Chariot – Circuit

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Chariot

A vehicle generally used for warlike purposes. Sometimes, though but rarely, it is spoken of as used for peaceful purposes.

The first mention of the chariot is when Joseph, as a mark of distinction, was placed in Pharaoh's second state chariot (); and the next, when he went out in his own chariot to meet his father Jacob (46:29). Chariots formed part of the funeral procession of Jacob (50:9). When Pharaoh pursued the Israelites he took 600 war-chariots with him (). The Canaanites in the valleys of Palestine had chariots of iron (; ). Jabin, the king of Canaan, had 900 chariots (); and in Saul's time the Philistines had 30,000. In his wars with the king of Zobah and with the Syrians, David took many chariots among the spoils (; ). Solomon maintained as part of his army 1,400 chariots (), which were chiefly imported from Egypt (29). From this time forward they formed part of the armies of Israel (; , ; , ; ; ).

In the New Testament we have only one historical reference to the use of chariots, in the case of the Ethiopian eunuch (, , ).

This word is sometimes used figuratively for hosts (; ). Elijah, by his prayers and his counsel, was "the chariot of Israel, and the horsemen thereof." The rapid agency of God in the phenomena of nature is also spoken of under the similitude of a chariot (; ; ).

Chariot of the cherubim (), the chariot formed by the two cherubs on the mercy-seat on which the Lord rides.

Chariot cities were set apart for storing the war-chariots in time of peace ().

Chariot horses were such as were peculiarly fitted for service in chariots ().

Chariots of war are described in ; ; ; ; ; , . They were not used by the Israelites till the time of David. Elijah was translated in a "chariot of fire" (). Comp. . This vision would be to Elisha a source of strength and encouragement, for now he could say, "They that be with us are more than they that be with them."

Charity

(1 Cor. 13), the rendering in the Authorized Version of the word which properly denotes love, and is frequently so rendered (always so in the Revised Version). It is spoken of as the greatest of the three Christian graces (:13).

Charmer

One who practises serpent-charming (; ; ). It was an early and universal opinion that the most venomous reptiles could be made harmless by certain charms or by sweet sounds. It is well known that there are jugglers in India and in other Eastern lands who practise this art at the present day.

In the word "charmers" is the rendering of the Hebrew 'ittim, meaning, properly, necromancers (R.V. marg., "whisperers"). In the word "charmer" means a dealer in spells, especially one who, by binding certain knots, was supposed thereby to bind a curse or a blessing on its object. In the words "eloquent orator" should be, as in the Revised Version, "skilful enchanter."

Charran

Another form (, ) of Haran (q.v.).

Chebar

Length, a river in the "land of the Chaldeans" (), on the banks of which were located some of the Jews of the Captivity (; , ; , , ). It has been supposed to be identical with the river Habor, the Chaboras, or modern Khabour, which falls into the Euphrates at Circesium. To the banks of this river some of the Israelites were removed by the Assyrians (). An opinion that has much to support it is that the "Chebar" was the royal canal of Nebuchadnezzar, the Nahr Malcha, the greatest in Mesopotamia, which connected the Tigris with the Euphrates, in the excavation of which the Jewish captives were probably employed.

