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eastonArray["$$T0000900"] = "<strong>Corinth:</strong> a Grecian city, on the isthmus which joins the Peloponnesus to the mainland of Greece. It is about 48 miles west of Athens. The ancient city was destroyed by the Romans (B.C. 146), and that mentioned in the New Testament was quite a new city, having been rebuilt about a century afterwards and peopled by a colony of freedmen from Rome. It became under the Romans the seat of government for Southern Greece or Achaia (<a href=\"#\" onClick=\"return mV('Act',18,'12-16');\">Act 18:12-16</a>). It was noted for its wealth, and for the luxurious and immoral and vicious habits of the people. It had a large mixed population of Romans, Greeks, and Jews. When Paul first visited the city (A.D. 51 or 52), Gallio, the brother of Seneca, was proconsul. Here Paul resided for eighteen months (<a href=\"#\" onClick=\"return mV('Act',18,'1-18');\">18:1-18</a>). Here he first became aquainted with Aquila and Priscilla, and soon after his departure Apollos came to it from Ephesus. After an interval he visited it a second time, and remained for three months (<a href=\"#\" onClick=\"return mV('Act',20,3);\">20:3</a>). During this second visit his Epistle to the Romans was written (probably A.D. 55). Although there were many Jewish converts at Corinth, yet the Gentile element prevailed in the church there.<br><br>Some have argued from <a href=\"#\" onClick=\"return mV('2Cr',12,14);\">2Cr 12:14</a>; <a href=\"#\" onClick=\"return mV('2Cr',13,1);\">13:1</a>, that Paul visited Corinth a third time (i.e., that on some unrecorded occasion he visited the city between what are usually called the first and second visits). But the passages referred to only indicate Paul's intention to visit Corinth (<a href=\"#\" onClick=\"return mV('1Cr',16,5);\">1Cr 16:5</a>, where the Greek present tense denotes an intention), an intention which was in some way frustrated. We can hardly suppose that such a visit could have been made by the apostle without more distinct reference to it.<br><br>";
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eastonArray["$$T0000901"] = "<strong>Corinthians, First Epistle to the:</strong> was written from Ephesus (<a href=\"#\" onClick=\"return mV('1Cr',16,8);\">1Cr 16:8</a>) about the time of the Passover in the third year of the apostle's sojourn there (<a href=\"#\" onClick=\"return mV('Act',19,10);\">Act 19:10</a>; <a href=\"#\" onClick=\"return mV('Act',20,31);\">20:31</a>), and when he had formed the purpose to visit Macedonia, and then return to Corinth (probably A.D. 57).<br><br>The news which had reached him, however, from Corinth frustrated his plan. He had heard of the abuses and contentions that had arisen among them, first from Apollos (<a href=\"#\" onClick=\"return mV('Act',19,1);\">Act 19:1</a>), and then from a letter they had written him on the subject, and also from some of the \"household of Chloe,\" and from Stephanas and his two friends who had visited him (<a href=\"#\" onClick=\"return mV('1Cr',1,11);\">1Cr 1:11</a>; <a href=\"#\" onClick=\"return mV('1Cr',16,17);\">16:17</a>). Paul thereupon wrote this letter, for the purpose of checking the factious spirit and correcting the erroneous opinions that had sprung up among them, and remedying the many abuses and disorderly practices that prevailed. Titus and a brother whose name is not given were probably the bearers of the letter (<a href=\"#\" onClick=\"return mV('2Cr',2,13);\">2Cr 2:13</a>; <a href=\"#\" onClick=\"return mV('2Cr',8,6,'16-18');\">8:6, 16-18</a>).<br><br>The epistle may be divided into four parts:<br><br>(1.) The apostle deals with the subject of the lamentable divisions and party strifes that had arisen among them (<a href=\"#\" onClick=\"return mV('1Cr',1,'1-');\">1 Cor. 1-4</a>).<br><br>(2.) He next treats of certain cases of immorality that had become notorious among them. They had apparently set at nought the very first principles of morality (<a href=\"#\" onClick=\"return mV('1Cr',1,'1-');\">1-4</a>), <a href=\"#\" onClick=\"return mV('1Cr',5,'1-')\">1Cr 5</a>; <a href=\"#\" onClick=\"return mV('1Cr',6,'1-')\">6</a>).<br><br>(3.) In the third part he discusses various questions of doctrine and of Christian ethics in reply to certain communications they had made to him. He especially rectifies certain flagrant abuses regarding the celebration of the Lord's supper (<a href=\"#\" onClick=\"return mV('1Cr',7,'1-')\">1Cr 7-14</a>).<br><br>(4.) The concluding part <a href=\"#\" onClick=\"return mV('1Cr',15,'1-')\">1Cr 15</a>; <a href=\"#\" onClick=\"return mV('1Cr',16,'1-')\">16</a>) contains an elaborate defense of the doctrine of the resurrection of the dead, which had been called in question by some among them, followed by some general instructions, intimations, and greetings.<br><br>This epistle \"shows the powerful self-control of the apostle in spite of his physical weakness, his distressed circumstances, his incessant troubles, and his emotional nature. It was written, he tells us, in bitter anguish, 'out of much affliction and pressure of heart...and with streaming eyes' (<a href=\"#\" onClick=\"return mV('2Cr',2,4);\">2Cr 2:4</a>); yet he restrained the expression of his feelings, and wrote with a dignity and holy calm which he thought most calculated to win back his erring children. It gives a vivid picture of the early church...It entirely dissipates the dream that the apostolic church was in an exceptional condition of holiness of life or purity of doctrine.\" The apostle in this epistle unfolds and applies great principles fitted to guide the church of all ages in dealing with the same and kindred evils in whatever form they may appear.<br><br>This is one of the epistles the authenticity of which has never been called in question by critics of any school, so many and so conclusive are the evidences of its Pauline origin.<br><br>The subscription to this epistle states erroneously in the Authorized Version that it was written at Philippi. This error arose from a mistranslation of <a href=\"#\" onClick=\"return mV('1Cr',16,5);\">1Cr 16:5</a>, \"For I do pass through Macedonia,\" which was interpreted as meaning, \"I am passing through Macedonia.\" In <a href=\"#\" onClick=\"return mV('1Cr',16,8);\">1Cr 16:8</a> he declares his intention of remaining some time longer in Ephesus. After that, his purpose is to \"pass through Macedonia.\"<br><br>";
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eastonArray["$$T0000902"] = "<strong>Corinthians, Second Epistle to the:</strong> Shortly after writing his first letter to the Corinthians, Paul left Ephesus, where intense excitement had been aroused against him, the evidence of his great success, and proceeded to Macedonia. Pursuing the usual route, he reached Troas, the port of departure for Europe. Here he expected to meet with Titus, whom he had sent from Ephesus to Corinth, with tidings of the effects produced on the church there by the first epistle; but was disappointed (<a href=\"#\" onClick=\"return mV('1Cr',16,9);\">1Cr 16:9</a>; <a href=\"#\" onClick=\"return mV('2Cr',1,8);\">2Cr 1:8</a>; <a href=\"#\" onClick=\"return mV('2Cr',2,12,13);\">2:12-13</a>). He then left Troas and proceeded to Macedonia; and at Philippi, where he tarried, he was soon joined by Titus (<a href=\"#\" onClick=\"return mV('2Cr',7,6,7);\">2Cr 7:6-7</a>), who brought him good news from Corinth, and also by Timothy. Under the influence of the feelings awakened in his mind by the favourable report which Titus brought back from Corinth, this second epistle was written. It was probably written at Philippi, or, as some think, Thessalonica, early in the year A.D. 58, and was sent to Corinth by Titus. This letter he addresses not only to the church in Corinth, but also to the saints in all Achaia, i.e., in Athens, Cenchrea, and other cities in Greece.<br><br>The contents of this epistle may be thus arranged:<br><br>(1.) Paul speaks of his spiritual labours and course of life, and expresses his warm affection toward the Corinthians (<a href=\"#\" onClick=\"return mV('2Cr',7,'1-'1-');\">2Cor. 1-7</a>).<br><br>(2.) He gives specific directions regarding the collection that was to be made for their poor brethren in Judea (<a href=\"#\" onClick=\"return mV('2Cr',8,'1-')\">2Cr 8</a>; <a href=\"#\" onClick=\"return mV('2Cr',9,'1-')\">9</a>).<br><br>(3.) He defends his own apostolic claim (<a href=\"#\" onClick=\"return mV('2Cr',10,'1-')\">2Cr 10-13</a>), and justifies himself from the charges and insinuations of the false teacher and his adherents.<br><br>This epistle, it has been well said, shows the individuallity of the apostle more than any other. \"Human weakness, spiritual strength, the deepest tenderness of affection, wounded feeling, sternness, irony, rebuke, impassioned self-vindication, humility, a just self-respect, zeal for the welfare of the weak and suffering, as well as for the progress of the church of Christ and for the spiritual advancement of its members, are all displayed in turn in the course of his appeal.\"--Lias, Second Corinthians.<br><br>Of the effects produced on the Corinthian church by this epistle we have no definite information. We know that Paul visited Corinth after he had written it (<a href=\"#\" onClick=\"return mV('Act',20,2,3);\">Act 20:2-3</a>), and that on that occasion he tarried there for three months. In his letter to Rome, written at this time, he sent salutations from some of the principal members of the church to the Romans.<br><br>";
