Captivity – Cisterns

Captivity

God often punished the sins of the Jews be captivities or servitudes, according to his threatenings, De 28:1-68. Their first captivity, however, from which Moses delivered them, should be considered rather as a permission of Providence, than as a punishment for sin. There were six subjugations of the twelve tribes during the period of the judges. But the most remarkable captivities, or rather expatriations of the Hebrews, were whose of Israel and Judah under the regal government. Israel was first carried away in part about B. C. 740, by Tiglath-pileser, 2Ki 15:29. The tribes east of the Jordan, with parts of Zebulun and Naphtali, Isa 9:1, were the first sufferers. Twenty years later, Shalmanezer carried away the remainder, 2Ki 17:6-24. Aside from certain prophecies, Isa 11:12,13; Jer 31:7-9,16-20; 49:2; Eze 37:16; Ho 11:11; Am 9:14; Ob 1:18,19, etc., which are variously interpreter to mean a past or a future return, a physical or a spiritual restoration, there is no evidence that the ten tribes as a body ever returned to Palestine.

To Judah are generally reckoned three captivities: 1. Under Jehoiakim, in his third year, B. C. 606, when Daniel and others were carried to Babylon, 2Ki 24:1,2; Da 1:1 2. In the last year of Jehoiakim, when Nebuchadnezzar carried 3,023 Jews to Babylon; or rather, under Jehoiachin, when this prince also was sent to Babylon, that is, in the seventh and eighth years of Nebuchadnezzar, B. C. 598, 2Ki 24:2,12; 2Ch 36:8,10; Jer 52:34 3. Under Zedekiah, B. C. 588, when Jerusalem and the temple were destroyed, and most that was valuable among the people and their treasures was carried to Babylon, 2Ki 25:1-30; 2Ch 36:1-23. The seventy years during which they were to remain in captivity, Jer 25:11; 29:10, are reckoned probably from the date of the first captivity, B. C. 606. While at Babylon the Jews had judges and elders who governed them, and decided matters in dispute juridically according to their laws. The book of Daniel shows us a Jew in a high position at court, and the book of Esther celebrates their numbers and power in the Persian empire. The prophets labored, not in vain, to keep alive the flame of the true religion.

At length the seventy years were fulfilled, and Cyrus, in the first year of his reign at Babylon, B. C. 536, made a proclamation throughout his empire permitting the people of God to return to their country, and rebuild the temple, Ezr 1:11. Nearly 50,000 accepted the invitation, Ezr 2:2; Ne 7:7. This company laid the foundation of the second temple, which was completed in the sixth year of Darius, B. C. 516. Fifty-eight years after, Ezra led a small company of 7,000 from Babylon to Judea. He was succeeded as governor by Nehemiah, who labored faithfully and successfully to reform the people, and many of the good fruits of his labors remained until the time of Christ.

Probably none among the posterity of Jacob can now prove from which of his twelve sons they are descended. Both Judah and Israel being removed from "the lot of their inheritance" in Canaan, and dispersed among strangers, the various tribes would naturally amalgamate with each other, the envy of Judah and Ephraim would depart, and the memory of Abraham, Moses, and David would revive, Ezr 6:16,17; 8:35; Eze 37:26-28.

The last captivity of the Jews, A. D. 71, after they had filled up the measure of their iniquity by rejecting Christ and the gospel, was a terrible one. According to Josephus, 1,100,000 perished at the siege of Jerusalem by Titus, and nearly 100,000 captives were scattered among the provinces to perish in gladiatorial shows, doomed to toil as public slaves, or sold into private bondage. The cut represents the medal of the emperor Vespasian, A. D. 71, in memory of the capture of Jerusalem. Under the emperor Hadrian, A. D. 133, a similar crushing blow fell on the Jews who had again assembled in Judea; and at this day they are scattered all over the world, yet distinct from the people among whom they dwell, suffering under the woe which unbelief has brought upon their fathers and themselves, and awaiting the time when Christ "shall turn away ungodliness from Jacob," Ro 11:25,26.

Carbuncle

A precious stone, like a large ruby or garnet, of a dark, deep red color, said to glitter even in the dark, and to sparkle more than the ruby. The word is put to represent two different Hebrew words, one of which, Ex 28:17; Eze 28:13, is commonly thought to mean the emerald; and the other, Isa 54:12, may mean a brilliant species of ruby.