Chedorlaomer

(= Khudur-Lagamar of the inscriptions), king of Elam. Many centuries before the age of Abraham, Canaan and even the Sinaitic peninsula had been conquered by Babylonian kings, and in the time of Abraham himself Babylonia was ruled by a dynasty which claimed sovereignity over Syria and Palestine. The kings of the dynasty bore names which were not Babylonian, but at once South Arabic and Hebrew. The most famous king of the dynasty was Khammu-rabi, who united Babylonia under one rule, and made Babylon its capital. When he ascended the throne, the country was under the suzerainty of the Elamites, and was divided into two kingdoms, that of Babylon (the Biblical Shinar) and that of Larsa (the Biblical Ellasar). The king of Larsa was Eri-Aku ("the servant of the moon-god"), the son of an Elamite prince, Kudur-Mabug, who is entitled "the father of the land of the Amorites." A recently discovered tablet enumerates among the enemies of Khammu-rabi, Kudur-Lagamar ("the servant of the goddess Lagamar") or Chedorlaomer, Eri-Aku or Arioch, and Tudkhula or Tidal. Khammu-rabi, whose name is also read Ammi-rapaltu or Amraphel by some scholars, succeeded in overcoming Eri-Aku and driving the Elamites out of Babylonia. Assur-bani-pal, the last of the Assyrian conquerors, mentions in two inscriptions that he took Susa 1635 years after Kedor-nakhunta, king of Elam, had conquered Babylonia. It was in the year B.C. 660 that Assur-bani-pal took Susa.

Cheek

Smiting on the cheek was accounted a grievous injury and insult (; ; ). The admonition (), "Unto him that smiteth thee on the one cheek offer also the other," means simply, "Resist not evil" (; ). = that God had deprived his enemies of the power of doing him injury.

Cheese

(A.S. cese). This word occurs three times in the Authorized Version as the translation of three different Hebrew words: (1.) , "ten cheeses;" i.e., ten sections of curd. (2.) , "cheese of kine" = perhaps curdled milk of kine. The Vulgate version reads "fat calves." (3.) , curdled milk is meant by the word.

Chemarim

Black, (; rendered "idolatrous priests" in , and "priests" in ). Some derive this word from the Assyrian Kamaru, meaning "to throw down," and interpret it as describing the idolatrous priests who prostrate themselves before the idols. Others regard it as meaning "those who go about in black," or "ascetics."

Chemosh

The destroyer, subduer, or fish-god, the god of the Moabites (; , , ). The worship of this god, "the abomination of Moab," was introduced at Jerusalem by Solomon (), but was abolished by Josiah (). On the "Moabite Stone" (q.v.), Mesha () ascribes his victories over the king of Israel to this god, "And Chemosh drove him before my sight."

Chenaanah

Merchant. (1.) A Benjamite (). (2.) The father of Zedekiah (, ).

Chenaiah

Whom Jehovah hath made. "Chief of the Levites," probably a Kohathite (), and therefore not the same as mentioned in 26:29.

Chephirah

Village, one of the four cities of the Gibeonitish Hivites with whom Joshua made a league (9:17). It belonged to Benjamin. It has been identified with the modern Kefireh, on the west confines of Benjamin, about 2 miles west of Ajalon and 11 from Jerusalem.

Cherethim

(), more frequently Cherethites, the inhabitants of Southern Philistia, the Philistines (). The Cherethites and the Pelethites were David's life-guards (; ; , ; ). This name is by some interpreted as meaning "Cretans," and by others "executioners," who were ready to execute the king's sentence of death (, marg.; ).

Cherith

A cutting; separation; a gorge, a torrent-bed or winter-stream, a "brook," in whose banks the prophet Elijah hid himself during the early part of the three years' drought (, ). It has by some been identified as the Wady el-Kelt behind Jericho, which is formed by the junction of many streams flowing from the mountains west of Jericho. It is dry in summer. Travellers have described it as one of the wildest ravines of this wild region, and peculiarly fitted to afford a secure asylum to the persecuted. But if the prophet's interview with Ahab was in Samaria, and he thence journeyed toward the east, it is probable that he crossed Jordan and found refuge in some of the ravines of Gilead. The "brook" is said to have been "before Jordan," which probably means that it opened toward that river, into which it flowed. This description would apply to the east as well as to the west of Jordan. Thus Elijah's hiding-place may have been the Jermuk, in the territory of the half-tribe of Manasseh.