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eastonArray["$$T0000903"] = "<strong>Cormorant:</strong> (<a href=\"#\" onClick=\"return mV('Lev',11,17);\">Lev 11:17</a>; <a href=\"#\" onClick=\"return mV('Deu',14,17);\">Deu 14:17</a>), Heb. shalak, \"plunging,\" or \"darting down,\" (the <i>Phalacrocorax carbo</i>), ranked among the \"unclean\" birds; of the same family group as the pelican. It is a \"plunging\" bird, and is common on the coasts and the island seas of Palestine. Some think the Hebrew word should be rendered \"gannet\" (Sula bassana, \"the solan goose\"); others that it is the \"tern\" or \"sea swallow,\" which also frequents the coasts of Palestine as well as the Sea of Galilee and the Jordan valley during several months of the year. But there is no reason to depart from the ordinary rendering.<br><br>In <a href=\"#\" onClick=\"return mV('Isa',34,11);\">Isa 34:11</a>; <a href=\"#\" onClick=\"return mV('Zep',2,14);\">Zep 2:14</a> (but in R.V., \"pelican\") the Hebrew word rendered by this name is <i>ka'ath</i>. It is translated \"pelican\" (q.v.) in <a href=\"#\" onClick=\"return mV('Psa',102,6);\">Psa 102:6</a>. The word literally means the \"vomiter,\" and the pelican is so called from its vomiting the shells and other things which it has voraciously swallowed. (See <a href=\"#\" onClick=\"return doDictLookup('ET0002890');\">PELICAN</a>.)<br><br>";
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eastonArray["$$T0000904"] = "<strong>Corn:</strong> The word so rendered (dagan) in <a href=\"#\" onClick=\"return mV('Gen',27,28,37);\">Gen 27:28, 37</a>; <a href=\"#\" onClick=\"return mV('Num',18,27);\">Num 18:27</a>; <a href=\"#\" onClick=\"return mV('Deu',28,51);\">Deu 28:51</a>; <a href=\"#\" onClick=\"return mV('Lam',2,12);\">Lam 2:12</a>, is a general term representing all the commodities we usually describe by the words corn, grain, seeds, peas, beans. With this corresponds the use of the word in <a href=\"#\" onClick=\"return mV('Jhn',12,24);\">Jhn 12:24</a>.<br><br>In <a href=\"#\" onClick=\"return mV('Gen',41,35,49);\">Gen 41:35, 49</a>; <a href=\"#\" onClick=\"return mV('Pro',11,26);\">Pro 11:26</a>; <a href=\"#\" onClick=\"return mV('Joe',2,24);\">Joe 2:24</a> (\"wheat\"), the word thus translated (bar; i.e., \"winnowed\") means corn purified from chaff. With this corresponds the use of the word in the New Testament (<a href=\"#\" onClick=\"return mV('Mat',3,12);\">Mat 3:12</a>; <a href=\"#\" onClick=\"return mV('Luk',3,17);\">Luk 3:17</a>; <a href=\"#\" onClick=\"return mV('Act',7,12);\">Act 7:12</a>). In <a href=\"#\" onClick=\"return mV('Psa',65,13);\">Psa 65:13</a> it means \"growing corn.\"<br><br>In <a href=\"#\" onClick=\"return mV('Gen',42,1,2,19);\">Gen 42:1-2, 19</a>; <a href=\"#\" onClick=\"return mV('Jos',9,14);\">Jos 9:14</a>; <a href=\"#\" onClick=\"return mV('Neh',10,31);\">Neh 10:31</a> (\"victuals\"), the word (sheber; i.e., \"broken,\" i.e., grist) denotes generally victuals, provisions, and corn as a principal article of food.<br><br>From the time of Solomon, corn began to be exported from Palestine (<a href=\"#\" onClick=\"return mV('Eze',27,17);\">Eze 27:17</a>; <a href=\"#\" onClick=\"return mV('Amo',8,5);\">Amo 8:5</a>). \"Plenty of corn\" was a part of Issac's blessing conferred upon Jacob (<a href=\"#\" onClick=\"return mV('Gen',27,28);\">Gen 27:28</a>; <a href=\"#\" onClick=\"return mV('Psa',65,13);\">Psa 65:13</a>).<br><br>";
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eastonArray["$$T0000905"] = "<strong>Cornelius:</strong> a centurion whose history is narrated in <a href=\"#\" onClick=\"return mV('Act',10,'1-');\">Acts 10</a>. He was a \"devout man,\" and like the centurion of Capernaum, believed in the God of Israel. His residence at Caesrea probably brought him into contact with Jews who communicated to him their expectations regarding the Messiah; and thus he was prepared to welcome the message Peter brought him. He became the first fruit of the Gentile world to Christ. He and his family were baptized and admitted into the Christian church (<a href=\"#\" onClick=\"return mV('Act',10,1,'44-48');\">Act 10:1, 44-48</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0000752');\">CENTURION</a>.)<br><br>";
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eastonArray["$$T0000906"] = "<strong>Corner:</strong> The angle of a house (<a href=\"#\" onClick=\"return mV('Job',1,19);\">Job 1:19</a>) or a street (<a href=\"#\" onClick=\"return mV('Pro',7,8);\">Pro 7:8</a>). \"Corners\" in <a href=\"#\" onClick=\"return mV('Neh',9,22);\">Neh 9:22</a> denotes the various districts of the promised land allotted to the Israelites. In <a href=\"#\" onClick=\"return mV('Num',24,17);\">Num 24:17</a>, the \"corners of Moab\" denotes the whole land of Moab. The \"corner of a field\" (<a href=\"#\" onClick=\"return mV('Lev',19,9);\">Lev 19:9</a>; <a href=\"#\" onClick=\"return mV('Lev',23,22);\">23:22</a>) is its extreme part, which was not to be reaped. The Jews were prohibited from cutting the \"corners,\" i.e., the extremities, of the hair and whiskers running round the ears (<a href=\"#\" onClick=\"return mV('Lev',19,27);\">Lev 19:27</a>; <a href=\"#\" onClick=\"return mV('Lev',21,5);\">21:5</a>). The \"four corners of the earth\" in <a href=\"#\" onClick=\"return mV('Isa',11,12);\">Isa 11:12</a> and <a href=\"#\" onClick=\"return mV('Eze',7,2);\">Eze 7:2</a> denotes the whole land. The \"corners of the streets\" mentioned in <a href=\"#\" onClick=\"return mV('Mat',6,5);\">Mat 6:5</a> means the angles where streets meet so as to form a square or place of public resort.<br><br>The corner gate of Jerusalem (<a href=\"#\" onClick=\"return mV('2Ki',14,13);\">2Ki 14:13</a>; <a href=\"#\" onClick=\"return mV('2Ch',26,9);\">2Ch 26:9</a>) was on the north-west side of the city.<br><br>Corner-stone (<a href=\"#\" onClick=\"return mV('Job',38,6);\">Job 38:6</a>; <a href=\"#\" onClick=\"return mV('Isa',28,16);\">Isa 28:16</a>), a block of great importance in binding together the sides of a building. The \"head of the corner\" (<a href=\"#\" onClick=\"return mV('Psa',118,22,23);\">Psa 118:22-23</a>) denotes the coping, the \"coign of vantage\", i.e., the topstone of a building. But the word \"corner stone\" is sometimes used to denote some person of rank and importance (<a href=\"#\" onClick=\"return mV('Isa',28,16);\">Isa 28:16</a>). It is applied to our Lord, who was set in highest honour (<a href=\"#\" onClick=\"return mV('Mat',21,42);\">Mat 21:42</a>). He is also styled \"the chief corner stone\" (<a href=\"#\" onClick=\"return mV('Eph',2,20);\">Eph 2:20</a>; <a href=\"#\" onClick=\"return mV('1Pe',2,'6-8');\">1Pe 2:6-8</a>). When Zechariah (<a href=\"#\" onClick=\"return mV('Zec',10,4);\">Zec 10:4</a>), speaking of Judah, says, \"Out of him came forth the corner,\" he is probably to be understood as ultimately referring to the Messiah as the \"corner stone.\" (See <a href=\"#\" onClick=\"return doDictLookup('ET0003612');\">TEMPLE, SOLOMON'S</a>.)<br><br>";
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eastonArray["$$T0000907"] = "<strong>Cornet:</strong> Heb. shophar, \"brightness,\" with reference to the clearness of its sound (<a href=\"#\" onClick=\"return mV('1Ch',15,28);\">1Ch 15:28</a>; <a href=\"#\" onClick=\"return mV('2Ch',15,14);\">2Ch 15:14</a>; <a href=\"#\" onClick=\"return mV('Psa',98,6);\">Psa 98:6</a>; <a href=\"#\" onClick=\"return mV('Hsa',5,8);\">Hsa 5:8</a>). It is usually rendered in the Authorized Version \"trumpet.\" It denotes the long and straight horn, about eighteen inches long. The words of Joel, \"Blow the trumpet,\" literally, \"Sound the cornet,\" refer to the festival which was the preparation for the day of Atonement. In <a href=\"#\" onClick=\"return mV('Dan',3,5,7,10,15);\">Dan 3:5, 7, 10, 15</a>, the word (keren) so rendered is a curved horn. The word \"cornet\" in <a href=\"#\" onClick=\"return mV('2Sa',6,5);\">2Sa 6:5</a> (Heb. mena'an'im, occurring only here) was some kind of instrument played by being shaken like the Egyptian sistrum, consisting of rings or bells hung loosely on iron rods.<br><br>";
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eastonArray["$$T0000908"] = "<strong>Cotes:</strong> pens or enclosures for flocks (<a href=\"#\" onClick=\"return mV('2Ch',32,28);\">2Ch 32:28</a>, \"cotes for flocks; \" R.V., \"flocks in folds\").<br><br>";