Carchemish

Probably the same with Circesium or Circusium, a fortified city on the west of the Euphrates, where the river Chaboras enters it. In Isa 10:9, it appears as taken by some king of Assyria. It was attacked by Pharaohnecho king of Egypt, near the close of king Josiah’s reign, 2Ch 35:20. Five years afterwards Necho was signally defeated by Nebuchadnezzar, Jer 46:1-12. In later times was held as a frontier post of the Roman empire on the east.

Carmel

A fruitful field,

1. A city of Judah, on a mountain of the same name, eight miles south by east of Hebron, Jos 15:55. On this mountain Saul, returning from his expedition against Amalek, erected a trophy; and here Nabal the Carmelite, Abigail’s husband, dwelt, 1Sa 15:12,25. Its ruins indicate that it was a large place.

2. A celebrated range of hills running northwest from the Plain of Esdraelon, and ending in the promontory which forms the bay of Acre. Its greatest height is about 1,500 feet; at its northeastern foot runs the brook Kishon, and a little farther north, the river Belus. On its northern point stands a convent of the Carmelite friars, an order established in the twelfth century, and having at the present day various branches in Europe. The foot of the northern part approaches the water, so that, seen from the hills north-east of Acre, mount Carmel appears as if "dipping his feet in the western sea;" farther south it retires more inland, so that between the mountain and the sea there is an extensive plain covered with fields and olive-trees. Mariti describes it as a delightful region, and says the good quality of its soil is apparent from the fact that so many odoriferous plants and flowers, as hyacinths, jonquilles, tazettos, anemones, etc., grow wild upon the mountain. Von Richter says, "Mount Camel is entirely covered with green; on its summit are pines and oaks, and farther down olive and laurel trees. It gives rise to a multitude of crystal brooks, the largest of which issues from the so-called ‘fountain of Elijah;’ and they all hurry along, between banks thickly overgrown with bushes, to the Kishon. Every species of tillage succeeds admirably under this mild and cheerful sky. The prospect from the summit of the mountain out over the gulf of Acre and its fertile shores, to the blue heights of Lebanon and to the White cape, is enchanting." Mr. Carne also ascended the mountain, and traversed the whole summit, which occupied several hours. He says, "It is the finest and most beautiful mountain in Palestine, of great length, and in many parts covered with trees and flowers. On reaching, at last, the opposite summit, and coming out of a wood, we saw the celebrated plain of Esdraelon beneath, with the river Kishon flowing through it; mounts Tabor and Little Hermon were in front, (east); and on the right, (south,) the prospect was bounded by the hills of Samaria." From the southeast side of this ridge, a range of low wooded hills on the south spreads and rises into the high lands of Samaria. Those who visit mount Carmel in the last part of the dry season, find every thing parched and brown; yet enough remains to show how just were the allusions of ancient writers to its exceeding beauty, Isa 35:2, its verdure of drapery and grace of outline, Song 7:5, and its rich pastures, Isa 33:9; Jer 50:19; Am 1:2. The rock of the mountain is a hard limestone, abounding in natural caves, Am 9:3. These have in many cases been enlarged, and otherwise fitted for human habitation; and the mountain has been in various ages a favorite residence for devotees. It is memorable for frequent visits of the prophets Elijah and Elisha, 2Ki 2:25; 4:25, and especially for the destruction of the priests of Baal upon it, 1Ki 18:1-46.

Carpus

A disciple and friend of Paul, who lived in Troas, 2Ti 4:13.

Carriage

In the Bible, usually means the baggage which formed the burden of a man of beast, Ac 21:15. Once it seems to indicate a circular trench or rampart of baggage, etc., around a camp, /1Sa 17:20.

Carts

Or wagons were used in Palestine formerly, though now almost unknown. The roads are generally impassable by any wheeled vehicle; and the chief use of the cart was on a limited scale for agricultural purposes, such as forcing the ripe grain out of the ear, bruising the straw, removing the produce of the fields, etc., Isa 5:18; 28:27,28. Wagons were used to carry Israel into Egypt, and for the conveyance of the ark, Ge 45:27; Nu 7:3-9. They were often drawn by heifers, etc., 1Sa 6:7, and were usually low, and on solid wooden wheels, sometimes iron-shod.

Casiphia

The home of many of the exiled Jews, was probably in the vicinity of the Caspian sea, Ezr 8:17.

Casluhim

Descendants of Mizraim. See CAPHTORIM.

Cassia

The bark of an odoriferous tree, from which came one ingredient of the holy oil or ointment, Ex 30:24; Ps 45:8; Eze 27:19.

Castor And Pollux

Twin sons of Jupiter, and guardians of seamen, according to heathen mythology. Ships often bore their images on the prow, and were distinguished by their names, Ac 28:11.