Cherub

Plural cherubim, the name of certain symbolical figures frequently mentioned in Scripture. They are first mentioned in connection with the expulsion of our first parents from Eden (). There is no intimation given of their shape or form. They are next mentioned when Moses was commanded to provide furniture for the tabernacle (; , ). God promised to commune with Moses "from between the cherubim" (25:22). This expression was afterwards used to denote the Divine abode and presence (; ; ; ; ). In Ezekiel's vision (10:1-20) they appear as living creatures supporting the throne of God. From Ezekiel's description of them (1;10; 41:18, 19), they appear to have been compound figures, unlike any real object in nature; artificial images possessing the features and properties of several animals. Two cherubim were placed on the mercy-seat of the ark; two of colossal size overshadowed it in Solomon's temple. Ezekiel (1:4-14) speaks of four; and this number of "living creatures" is mentioned in . Those on the ark are called the "cherubim of glory" (), i.e., of the Shechinah, or cloud of glory, for on them the visible glory of God rested. They were placed one at each end of the mercy-seat, with wings stretched upward, and their faces "toward each other and toward the mercy-seat." They were anointed with holy oil, like the ark itself and the other sacred furniture.

The cherubim were symbolical. They were intended to represent spiritual existences in immediate contact with Jehovah. Some have regarded them as symbolical of the chief ruling power by which God carries on his operations in providence (). Others interpret them as having reference to the redemption of men, and as symbolizing the great rulers or ministers of the church. Many other opinions have been held regarding them which need not be referred to here. On the whole, it seems to be most satisfactory to regard the interpretation of the symbol to be variable, as is the symbol itself.

Their office was, (1) on the expulsion of our first parents from Eden, to prevent all access to the tree of life; and (2) to form the throne and chariot of Jehovah in his manifestation of himself on earth. He dwelleth between and sitteth on the cherubim (; ; , ).

Chesalon

Strength; confidence, a place on the border of Judah, on the side of Mount Jearim (); probably identified with the modern village of Kesla, on the western mountains of Judah.

Chesed

Gain, the son of Nahor ().

Chesil

Ungodly, a town in the south of Judah (); probably the same as Bethul (19:4) and Bethuel (); now Khelasa.

Chest

(Heb. 'aron, generally rendered "ark"), the coffer into which the contributions for the repair of the temple were put (, ; , , ). In it is rendered "coffin." In a different Hebrew word, genazim (plur.), is used. It there means "treasure-chests."

Chestnut tree

(Heb. 'armon; i.e., "naked"), mentioned in connection with Jacob's artifice regarding the cattle (). It is one of the trees of which, because of its strength and beauty, the Assyrian empire is likened (; R.V., "plane trees"). It is probably the Oriental plane tree (Platanus orientalis) that is intended. It is a characteristic of this tree that it annually sheds its outer bark, becomes "naked." The chestnut tree proper is not a native of Palestine.

Chesulloth

Fertile places; the loins, a town of Issachar, on the slopes of some mountain between Jezreel and Shunem (). It has been identified with Chisloth-tabor, 2 1/2 miles to the west of Mount Tabor, and north of Jezreel; now Iksal.

Chezib

Deceitful, a town where Shelah, the son of Judah, was born (). Probably the same as Achzib (q.v.).

Chidon

Dart, the name of the threshing-floor at which the death of Uzzah took place (). In the parallel passage in Samuel () it is called "Nachon's threshing-floor." It was a place not far north-west from Jerusalem.

Chief of the three

A title given to Adino the Eznite, one of David's greatest heroes (); also called Jashobeam ().

Chief priest

See [113]PRIEST.

Chiefs of Asia

"Asiarchs," the title given to certain wealthy persons annually appointed to preside over the religious festivals and games in the various cities of proconsular Asia (). Some of these officials appear to have been Paul's friends.

Child

This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom ().

The descendants of a man, however remote, are called his children; as, "the children of Edom," "the children of Moab," "the children of Israel."

In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (; , ; ; ). At the age of five, children began to learn the arts and duties of life under the care of their fathers (; ).

To have a numerous family was regarded as a mark of divine favour (; ; ; ; ; ).