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eastonArray["$$T0000909"] = "<strong>Cottage:</strong><br><br>(1.) A booth in a vineyard (<a href=\"#\" onClick=\"return mV('Isa',1,8);\">Isa 1:8</a>); a temporary shed covered with leaves or straw to shelter the watchman that kept the garden. These were slight fabrics, and were removed when no longer needed, or were left to be blown down in winter (<a href=\"#\" onClick=\"return mV('Job',27,18);\">Job 27:18</a>).<br><br>(2.) A lodging-place (in <a href=\"#\" onClick=\"return mV('Isa',1,8);\">Isa 1:8</a>); a slighter structure than the \"booth,\" as the cucumber patch is more temporary than a vineyard (<a href=\"#\" onClick=\"return mV('Isa',24,20);\">Isa 24:20</a>). It denotes a frail structure of boughs supported on a few poles, which is still in use in the East, or a hammock suspended between trees, in which the watchman was accustomed to sleep during summer.<br><br>(3.) In <a href=\"#\" onClick=\"return mV('Zep',2,6);\">Zep 2:6</a> it is the rendering of the Hebrew <i>keroth</i>, which some suppose to denote rather \"pits\" (R.V. marg., \"caves\") or \"wells of water,\" such as shepherds would sink.<br><br>";
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eastonArray["$$T0000910"] = "<strong>Couch:</strong> (<a href=\"#\" onClick=\"return mV('Gen',49,4);\">Gen 49:4</a>; <a href=\"#\" onClick=\"return mV('1Ch',5,1);\">1Ch 5:1</a>; <a href=\"#\" onClick=\"return mV('Job',7,13);\">Job 7:13</a>; <a href=\"#\" onClick=\"return mV('Psa',6,6);\">Psa 6:6</a>, etc.), a seat for repose or rest. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000494');\">BED</a>.)<br><br>";
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eastonArray["$$T0000911"] = "<strong>Coulter:</strong> (<a href=\"#\" onClick=\"return mV('1Sa',13,20,21);\">1Sa 13:20-21</a>), an agricultural instrument, elsewhere called \"ploughshare\" (<a href=\"#\" onClick=\"return mV('Isa',2,4);\">Isa 2:4</a>; <a href=\"#\" onClick=\"return mV('Mic',4,3);\">Mic 4:3</a>; <a href=\"#\" onClick=\"return mV('Joe',3,10);\">Joe 3:10</a>). It was the facing-piece of a plough, analogous to the modern coulter.<br><br>";
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eastonArray["$$T0000912"] = "<strong>Council:</strong> spoken of counsellors who sat in public trials with the governor of a province (<a href=\"#\" onClick=\"return mV('Act',25,12);\">Act 25:12</a>).<br><br>The Jewish councils were the Sanhedrim, or supreme council of the nation, which had subordinate to it smaller tribunals (in <a href=\"#\" onClick=\"return mV('Mat',5,21,22);\">Mat 5:21-22</a>) in the cities of Palestine (<a href=\"#\" onClick=\"return mV('Mat',10,17);\">Mat 10:17</a>; <a href=\"#\" onClick=\"return mV('Mar',13,9);\">Mar 13:9</a>). In the time of Christ the functions of the Sanhedrim were limited (<a href=\"#\" onClick=\"return mV('Jhn',16,2);\">Jhn 16:2</a>; <a href=\"#\" onClick=\"return mV('2Cr',11,24);\">2Cr 11:24</a>). In <a href=\"#\" onClick=\"return mV('Psa',68,27);\">Psa 68:27</a> the word \"council\" means simply a company of persons. (R.V. marg., \"company.\")<br><br>In ecclesiastical history the word is used to denote an assembly of pastors or bishops for the discussion and regulation of church affairs. The first of these councils was that of the apostles and elders at Jerusalem, of which we have a detailed account in <a href=\"#\" onClick=\"return mV('Act',15,'1-');\">Acts 15</a>.<br><br>";
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eastonArray["$$T0000913"] = "<strong>Counsellor:</strong> an adviser (<a href=\"#\" onClick=\"return mV('Pro',11,14);\">Pro 11:14</a>; <a href=\"#\" onClick=\"return mV('Pro',15,22);\">15:22</a>), a king's state counsellor (<a href=\"#\" onClick=\"return mV('2Sa',15,12);\">2Sa 15:12</a>). Used once of the Messiah (<a href=\"#\" onClick=\"return mV('Isa',9,6);\">Isa 9:6</a>). In <a href=\"#\" onClick=\"return mV('Mar',15,43);\">Mar 15:43</a>; <a href=\"#\" onClick=\"return mV('Luk',23,50);\">Luk 23:50</a>, the word probably means a member of the Jewish Sanhedrim.<br><br>";
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eastonArray["$$T0000914"] = "<strong>Courses:</strong> When David was not permitted to build the temple, he proceeded, among the last acts of his life, with the assistance of Zadok and Ahimelech, to organize the priestly and musical services to be conducted in the house of God.<br><br>(1.) He divided the priests into twenty-four courses (<a href=\"#\" onClick=\"return mV('1Ch',24,'1-19');\">1Ch 24:1-19</a>), sixteen being of the house of Eleazar and eight of that of Ithamar. Each course was under a head or chief, and ministered for a week, the order being determined by lot.<br><br>(2.) The rest of the 38,000 Levites (<a href=\"#\" onClick=\"return mV('1Ch',23,4);\">23:4</a>) were divided also into twenty-four courses, each to render some allotted service in public worship: 4,000 in twenty-four courses were set apart as singers and musicians under separate leaders (<a href=\"#\" onClick=\"return mV('1Ch',23,5);\">1Ch 23:5</a>; 4,000 as porters or keepers of the doors and gates of the sanctuary (<a href=\"#\" onClick=\"return mV('1Ch',26,'1-19');\">26:1-19</a>); and 6,000 as officers and judges to see to the administration of the law in all civil and ecclesiastical matters (<a href=\"#\" onClick=\"return mV('1Ch',26,'20-32');\">1Ch 26:20-32</a>).<br><br>This arrangement was re-established by Hezekiah (<a href=\"#\" onClick=\"return mV('2Ch',31,2);\">2Ch 31:2</a>); and afterwards the four sacerdotal courses which are said to have returned from the Captivity were re-divided into the original number of twenty-four by Ezra (<a href=\"#\" onClick=\"return mV('Ezr',6,18);\">Ezr 6:18</a>).<br><br>";
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eastonArray["$$T0000915"] = "<strong>Court:</strong> the enclosure of the tabernacle (<a href=\"#\" onClick=\"return mV('Exd',27,'9-19');\">Exd 27:9-19</a>; <a href=\"#\" onClick=\"return mV('Exd',40,8);\">40:8</a>), of the temple (<a href=\"#\" onClick=\"return mV('1Ki',6,36);\">1Ki 6:36</a>), of a prison (<a href=\"#\" onClick=\"return mV('Neh',3,25);\">Neh 3:25</a>), of a private house (<a href=\"#\" onClick=\"return mV('2Sa',17,18);\">2Sa 17:18</a>), and of a king's palace (<a href=\"#\" onClick=\"return mV('2Ki',20,4);\">2Ki 20:4</a>).<br><br>";
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eastonArray["$$T0000916"] = "<strong>Covenant:</strong> a contract or agreement between two parties. In the Old Testament the Hebrew word <i>berith</i> is always thus translated. <i>Berith</i> is derived from a root which means \"to cut,\" and hence a covenant is a \"cutting,\" with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (<a href=\"#\" onClick=\"return mV('Gen',15,'1-')\">Gen 15</a>; <a href=\"#\" onClick=\"return mV('Jer',34,18,19);\">Jer 34:18-19</a>).<br><br>The corresponding word in the New Testament Greek is <i>diatheke</i>, which is, however, rendered \"testament\" generally in the Authorized Version. It ought to be rendered, just as the word <i>berith</i> of the Old Testament, \"covenant.\"<br><br>This word is used<br><br>(1) of a covenant or compact between man and man (<a href=\"#\" onClick=\"return mV('Gen',21,32);\">Gen 21:32</a>), or between tribes or nations (<a href=\"#\" onClick=\"return mV('1Sa',11,1);\">1Sa 11:1</a>; <a href=\"#\" onClick=\"return mV('Jos',9,6,15);\">Jos 9:6, 15</a>). In entering into a convenant, Jehovah was solemnly called on to witness the transaction (<a href=\"#\" onClick=\"return mV('Gen',31,50);\">Gen 31:50</a>), and hence it was called a \"covenant of the Lord\" (<a href=\"#\" onClick=\"return mV('1Sa',20,8);\">1Sa 20:8</a>). The marriage compact is called \"the covenant of God\" (<a href=\"#\" onClick=\"return mV('Pro',2,17);\">Pro 2:17</a>), because the marriage was made in God's name. Wicked men are spoken of as acting as if they had made a \"covenant with death\" not to destroy them, or with hell not to devour them (<a href=\"#\" onClick=\"return mV('Isa',28,15,18);\">Isa 28:15, 18</a>).<br><br>(2.) The word is used with reference to God's revelation of himself in the way of promise or of favour to men. Thus God's promise to Noah after the Flood is called a covenant (<a href=\"#\" onClick=\"return mV('Jer',28,33,20);\">Jer 33:20</a>, \"my covenant\"). We have an account of God's <a href=\"#\" onClick=\"return mV('Gen',9,'1-')\">Gen 9</a>; <a href=\"#\" onClick=\"return mV('Jer',33,20);\">Jer 33:20</a>, \"my covenant\"). We have an account of God's covenant with Abraham (<a href=\"#\" onClick=\"return mV('Lev',26,42);\">Lev 26:42</a>), of the covenant of the priesthood (<a href=\"#\" onClick=\"return mV('Num',25,12,13);\">Num 25:12-13</a>; <a href=\"#\" onClick=\"return mV('Deu',33,9);\">Deu 33:9</a>; <a href=\"#\" onClick=\"return mV('Neh',13,29);\">Neh 13:29</a>), and of the covenant of Sinai (<a href=\"#\" onClick=\"return mV('Exd',34,27,28);\">Exd 34:27-28</a>; <a href=\"#\" onClick=\"return mV('Lev',26,15);\">Lev 26:15</a>), which was afterwards renewed at different times in the history of Israel (<a href=\"#\" onClick=\"return mV('Ezr',10,'1-');\">Ezra 10</a>; <a href=\"#\" onClick=\"return mV('Neh',9,'1-');\">Neh 9</a>). In conformity with human custom, God's <a href=\"#\" onClick=\"return mV('Deu',29,'1-')\">Deu 29</a>; <a href=\"#\" onClick=\"return mV('Jos',1,24);\">Jos 1:24</a>; <a href=\"#\" onClick=\"return mV('2Ch',15,'1-')\">2Ch 15</a>; <a href=\"#\" onClick=\"return mV('2Ch',23,'1-')\">23</a>; <a href=\"#\" onClick=\"return mV('2Ch',29,'1-')\">29</a>; <a href=\"#\" onClick=\"return mV('2Ch',34,'1-')\">34</a>; <a href=\"#\" onClick=\"return mV('Ezr',10,'1-')\">Ezr 10</a>; <a href=\"#\" onClick=\"return mV('Neh',9,'1-)\">Neh 9</a>). In conformity with human custom, God's covenant is said to be confirmed with an oath (<a href=\"#\" onClick=\"return mV('Deu',4,31);\">Deu 4:31</a>; <a href=\"#\" onClick=\"return mV('Psa',89,3);\">Psa 89:3</a>), and to be accompanied by a sign (<a href=\"#\" onClick=\"return mV('Gen',9,'1-')\">Gen 9</a>; <a href=\"#\" onClick=\"return mV('Gen',17,'1-')\">17</a>). Hence the covenant is called God's \"counsel,\" \"oath,\" \"promise\" (<a href=\"#\" onClick=\"return mV('Psa',89,3,4);\">Psa 89:3-4</a>; <a href=\"#\" onClick=\"return mV('Psa',105,'8-11');\">105:8-11</a>; <a href=\"#\" onClick=\"return mV('Hbr',6,'13-20');\">Hbr 6:13-20</a>; <a href=\"#\" onClick=\"return mV('Luk',1,'68-75');\">Luk 1:68-75</a>). God's covenant consists wholly in the bestowal of blessing (<a href=\"#\" onClick=\"return mV('Isa',59,21);\">Isa 59:21</a>; <a href=\"#\" onClick=\"return mV('Jer',31,33,34);\">Jer 31:33-34</a>).