,13);\">17:12-13</a>); and all foreigners must have their males circumcised before they could enjoy the privileges of Jewish citizenship (<a href=\"#\" onClick=\"return mV('Exd',12,48);\">Exd 12:48</a>). During the journey through the wilderness, the practice of circumcision fell into disuse, but was resumed by the command of Joshua before they entered the Promised Land (<a href=\"#\" onClick=\"return mV('Jos',5,'2-9');\">Jos 5:2-9</a>). It was observed always afterwards among the tribes of Israel, although it is not expressly mentioned from the time of the settlement in Canaan till the time of Christ, about 1,450 years. The Jews prided themselves in the possession of this covenant distinction (<a href=\"#\" onClick=\"return mV('Jdg',14,3);\">Jdg 14:3</a>; <a href=\"#\" onClick=\"return mV('Jdg',15,18);\">15:18</a>; <a href=\"#\" onClick=\"return mV('1Sa',14,6);\">1Sa 14:6</a>; <a href=\"#\" onClick=\"return mV('1Sa',17,26);\">17:26</a>; <a href=\"#\" onClick=\"return mV('2Sa',1,20);\">2Sa 1:20</a>; <a href=\"#\" onClick=\"return mV('Eze',31,18);\">Eze 31:18</a>).<br><br>As a rite of the church it ceased when the New Testament times began (<a href=\"#\" onClick=\"return mV('Gal',6,15);\">Gal 6:15</a>; <a href=\"#\" onClick=\"return mV('Col',3,11);\">Col 3:11</a>). Some Jewish Christians sought to impose it, however, on the Gentile converts; but this the apostles resolutely resisted (<a href=\"#\" onClick=\"return mV('Act',15,1);\">Act 15:1</a>; <a href=\"#\" onClick=\"return mV('Gal',6,12);\">Gal 6:12</a>). Our Lord was circumcised, for it \"became him to fulfil all righteousness,\" as of the seed of Abraham, according to the flesh; and Paul \"took and circumcised\" Timothy (<a href=\"#\" onClick=\"return mV('Act',16,3);\">Act 16:3</a>), to avoid giving offence to the Jews. It would render Timothy's labours more acceptable to the Jews. But Paul would by no means consent to the demand that Titus should be circumcised (<a href=\"#\" onClick=\"return mV('Gal',2,'3-5');\">Gal 2:3-5</a>). The great point for which he contended was the free admission of uncircumcised Gentiles into the church. He contended successfully in behalf of Titus, even in Jerusalem.<br><br>In the Old Testament a spiritual idea is attached to circumcision. It was the symbol of purity (<a href=\"#\" onClick=\"return mV('Isa',52,1);\">Isa 52:1</a>). We read of uncircumcised lips (<a href=\"#\" onClick=\"return mV('Exd',6,12,30);\">Exd 6:12, 30</a>), ears (<a href=\"#\" onClick=\"return mV('Jer',6,10);\">Jer 6:10</a>), hearts (<a href=\"#\" onClick=\"return mV('Lev',26,41);\">Lev 26:41</a>). The fruit of a tree that is unclean is spoken of as uncircumcised (<a href=\"#\" onClick=\"return mV('Lev',19,23);\">Lev 19:23</a>).<br><br>It was a sign and seal of the covenant of grace as well as of the national covenant between God and the Hebrews.<br><br>(1.) It sealed the promises made to Abraham, which related to the commonwealth of Israel, national promises.<br><br>(2.) But the promises made to Abraham included the promise of redemption (<a href=\"#\" onClick=\"return mV('Gal',3,14);\">Gal 3:14</a>), a promise which has come upon us.