Caterpillar

Some locust-like insect, now undistinguishable, De 28:38; 1Ki 8:37; Ps 78:46; 105:34; Isa 33:4. See LOCUST.

Catholic

This term is Greek, signifying universal or general. The church of Christ is called catholic, because it extends throughout the world, and during all time. In modern times the church of Rome has usurped this title, improperly applying it exclusively to itself.

The "Catholic epistles" are seven, so called because they were addressed to the church or Christians in general, and not to any particular church. They are, one epistle of James, two of Peter, three of John, and one of Jude.

Cave

The geological structure of Judea is highly favorable to the formation of caves; and the whole region abounds with subterranean caverns of various dimensions, often giving rise to small rivulets. These were used as dwellings, places of refuge, and tombs. It was in a cave that Lot resided after the destruction of Sodom, Ge 19:30. Petra, in Idumea, was a city of caves, Nu 24:21; Song 2:14; Jer 49:16; Ob 1:3. In the vicinity of Hebron, the poor still live in caves while pasturing their flocks. Natural cavities were sometimes enlarged, and artificial ones made for refuge and defense, Judg 6:2; 1Sa 13:6; Isa 2:19; Jer 41:9. The caves of Machpelah, of Adullam, of Engedi, of Carmel and of Arbela, still exist. See SEPULCHRE.

Cedar

A noble evergreen-tree greatly celebrated in the Scriptures, Ps 92:12; Eze 31:3-6. These trees are remarkably thick and tall; some among them are from thirty-five to forty feet in girth, and ninety feet in height. The cedar-tree shoots out branches at ten of twelve feet from the ground, large and almost horizontal; its leaves are an inch long, slender and straight, growing in tufts. The tree bears a small cone, like that of the pine. This celebrated tree is not peculiar to mount Lebanon, but grows also upon mounts Amanus and Taurus in Asia Minor, and in other parts of the Levant, but does not elsewhere reach the size and height of those on Lebanon. It has also been cultivated in the gardens of Europe; two venerable individuals of this species exist at Chiswick in England; and there is a very beautiful one in the Jardin des Plantes in Paris. The beauty of the cedar consists in the proportion and symmetry of its wide-spreading branches and cone-like top. The gum, which exudes both from the trunk and the cones or fruits, is soft like balsam of Mecca. Every thing about this tree has a strong balsamic odor; and hence the whole grove is so pleasant and fragrant, that it is delightful to walk in it, Song 4:11; Ho 14:6. The wood is peculiarly adapted to building, because it is not subject to decay, nor to be eaten of worms; hence it was much used for rafters, and for boards with which to cover houses and form the floors and ceilings of rooms. It was of a red color, beautiful, solid, and free from knots. The palace of Persepolis, the temple at Jerusalem, and Solomon’s palace, were all in this way built with cedar; and "the house of the forest of Lebanon," was perhaps so called from the quantity of this wood used in its construction, 1Ki 7:2; 10:17.

Of the forests of cedars which once covered Lebanon, comparatively few are now left, Isa 2:13; 10:19; though there are still many scattered trees in various parts, resembling the genuine cedar. The largest and most ancient trees, generally thought to be the only ones, are found in a grove, lying a little off from the road which crosses mount Lebanon from Baalbek to Tripole, at some distance below the summit of the mountain on the western side, at the foot indeed of the highest summit or ridge of Lebanon. This grove consists of a few very old trees, perhaps as old as the time of Christ, intermingled with 400 or 500 younger ones. See LEBANON.

Besides the true cedar of Lebanon, the word cedar in the Bible appears to mean sometimes the juniper and sometimes the pine.

Cedron

See KIDRON.

Ceiling

The ancients took great pains to ornament the ceilings of their best apartments; making them sometimes of a sort of wainscoting, in squares or complicated figures; and sometimes of a fine plaster with beautiful moldings, tinted and relieved by gilding, small mirrors, etc., 1Ki 6:15; 2Ch 3:5; Jer 22:14.

Cenchrea

A port of Corinth, now called Kikries, whence Paul sailed for Ephesus, Ac 18:18. It was a place of some commercial note, and the seat of an early church, Ro 16:1. It was situated on the eastern side of the isthmus, eight or nine miles east of the city. The other port, on the western side of the isthmus, was Lechaeum.

