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Cabbon – Canneh
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Cabbon
Cabbon (). A town of Judah near Eglon. See Machbena.
Cabttl
Cabttl (.. ). A town of Asher on the border of Zebulun. The district was ceded by Solomon to Tyre. Prob. the large village Kabul, E. of Acco.
CffiSAR. — This is the cognomen or surname of the gens Julia, which was borne, for example, by its most illustrious representative, Calus Julius Csesar. The emperor Augustus (b.c. 23-a.d. 14) had it by adoption, and was officially named ‘Imperator Caesar Augustus.’ His stepson, the emperor Tiberius, ofBcially ‘Tiberius Caesar Augustus’ (a.d. 14-37), had it through his adoption by Augustus. It was borne also, amongst other less important persons, by the emperor Caius Caesar Germanicus (nicknamed ‘Caligula,’ ‘Boots’) (a.d. 37-41), who was a son of Germanicus, the adopted son of the emperor Tiberius. These alone among the Roman emperors had it as a family name, but all the emperors bore it as a title except Vitellius (a.d. 69). and hence we find it continued in the titles Kaiser and Csar. The beginning of this use is seen in the NT. There the name is found always, except twice ( ) by itself, simply equal to ‘the Emperor.’ The remaining emperors of the 1st cent, are Claudius (wh. see), Nero (wh. see). Galba (9 June 68-15 Jan. 69), Otho (15 Jan.- 25 Apr. 69), ViteUius (2 Jan. 69-20 [?] Dec. 70), Vespasian(69-79), Titus (71-79-81), Domitian (81-96), Nerva (96-98), Trajan (97-98-117). A. Soutek.
Cffl S AR’ S HOUSEHOLD .—In ‘they that are of CjEsar’s house’ send special greetings to the Philippians. St. Paul wrote from Rome, where he was in semicaptivity, and some of the Christians in Rome belonged to the efiicient and talented body of slaves and freedmen who worked in the Imperial palace and performed varied service for the emperor Nero. The number of these servants was very large, and amongst them were accountants, governors of provinces, secretaries, stewards, etc., as well as a great many officials concerned with humbler duties. They were persons of influence and often of considerable wealth, drawn from all nations within the Empire. The testimony of inscriptions makes it certain that most of the persons named in were ‘of Caesar’s household.’ A. Souteh.
CiESAREA (mod. Kaisariyeh). — A city rebuilt by Herod the Great on the site of Straton’s Tower, on the coast of Palestine, between Joppa and Dora. Its special features were — a large harbour protected by a huge mole and by a wall with 10 lofty towers and colossi; a promenade round the port, with arches where sailors could lodge; a temple of Augustus raised on a platform, and visible far out at sea, containing two colossal statues of Rome and the Emperor; a system of drainage whereby the tides were utilized to flush the streets; wafls embracing a semicircular area stretching for a mile along the sea-coast ; two aqueducts, one of them 8 miles in length, displaying great engineering skill ; a hippodrome; an amphitheatre capable of seating 20,000 persons; a theatre; a court of justice, and many other noble structures. The city took 12 years to build, and Herod celebrated its completion (b.c. 10-9) with sumptuous games and entertainments which cost £120,000. Herod used the port for his frequent voyages. Here he condemned to death his two sons Alexander and Aristobulus. After the banishment of Herod’s successor Archelaus, Caesarea became the official residence of the Roman procurators of Palestine (broken only by the brief interval during which it was under the independent rule of Herod Agrippa i., who met his tragic death here in B.C. 44 [)). The fifth of these, Pontius Pilate, ordered a massacre in the hippodrome of Caesarea of those Jews who had flocked to implore the removal from Jerusalem of the profane eagle standards and images of the Emperor recently introduced. Only on their baring their necks for death and thus refusing to submit, did Pilate revoke the order, and direct the ensigns to be removed. Christianity early found its way here, Philip probably being the founder of the Church (). while Paul passed through after his first visit to Jerusalem (). Caesarea was the scene of the baptism of Cornelius (). Here also the Holy Spirit for the first time fell on heathen, thus inaugurating the Gentile Pentecost (). Paul may have passed through Caesarea () at the time when numbers of Jewish patriots, captured by Cumanus, had here been crucified by Quadratus, legate of Syria. It was at Ca8sarea that Paul’s arrest in Jerusalem was foretold by Agabus (). Here he was imprisoned for two years under Felix (). During that time a riot broke out between Greeks and Jews as to their respective rights, and Felix ordered a general massacre of the Jews to be carried out in the city. On the recall of Felix, Nero sent Porcius Festus, who tried Paul () and also allowed him to state his case before Herod Agrippa II. and Berenice (). The wickedness of the last procurator, Gessius Floras, finally drove the Jews into revolt. A riot in Caesarea led to a massacre in Jerusalem, and simultaneously 20,000 of the Jewish population of Caesarea were slaughtered. During the Great War, Caesarea was used as the base for operations, first by Vespasian, who was here proclaimed Emperor by his soldiers (a.d. 69), and latterly by his son Titus, who completed the destruction of Jerusalem. The latter celebrated the birthday of his brother Domitian by forcing 2600 Jews to fight with beasts in the arena at Caesarea. The city was made into a Roman colony, renamed Colonia Prima Flavia Augusta Cwsarensis, released from taxation, and recognized as the capital of Palestine.