Figuratively the name is used for those who are ignorant or narrow-minded (; ; ). "When I was a child, I spake as a child." "Brethren, be not children in understanding" (). "That we henceforth be no more children, tossed to and fro" ().

Children are also spoken of as representing simplicity and humility (; ; ). Believers are "children of light" (; ) and "children of obedience" ().

Chileab

Protected by the father, David's second son by Abigail (); called also Daniel (). He seems to have died when young.

Chilion

The pining one, the younger son of Elimelech and Naomi, and husband of Orpah, Ruth's sister (; ).

Chilmad

A place or country unknown which, along with Sheba and Asshur, traded with Tyre ().

Chimham

Pining, probably the youngest son of Barzillai the Gileadite (). The "habitation of Chimham" () was probably an inn or khan, which is the proper meaning of the Hebrew geruth, rendered "habitation", established in later times in his possession at Bethlehem, which David gave to him as a reward for his loyalty in accompanying him to Jerusalem after the defeat of Absalom (). It has been supposed that, considering the stationary character of Eastern institutions, it was in the stable of this inn or caravanserai that our Saviour was born ().

Chinnereth

Lyre, the singular form of the word (; ), which is also used in the plural form, Chinneroth, the name of a fenced city which stood near the shore of the lake of Galilee, a little to the south of Tiberias. The town seems to have given its name to a district, as appears from , where the plural form of the word is used.

The Sea of Chinnereth (; ), or of Chinneroth (), was the "lake of Gennesaret" or "sea of Tiberias" (; ). Chinnereth was probably an ancient Canaanitish name adopted by the Israelites into their language.

Chios

Mentioned in , an island in the Aegean Sea, about 5 miles distant from the mainland, having a roadstead, in the shelter of which Paul and his companions anchored for a night when on his third missionary return journey. It is now called Scio.

Chisleu

The name adopted from the Babylonians by the Jews after the Captivity for the third civil, or ninth ecclesiastical, month (; ). It corresponds nearly with the moon in November.

Chittim

Or Kittim, a plural form (), the name of a branch of the descendants of Javan, the "son" of Japheth. Balaam foretold () "that ships shall come from the coast of Chittim, and afflict Eber." Daniel prophesied (11:30) that the ships of Chittim would come against the king of the north. It probably denotes Cyprus, whose ancient capital was called Kition by the Greeks.

The references elsewhere made to Chittim (, ; ; ) are to be explained on the ground that while the name originally designated the Phoenicians only, it came latterly to be used of all the islands and various settlements on the sea-coasts which they had occupied, and then of the people who succeeded them when the Phoenician power decayed. Hence it designates generally the islands and coasts of the Mediterranean and the races that inhabit them.

Chiun

Occurs only in (R.V. marg., "shrine"). The LXX. translated the word by Rhephan, which became corrupted into Remphan, as used by Stephen (; but R.V., "Rephan"). Probably the planet Saturn is intended by the name. Astrologers represented this planet as baleful in its influences, and hence the Phoenicians offered to it human sacrifices, especially children.

Chloe

Verdure, a female Christian (), some of whose household had informed Paul of the divided state of the Corinthian church. Nothing is known of her.

Chor-ashan

Smoking furnace, one of the places where "David himself and his men were wont to haunt" (, ). It is probably identical with Ashan (; ), a Simeonite city in the Negeb, i.e., the south, belonging to Judah. The word ought, according to another reading, to be "Bor-ashan."

Chorazin

Named along with Bethsaida and Capernaum as one of the cities in which our Lord's "mighty works" were done, and which was doomed to woe because of signal privileges neglected (; ). It has been identified by general consent with the modern Kerazeh, about 2 1/2 miles up the Wady Kerazeh from Capernaum; i.e., Tell Hum.

Chosen

Spoken of warriors (; ), of the Hebrew nation (; ), of Jerusalem as the seat of the temple (). Christ is the "chosen" of God (); and the apostles are "chosen" for their work (). It is said with regard to those who do not profit by their opportunities that "many are called, but few are chosen" (). (See [114]ELECTION.)