Censer

A vessel in which fire and incense were carried, in certain parts of the Hebrew worship. Little is known of its form. The censer for the daily offering was at first made of copper, Nu 16:39. That used on the great Day of Atonement, (and perhaps others also,) was made of pure gold, 1Ki 7:50; Heb 9:4. In the daily offering, the censer was filled with coals from the perpetual fire, and placed on the altar of incense, where the incense was thrown upon the coals, Ex 30:1,7-10. On the day of atonement, in the Holy of Holies, the censer must have been held in the hand, and probably by a handle, Le 16:12,13.

There are two Hebrew words, which are translated censer in our English Bibles. The one signifies strictly fire-pan. The other signifies incense-pan, a vessel for burning incense; but we do not know its exact shape.

The censers of the Egyptians had long handles, like a human arm and hand, upon the palm of which the incense-cup stood. Those of the Greeks and Romans had chains, by which they were carried, like those now used in the Romish service.

In the New Testament, where the twenty-four elders are said to have golden "vials" full of odors, Re 5:8, the meaning is vessels of incense, censers, not vials in the present sense of the word.

Centurion

A Roman officer commanding a hundred soldiers; similar to "captain" in modern times. Several centurions are mentioned with honor in the New Testament, Mr 15:39; Lu 7:1-10; and the first fruits to Christ from the Gentiles was the generous and devout Cornelius, Ac 10:1-48.

Cephas

A rock, a Syriac or later Hebrew name given to Peter by Christ, Joh 1:42. The Greek Petros and the Latin Petrus have the same meaning. See PETER.

Cesar

See CAESAR.

Chalcedony

A precious stone, resembling the agate; of various colors, but often a light brown or blue, Re 21:19. It is found in most parts of the world, though named after Chalcedon in Bithynia opposite Constantinople; and is much used as a material for cups, vases, and other articles of taste. Carnelian is said to be one of its varieties.

Chaldea

A country in Asia, the capital of which, in its widest extent, was Babylon. It was originally of small extent; but the empire being afterwards very much enlarged, the name is generally taken in a more extensive sense, and includes Babylonia, which see.

Chaldeans

This name is taken, 1. For the people of Chaldea, and the subjects of that empire generally; 2. For philosophers, naturalists, or soothsayers, whose principal employment was the study of mathematics and astrology, by which they pretended to foretell the destiny of men born under certain constellations.

The Chaldeans were originally a warlike people, who at first inhabited the Carduchian or Koordish mountains north of Assyria and Mesopotamia, Jer 50:17. As the Assyrian monarchs extended their conquests towards the north and west, the Chaldeans also came under their dominion; and this rough and energetic people appear to have assumed, under the sway of their conquerors, a new character, and to have been transformed from a rude horde into a civilized people. A very vivid and graphic description of the Chaldean warriors is given by the prophet Habakkuk, who probably lived about the time when they first made incursions into Palestine or the adjacent regions, Hab 1:6-11. Of the date of their location in Babylonia nothing is now known. In the reign of king Hezekiah, B. C. 713, a king of Babylon is mentioned, the first of whom we read after Nimrod and Amraphel. About one hundred years later we find the Chaldeans in possession of the kingdom of Babylon. The first sovereign in the new line appearing in history was Nabopolassar. His son Nebuchadnezzar invaded Palestine, as foretold by Jeremiah and Habakkuk, Ezr 5:12; Jer 39:5. He was succeeded by his son Evil-merodach, 2Ki 25:27; Jer 52:31. After him came, in quick succession, Neriglissar, Laborosoarchod, and Nabonnidus or Belshazzar, under whom this empire was absorbed in the Medo-Persian. The Chaldeo-babylonian dynasty continued probably not more than one hundred years.

Chaldee

See LANGUAGE.

Chamberlain

2Ki 23:11, An officer who had charge of a king’s lodgings and wardrobe. In eastern courts eunuchs were generally employed in this office, Es 1:1-22,10,12,15. This title in Ro 16:23 probably denotes the steward or treasurer of the city.

Chameleon

Le 11:30, a kind of lizard. Its body is about six inches long: its feet have five toes each, arranged like two thumbs opposite to three fingers: its eyes turn backwards or forwards independently of each other. It feeds upon files, which it catches by darting out its long, viscous tongue. It has the faculty of inflating itself at pleasure with air; and of changing its color, from its ordinary gray to green, purple, and even black when enraged.

Chamois

Not the well-known mountain goat of southern Europe, but probably a variety of wild sheep, resembling a goat, and still found in Arabia Petraea, De 14:5.

Chapmen

Merchants, 2Ch 9:14.

Chapter

See BIBLE.

Charger

A large, shallow dish, Nu 7:13; Mt 14:8.