<br><br>The covenant with Abraham was a dispensation or a specific form of the covenant of grace, and circumcision was a sign and seal of that covenant. It had a spiritual meaning. It signified purification of the heart, inward circumcision effected by the Spirit (<a href=\"#\" onClick=\"return mV('Deu',10,16);\">Deu 10:16</a>; <a href=\"#\" onClick=\"return mV('Deu',30,6);\">30:6</a>; <a href=\"#\" onClick=\"return mV('Eze',44,7);\">Eze 44:7</a>; <a href=\"#\" onClick=\"return mV('Act',7,51);\">Act 7:51</a>; <a href=\"#\" onClick=\"return mV('Rom',2,28);\">Rom 2:28</a>; <a href=\"#\" onClick=\"return mV('Col',2,11);\">Col 2:11</a>). Circumcision as a symbol shadowing forth sanctification by the Holy Spirit has now given way to the symbol of baptism (q.v.). But the truth embodied in both ordinances is ever the same, the removal of sin, the sanctifying effects of grace in the heart.<br><br>Under the Jewish dispensation, church and state were identical. No one could be a member of the one without also being a member of the other. Circumcision was a sign and seal of membership in both. Every circumcised person bore thereby evidence that he was one of the chosen people, a member of the church of God as it then existed, and consequently also a member of the Jewish commonwealth.";
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eastonArray["$$T0000836"] = "<strong>Cistern:</strong> the rendering of a Hebrew word <i>bor</i>, which means a receptacle for water conveyed to it; distinguished from <i>beer</i>, which denotes a place where water rises on the spot (<a href=\"#\" onClick=\"return mV('Jer',2,13);\">Jer 2:13</a>; <a href=\"#\" onClick=\"return mV('Pro',5,15);\">Pro 5:15</a>; <a href=\"#\" onClick=\"return mV('Isa',36,16);\">Isa 36:16</a>), a fountain. Cisterns are frequently mentioned in Scripture. The scarcity of springs in Palestine made it necessary to collect rain-water in reservoirs and cisterns (<a href=\"#\" onClick=\"return mV('Num',21,22);\">Num 21:22</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0003803');\">WELL</a>.)<br><br>Empty cisterns were sometimes used as prisons (<a href=\"#\" onClick=\"return mV('Jer',38,6);\">Jer 38:6</a>; <a href=\"#\" onClick=\"return mV('Lam',3,53);\">Lam 3:53</a>; <a href=\"#\" onClick=\"return mV('Psa',40,2);\">Psa 40:2</a>; <a href=\"#\" onClick=\"return mV('Psa',69,15);\">69:15</a>). The \"pit\" into which Joseph was cast (<a href=\"#\" onClick=\"return mV('Gen',37,24);\">Gen 37:24</a>) was a <i>beer</i> or dry well. There are numerous remains of ancient cisterns in all parts of Palestine.";
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eastonArray["$$T0000837"] = "<strong>Citizenship:</strong> the rights and privileges of a citizen in distinction from a foreigner (<a href=\"#\" onClick=\"return mV('Luk',15,15);\">Luk 15:15</a>; <a href=\"#\" onClick=\"return mV('Luk',19,14);\">19:14</a>; <a href=\"#\" onClick=\"return mV('Act',21,39);\">Act 21:39</a>). Under the Mosaic law non-Israelites, with the exception of the Moabites and the Ammonites and others mentioned in <a href=\"#\" onClick=\"return mV('Deu',23,'1-3');\">Deu 23:1-3</a>, were admitted to the general privileges of citizenship among the Jews (<a href=\"#\" onClick=\"return mV('Exd',12,19);\">Exd 12:19</a>; <a href=\"#\" onClick=\"return mV('Lev',24,22);\">Lev 24:22</a>; <a href=\"#\" onClick=\"return mV('Num',15,15);\">Num 15:15</a>; <a href=\"#\" onClick=\"return mV('Num',35,15);\">35:15</a>; <a href=\"#\" onClick=\"return mV('Deu',10,18);\">Deu 10:18</a>; <a href=\"#\" onClick=\"return mV('Deu',14,29);\">14:29</a>; <a href=\"#\" onClick=\"return mV('Deu',16,10,14);\">16:10, 14</a>).