Chozeba

(), the same as Chezib and Achzib, a place in the lowlands of Judah (; ).

Christ

Anointed, the Greek translation of the Hebrew word rendered "Messiah" (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (; ; ), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him "Messiah the Prince."

The Messiah is the same person as "the seed of the woman" (), "the seed of Abraham" (), the "Prophet like unto Moses" (), "the priest after the order of Melchizedek" (), "the rod out of the stem of Jesse" (, ), the "Immanuel," the virgin's son (), "the branch of Jehovah" (), and "the messenger of the covenant" (). This is he "of whom Moses in the law and the prophets did write." The Old Testament Scripture is full of prophetic declarations regarding the Great Deliverer and the work he was to accomplish. Jesus the Christ is Jesus the Great Deliverer, the Anointed One, the Saviour of men. This name denotes that Jesus was divinely appointed, commissioned, and accredited as the Saviour of men (; ; ; ; ).

To believe that "Jesus is the Christ" is to believe that he is the Anointed, the Messiah of the prophets, the Saviour sent of God, that he was, in a word, what he claimed to be. This is to believe the gospel, by the faith of which alone men can be brought unto God. That Jesus is the Christ is the testimony of God, and the faith of this constitutes a Christian (; ).

Christian

The name given by the Greeks or Romans, probably in reproach, to the followers of Jesus. It was first used at Antioch. The names by which the disciples were known among themselves were "brethren," "the faithful," "elect," "saints," "believers." But as distinguishing them from the multitude without, the name "Christian" came into use, and was universally accepted. This name occurs but three times in the New Testament (; ; ).

Christs, False

Our Lord warned his disciples that they would arise (). It is said that no fewer than twenty-four persons have at different times appeared (the last in 1682) pretending to be the Messiah of the prophets.

Chronicles

The words of the days, (; ), the daily or yearly records of the transactions of the kingdom; events recorded in the order of time.

Chronicles, Books of

The two books were originally one. They bore the title in the Massoretic Hebrew Dibre hayyamim, i.e., "Acts of the Days." This title was rendered by Jerome in his Latin version "Chronicon," and hence "Chronicles." In the Septuagint version the book is divided into two, and bears the title Paraleipomena, i.e., "things omitted," or "supplements", because containing many things omitted in the Books of Kings.

The contents of these books are comprehended under four heads. (1.) The first nine chapters of Book I. contain little more than a list of genealogies in the line of Israel down to the time of David. (2.) The remainder of the first book contains a history of the reign of David. (3.) The first nine chapters of Book II. contain the history of the reign of Solomon. (4.) The remaining chapters of the second book contain the history of the separate kingdom of Judah to the time of the return from Babylonian Exile.

The time of the composition of the Chronicles was, there is every ground to conclude, subsequent to the Babylonian Exile, probably between 450 and 435 B.C. The contents of this twofold book, both as to matter and form, correspond closely with this idea. The close of the book records the proclamation of Cyrus permitting the Jews to return to their own land, and this forms the opening passage of the Book of Ezra, which must be viewed as a continuation of the Chronicles. The peculiar form of the language, being Aramaean in its general character, harmonizes also with that of the books which were written after the Exile. The author was certainly contemporary with Zerubbabel, details of whose family history are given ().

The time of the composition being determined, the question of the authorship may be more easily decided. According to Jewish tradition, which was universally received down to the middle of the seventeenth century, Ezra was regarded as the author of the Chronicles. There are many points of resemblance and of contact between the Chronicles and the Book of Ezra which seem to confirm this opinion. The conclusion of the one and the beginning of the other are almost identical in expression. In their spirit and characteristics they are the same, showing thus also an identity of authorship.