Chariots

Scripture speaks of two sorts of these: one for princes and generals to ride in, Ge 41:43; the other to break the enemy’s battalions, by rushing in among them, being "chariots of iron," that is, armed with iron scythes or hooks, projecting from the ends of the axle-trees. These made terrible havoc. The Canaanites, whom Joshua engaged at the waters of Meron, had horsemen, and a multitude of chariots, Jos 11:4; Judg 1:19. Sisera, general of Jabin king of Hazor, had nine hundred chariots of iron, Judg 4:3. See LITTER.

Charmers

Ps 58:4,5; Ec 10:11; Jer 8:17, persons very common throughout India and Egypt, who claim to have the faculty of catching, taming, and controlling serpents, even the most venomous.

Chebar

A river which rises in the northern part of Mesopotamia, and flows first southeast, then south and southwest, into the Euphrates. It was called Chaboras by the Greeks; now Khabour. On its fertile banks Nebuchadnezzar located a part of the captive Jews, and here the sublime visions of Ezekiel took place, Eze 1:3; 3:15; 10:15; 43:3.

Chedorlaomer

King of Elam, in Persia, in the time of Abraham. He made the cities in the region of the Dead Sea his tributaries; and on their rebelling, he came with four allied kings and overran the whole country south and east of the Jordan. Lot was among his captives, but was rescued by Abraham; who promptly raised a force from his captives, but was rescued by Abraham; who promptly raised a force from his own dependents and his neighbors, pursued the enemy, and surprised and defeated them, Ge 14:1-24. Compare Ps 110:1- 7.

Cheese

Several times alluded to in Scripture, and still an important article of food in the East, 1Sa 17:18; 2Sa 17:29. It is usually white and very salt; soft, when hew, but soon becoming hard and dry. The cheese was like a small saucer in size, Job 10:10.

Chemarim

Occurring once only in the English version, Zep 1:4, but frequently in the Hebrew, translated "idolatrous priests," 2Ki 23:5; Ho 10:5. The word is supposed to be derived from a root signifying to burn, and may perhaps denote fire-priests, worshippers of the sun.

Chemosh

The national god of the Moabites, and of the Ammonites, worshipped also under Solomon at Jerusalem, Nu 21:29; Judg 11:24; 1Ki 11:7; 2Ki 23:13; Jer 48:7. Some erroneously identify Chemosh with Ammon.

Cherethites Or Cherethim

1. A portion of the Philistines, supposed by many to have originated in Crete, 1Sa 30:14; Eze 25:16; Zep 2:5

2. A portion of David’s bodyguard, always mentioned with the Pelethites, 2Sa 8:18; 15:18; 20:7; 1Ch 18:17. Some suppose that they were foreigners, whom David took into his service while among the Philistines. The Gittites mentioned with them in 2Sa 15:18, were plainly such. Others think they had their name from their office-executioners and runners. See PELETHITES.

Cherith

A small brook flowing into the Jordan, to which Elijah once withdrew, and where ravens brought him supplies of bread and flesh, 1Ki 17:3-5. Robinson suggests that it may be the present Wady Kelt, which drains the hills west of Jericho, and flows near that town on its way to the Jordan. This brook is dry in summer.

Cherub

Plural CHERUBIM, an order of celestial beings or symbolical representations often referred to in the Old Testament and in the book of Revelation. The cherubim are variously represented as living creatures, Eze 1:1-28; Re 4:1-11; or as images wrought in tapestry, gold, or wood, Ex 36:35; 37:7; Eze 41:25; as having one, two, or four faces, Ex 25:20; Eze 10:14; 41:18; as having two, four, or six wings, 1Ki 6:27; Eze 1:6; Re 4:8; in the simplest form, as in the golden figures above the ark of the covenant; or in the most complex and sublime form, as in Ezekiel’s wonderful visions of the glory of God-discerning and ruling all things, and executing irresistibly and with the speed of thought all his wise and just decrees, Eze 1:1-28; 10:1-22. The fullest of these descriptions represents the cherub as a winged figure, like a man in form, full of eyes, and with a fourfold head-of a man, a lion, an ox, and an eagle-with wheels turning every way, and speed like the lightning; presenting the highest earthly forms and powers of creation in harmonious and perfect union, Eze 1:1-28; 10:1-22; Re 1:4-11. Usually also the cherubim stand in a special nearness to God; they are engaged in the loftiest adoration and service, moving in instant accordance with his will, Ps 18:10; Eze 1:26; 10:20; Re 4:1-11; they are seen in the temple inseparably associated with the mercy-seat-made of the same mass of pure gold, Ex 25:19, bending reverently over the place of God’s presence, Ps 99:1, where he met his people, Nu 7:89, accepted the blood of atonement, Le 16:14-16, and shone forth as their Savior, Ps 80:1.