<br><br>The right of citizenship under the Roman government was granted by the emperor to individuals, and sometimes to provinces, as a favour or as a recompense for services rendered to the state, or for a sum of money (<a href=\"#\" onClick=\"return mV('Act',22,28);\">Act 22:28</a>). This \"freedom\" secured privileges equal to those enjoyed by natives of Rome. Among the most notable of these was the provision that a man could not be bound or imprisoned without a formal trial (<a href=\"#\" onClick=\"return mV('Act',22,25,26);\">Act 22:25-26</a>), or scourged (<a href=\"#\" onClick=\"return mV('Act',16,37);\">16:37</a>). All Roman citizens had the right of appeal to Caesar (<a href=\"#\" onClick=\"return mV('Act',25,11);\">25:11</a>).";
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eastonArray["$$T0000838"] = "<strong>City:</strong> The earliest mention of city-building is that of Enoch, which was built by Cain (<a href=\"#\" onClick=\"return mV('Gen',4,17);\">Gen 4:17</a>). After the confusion of tongues, the descendants of Nimrod founded several cities (<a href=\"#\" onClick=\"return mV('Gen',10,'10-12');\">10:10-12</a>). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (<a href=\"#\" onClick=\"return mV('Gen',10,12,19);\">10:12, 19</a>; <a href=\"#\" onClick=\"return mV('Gen',11,3,9);\">11:3, 9</a>; <a href=\"#\" onClick=\"return mV('Gen',36,'31-39');\">36:31-39</a>). The earliest description of a city is that of Sodom (<a href=\"#\" onClick=\"return mV('Gen',19,'1-22');\">19:1-22</a><). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (<a href=\"#\" onClick=\"return mV('Num',13,22);\">Num 13:22</a>). The Israelites in Egypt were employed in building the \"treasure cities\" of Pithom and Raamses (<a href=\"#\" onClick=\"return mV('Exd',1,11);\">Exd 1:11</a>); but it does not seem that they had any cities of their own in Goshen (<a href=\"#\" onClick=\"return mV('Gen',46,34);\">Gen 46:34</a>; <a href=\"#\" onClick=\"return mV('Gen',47,'1-11');\">47:1-11</a>). In the kingdom of Og in Bashan there were sixty \"great cities with walls,\" and twenty-three cities in Gilead partly rebuilt by the tribes on the east of Jordan (<a href=\"#\" onClick=\"return mV('Num',21,21,32,33,35);\">Num 21:21, 32-33, 35</a>; <a href=\"#\" onClick=\"return mV('Num',32,'1-3','34-42');\">32:1-3, 34-42</a>; <a href=\"#\" onClick=\"return mV('Deu',3,4,5,14);\">Deu 3:4-5, 14</a>; <a href=\"#\" onClick=\"return mV('1Ki',4,13);\">1Ki 4:13</a>). On the west of Jordan were thirty-one \"royal cities\" (<a href=\"#\" onClick=\"return mV('Jos',12,'1-')\">Jos 12</a>), besides many others spoken of in the history of Israel.<br><br>A fenced city was a city surrounded by fortifications and high walls, with watch-towers upon them (<a href=\"#\" onClick=\"return mV('2Ch',11,11);\">2Ch 11:11</a>; <a href=\"#\" onClick=\"return mV('Deu',3,5);\">Deu 3:5</a>). There was also within the city generally a tower to which the citizens might flee when danger threatened them (<a href=\"#\" onClick=\"return mV('Jdg',9,'46-52');\">Jdg 9:46-52</a>).<br><br>A city with suburbs was a city surrounded with open pasture-grounds, such as the forty-eight cities which were given to the Levites (<a href=\"#\" onClick=\"return mV('Num',35,'2-7');\">Num 35:2-7</a>). There were six cities of refuge, three on each side of Jordan, namely, Kadesh, Shechem, Hebron, on the west of Jordan; and on the east, Bezer, Ramoth-gilead, and Golan. The cities on each side of the river were nearly opposite each other. The regulations concerning these cities are given in <a href=\"#\" onClick=\"return mV('Num',35,'9-34');\">Num 35:9-34</a>; <a href=\"#\" onClick=\"return mV('Deu',19,'1-13');\">Deu 19:1-13</a>; <a href=\"#\" onClick=\"return mV('Exd',21,'12-14');\">Exd 21:12-14</a>.