Several Church Councils were held at Csesarea. It was from A.D. 200 to451 the residence of the Metropolitan bishop of Palestine. Origentaughthere andEusebiuswaaita bishop f rom A.D. 313 to 340. It was the birthplace of Procopiiis, the historian. In a.d. 548 the Christians were massacred by the Jews and Samaritans. In 638 it surrendered to the Moslems under Abu Obeida. It was recovered in 1102 by Baldwin i., whomassacredtheSaracensinthemosque.oncetheChrlstian cathedral. The loof contained the so-called ‘Holy Grail’ of mediaeval legend. Saladin recaptured Csesarea in 1187, but it was retaken by Richard r. in 1 192. The city, however, was so ruined that when restored it covered only one-tenth of the original ground. In 1251 Louis ix. fortified it strongly. In 1265 it was stormed by Sultan Bibars.who utterly demolished it. To-day it is a wilderness of dreary ruins, tenanted only by a few wandering shepherds.
G. A. Frank Knight. OaiSAREA PHILIPPI.— The scene of Christ’s charge to Peter (. ). Here was a sanctuary of Pan — a fact still remembered in the modern name Banias — and when Herod the Great received the territory from Augustus in b.c. 20, he erected here a temple. His son Philip refounded the city, and changed its name from Paneas to Ccesarea in honour of Augustus — adding his own name to distinguish the town from the similarly named city founded by his father on the sea-coast. For a while it was called Neronias, but ultimately the old name came once more to the surface and ousted the others. Here Titus celebrated with gladiatorial shows the capture of Jerusalem. It was captured by the Crusaders in 1130, and finally lost by them to the Moslems in 1165. It lies 1150 ft. above the sea in a recess of the Hermon mountains, and is well watered. Under the ancient castle of the Crusaders a copious stream issued from a cave, now much choked with fallen fragments of rock, where was the shrine of Pan. The modern village is small, and the remains of the Roman city meagre. R. A. S. Macalister.
Cage
Birds were taken to market in a cage or coop of wicker work () a similar cage might hold a decoy -bird in fowling (Sirach 11:30). One of Ashurbanipal’s hunting scenes shows a cage of strong wooden bars from which a lion is being let loose (cf. RV). In render, with RV, ‘hold’ or ‘prison’ for AV ‘cage.’ A. R. S. Kennedy.
CAIAPHAS, — Joseph Caiaphas, the son-in-law of Annas (). was high priest between a.d. 18 and 36; and thus ‘the memorable year’ of our Lord’s trial fell in the course of his pontificate ( ). He was, like all the priestly order, a Sadducee; and he was a man of masterful temper, with his full share of the Insolence which was a Sadducaean characteristic. He figures thrice in the NT. 1 . After the raising of Lazarus, the rulers, alarmed at the access of popularity which It brought to Jesus, convened a meeting of the Sanhedrin to determine what should be done. Caiaphas presided ex officio, and with a high hand forced a resolution that Jesus should be put to death ( ff.). 2. He presided at the subsequent meeting of the Sanhedrin when Jesus was tried and condemned ; and there again he displayed his character by his open determination to find Him guilty, and his shameless disregard of the forms of law in order to bring about that end (. IHk l4"-«s = ). 3. He took part in the examination of Peter and John (). David Smith.
Cain
In the name (Qayin) is derived from aSnah, ‘procure.’ This, however, is linguistically impossible. It is probably to be connected with a root signifying to ‘forge’ in metal (cf. vv.22-2*).