Chestnut-Tree

Ge 30:37, called by the Septuagint and Vulgate the plane tree, with which most modern expositors agree. The plane tree has a tall and stately trunk, with smooth bark, and branches spreading in every direction, covered with a profusion of glossy green leaves. It is nowhere more abundant and noble than in the plains of Assyria, Eze 31:8.

Chesulloth

Or CHISLOTH-TABOR, a town on the border of Zebulun and Issachar, about four miles west of mount marks its site, together with numerous excavated tombs, Jos 19:12,18,22; 1Ch 6:62.

Children

A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.

A newborn child was washed, rubbed with salt, and wrapped in swaddling clothes, Eze 16:4; Lu 2:7-11. On the eighth day he was circumcised and named. At his weaning a feast was often made, Ge 21:34. The nurse of a female child often attended her through life, Ge 24:59; 35:8. Children were to be instructed with great diligence and care, De 6:20-23. They were required to honor and obey their parents, and were subject to the father’s control in all things, Ge 22:21; Nu 30:5; they were even liable to be sold into temporary bondage for his debts, Le 25:39-41; 2Ki 4:1; Mt 18:25.

The first-born son received, besides other privileges, (see BIRTHRIGHT,) two portions of his father’s estate; the other sons, one portion each. The sons of concubines received presents, and sometimes an equal portion with the others, Ge 21:8-21; 25:1-6; 49:1-27; Judg 11:1-7. The daughters received no portion, except in cases provided for in Nu 27:1-11.

The term child or children, by a Hebrew idiom, is used to express a great variety of relations: the good are called children of God, of light, of the kingdom, etc.; the bad are named children of the devil, of wrath, of disobedience, etc. A strong man is called a son of strength; an impious man, a son of Belial; an arrow, the son of a bow, and a branch the son of a tree. The posterity of a man is his "sons," for many generations.

Chimham

Probably a son a Barzillai, 2Sa 19:36; 1Ki 2:7. He may have received from David the place near Bethlehem called Chimham, Jer 41:17.

Chinnereth

Or CINNEROTH, a town on the west shore of the sea of Galilee, Nu 34:11; De 3:17; Jos 11:2; 19:35; 1Ki 15:20. It was a "fenced city" of Naphtali, and gave its name to the lake on which it stood. Tiberias is supposed by Jerome to have afterwards occupied its site.

Chios

An island in the Archipelago, between Lesbos and Samos, on the coast of Asia Minor, now called Scio. It is thirty miles long and ten wide. Paul passed this way as he sailed southward from Mitylene to Samos, Ac 20:15.

Chisleu

The ninth month of the Hebrews, beginning with the new moon of December, Ne 1:1; Zec 7:1.

Chittim

Or KITTIM, descendants of Javan, son of Japheth; and the land settled by them, Ge 10:4. Chittim seems to denote primarily the island Cyprus, and also to be employed, in a wider sense, to designate other islands and countries adjacent to the Mediterranean, as for instance, Macedonia, Da 11:30, and Rome, Nu 24:24.

Chiun

The name of an idol worshipped by the Israelites in the desert, Am 5:26; Ac 7:43. It was most probably the planet Saturn, worshipped by eastern nations as an evil spirit to be propitiated by sacrifices. See REMPHAN.

Chorazin

A town in Galilee, near to Capernaum and Bethsaida, on the northwest shore of the Sea of Galilee. Jerome says it was two miles from Capernaum. No traces of its name remain; but Robinson with strong probability locates it at the modern Tell-hum, on the northern shore of the Sea of Galilee, three miles northeast of Capernaum. It was upbraided by Christ for its impenitence, Mt 11:21; Lu 10:13.

Christ

Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.

The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.

The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in death, yet victor over death; rich, and poor; a king, a conqueror, glorious-and a man of grief, exposed to infirmities, unknown, in a state of abjection and humiliation. All these contrarieties were to be reconciled in the person of the Messiah; as they really were in the person of Jesus.

It is not recorded that Christ ever received any external official unction. The unction that the prophets and the apostles speak of is the spiritual and internal unction of grace and of the Holy Ghost, of which kings, priests, and prophets were anciently anointed, was but the figure and symbol.