<br><br>The term covenant is also used to designate the regular succession of day and night (<a href=\"#\" onClick=\"return mV('Jer',33,20);\">Jer 33:20</a>), the Sabbath (<a href=\"#\" onClick=\"return mV('Exd',31,16);\">Exd 31:16</a>), circumcision (<a href=\"#\" onClick=\"return mV('Gen',17,'9-10');\">Gen 17:9-10</a>), and in general any ordinance of God (<a href=\"#\" onClick=\"return mV('Jer',34,13,14);\">Jer 34:13-14</a>).<br><br>A \"covenant of salt\" signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used (<a href=\"#\" onClick=\"return mV('Num',18,19);\">Num 18:19</a>; <a href=\"#\" onClick=\"return mV('Lev',2,13);\">Lev 2:13</a>; <a href=\"#\" onClick=\"return mV('2Ch',13,5);\">2Ch 13:5</a>).<br><br>COVENANT OF WORKS, the constitution under which Adam was placed at his creation. In this covenant,<br><br>(1.) The contracting parties were (a) God the moral Governor, and (b) Adam, a free moral agent, and representative of all his natural posterity (<a href=\"#\" onClick=\"return mV('Rom',5,'12-19');\">Rom 5:12-19</a>).<br><br>(2.) The promise was \"life\" (<a href=\"#\" onClick=\"return mV('Mat',19,16,17);\">Mat 19:16-17</a>; <a href=\"#\" onClick=\"return mV('Gal',3,12);\">Gal 3:12</a>).<br><br>(3.) The condition was perfect obedience to the law, the test in this case being abstaining from eating the fruit of the \"tree of knowledge,\" etc.<br><br>(4.) The penalty was death (<a href=\"#\" onClick=\"return mV('Gen',2,16,17);\">Gen 2:16-17</a>).<br><br>This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because \"life\" was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law.<br><br>The \"tree of life\" was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant.<br><br>This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness.<br><br>CONVENANT OF GRACE, the eternal plan of redemption entered into by the three persons of the Godhead, and carried out by them in its several parts. In it the Father represented the Godhead in its indivisible sovereignty, and the Son his people as their surety (<a href=\"#\" onClick=\"return mV('Jhn',17,4,6,9);\">Jhn 17:4, 6, 9</a>; <a href=\"#\" onClick=\"return mV('Isa',42,6);\">Isa 42:6</a>; <a href=\"#\" onClick=\"return mV('Psa',89,3);\">Psa 89:3</a>).<br><br>The conditions of this covenant were,<br><br>(1.) On the part of the Father (a) all needful preparation to the Son for the accomplishment of his work (<a href=\"#\" onClick=\"return mV('Hbr',10,5);\">Hbr 10:5</a>; <a href=\"#\" onClick=\"return mV('Isa',42,'1-7');\">Isa 42:1-7</a>); (b) support in the work (<a href=\"#\" onClick=\"return mV('Luk',22,43);\">Luk 22:43</a>); and (c) a glorious reward in the exaltation of Christ when his work was done (<a href=\"#\" onClick=\"return mV('Phl',2,'6-11');\">Phl 2:6-11</a>), his investiture with universal dominion (<a href=\"#\" onClick=\"return mV('Jhn',5,22);\">Jhn 5:22</a>; <a href=\"#\" onClick=\"return mV('Psa',110,1);\">Psa 110:1</a>), his having the administration of the covenant committed into his hands (<a href=\"#\" onClick=\"return mV('Mat',28,18);\">Mat 28:18</a>; <a href=\"#\" onClick=\"return mV('Jhn',1,12);\">Jhn 1:12</a>; <a href=\"#\" onClick=\"return mV('Jhn',17,2);\">17:2</a>; <a href=\"#\" onClick=\"return mV('Act',2,33);\">Act 2:33</a>), and in the final salvation of all his people (<a href=\"#\" onClick=\"return mV('Isa',35,10);\">Isa 35:10</a>; <a href=\"#\" onClick=\"return mV('Isa',53,'10-11');\">53:10-11</a>; <a href=\"#\" onClick=\"return mV('Jer',31,33);\">Jer 31:33</a>; <a href=\"#\" onClick=\"return mV('Tts',1,2);\">Tts 1:2</a>).<br><br>(2.) On the part of the Son the conditions were (a) his becoming incarnate (<a href=\"#\" onClick=\"return mV('Gal',4,4,5);\">Gal 4:4-5</a>); and (b) as the second Adam his representing all his people, assuming their place and undertaking all their obligations under the violated covenant of works;<br><br>(c) obeying the law (<a href=\"#\" onClick=\"return mV('Psa',40,8);\">Psa 40:8</a>; <a href=\"#\" onClick=\"return mV('Isa',42,21);\">Isa 42:21</a>; <a href=\"#\" onClick=\"return mV('Jhn',9,4,5);\">Jhn 9:4-5</a>), and (d) suffering its penalty (<a href=\"#\" onClick=\"return mV('Isa',53,'1-')\">Isa 53</a>; <a href=\"#\" onClick=\"return mV('2Cr',5,21);\">2Cr 5:21</a>; <a href=\"#\" onClick=\"return mV('Gal',3,13);\">Gal 3:13</a>), in their stead.<br><br>Christ, the mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings. In <a href=\"#\" onClick=\"return mV('Hbr',8,6);\">Hbr 8:6</a>; <a href=\"#\" onClick=\"return mV('Hbr',9,15);\">9:15</a>; <a href=\"#\" onClick=\"return mV('Hbr',12,24);\">12:24</a>, this title is given to Christ. (See <a href=\"#\" onClick=\"return doDictLookup('ET0001044');\">DISPENSATION</a>.)<br><br>";
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eastonArray["$$T0000917"] = "<strong>Covering of the eyes:</strong> occurs only in <a href=\"#\" onClick=\"return mV('Gen',20,16);\">Gen 20:16</a>. In the Revised Version the rendering is \"it (i.e., Abimelech's present of 1,000 pieces of silver to Abraham) is for thee a covering of the eyes.\" This has been regarded as an implied advice to Sarah to conform to the custom of married women, and wear a complete veil, covering the eyes as well as the rest of the face.<br><br>";
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eastonArray["$$T0000918"] = "<strong>Covetousness:</strong> a strong desire after the possession of worldly things (<a href=\"#\" onClick=\"return mV('Col',3,5);\">Col 3:5</a>; <a href=\"#\" onClick=\"return mV('Eph',5,5);\">Eph 5:5</a>; <a href=\"#\" onClick=\"return mV('Hbr',13,5);\">Hbr 13:5</a>; <a href=\"#\" onClick=\"return mV('1Ti',6,9,10);\">1Ti 6:9-10</a>; <a href=\"#\" onClick=\"return mV('Mat',6,20);\">Mat 6:20</a>). It assumes sometimes the more aggravated form of avarice, which is the mark of cold-hearted worldliness.<br><br>";
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eastonArray["$$T0000919"] = "<strong>Cow:</strong> A cow and her calf were not to be killed on the same day (<a href=\"#\" onClick=\"return mV('Lev',22,28);\">Lev 22:28</a>; <a href=\"#\" onClick=\"return mV('Exd',23,19);\">Exd 23:19</a>; <a href=\"#\" onClick=\"return mV('Deu',22,6,7);\">Deu 22:6-7</a>). The reason for this enactment is not given. A state of great poverty is described in the words of <a href=\"#\" onClick=\"return mV('Isa',7,'21-25');\">Isa 7:21-25</a>, where, instead of possessing great resources, a man shall depend for the subsistence of himself and his family on what a single cow and two sheep could yield.<br><br>";
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eastonArray["$$T0000920"] = "<strong>Crane:</strong> (<a href=\"#\" onClick=\"return mV('Isa',38,14);\">Isa 38:14</a>; <a href=\"#\" onClick=\"return mV('Jer',8,7);\">Jer 8:7</a>). In both of these passages the Authorized Version has reversed the Hebrew order of the words. \"Crane or swallow\" should be \"swallow or crane,\" as in the Revised Version. The rendering is there correct. The Hebrew for crane is <i>'agur</i>, the <i>Grus cincerea</i>, a bird well known in Palestine. It is migratory, and is distinguished by its loud voice, its cry being hoarse and melancholy.<br><br>";