<br><br>When David reduced the fortress of the Jebusites which stood on Mount Zion, he built on the site of it a palace and a city, which he called by his own name (<a href=\"#\" onClick=\"return mV('1Ch',11,5);\">1Ch 11:5</a>), the city of David. Bethlehem is also so called as being David's native town (<a href=\"#\" onClick=\"return mV('Luk',2,4);\">Luk 2:4</a>).<br><br>Jerusalem is called the Holy City, the holiness of the temple being regarded as extending in some measure over the whole city (<a href=\"#\" onClick=\"return mV('Neh',11,1);\">Neh 11:1</a>).<br><br>Pithom and Raamses, built by the Israelites as \"treasure cities,\" were not places where royal treasures were kept, but were fortified towns where merchants might store their goods and transact their business in safety, or cities in which munitions of war were stored. (See <a href=\"#\" onClick=\"return doDictLookup('ET0002968');\">PITHOM</a>.)";
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eastonArray["$$T0000839"] = "<strong>Clauda:</strong> a small island off the southwest coast of Crete, passed by Paul on his voyage to Rome (<a href=\"#\" onClick=\"return mV('Act',27,16);\">Act 27:16</a>). It is about 7 miles long and 3 broad. It is now called Gozzo (R.V., \"Cauda\").";
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eastonArray["$$T0000840"] = "<strong>Claudia:</strong> a female Christian mentioned in <a href=\"#\" onClick=\"return mV('2Ti',4,21);\">2Ti 4:21</a>. It is a conjecture having some probability that she was a British maiden, the daughter of king Cogidunus, who was an ally of Rome, and assumed the name of the emperor, his patron, Tiberius Claudius, and that she was the wife of Pudens.";
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eastonArray["$$T0000841"] = "<strong>Claudius:</strong> lame.<br><br>(1.) The fourth Roman emperor. He succeeded Caligula (A.D. 41). Though in general he treated the Jews, especially those in Asia and Egypt, with great indulgence, yet about the middle of his reign (A.D. 49) he banished them all from Rome (<a href=\"#\" onClick=\"return mV('Act',18,2);\">Act 18:2</a>). In this edict the Christians were included, as being, as was supposed, a sect of Jews. The Jews, however soon again returned to Rome.<br><br>During the reign of this emperor, several persecutions of the Christians by the Jews took place in the dominions of Herod Agrippa, in one of which the apostle James was \"killed\" (<a href=\"#\" onClick=\"return mV('Act',12,2);\">Act 12:2</a>). He died A.D. 54.<br><br>(2.) Claudius Lysias, a Greek who, having obtained by purchase the privilege of Roman citizenship, took the name of Claudius (<a href=\"#\" onClick=\"return mV('Act',21,'31-40');\">Act 21:31-40</a>; <a href=\"#\" onClick=\"return mV('Act',22,28);\">22:28</a>; <a href=\"#\" onClick=\"return mV('Act',23,26);\">23:26</a>).";