The name CHRIST is the official title of the Redeemer; and is not to be regarded as a mere appellative, to distinguish our Lord from other persons named Jesus. The force of many passages of Scripture is greatly weakened by overlooking this. We may get the true sense of such passages by substituting for "Christ," "the Anointed," and where Jews were addressed, "THE MESSIAH." Thus in Mt 2:4, Herod "demanded of them," the priests and scribes, "where Christ should be born," that is, the Old Testament Messiah. Peter confessed, "thou art the Messiah," Mt 16:16. The devils did the same, Lu 4:41. In later times the name JESUS was comparatively disused; and CHRIST, as a proper name, was used instead of JESUS.

When we consider the relation of Christ’s person, as God and man, to his official work as our Prophet, Priest, and King, and to his states of humiliation and glory; when we consider how God is in and with him-how all the perfections of God are displayed, and all the truths of God exemplified in him; when we consider his various relations to the purposes, covenants, word, and ordinances of God, and to the privileges, duties, and services of saints, in time and to eternity, we have a delightful view of him as ALL and IN ALL, Col 3:11.

Christians

A name given at Antioch to those who believed Jesus to be the Messiah, A. D. 42, Ac 11:26. It seems to have been given to them by the men of Antioch as a term of convenience rather than of ridicule, to designate the new sect more perfectly than any other word could do. They generally called each other "brethren," "the faithful," "saints," "believers;" and were named by the Gentiles, Nazarenes and Galileans. He only is a real Christian who heartily accepts Christ as his teacher, guide, and master, the source of his highest life, strength, and joy, his only Redeemer from sin and hell, his Lord and his God. They who rightly bear Christ’s name and partake of his nature, and they only, shall finally share in his glory.

Christs, False

Our Savior predicted that many pretended Messiahs would come, Mt 24:24 and his word has been abundantly fulfilled. One of them named Coziba lived within followers, and occasioned the death of more than half a million of Jews. Others have continued to appear, even down to modern times.

Chronicles

The name of two historical books of the Old Testament, the author of which is not known, though the general opinion ascribes them to Ezra, B. C. 457. In writing them the inspired penman made use, not only of the earlier books of Scripture, but of numerous other public annals, now lost, 2Ch 9:29; 16:11; 20:32. The first book contains a recapitulation of sacred history, by genealogies, from the beginning of the world to the death of David. The second book contains the history of the kings of Judah, without those of Israel, from the beginning of the reign of Solomon only, to the return from the captivity of Babylon. In this respect it differs from the books of Kings, which give the history of the kings of both Judah and Israel. In many places, where the history of the same kings is related, the narrative in Chronicles is almost a copy of that in Kings; in other places, the one serves as a supplement to the other. In the Septuagint, these books are called Paraleipomena, that is, things omitted. The two books of Chronicles dwell more on ecclesiastical matters than the books of Kings; they enlarge upon the ordinances of public worship; and detail minutely the preparation of David for the building of the temple, and its erection and dedication by Solomon; the histories of the other kings also are specially full in respect to their religious character and acts, 1Ch 13:8-11; 2Ch 11:13; 19:8-11; 26:16-19, etc. The Chronicles should be read in connection with the books of Samuel and the Kings; treating of the same periods, they illustrate each other, and form a continuous and instructive history, showing that religion is the main source of national prosperity, and ungodliness of adversity, Pr 14:34. The details of these books may be studied with interest, in view of their bearing upon the coming and the kingdom of our Lord Jesus Christ. The whole period treated of in the Chronicles is about 3,500 years.

Chrysolite

A transparent precious stone, having the color of gold with a mixture of green, and a fine luster, Re 21:20. Many suppose it to be the topaz of the moderns.

Chrysoprasus

The tenth of those precious stones which adorned the foundation of the heavenly Jerusalem, as seen by John the Evangelist. Its color was green, inclining to gold, as its name imports, Re 21:20.

Chun

Elsewhere called BEROTHAH, BEROTHAI, which see.

Church

The Greek word translated church signifies generally an assembly, either common or religious; and it is sometimes so translated, as in Ac 19:32,39. In the New Testament it usually means a congregation of religious worshippers, either Jewish, as Ac 7:38, or Christians, as Mt 16:18; 1Co 6:4. The latter sense is the more common one; and it is thus used in a twofold manner, denoting,

1. The universal Christian church: either the invisible church, consisting of those whose names are written in heaven, whom God knows, but whom we cannot infallibly know, Heb 12:23; or the visible church, made up of the professed followers of Christ on earth, Col 1:24; 1Ti 3:5,15

2. A particular church or body of professing believers, who meet and worship together in one place; as the churches of Rome, Corinth, Ephesus, Philippi, etc., to which Paul addressed epistles.