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eastonArray["$$T0000921"] = "<strong>Creation:</strong> \"In the beginning\" God created, i.e., called into being, all things out of nothing. This creative act on the part of God was absolutely free, and for infinitely wise reasons. The cause of all things exists only in the will of God. The work of creation is attributed<br><br>(1) to the Godhead (<a href=\"#\" onClick=\"return mV('Gen',1,1,26);\">Gen 1:1, 26</a>);<br><br>(2) to the Father (<a href=\"#\" onClick=\"return mV('1Cr',8,6);\">1Cr 8:6</a>);<br><br>(3) to the Son (<a href=\"#\" onClick=\"return mV('Jhn',1,3);\">Jhn 1:3</a>; <a href=\"#\" onClick=\"return mV('Col',1,16,17);\">Col 1:16-17</a>);<br><br>(4) to the Holy Spirit (<a href=\"#\" onClick=\"return mV('Gen',1,2);\">Gen 1:2</a>; <a href=\"#\" onClick=\"return mV('Job',26,13);\">Job 26:13</a>; <a href=\"#\" onClick=\"return mV('Psa',104,30);\">Psa 104:30</a>).<br><br>The fact that he is the Creator distinguishes Jehovah as the true God (<a href=\"#\" onClick=\"return mV('Isa',37,16);\">Isa 37:16</a>; <a href=\"#\" onClick=\"return mV('Isa',40,12,13);\">40:12-13</a>; <a href=\"#\" onClick=\"return mV('Isa',54,5);\">54:5</a>; <a href=\"#\" onClick=\"return mV('Psa',96,5);\">Psa 96:5</a>; <a href=\"#\" onClick=\"return mV('Jer',10,11,12);\">Jer 10:11-12</a>). The one great end in the work of creation is the manifestation of the glory of the Creator (<a href=\"#\" onClick=\"return mV('Col',1,16);\">Col 1:16</a>; <a href=\"#\" onClick=\"return mV('Rev',4,11);\">Rev 4:11</a>; <a href=\"#\" onClick=\"return mV('Rom',11,36);\">Rom 11:36</a>). God's works, equally with God's word, are a revelation from him; and between the teachings of the one and those of the other, when rightly understood, there can be no contradiction.<br><br>Traditions of the creation, disfigured by corruptions, are found among the records of ancient Eastern nations. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000060');\">ACCAD</a>.) A peculiar interest belongs to the traditions of the Accadians, the primitive inhabitants of the plains of Lower Mesopotamia. These within the last few years have been brought to light in the tablets and cylinders which have been rescued from the long-buried palaces and temples of Assyria. They bear a remarkable resemblance to the record of Genesis.<br><br>";
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eastonArray["$$T0000922"] = "<strong>Creature:</strong> denotes the whole creation in <a href=\"#\" onClick=\"return mV('Rom',8,39);\">Rom 8:39</a>; <a href=\"#\" onClick=\"return mV('Col',1,15);\">Col 1:15</a>; <a href=\"#\" onClick=\"return mV('Rev',5,13);\">Rev 5:13</a>; the whole human race in <a href=\"#\" onClick=\"return mV('Mar',16,15);\">Mar 16:15</a>; <a href=\"#\" onClick=\"return mV('Rom',8,'19-22');\">Rom 8:19-22</a>.<br><br>The living creatures in <a href=\"#\" onClick=\"return mV('Eze',10,15,17);\">Eze 10:15, 17</a>, are imaginary beings, symbols of the Divine attributes and operations.<br><br>";
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eastonArray["$$T0000923"] = "<strong>Crescens:</strong> increasing, probably one of the seventy disciples of Christ. He was one of Paul's assistants (<a href=\"#\" onClick=\"return mV('2Ti',4,10);\">2Ti 4:10</a>), probably a Christian of Rome.<br><br>";
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eastonArray["$$T0000924"] = "<strong>Crete:</strong> now called Candia, one of the largest islands in the Meditterranean, about 140 miles long and 35 broad. It was at one time a very prosperous and populous island, having a \"hundred cities.\" The character of the people is described in Paul's quotation from \"one of their own poets\" (Epimenides) in his epistle to Titus: \"The Cretans are alway liars, evil beasts, slow bellies\" (<a href=\"#\" onClick=\"return mV('Tts',1,12);\">Tts 1:12</a>). Jews from Crete were in Jerusalem on the day of Pentecost (<a href=\"#\" onClick=\"return mV('Act',2,11);\">Act 2:11</a>). The island was visited by Paul on his voyage to Rome (<a href=\"#\" onClick=\"return mV('Act',27,'1-')\">Act 27</a>). Here Paul subsequently left Titus (<a href=\"#\" onClick=\"return mV('Tts',1,5);\">Tts 1:5</a>) \"to ordain elders.\" Some have supposed that it was the original home of the Caphtorim (q.v.) or Philistines.<br><br>";
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eastonArray["$$T0000925"] = "<strong>Crimson:</strong> See <a href=\"#\" onClick=\"return doDictLookup('ET0000868');\">COLOUR</a>.<br><br>";
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eastonArray["$$T0000926"] = "<strong>Crisping-pin:</strong> (<a href=\"#\" onClick=\"return mV('Isa',3,22);\">Isa 3:22</a>; R.V., \"satchel\"), some kind of female ornament, probably like the modern reticule. The Hebrew word <i>harit</i> properly signifies pouch or casket or purse. It is rendered \"bag\" in <a href=\"#\" onClick=\"return mV('2Ki',5,23);\">2Ki 5:23</a>.<br><br>";
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eastonArray["$$T0000927"] = "<strong>Crispus:</strong> curled, the chief of the synagogue at Corinth (<a href=\"#\" onClick=\"return mV('Act',18,8);\">Act 18:8</a>). He was converted and, with his family, baptized by Paul (<a href=\"#\" onClick=\"return mV('1Cr',1,14);\">1Cr 1:14</a>).<br><br>";
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eastonArray["$$T0000928"] = "<strong>Cross:</strong> in the New Testament the instrument of crucifixion, and hence used for the crucifixion of Christ itself (<a href=\"#\" onClick=\"return mV('Eph',2,16);\">Eph 2:16</a>; <a href=\"#\" onClick=\"return mV('Hbr',12,2);\">Hbr 12:2</a>; <a href=\"#\" onClick=\"return mV('1Cr',1,17,18);\">1Cr 1:17-18</a>; <a href=\"#\" onClick=\"return mV('Gal',5,11);\">Gal 5:11</a>; <a href=\"#\" onClick=\"return mV('Gal',6,12,14);\">6:12, 14</a>; <a href=\"#\" onClick=\"return mV('Phl',3,18);\">Phl 3:18</a>). The word is also used to denote any severe affliction or trial (<a href=\"#\" onClick=\"return mV('Mat',10,38);\">Mat 10:38</a>; <a href=\"#\" onClick=\"return mV('Mat',16,24);\">16:24</a>; <a href=\"#\" onClick=\"return mV('Mar',8,34);\">Mar 8:34</a>; <a href=\"#\" onClick=\"return mV('Mar',10,21);\">10:21</a>).<br><br>The forms in which the cross is represented are these:<br><br>1. The crux simplex (I), a \"single piece without transom.\"<br><br>2. The crux decussata (X), or St. Andrew's cross.<br><br>3. The crux commissa (T), or St. Anthony's cross.<br><br>4. The crux immissa (t), or Latin cross, which was the kind of cross on which our Saviour died. Above our Lord's head, on the projecting beam, was placed the \"title.\" (See <a href=\"#\" onClick=\"return doDictLookup('ET0000931');\">CRUCIFIXION</a>.)<br><br>After the conversion, so-called, of Constantine the Great (B.C. 313), the cross first came into use as an emblem of Christianity. He pretended at a critical moment that he saw a flaming cross in the heavens bearing the inscription, \"In hoc signo vinces\", i.e., By this sign thou shalt conquer, and that on the following night Christ himself appeared and ordered him to take for his standard the sign of this cross. In this form a new standard, called the Labarum, was accordingly made, and borne by the Roman armies. It remained the standard of the Roman army till the downfall of the Western empire. It bore the embroidered monogram of Christ, i.e., the first two Greek letters of his name, X and P (chi and rho), with the Alpha and Omega. (See <a href=\"#\" onClick=\"return doDictLookup('ET0000001');\">A</a>.)<br><br>";
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eastonArray["$$T0000929"] = "<strong>Crown:</strong><br>(1.) Denotes the plate of gold in the front of the high priest's mitre (<a href=\"#\" onClick=\"return mV('Exd',29,6);\">Exd 29:6</a>; <a href=\"#\" onClick=\"return mV('Exd',39,30);\">39:30</a>). The same Hebrew word so rendered (ne'zer) denotes the diadem worn by Saul in battle (<a href=\"#\" onClick=\"return mV('2Sa',1,10);\">2Sa 1:10</a>), and also that which was used at the coronation of Joash (<a href=\"#\" onClick=\"return mV('2Ki',11,12);\">2Ki 11:12</a>).<br><br>(2.) The more general name in Hebrew for a crown is <i>'atarah</i>, meaning a \"circlet.\" This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (<a href=\"#\" onClick=\"return mV('2Sa',12,30);\">2Sa 12:30</a>). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and Persian kings. Sometimes a diadem surrounded the royal head-dress of two or three fillets. This probably signified that the wearer had dominion over two or three countries. In <a href=\"#\" onClick=\"return mV('Rev',12,3);\">Rev 12:3</a>; <a href=\"#\" onClick=\"return mV('Rev',13,1);\">13:1</a>, we read of \"many crowns,\" a token of extended dominion.<br><br>(3.) The ancient Persian crown (<a href=\"#\" onClick=\"return mV('Est',1,11);\">Est 1:11</a>; <a href=\"#\" onClick=\"return mV('Est',2,17);\">2:17</a>; <a href=\"#\" onClick=\"return mV('Est',6,8);\">6:8</a>) was called <i>kether</i>; i.e., \"a chaplet,\" a high cap or tiara. Crowns were worn sometimes to represent honour and power (<a href=\"#\" onClick=\"return mV('Eze',23,42);\">Eze 23:42</a>). They were worn at marriages (<a href=\"#\" onClick=\"return mV('Sgs',3,11);\">Sgs 3:11</a>; <a href=\"#\" onClick=\"return mV('Isa',61,10);\">Isa 61:10</a>, \"ornaments; \" R.V., \"a garland\"), and at feasts and public festivals.<br><br>The crown was among the Romans and Greeks a symbol of victory and reward. The crown or wreath worn by the victors in the Olympic games was made of leaves of the wild olive; in the Pythian games, of laurel; in the Nemean games, of parsley; and in the Isthmian games, of the pine. The Romans bestowed the \"civic crown\" on him who saved the life of a citizen. It was made of the leaves of the oak. In opposition to all these fading crowns the apostles speak of the incorruptible crown, the crown of life (<a href=\"#\" onClick=\"return mV('Jam',1,12);\">Jam 1:12</a>; <a href=\"#\" onClick=\"return mV('Rev',2,10);\">Rev 2:10</a>) \"that fadeth not away\" (<a href=\"#\" onClick=\"return mV('1Pe',5,4);\">1Pe 5:4</a>, Gr. amarantinos; <a href=\"#\" onClick=\"return mV('1Pe',1,4);\">1Pe 1:4</a>). Probably the word \"amaranth\" was applied to flowers we call \"everlasting,\" the \"immortal amaranth.\"<br><br>";