In their general scope and design these books are not so much historical as didactic. The principal aim of the writer appears to be to present moral and religious truth. He does not give prominence to political occurences, as is done in Samuel and Kings, but to ecclesiastical institutions. "The genealogies, so uninteresting to most modern readers, were really an important part of the public records of the Hebrew state. They were the basis on which not only the land was distributed and held, but the public services of the temple were arranged and conducted, the Levites and their descendants alone, as is well known, being entitled and first fruits set apart for that purpose." The "Chronicles" are an epitome of the sacred history from the days of Adam down to the return from Babylonian Exile, a period of about 3,500 years. The writer gathers up "the threads of the old national life broken by the Captivity."

The sources whence the chronicler compiled his work were public records, registers, and genealogical tables belonging to the Jews. These are referred to in the course of the book (; ; ; ; ; ; ; ; ; , ; ; ). There are in Chronicles, and the books of Samuel and Kings, forty parallels, often verbal, proving that the writer both knew and used these records (; comp. ; 1 Chr. 19; comp. 2 Sam. 10, etc.).

As compared with Samuel and Kings, the Book of Chronicles omits many particulars there recorded (; ; ; 14-19, etc.), and includes many things peculiar to itself (1 Chr. 12; 22; 23-26; 27; 28; 29, etc.). Twenty whole chapters, and twenty-four parts of chapters, are occupied with matter not found elsewhere. It also records many things in fuller detail, as (e.g.) the list of David's heroes (), the removal of the ark from Kirjath-jearim to Mount Zion (1 Chr. 13; 15:2-24; 16:4-43; comp. 2 Sam. 6), Uzziah's leprosy and its cause (; comp. ), etc.

It has also been observed that another peculiarity of the book is that it substitutes modern and more common expressions for those that had then become unusual or obsolete. This is seen particularly in the substitution of modern names of places, such as were in use in the writer's day, for the old names; thus Gezer () is used instead of Gob (), etc.

The Books of Chronicles are ranked among the khethubim or hagiographa. They are alluded to, though not directly quoted, in the New Testament (; ; ; ; , ).

Chronicles of king David

() were statistical state records; one of the public sources from which the compiler of the Books of Chronicles derived information on various public matters.

Chronology

Is the arrangement of facts and events in the order of time. The writers of the Bible themselves do not adopt any standard era according to which they date events. Sometimes the years are reckoned, e.g., from the time of the Exodus (; ; ), and sometimes from the accession of kings (, , , , etc.), and sometimes again from the return from Exile ().

Hence in constructing a system of Biblecal chronology, the plan has been adopted of reckoning the years from the ages of the patriarchs before the birth of their first-born sons for the period from the Creation to Abraham. After this period other data are to be taken into account in determining the relative sequence of events.

As to the patriarchal period, there are three principal systems of chronology: (1) that of the Hebrew text, (2) that of the Septuagint version, and (3) that of the Samaritan Pentateuch, as seen in the scheme on the opposite page.

The Samaritan and the Septuagint have considerably modified the Hebrew chronology. This modification some regard as having been wilfully made, and to be rejected. The same system of variations is observed in the chronology of the period between the Flood and Abraham. Thus:

The Septuagint fixes on seventy years as the age of Terah at the birth of Abraham, from ; but a comparison of and with shows that when Terah died, at the age of two hundred and five years, Abraham was seventy-five years, and hence Terah must have been one hundred and thirty years when Abraham was born. Thus, including the two years from the Flood to the birth of Arphaxad, the period from the Flood to the birth of Abraham was three hundred and fifty-two years.

The next period is from the birth of Abraham to the Exodus. This, according to the Hebrew, extends to five hundred and five years. The difficulty here is as to the four hundred and thirty years mentioned , ; . These years are regarded by some as dating from the covenant with Abraham (Gen. 15), which was entered into soon after his sojourn in Egypt; others, with more probability, reckon these years from Jacob's going down into Egypt. (See [115]EXODUS.)

In modern times the systems of Biblical chronology that have been adopted are chiefly those of Ussher and Hales. The former follows the Hebrew, and the latter the Septuagint mainly. Archbishop Ussher's (died 1656) system is called the short chronology. It is that given on the margin of the Authorized Version, but is really of no authority, and is quite uncertain.