Churning

Pr 30:33. See BUTTER.

Chushan-Rishathaim

A king of Mesopotamia, who oppressed the Israelites eight years, but was defeated by Othniel, Caleb’s nephew, Judg 3:8-10.

Chuza

See JOANNA.

Cilicia

The south-eastern province of Asia Minor, bounded north by the Taurus range, separating it from Cappadocia, Lycaonia, and Isauria, south by the Mediterranean, east by Syria, and west by Pamphylia. The western part had the appellation of Aspera, or rough; while the eastern was called Campestris, or level. This country was the province of Cicero when proconsul; and its chief town, Tarsus, was the birthplace of the apostle Paul, Ac 6:9. Many Jews dwelt in Cilicia, and maintained frequent intercourse with Jerusalem, where they joined the other Jews in opposing the progress of Christianity. Paul himself may have taken part in the public discussion with Stephen, Ac 6:9; 7:58. After his conversion he visited his native province, Ac 9:30; Ga 1:21, and established churches, which were addressed in the letter of the council at Jerusalem, Ac 15:23. The apostle once afterwards made a missionary tour among these churches, his heart yearning to behold and to increase their prosperity, Ac 15:36,41.

Cinnamon

One of the ingredients in the perfumed oil with which the tabernacle and its vessels were anointed, Ex 30:23; Pr 7:17; Song 4:14. It is the inner bark of a tree growing about twenty feet high, and being peeled off in thin strips curls as it is found in market. It is of a dark red color, of a poignant taste, aromatic, and very agreeable. That of the finest quality comes from Ceylon, Re 18:13.

Circumcision

A cutting around, because in this rite the foreskin was cut away. God commanded Abraham to use circumcision, as a sign of his covenant; and in obedience to this order, the patriarch, at ninety-nine years of age, was circumcised, as also his son Ishmael, and all the male of his household, Ge 17:10-12. God repeated the precept to Moses, and ordered that all who intended to partake of the paschal sacrifice should receive circumcision; and that this rite should be performed on children on the eighth day after their birth, Ex 12:44; Le 12:3; Joh 7:22. The Jews have always been very exact in observing this ceremony, and it appears that they did not neglect it when in Egypt, Jos 5:1-9.

All the other nations sprung from Abraham besides the Hebrews, as the Ishmaelites, the Arabians, etc., also retained the practice of circumcision. At the present day it is an essential rite of the Mohammedan religion, and though not enjoined in the Koran, prevails wherever this religion is found. It is also practiced in some form among the Abyssinians, and various tribes of South Africa, as it was by the ancient Egyptians. But there is no proof that it was practiced upon infants, or became a general, national, or religious custom, before God enjoined it upon Abraham.

The Jews esteemed uncircumcision as a very great impurity; and the greatest offence they could receive was to be called "uncircumcised." Paul frequently mentions the Gentiles under this term, not opprobriously, Ro 2.26, in opposition to the Jews, whom he names "the circumcision," etc.

Disputes as to the observances of this rite by the converts from heathenism to Christianity occasioned much trouble in the early church, Ac 15:1-41; and it was long before it was well understood that "in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature," Ga 5:2,3; 6:15.

The true circumcision is that of the heart; and those are "uncircumcised in heart and ears," who will not obey the law of God nor embrace the gospel of Christ.

Cisterns

And reservoirs were very common in Palestine, both in the country and in cities. During half the year no rain falls, and never- failing streams and springs are rare indeed. The main dependence of a large portion of the population was upon the water which fell in the rainy season and was preserved in cisterns, 2Sa 17:18. Dr. Robinson alludes to immense reservoirs within and under the area of the temple, supplied by rainwater and by the aqueduct from Solomon’s pools, and says, "These of themselves, in case of a siege, would furnish a tolerable supply. But in addition to these, almost every house in Jerusalem, of any size, is understood to have at least one or more cisterns, excavated in the soft limestone rock on which the city is built. The water is conducted into them during the rainy season, and with proper care remains pure and sweet during the whole summer and autumn." Such cisterns, and others more properly called tanks and pools, were provided in the fields for irrigation, and at intervals along the highways, for the accommodation of travellers, Ps 84:6. The same causes led to the erection, near all the chief cities, of large open reservoirs for public use. These were built of massive stones, and in places where the winter rains could be easily conducted into them. Many such reservoirs, and ruins of others, yet remain. See BETHESDA, SILOAM, SOLOMON’S POOLS.