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eastonArray["$$T0000842"] = "<strong>Clay:</strong> This word is used of sediment found in pits or in streets (<a href=\"#\" onClick=\"return mV('Isa',57,20);\">Isa 57:20</a>; <a href=\"#\" onClick=\"return mV('Jer',38,60);\">Jer 38:60</a>), of dust mixed with spittle (<a href=\"#\" onClick=\"return mV('Jhn',9,6);\">Jhn 9:6</a>), and of potter's clay (<a href=\"#\" onClick=\"return mV('Isa',41,25);\">Isa 41:25</a>; <a href=\"#\" onClick=\"return mV('Nah',3,14);\">Nah 3:14</a>; <a href=\"#\" onClick=\"return mV('Jer',18,'1-6');\">Jer 18:1-6</a>; <a href=\"#\" onClick=\"return mV('Rom',9,21);\">Rom 9:21</a>). Clay was used for sealing (<a href=\"#\" onClick=\"return mV('Job',38,14);\">Job 38:14</a>; <a href=\"#\" onClick=\"return mV('Jer',32,14);\">Jer 32:14</a>). Our Lord's tomb may have been thus sealed (<a href=\"#\" onClick=\"return mV('Mat',27,66);\">Mat 27:66</a>). The practice of sealing doors with clay is still common in the East. Clay was also in primitive times used for mortar (<a href=\"#\" onClick=\"return mV('Gen',11,3);\">Gen 11:3</a>). The \"clay ground\" in which the large vessels of the temple were cast (<a href=\"#\" onClick=\"return mV('1Ki',7,46);\">1Ki 7:46</a>; <a href=\"#\" onClick=\"return mV('2Ch',4,17);\">2Ch 4:17</a>) was a compact loam fitted for the purpose. The expression literally rendered is, \"in the thickness of the ground,\", meaning, \"in stiff ground\" or in clay.";
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eastonArray["$$T0000843"] = "<strong>Clean:</strong> The various forms of uncleanness according to the Mosaic law are enumerated in <a href=\"#\" onClick=\"return mV('Lev',11,'1-');\">Lev 11-15</a>; <a href=\"#\" onClick=\"return mV('Num',19,'1-');\">Num 19</a>. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (<a href=\"#\" onClick=\"return mV('Gen',7,2);\">Gen 7:2</a>). The regulations regarding such animals are recorded in <a href=\"#\" onClick=\"return mV('Lev',11,'1-');\">Lev 11</a> and <a href=\"#\" onClick=\"return mV('Deu',14,'1-21');\">Deu 14:1-21</a>.<br><br>The Hebrews were prohibited from using as food certain animal substances, such as<br><br>(1) blood;<br><br>(2) the fat covering the intestines, termed the caul;<br><br>(3) the fat on the intestines, called the mesentery;<br><br>(4) the fat of the kidneys; and (5) the fat tail of certain sheep (<a href=\"#\" onClick=\"return mV('Exd',29,13,22);\">Exd 29:13,22</a>; <a href=\"#\" onClick=\"return mV('Lev',3,'4-9');\">Lev 3:4-9</a>; <a href=\"#\" onClick=\"return mV('Lev',9,19);\">9:19</a>; <a href=\"#\" onClick=\"return mV('Lev',17,10);\">17:10</a>; <a href=\"#\" onClick=\"return mV('Lev',19,26);\">19:26</a>).<br><br>The chief design of these regulations seems to have been to establish a system of regimen which would distinguish the Jews from all other nations. Regarding the design and the abolition of these regulations the reader will find all the details in <a href=\"#\" onClick=\"return mV('Lev',20,'24-26');\">Lev 20:24-26</a>; <a href=\"#\" onClick=\"return mV('Act',10,'9-16');\">Act 10:9-16-16</a>; <a href=\"#\" onClick=\"return mV('Act',11,'1-10');\">11:1-10</a>; <a href=\"#\" onClick=\"return mV('Hbr',9,'9-14');\">Hbr 9:9-14</a>.";
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eastonArray["$$T0000844"] = "<strong>Clement:</strong> mild, a Christian of Philippi, Paul's \"fellow-labourer,\" whose name he mentions as \"in the book of life\" (<a href=\"#\" onClick=\"return mV('Phl',4,3);\">Phl 4:3</a>). It was an opinion of ancient writers that he was the Clement of Rome whose name is well known in church history, and that he was the author of an Epistle to the Corinthians, the only known manuscript of which is appended to the Alexandrian Codex, now in the British Museum. It is of some historical interest, and has given rise to much discussion among critics. It makes distinct reference to Paul's First Epistle to the Corinthians.";