To show at a glance the different ideas of the date of the creation, it may be interesting to note the following: From Creation to 1894.

According to Ussher, 5,898; Hales, 7,305; Zunz (Hebrew reckoning), 5,882; Septuagint (Perowne), 7,305; Rabbinical, 5,654; Panodorus, 7,387; Anianus, 7,395; Constantinopolitan, 7,403; Eusebius, 7,093; Scaliger, 5,844; Dionysius (from whom we take our Christian era), 7,388; Maximus, 7,395; Syncellus and Theophanes, 7,395; Julius Africanus, 7,395; Jackson, 7,320.

Chrysoprasus

Golden leek, a precious stone of the colour of leek's juice, a greenish-golden colour ().

Chub

The name of a people in alliance with Egypt in the time of Nebuchadnezzar. The word is found only in . They were probably a people of Northern Africa, or of the lands near Egypt in the south.

Chun

One of the cities of Hadarezer, king of Syria. David procured brass (i.e., bronze or copper) from it for the temple (). It is called Berothai in ; probably the same as Berothah in .

Church

Derived probably from the Greek kuriakon (i.e., "the Lord's house"), which was used by ancient authors for the place of worship.

In the New Testament it is the translation of the Greek word ecclesia, which is synonymous with the Hebrew kahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found. There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning. Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the "Church of England," the "Church of Scotland," etc.

We find the word ecclesia used in the following senses in the New Testament: (1.) It is translated "assembly" in the ordinary classical sense (, , ).

(2.) It denotes the whole body of the redeemed, all those whom the Father has given to Christ, the invisible catholic church (, , , ; ).

(3.) A few Christians associated together in observing the ordinances of the gospel are an ecclesia (; ).

(4.) All the Christians in a particular city, whether they assembled together in one place or in several places for religious worship, were an ecclesia. Thus all the disciples in Antioch, forming several congregations, were one church (); so also we read of the "church of God at Corinth" (), "the church at Jerusalem" (), "the church of Ephesus" (), etc.

(5.) The whole body of professing Christians throughout the world (; ; ) are the church of Christ.

The church visible "consists of all those throughout the world that profess the true religion, together with their children." It is called "visible" because its members are known and its assemblies are public. Here there is a mixture of "wheat and chaff," of saints and sinners. "God has commanded his people to organize themselves into distinct visible ecclesiastical communities, with constitutions, laws, and officers, badges, ordinances, and discipline, for the great purpose of giving visibility to his kingdom, of making known the gospel of that kingdom, and of gathering in all its elect subjects. Each one of these distinct organized communities which is faithful to the great King is an integral part of the visible church, and all together constitute the catholic or universal visible church." A credible profession of the true religion constitutes a person a member of this church. This is "the kingdom of heaven," whose character and progress are set forth in the parables recorded in

The children of all who thus profess the true religion are members of the visible church along with their parents. Children are included in every covenant God ever made with man. They go along with their parents (; ; ; ; ). Peter, on the day of Pentecost, at the beginning of the New Testament dispensation, announces the same great principle. "The promise [just as to Abraham and his seed the promises were made] is unto you, and to your children" (, ). The children of believing parents are "holy", i.e., are "saints", a title which designates the members of the Christian church (). (See [116]BAPTISM.)

The church invisible "consists of the whole number of the elect that have been, are, or shall be gathered into one under Christ, the head thereof." This is a pure society, the church in which Christ dwells. It is the body of Christ. it is called "invisible" because the greater part of those who constitute it are already in heaven or are yet unborn, and also because its members still on earth cannot certainly be distinguished. The qualifications of membership in it are internal and are hidden. It is unseen except by Him who "searches the heart." "The Lord knoweth them that are his" ().

The church to which the attributes, prerogatives, and promises appertaining to Christ's kingdom belong, is a spiritual body consisting of all true believers, i.e., the church invisible.