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eastonArray["$$T0000930"] = "<strong>Crown of thorns:</strong> our Lord was crowned with a, in mockery by the Romans (<a href=\"#\" onClick=\"return mV('Mat',27,29);\">Mat 27:29</a>). The object of Pilate's guard in doing this was probably to insult, and not specially to inflict pain. There is nothing to show that the shrub thus used was, as has been supposed, the <i>spina Christi</e>, which could have been easily woven into a wreath. It was probably the thorny nabk, which grew abundantly round about Jerusalem, and whose flexible, pliant, and round branches could easily be platted into the form of a crown. (See <a href=\"#\" onClick=\"return doDictLookup('ET0003642');\">THORN</a>; <a href=\"#\" onClick=\"return doDictLookup('ET0003643');\">Thorn in the Flesh</a>.)<br><br>";
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eastonArray["$$T0000931"] = "<strong>Crucifixion:</strong> a common mode of punishment among heathen nations in early times. It is not certain whether it was known among the ancient Jews; probably it was not. The modes of capital punishment according to the Mosaic law were, by the <a href=\"#\" onClick=\"return doDictLookup('ET0003539');\">sword</a> (<a href=\"#\" onClick=\"return mV('Exd',21,'1-')\">Exd 21</a>), strangling, <a href=\"#\" onClick=\"return doDictLookup('ET0001334');\">fire</a> (<a href=\"#\" onClick=\"return mV('Lev',20,'1-')\">Lev 20</a>), and <a href=\"#\" onClick=\"return doDictLookup('ET0003514');\">stoning</a> (<a href=\"#\" onClick=\"return mV('Deu',21,'1-')\">Deu 21</a>).<br><br>This was regarded as the most horrible form of death, and to a Jew it would acquire greater horror from the curse in <a href=\"#\" onClick=\"return mV('Deu',21,23)\">Deu 21:23</a>.<br><br>This punishment began by subjecting the sufferer to scourging. In the case of our Lord, however, his scourging was rather before the sentence was passed upon him, and was inflicted by Pilate for the purpose, probably, of exciting pity and procuring his escape from further punishment (<a href=\"#\" onClick=\"return mV('Luk',23,22);\">Luk 23:22</a>; <a href=\"#\" onClick=\"return mV('Jhn',19,1);\">Jhn 19:1</a>).<br><br>The condemned one carried his own cross to the place of execution, which was outside the city, in some conspicuous place set apart for the purpose. Before the nailing to the cross took place, a medicated cup of vinegar mixed with gall and myrrh (the sopor) was given, for the purpose of deadening the pangs of the sufferer. Our Lord refused this cup, that his senses might be clear (<a href=\"#\" onClick=\"return mV('Mat',27,34);\">Mat 27:34</a>). The spongeful of vinegar, sour wine, posca, the common drink of the Roman soldiers, which was put on a hyssop stalk and offered to our Lord in contemptuous pity (<a href=\"#\" onClick=\"return mV('Mat',27,48);\">Mat 27:48</a>; <a href=\"#\" onClick=\"return mV('Luk',23,36);\">Luk 23:36</a>), he tasted to allay the agonies of his thirst (<a href=\"#\" onClick=\"return mV('Jhn',19,29);\">Jhn 19:29</a>). The accounts given of the crucifixion of our Lord are in entire agreement with the customs and practices of the Roman in such cases. He was crucified between two \"malefactors\" (<a href=\"#\" onClick=\"return mV('Isa',53,12);\">Isa 53:12</a>; <a href=\"#\" onClick=\"return mV('Luk',23,32);\">Luk 23:32</a>), and was watched by a party of four soldiers (<a href=\"#\" onClick=\"return mV('Jhn',19,23);\">Jhn 19:23</a>; <a href=\"#\" onClick=\"return mV('Mat',27,36,54);\">Mat 27:36, 54</a>), with their centurion. The \"breaking of the legs\" of the malefactors was intended to hasten death, and put them out of misery (<a href=\"#\" onClick=\"return mV('Jhn',19,31);\">Jhn 19:31</a>); but the unusual rapidity of our Lord's death (<a href=\"#\" onClick=\"return mV('Jhn',19,33);\">19:33</a>) was due to his previous sufferings and his great mental anguish. The omission of the breaking of his legs was the fulfilment of a type (<a href=\"#\" onClick=\"return mV('Exd',12,46);\">Exd 12:46</a>). He literally died of a broken heart, a ruptured heart, and hence the flowing of blood and water from the wound made by the soldier's spear (<a href=\"#\" onClick=\"return mV('Jhn',19,34);\">Jhn 19:34</a>). Our Lord uttered seven memorable words from the cross, namely,<br><br>(1) <a href=\"#\" onClick=\"return mV('Luk',23,34);\">Luk 23:34</a>; <br><br>(2) <a href=\"#\" onClick=\"return mV('Luk',23,43);\">23:43</a>;<br><br>(3) <a href=\"#\" onClick=\"return mV('Jhn',19,26);\">Jhn 19:26</a>; <br><br>(4) <a href=\"#\" onClick=\"return mV('Mat',27,46);\">Mat 27:46</a>; <a href=\"#\" onClick=\"return mV('Mar',15,34);\">Mar 15:34</a>;<br><br>(5) <a href=\"#\" onClick=\"return mV('Jhn',19,28);\">John 19:28</a>;<br><br>(6) <a href=\"#\" onClick=\"return mV('Jhn',19,30);\">19:30</a>;<br><br>(7) <a href=\"#\" onClick=\"return mV('Luk',23,46);\">Luk 23:46</a>.<br><br>";
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eastonArray["$$T0000932"] = "<strong>Cruse:</strong> a utensil; a flask or cup for holding water (<a href=\"#\" onClick=\"return mV('1Sa',26,11,12,16);\">1Sa 26:11-12, 16</a>; <a href=\"#\" onClick=\"return mV('1Ki',19,6);\">1Ki 19:6</a>) or oil (<a href=\"#\" onClick=\"return mV('1Ki',17,12,14,16);\">1Ki 17:12, 14, 16</a>). In <a href=\"#\" onClick=\"return mV('1Ki',14,3);\">1Ki 14:3</a> the word there so rendered means properly a bottle, as in <a href=\"#\" onClick=\"return mV('Jer',19,1,10);\">Jer 19:1, 10</a>, or pitcher. In <a href=\"#\" onClick=\"return mV('2Ki',2,20);\">2Ki 2:20</a>, a platter or flat metal saucer is intended. The Hebrew word here used is translated \"dish\" in <a href=\"#\" onClick=\"return mV('2Ki',21,13);\">2Ki 21:13</a>; \"pans,\" in <a href=\"#\" onClick=\"return mV('2Ch',35,13);\">2Ch 35:13</a>; and \"bosom,\" in <a href=\"#\" onClick=\"return mV('Pro',19,24);\">Pro 19:24</a>; 26:15 (R.V., \"dish\").<br><br>";
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eastonArray["$$T0000933"] = "<strong>Crystal:</strong> (<a href=\"#\" onClick=\"return mV('Eze',1,22);\">Eze 1:22</a>, with the epithet \"terrible,\" as dazzling the spectators with its brightness). The word occurs in <a href=\"#\" onClick=\"return mV('Rev',4,6);\">Rev 4:6</a>; <a href=\"#\" onClick=\"return mV('Rev',21,11);\">21:11</a>; <a href=\"#\" onClick=\"return mV('Rev',22,1);\">22:1</a>. It is a stone of the flint order, the most refined kind of quartz. The Greek word here used means also literally \"ice.\" The ancients regarded the crystal as only pure water congealed into extreme hardness by great length of time.<br><br>";
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eastonArray["$$T0000934"] = "<strong>Cubit:</strong> Heb. 'ammah; i.e., \"mother of the arm,\" the fore-arm, is a word derived from the Latin cubitus, the lower arm. It is difficult to determine the exact length of this measure, from the uncertainty whether it included the entire length from the elbow to the tip of the longest finger, or only from the elbow to the root of the hand at the wrist. The probability is that the longer was the original cubit. The common computation as to the length of the cubit makes it 20.24 inches for the ordinary cubit, and 21.888 inches for the sacred one. This is the same as the Egyptian measurements.<br><br>A rod or staff the measure of a cubit is called in <a href=\"#\" onClick=\"return mV('Jdg',3,16);\">Jdg 3:16</a> <i>gomed</i>, which literally means a \"cut,\" something \"cut off.\" The LXX. and Vulgate render it \"span.\"<br><br>";
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eastonArray["$$T0000935"] = "<strong>Cuckoo:</strong> (Heb. shahaph), from a root meaning \"to be lean; slender.\" This bird is mentioned only in <a href=\"#\" onClick=\"return mV('Lev',11,16);\">Lev 11:16</a> and <a href=\"#\" onClick=\"return mV('Deu',14,15);\">Deu 14:15</a> (R.V., \"seamew\"). Some have interpreted the Hebrew word by \"petrel\" or \"shearwater\" (Puffinus cinereus), which is found on the coast of Syria; others think it denotes the \"sea-gull\" or \"seamew.\" The common cuckoo (Cuculus canorus) feeds on reptiles and large insects. It is found in Asia and Africa as well as in Europe. It only passes the winter in Palestine. The Arabs suppose it to utter the cry <i>Yakub</i>, and hence they call it <i>tir el-Yakub</i>; i.e., \"Jacob's bird.\"<br><br>";