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eastonArray["$$T0000845"] = "<strong>Cleopas:</strong> (abbreviation of Cleopatros), one of the two disciples with whom Jesus conversed on the way to Emmaus on the day of the resurrection (<a href=\"#\" onClick=\"return mV('Luk',24,18);\">Luk 24:18</a>). We know nothing definitely regarding him. It is not certain that he was the Clopas of <a href=\"#\" onClick=\"return mV('Jhn',19,25);\">Jhn 19:25</a>, or the Alphaeus of <a href=\"#\" onClick=\"return mV('Mat',10,3);\">Mat 10:3</a>, although he may have been so.";
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eastonArray["$$T0000846"] = "<strong>Cleophas:</strong> (in the spelling of this word <i>h</i> is inserted by mistake from Latin MSS.), rather Cleopas, which is the Greek form of the word, while Clopas is the Aramaic form. In <a href=\"#\" onClick=\"return mV('Jhn',19,25);\">Jhn 19:25</a> the Authorized Version reads, \"Mary, the wife of Clopas.\" The word \"wife\" is conjecturally inserted here. If \"wife\" is rightly inserted, then Mary was the mother of James the Less, and Clopas is the same as Alphaeus (<a href=\"#\" onClick=\"return mV('Mat',10,3);\">Mat 10:3</a>; <a href=\"#\" onClick=\"return mV('Mat',27,56);\">27:56</a>).";
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eastonArray["$$T0000847"] = "<strong>Cloak:</strong> an upper garment, \"an exterior tunic, wide and long, reaching to the ankles, but without sleeves\" (<a href=\"#\" onClick=\"return mV('Isa',59,17);\">Isa 59:17</a>). The word so rendered is elsewhere rendered \"robe\" or \"mantle.\" It was worn by the high priest under the ephod (<a href=\"#\" onClick=\"return mV('Exd',28,31);\">Exd 28:31</a>), by kings and others of rank (<a href=\"#\" onClick=\"return mV('1Sa',15,27);\">1Sa 15:27</a>; <a href=\"#\" onClick=\"return mV('Job',1,20);\">Job 1:20</a>; <a href=\"#\" onClick=\"return mV('Job',2,12);\">2:12</a>), and by women (<a href=\"#\" onClick=\"return mV('2Sa',13,18);\">2Sa 13:18</a>).<br><br>The word translated \"cloke\", i.e., outer garment, in <a href=\"#\" onClick=\"return mV('Mat',5,40);\">Mat 5:40</a> is in its plural form used of garments in general (<a href=\"#\" onClick=\"return mV('Mat',17,2);\">Mat 17:2</a>; <a href=\"#\" onClick=\"return mV('Mat',26,65);\">26:65</a>). The cloak mentioned here and in <a href=\"#\" onClick=\"return mV('Luk',6,29);\">Luk 6:29</a> was the Greek himation, Latin pallium, and consisted of a large square piece of wollen cloth fastened round the shoulders, like the abba of the Arabs. This could be taken by a creditor (<a href=\"#\" onClick=\"return mV('Exd',22,26,27);\">Exd 22:26-27</a>), but the coat or tunic (Gr. chiton) mentioned in <a href=\"#\" onClick=\"return mV('Mat',5,40);\">Mat 5:40</a> could not.<br><br>The cloak which Paul \"left at Troas\" (<a href=\"#\" onClick=\"return mV('2Ti',4,13);\">2Ti 4:13</a>) was the Roman paenula, a thick upper garment used chiefly in travelling as a protection from the weather. Some, however, have supposed that what Paul meant was a travelling-bag. In the Syriac version the word used means a bookcase. (See <a href=\"#\" onClick=\"return doDictLookup('ET0001076');\">DRESS</a>.)";