(1.) Its unity. God has ever had only one church on earth. We sometimes speak of the Old Testament Church and of the New Testament church, but they are one and the same. The Old Testament church was not to be changed but enlarged (; ). When the Jews are at length restored, they will not enter a new church, but will be grafted again into "their own olive tree" (; comp. ). The apostles did not set up a new organization. Under their ministry disciples were "added" to the "church" already existing ().

(2.) Its universality. It is the "catholic" church; not confined to any particular country or outward organization, but comprehending all believers throughout the whole world.

(3.) Its perpetuity. It will continue through all ages to the end of the world. It can never be destroyed. It is an "everlasting kindgdom."

Churl

In (R.V. marg., "crafty"), means a deceiver. In , the word churlish denotes a man that is coarse and ill-natured, or, as the word literally means, "hard." The same Greek word as used by the LXX. here is found in , and there is rendered "hard."

Chushan-rishathaim

Cush of double wickedness, or governor of two presidencies, the king of Mesopotamia who oppressed Israel in the generation immediately following Joshua (). We learn from the Tell-el-Amarna tablets that Palestine had been invaded by the forces of Aram-naharaim (A.V., "Mesopotamia") more than once, long before the Exodus, and that at the time they were written the king of Aram-naharaim was still intriguing in Canaan. It is mentioned among the countries which took part in the attack upon Egypt in the reign of Rameses III. (of the Twentieth Dynasty), but as its king is not one of the princes stated to have been conquered by the Pharaoh, it would seem that he did not actually enter Egypt. As the reign of Rameses III. corresponds with the Israelitish occupation of Canaan, it is probable that the Egyptian monuments refer to the oppression of the Israelites by Chushan-rishathaim. Canaan was still regarded as a province of Egypt, so that, in attacking it Chushan-rishathaim would have been considered to be attacking Egypt.

Cilicia

A maritime province in the south-east of Asia Minor. Tarsus, the birth-place of Paul, was one of its chief towns, and the seat of a celebrated school of philosophy. Its luxurious climate attracted to it many Greek residents after its incorporation with the Macedonian empire. It was formed into a Roman province, B.C. 67. The Jews of Cilicia had a synagogue at Jerusalem (). Paul visited it soon after his conversion (; ), and again, on his second missionary journey (15:41), "he went through Syria and Cilicia, confirming the churches." It was famous for its goat's-hair cloth, called cilicium. Paul learned in his youth the trade of making tents of this cloth.

Cinnamon

Heb. kinamon, the Cinnamomum zeylanicum of botanists, a tree of the Laurel family, which grows only in India on the Malabar coast, in Ceylon, and China. There is no trace of it in Egypt, and it was unknown in Syria. The inner rind when dried and rolled into cylinders forms the cinnamon of commerce. The fruit and coarser pieces of bark when boiled yield a fragrant oil. It was one of the principal ingredients in the holy anointing oil (). It is mentioned elsewhere only in ; ; . The mention of it indicates a very early and extensive commerce carried on between Palestine and the East.

Cinnereth

A harp, one of the "fenced cities" of Naphtali (; comp. ). It also denotes, apparently, a district which may have taken its name from the adjacent city or lake of Gennesaret, anciently called "the sea of Chinnereth" (q.v.), and was probably that enclosed district north of Tiberias afterwards called "the plain of Gennesaret." Called Chinneroth (R.V., Chinnereth) . The phrase "all Cinneroth, with all the land of Naphtali" in is parallel to "the store-houses of the cities of Naphtali" (R.V. marg.) in .

Circuit

The apparent diurnal revolution of the sun round the earth (), and the changes of the wind (). In , "in the circuit of heaven" (R.V. marg., "on the vault of heaven") means the "arch of heaven," which seems to be bent over our heads.

M. G. Easton, Illustrated Bible Dictionary, third edition (1897). Public domain. Text from the Christian Classics Ethereal Library.