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eastonArray["$$T0000936"] = "<strong>Cucumbers:</strong> (Heb. plur. kishshuim; only in <a href=\"#\" onClick=\"return mV('Num',11,5);\">Num 11:5</a>). This vegetable is extensively cultivated in the East at the present day, as it appears to have been in earlier times among the Hebrews. It belongs to the gourd family of plants. In the East its cooling pulp and juice are most refreshing. \"We need not altogether wonder that the Israelites, wearily marching through the arid solitudes of the Sinaitic peninsula, thought more of the cucumbers and watermelons of which they had had no lack in Egypt, rather than of the cruel bondage which was the price of these luxuries.\" Groser's Scripture Natural History.<br><br>Isaiah speaks of a \"lodge\" (<a href=\"#\" onClick=\"return mV('Isa',1,8);\">Isa 1:8</a>; Heb. sukkah), i.e., a shed or edifice more solid than a booth, for the protection throughout the season from spring to autumn of the watchers in a \"garden of cucumbers.\"<br><br>";
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eastonArray["$$T0000937"] = "<strong>Cummin:</strong> (Heb. kammon; i.e., a \"condiment\"), the fruit or seed of an umbelliferous plant, the Cuminum sativum, still extensively cultivated in the East. Its fruit is mentioned in <a href=\"#\" onClick=\"return mV('Isa',28,25,27);\">Isa 28:25, 27</a>. In the New Testament it is mentioned in <a href=\"#\" onClick=\"return mV('Mat',23,23);\">Mat 23:23</a>, where our Lord pronounces a \"woe\" on the scribes and Pharisees, who were zealous in paying tithes of \"mint and anise and cummin,\" while they omitted the weightier matters of the law.\" \"It is used as a spice, both bruised, to mix with bread, and also boiled, in the various messes and stews which compose an Oriental banquet.\" Tristram, Natural History.<br><br>";
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eastonArray["$$T0000938"] = "<strong>Cup:</strong> a wine-cup (<a href=\"#\" onClick=\"return mV('Gen',40,11,21);\">Gen 40:11, 21</a>), various forms of which are found on Assyrian and Egyptian monuments. All Solomon's drinking vessels were of gold (<a href=\"#\" onClick=\"return mV('1Ki',10,21);\">1Ki 10:21</a>). The cups mentioned in the New Testament were made after Roman and Greek models, and were sometimes of gold (<a href=\"#\" onClick=\"return mV('Rev',17,4);\">Rev 17:4</a>).<br><br>The art of divining by means of a cup was practiced in Egypt (<a href=\"#\" onClick=\"return mV('Gen',44,'2-17');\">Gen 44:2-17</a>), and in the East generally.<br><br>The \"cup of salvation\" (<a href=\"#\" onClick=\"return mV('Psa',116,13);\">Psa 116:13</a>) is the cup of thanksgiving for the great salvation. The \"cup of consolation\" (<a href=\"#\" onClick=\"return mV('Jer',16,7);\">Jer 16:7</a>) refers to the custom of friends sending viands and wine to console relatives in mourning (<a href=\"#\" onClick=\"return mV('Pro',31,6);\">Pro 31:6</a>). In <a href=\"#\" onClick=\"return mV('1Cr',10,16);\">1Cr 10:16</a>, the \"cup of blessing\" is contrasted with the \"cup of devils\" (<a href=\"#\" onClick=\"return mV('1Cr',10,21);\">1Cr 10:21</a>). The sacramental cup is the \"cup of blessing,\" because of blessing pronounced over it (<a href=\"#\" onClick=\"return mV('Mat',26,27);\">Mat 26:27</a>; <a href=\"#\" onClick=\"return mV('Luk',22,17);\">Luk 22:17</a>). The \"portion of the cup\" (<a href=\"#\" onClick=\"return mV('Psa',11,6);\">Psa 11:6</a>; <a href=\"#\" onClick=\"return mV('Psa',16,5);\">16:5</a>) denotes one's condition of life, prosperous or adverse. A \"cup\" is also a type of sensual allurement (<a href=\"#\" onClick=\"return mV('Jer',51,7);\">Jer 51:7</a>; <a href=\"#\" onClick=\"return mV('Pro',23,31);\">Pro 23:31</a>; <a href=\"#\" onClick=\"return mV('Rev',17,4);\">Rev 17:4</a>). We read also of the \"cup of astonishment,\" the \"cup of trembling,\" and the \"cup of God's wrath\" (<a href=\"#\" onClick=\"return mV('Psa',75,8);\">Psa 75:8</a>; <a href=\"#\" onClick=\"return mV('Isa',51,17);\">Isa 51:17</a>; <a href=\"#\" onClick=\"return mV('Jer',25,15);\">Jer 25:15</a>; <a href=\"#\" onClick=\"return mV('Lam',4,21);\">Lam 4:21</a>; <a href=\"#\" onClick=\"return mV('Eze',23,32);\">Eze 23:32</a>; <a href=\"#\" onClick=\"return mV('Rev',16,19);\">Rev 16:19</a>; <a href=\"#\" onClick=\"return mV('Mat',26,39,42);\">Mat 26:39, 42</a>; <a href=\"#\" onClick=\"return mV('Jhn',18,11);\">Jhn 18:11</a>). The cup is also the symbol of death (<a href=\"#\" onClick=\"return mV('Mat',16,28);\">Mat 16:28</a>; <a href=\"#\" onClick=\"return mV('Mar',9,1);\">Mar 9:1</a>; <a href=\"#\" onClick=\"return mV('Hbr',2,9);\">Hbr 2:9</a>).<br><br>";
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eastonArray["$$T0000939"] = "<strong>Cup-bearer:</strong> an officer of high rank with Egyptian, Persian, Assyrian, and Jewish monarchs. The cup-bearer of the king of Egypt is mentioned in connection with Joseph's history (<a href=\"#\" onClick=\"return mV('Gen',40,'1-21');\">Gen 40:1-21</a>; <a href=\"#\" onClick=\"return mV('Gen',41,9);\">41:9</a>). Rabshakeh (q.v.) was cup-bearer in the Assyrian court (<a href=\"#\" onClick=\"return mV('2Ki',18,17);\">2Ki 18:17</a>). Nehemiah filled this office to the king of Persia (<a href=\"#\" onClick=\"return mV('Neh',1,11);\">Neh 1:11</a>). We read also of Solomon's cup-bearers (<a href=\"#\" onClick=\"return mV('1Ki',10,5);\">1Ki 10:5</a>; <a href=\"#\" onClick=\"return mV('2Ch',9,4);\">2Ch 9:4</a>).<br><br>";
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eastonArray["$$T0000940"] = "<strong>Curious arts:</strong> (<a href=\"#\" onClick=\"return mV('Act',19,19);\">Act 19:19</a>), magical arts; jugglery practised by the Ephesian conjurers. Ephesus was noted for its wizard and the \"Ephesian spells;\" i.e., charms or scraps of parchment written over with certain formula, which were worn as a safeguard against all manner of evils. The more important and powerful of these charms were written out in books which circulated among the exorcists, and were sold at a great price.<br><br>";
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eastonArray["$$T0000941"] = "<strong>Curse:</strong> denounced by God against the serpent (<a href=\"#\" onClick=\"return mV('Gen',3,14);\">Gen 3:14</a>), and against Cain (<a href=\"#\" onClick=\"return mV('Gen',4,11);\">4:11</a>). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (<a href=\"#\" onClick=\"return mV('Gen',9,25);\">Gen 9:25</a>; <a href=\"#\" onClick=\"return mV('Gen',49,7);\">49:7</a>; <a href=\"#\" onClick=\"return mV('Deu',27,15);\">Deu 27:15</a>; <a href=\"#\" onClick=\"return mV('Jos',6,26);\">Jos 6:26</a>). Such curses are not the consequence of passion or revenge, they are predictions.<br><br>No one on pain of death shall curse father or mother (<a href=\"#\" onClick=\"return mV('Exd',21,17);\">Exd 21:17</a>), nor the prince of his people (<a href=\"#\" onClick=\"return mV('Exd',22,28);\">22:28</a>), nor the deaf (<a href=\"#\" onClick=\"return mV('Lev',19,14);\">Lev 19:14</a>). Cursing God or blaspheming was punishable by death (<a href=\"#\" onClick=\"return mV('Lev',24,'10-16');\">Lev 24:10-16</a>). The words \"curse God and die\" [R.V., \"renounce God and die\"], used by Job's wife (<a href=\"#\" onClick=\"return mV('Job',2,9);\">Job 2:9</a>), have been variously interpreted. Perhaps they simply mean that as nothing but death was expected, God would by this cursing at once interpose and destroy Job, and so put an end to his sufferings.<br><br>";
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eastonArray["$$T0000942"] = "<strong>Curtain:</strong><br><br>(1.) Ten curtains, each twenty-eight cubits long and four wide, made of fine linen, also eleven made of goat's hair, covered the tabernacle (<a href=\"#\" onClick=\"return mV('Exd',26,'1-13');\">Exd 26:1-13</a>; <a href=\"#\" onClick=\"return mV('Exd',36,'8-17');\">36:8-17</a>).<br><br>(2.) The sacred curtain, separating the holy of holies from the sanctuary, is designated by a different Hebrew word (peroketh). It is described as a \"veil of blue, and purple, and scarlet, and fine twined linen of cunning work\" (<a href=\"#\" onClick=\"return mV('Exd',26,31);\">Exd 26:31</a>; <a href=\"#\" onClick=\"return mV('Lev',16,2);\">Lev 16:2</a>; <a href=\"#\" onClick=\"return mV('Num',18,7);\">Num 18:7</a>).<br><br>(3.) \"Stretcheth out the heavens as a curtain\" (<a href=\"#\" onClick=\"return mV('Isa',40,22);\">Isa 40:22</a>), is an expression used with reference to the veil or awning which Orientals spread for a screen over their courts in summer. According to the prophet, the heavens are spread over our heads as such an awning. Similar expressions are found in <a href=\"#\" onClick=\"return mV('Psa',104,2);\">Psa 104:2</a>; comp. <a href=\"#\" onClick=\"return mV('Isa',44,24);\">Isa 44:24</a>; <a href=\"#\" onClick=\"return mV('Job',9,8);\">Job 9:8</a>.<br><br>";