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eastonArray["$$T0000848"] = "<strong>Closet:</strong> as used in the New Testament, signifies properly a storehouse (<a href=\"#\" onClick=\"return mV('Luk',12,24);\">Luk 12:24</a>), and hence a place of privacy and retirement (<a href=\"#\" onClick=\"return mV('Mat',6,6);\">Mat 6:6</a>; <a href=\"#\" onClick=\"return mV('Luk',12,3);\">Luk 12:3</a>).";
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eastonArray["$$T0000849"] = "<strong>Cloud:</strong> The Hebrew so rendered means \"a covering,\" because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (<a href=\"#\" onClick=\"return mV('Exd',16,10);\">Exd 16:10</a>; <a href=\"#\" onClick=\"return mV('Exd',33,9);\">33:9</a>; <a href=\"#\" onClick=\"return mV('Num',11,25);\">Num 11:25</a>; <a href=\"#\" onClick=\"return mV('Num',12,5);\">12:5</a>; <a href=\"#\" onClick=\"return mV('Job',22,14);\">Job 22:14</a>; <a href=\"#\" onClick=\"return mV('Psa',18,11);\">Psa 18:11</a>). A \"cloud without rain\" is a proverbial saying, denoting a man who does not keep his promise (<a href=\"#\" onClick=\"return mV('Pro',16,15);\">Pro 16:15</a>; <a href=\"#\" onClick=\"return mV('Isa',18,4);\">Isa 18:4</a>; <a href=\"#\" onClick=\"return mV('Isa',25,5);\">25:5</a>; <a href=\"#\" onClick=\"return mV('Jud',1,12);\">Jud 1:12</a>). A cloud is the figure of that which is transitory (<a href=\"#\" onClick=\"return mV('Job',30,15);\">Job 30:15</a>; <a href=\"#\" onClick=\"return mV('Hsa',6,4);\">Hsa 6:4</a>). A bright cloud is the symbolical seat of the Divine presence (<a href=\"#\" onClick=\"return mV('Exd',29,42,43);\">Exd 29:42-43</a>; <a href=\"#\" onClick=\"return mV('1Ki',8,10);\">1Ki 8:10</a>; <a href=\"#\" onClick=\"return mV('2Ch',5,14);\">2Ch 5:14</a>; <a href=\"#\" onClick=\"return mV('Eze',43,4);\">Eze 43:4</a>), and was called the Shechinah (q.v.). Jehovah came down upon Sinai in a cloud (<a href=\"#\" onClick=\"return mV('Exd',19,9);\">Exd 19:9</a>); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (<a href=\"#\" onClick=\"return mV('Exd',40,34,35);\">Exd 40:34-35</a>). At the dedication of the temple also the cloud \"filled the house of the Lord\" (<a href=\"#\" onClick=\"return mV('1Ki',8,10);\">1Ki 8:10</a>). Thus in like manner when Christ comes the second time he is described as coming \"in the clouds\" (<a href=\"#\" onClick=\"return mV('Mat',17,5);\">Mat 17:5</a>; <a href=\"#\" onClick=\"return mV('Mat',24,30);\">24:30</a>; <a href=\"#\" onClick=\"return mV('Act',1,9,11);\">Act 1:9, 11</a>). False teachers are likened unto clouds carried about with a tempest (<a href=\"#\" onClick=\"return mV('2Pe',2,17);\">2Pe 2:17</a>). The infirmities of old age, which come one after another, are compared by Solomon to \"clouds returning after the rain\" (<a href=\"#\" onClick=\"return mV('Ecc',12,2);\">Ecc 12:2</a>). The blotting out of sins is like the sudden disappearance of threatening clouds from the sky (<a href=\"#\" onClick=\"return mV('Isa',44,22);\">Isa 44:22</a>).<br><br>Cloud, the pillar of, was the glory-cloud which indicated God's presence leading the ransomed people through the wilderness (<a href=\"#\" onClick=\"return mV('Exd',13,22);\">Exd 13:22</a>; <a href=\"#\" onClick=\"return mV('Exd',33,9,10);\">33:9-10</a>). This pillar preceded the people as they marched, resting on the ark (<a href=\"#\" onClick=\"return mV('Exd',13,21);\">Exd 13:21</a>; <a href=\"#\" onClick=\"return mV('Exd',40,36);\">40:36</a>). By night it became a pillar of fire (<a href=\"#\" onClick=\"return mV('Num',9,'17-23');\">Num 9:17-23</a>).";
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