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eastonArray["$$T0000943"] = "<strong>Cush:</strong> black.<br><br>(1.) A son, probably the eldest, of Ham, and the father of Nimrod (<a href=\"#\" onClick=\"return mV('Gen',10,8);\">Gen 10:8</a>; <a href=\"#\" onClick=\"return mV('1Ch',1,10);\">1Ch 1:10</a>). From him the land of Cush seems to have derived its name. The question of the precise locality of the land of Cush has given rise to not a little controversy. The second river of Paradise surrounded the whole land of Cush (<a href=\"#\" onClick=\"return mV('Gen',2,13);\">Gen 2:13</a>, R.V.). The term Cush is in the Old Testament generally applied to the countries south of the Israelites. It was the southern limit of Egypt (<a href=\"#\" onClick=\"return mV('Eze',29,10);\">Eze 29:10</a>, A.V. \"Ethiopia,\" Heb. Cush), with which it is generally associated (<a href=\"#\" onClick=\"return mV('Psa',68,31);\">Psa 68:31</a>; <a href=\"#\" onClick=\"return mV('Isa',18,1);\">Isa 18:1</a>; <a href=\"#\" onClick=\"return mV('Jer',46,9);\">Jer 46:9</a>, etc.). It stands also associated with Elam (<a href=\"#\" onClick=\"return mV('Isa',11,11);\">Isa 11:11</a>), with Persia (<a href=\"#\" onClick=\"return mV('Eze',38,5);\">Eze 38:5</a>), and with the Sabeans (<a href=\"#\" onClick=\"return mV('Isa',45,14);\">Isa 45:14</a>). From these facts it has been inferred that Cush included Arabia and the country on the west coast of the Red Sea. Rawlinson takes it to be the country still known as Khuzi-stan, on the east side of the Lower Tigris. But there are intimations which warrant the conclusion that there was also a Cush in Africa, the Ethiopia (so called by the Greeks) of Africa. Ezekiel speaks (<a href=\"#\" onClick=\"return mV('Eze',29,10);\">Eze 29:10</a>; <a href=\"#\" onClick=\"return mV('Eze',30,'4-6');\">Eze 30:4-6</a>) of it as lying south of Egypt. It was the country now known to us as Nubia and Abyssinia (<a href=\"#\" onClick=\"return mV('Isa',18,1);\">Isa 18:1</a>; <a href=\"#\" onClick=\"return mV('Zep',3,10);\">Zep 3:10</a>, Heb. Cush). In ancient Egyptian inscriptions Ethiopia is termed <i>Kesh</i>. The Cushites appear to have spread along extensive tracts, stretching from the Upper Nile to the Euphrates and Tigris. At an early period there was a stream of migration of Cushites \"from Ethiopia, properly so called, through Arabia, Babylonia, and Persia, to Western India.\" The Hamite races, soon after their arrival in Africa, began to spread north, east, and west. Three branches of the Cushite or Ethiopian stock, moving from Western Asia, settled in the regions contiguous to the Persian Gulf. One branch, called the Cossaeans, settled in the mountainous district on the east of the Tigris, known afterwards as Susiana; another occupied the lower regions of the Euphrates and the Tigris; while a third colonized the southern shores and islands of the gulf, whence they afterwards emigrated to the Mediterranean and settled on the coast of Palestine as the Phoenicians. Nimrod was a great Cushite chief. He conquered the Accadians, a Tauranian race, already settled in Mesopotamia, and founded his kingdom, the Cushites mingling with the Accads, and so forming the Chaldean nation.<br><br>(2.) A Benjamite of this name is mentioned in the title of <a href=\"#\" onClick=\"return mV('Psa',7,'1-');\">Psa 7</a>. \"Cush was probably a follower of Saul, the head of his tribe, and had sought the friendship of David for the purpose of 'rewarding evil to him that was at peace with him.'\"<br><br>";
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eastonArray["$$T0000944"] = "<strong>Cushan:</strong> probably a poetic or prolonged name of the land of Cush, the Arabian Cush (<a href=\"#\" onClick=\"return mV('Hab',3,7);\">Hab 3:7</a>). Some have, however, supposed this to be the same as Chushan-rishathaim (<a href=\"#\" onClick=\"return mV('Jdg',3,8,10);\">Jdg 3:8, 10</a>), i.e., taking the latter part of the name as a title or local appellation, Chushan \"of the two iniquities\" (= oppressing Israel, and provoking them to idolatry), a Mesopotamian king, identified by Rawlinson with Asshur-ris-ilim (the father of Tiglathpileser I.); but incorrectly, for the empire of Assyria was not yet founded. He held Israel in bondage for eight years.<br><br>";
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eastonArray["$$T0000945"] = "<strong>Cushite:</strong><br><br>(1.) The messenger sent by Joab to David to announce his victory over Absalom (<a href=\"#\" onClick=\"return mV('2Sa',18,32);\">2Sa 18:32</a>).<br><br>(2.) The father of Shelemiah (<a href=\"#\" onClick=\"return mV('Jer',36,14);\">Jer 36:14</a>).<br><br>(3.) Son of Gedaliah, and father of the prophet Zephaniah (<a href=\"#\" onClick=\"return mV('Zep',1,1);\">Zep 1:1</a>).<br><br>(4.) Moses married a Cushite woman (<a href=\"#\" onClick=\"return mV('Num',12,1);\">Num 12:1</a>). From this circumstance some have supposed that Zipporah was meant, and hence that Midian was Cush.<br><br>";
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eastonArray["$$T0000946"] = "<strong>Custom:</strong> a tax imposed by the Romans. The tax-gatherers were termed publicans (q.v.), who had their stations at the gates of cities, and in the public highways, and at the place set apart for that purpose, called the \"receipt of custom\" (<a href=\"#\" onClick=\"return mV('Mat',9,9);\">Mat 9:9</a>; <a href=\"#\" onClick=\"return mV('Mar',2,14);\">Mar 2:14</a>), where they collected the money that was to be paid on certain goods (<a href=\"#\" onClick=\"return mV('Mat',17,25);\">Mat 17:25</a>). These publicans were tempted to exact more from the people than was lawful, and were, in consequence of their extortions, objects of great hatred. The Pharisees would have no intercourse with them (<a href=\"#\" onClick=\"return mV('Mat',5,46,47);\">Mat 5:46-47</a>; <a href=\"#\" onClick=\"return mV('Mat',9,10,11);\">9:10-11</a>).<br><br>A tax or tribute (q.v.) of half a shekel was annually paid by every adult Jew for the temple. It had to be paid in Jewish coin (<a href=\"#\" onClick=\"return mV('Mat',22,'17-19');\">Mat 22:17-19</a>; <a href=\"#\" onClick=\"return mV('Mar',12,14,15);\">Mar 12:14-15</a>). Money-changers (q.v.) were necessary, to enable the Jews who came up to Jerusalem at the feasts to exchange their foreign coin for Jewish money; but as it was forbidden by the law to carry on such a traffic for emolument (<a href=\"#\" onClick=\"return mV('Deu',23,19,20);\">Deu 23:19-20</a>), our Lord drove them from the temple (<a href=\"#\" onClick=\"return mV('Mat',21,12);\">Mat 21:12</a>: <a href=\"#\" onClick=\"return mV('Mar',11,15);\">Mark 11:15).<br><br>";
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eastonArray["$$T0000947"] = "<strong>Cuthah:</strong> one of the Babylonian cities or districts from which Shalmaneser transplanted certain colonists to Samaria (<a href=\"#\" onClick=\"return mV('2Ki',17,24);\">2Ki 17:24</a>). Some have conjectured that the \"Cutheans\" were identical with the \"Cossaeans\" who inhabited the hill-country to the north of the river Choaspes. Cuthah is now identified with Tell Ibrahim, 15 miles north-east of Babylon.<br><br>";
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eastonArray["$$T0000948"] = "<strong>Cutting:</strong> the flesh in various ways was an idolatrous practice, a part of idol-worship (<a href=\"#\" onClick=\"return mV('Deu',14,1);\">Deu 14:1</a>; <a href=\"#\" onClick=\"return mV('1Ki',18,28);\">1Ki 18:28</a>). The Israelites were commanded not to imitate this practice (<a href=\"#\" onClick=\"return mV('Lev',19,28);\">Lev 19:28</a>; <a href=\"#\" onClick=\"return mV('Lev',21,5);\">21:5</a>; <a href=\"#\" onClick=\"return mV('Deu',14,1);\">Deu 14:1</a>). The tearing of the flesh from grief and anguish of spirit in mourning for the dead was regarded as a mark of affection (<a href=\"#\" onClick=\"return mV('Jer',16,6);\">Jer 16:6</a>; <a href=\"#\" onClick=\"return mV('Jer',41,5);\">41:5</a>; <a href=\"#\" onClick=\"return mV('Jer',48,37);\">48:37</a>).<br><br>Allusions are made in Revelation (<a href=\"#\" onClick=\"return mV('Rev',13,16);\">Rev 13:16</a>; <a href=\"#\" onClick=\"return mV('Rev',17,5);\">17:5</a>; <a href=\"#\" onClick=\"return mV('Rev',19,20);\">19:20</a>) to the practice of printing marks on the body, to indicate allegiance to a deity. We find also references to it, through in a different direction, by Paul (<a href=\"#\" onClick=\"return mV('Gal',6,'1-')\">Gal 6</a>; <a href=\"#\" onClick=\"return mV('Gal',7,'1-')\">7) and by Ezekiel (<a href=\"#\" onClick=\"return mV('Eze',9,4);\">Eze 9:4</a>). (See <a href=\"#\" onClick=\"return doDictLookup('ET0001591');\">HAIR</a>.)<br><br>";
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eastonArray["$$T0000949"] = "<strong>Cymbals:</strong> (Heb. tzeltzelim, from a root meaning to \"tinkle\"), musical instruments, consisting of two convex pieces of brass one held in each hand, which were clashed together to produce a loud clanging sound; castanets; \"loud cymbals.\" \"Highsounding cymbals\" consisted of two larger plates, one held also in each hand (<a href=\"#\" onClick=\"return mV('2Sa',6,5);\">2Sa 6:5</a>; <a href=\"#\" onClick=\"return mV('Psa',150,5);\">Psa 150:5</a>; <a href=\"#\" onClick=\"return mV('1Ch',13,8);\">1Ch 13:8</a>; <a href=\"#\" onClick=\"return mV('1Ch',15,16,19,28);\">15:16, 19, 28</a>; <a href=\"#\" onClick=\"return mV('1Cr',13,1);\">1Cr 13:1</a>).<br><br>";
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