1. (a) vv.’-" (J). Cain and Abel are represented as the sons of Adam and Eve. But it is clear that the narrative was at one time independent of Adam and Eve; it presupposes a much later stage in human progress. The distinction between pastoral and agricultural life (v.2), and between cereal and animal offerings (vv.’- the custom of blood-revenge (v."), and the large increase in the number of i?uman beings implied in Cain’s fear of being slain (vv."- "), in his possession of a wife (v."), and in his erection of a city (.ib.), all show that a long period must be understood to have elapsed since the primitive condition of the first pair. The meaning of certain passages in the story is uncertain; vv.’- "• must be studied in the commentaries. When Cain was condemned to be a fugitive and a wanderer, he feared death in revenge for his murder of Abel; but Jahweh ‘appointed a sign’ for him. This is not explained, but the writer probably thought of it as something which rendered Cain sacrosanct, so that, according to a deeply rooted Semitic conception, it would be a defilement and a crime to touch him (see art. Holiness). And he went and dwelt (v.’») in the land of NOd (‘Wanderiand’). The fact that the story appears to describe conditions long subsequent to those of the first pair has led many writers to hold that Cain is the eponymous ancestor of a tribe, and that the tradition was intended to explain the wild and wandering life of Arabian nomads. This kind of life, so different from the prosperous peace of settled agricultural communities, must have been the result of a primitive curse, incurred by some crime. And the narrative relates that the settled, agricultural Cainite tribe ruthlessly destroyed members of an adjacent tribe of pastoral habits; that the fear of strict blood-revenge was so great that the Cainites were obliged to leave their country, and become wandering nomads; and that some tribal sign or badge — such as a tattoo, or incisions in the flesh — was adopted, which marked its possessors as being under the protection of their tribal god. It is further conjectured, owing to the formation of the two names from the same root, that ‘Cain’ stands for the Kenites (cf. , with RVm). See Driver, Genesis, p. 72.
(6) seem to contain a different tradition, but incorporated also by J. Cain’s erection of a city scarcely seems to harmonize with his being a fugitive and a wanderer in fear of his life. The purpose of the tradition was to explain the origin of early arts and social conditions— e.g. the beginnings of city-life (). polygamy (). nomad life (). music (), metallurgy ().
2. The value of the story lies, as always, mainly in its religious teaching. We know not of how much crude superstition and polytheism the tradition may have been divested by the prophetical writer who edited it. But in its present form, the connexion of Cain with Adam and Eve suggests the thought of the terrible effects of the Fall: the next generation reaches a deeper degree of guilt; Cain is more hardened than Adam, in that he feels no shame but boldly tries to conceal his guilt; and the punishment is worse — Adam was to till the ground with labour, but Cain would not henceforth receive from the earth her strength. The story teaches also the sacredness of human life, the moral holiness of God, and the truth that a result of sin is a liability to succumb to further sin (v. 75).
3. In the NT Cain is referred to in , Jude . The latter passage must be explained by VV.9- 10. The children of God — qua children of God — cannot sin; and conversely the children of the devil cannot do righteousness or love one another. Cain, then, murdered his brother because he belonged to the latter category, and his brother to the former.
A. H. M’ Neile. CAIN AN. — 1 . The son of Enos and father of Mahalaleel (). See Kenan. 2. The son of Arphaxad (. which follows LXX of ). The name is wanting in the Heb. text of the last two passages.
Cake
See Bread.
Calah
The KaJach of the inscriptions, one of the great fortresses which after the fall of Nineveh (cf. and the Greek writers) were supposed to make up that city. Both Nineveh and Calah were, however, always separate in structure and in administration. Calah lay on the site of the great modern mounds of NimrHd, as was first proved by the explorer Layard. In f. It is said to have been founded by Nimrod, and, along with Nineveh and other cities, to have formed part of ‘the great city.’ It was the capital, or at least the chief royal residence, under several of the greatest Assyrian kings, whose palaces have been excavated by modern explorers. Here also was found the famous black obelisk of Shalmaneser ii.
J. F. McCOBDY. CALAMOLALUS (1 Esdras 5:22). A corrupt place-name, probably due to a conglomeration of the two names Lod and Hadid in (cf. ).
Calamus
See Reed.
Calcol
AJudahite.adescendantof Zerah(l Ch 2«), otherwise described in (where AV has Chalcol) as a son of Mahol, famous for wisdom, but surpassed by Solomon.
Caldron
See House, § 9.
Caleb
Caleb (‘dog,’ one of the numerous animal names in the OT which testify to early totemistic conceptions). — The son of Jephunneh (). As an individual, he appears as one of the spies who were sent to ‘spy out the land’ of Canaan. He represented the tribe of Judah, and, together with Joshua, advocated an immediate attack upon the land ; the fear of the people he denounces as rebellion against Jahweh () this, however, is resented by the people, who threaten to stone both him and Joshua. The carrying out of this threat is frustrated by the appearance of the Shekinah (‘the glory of the Lord’) in the Tabernacle (). As a reward for his faithfulness Caleb is specially sing;led out for Jahweh’s favour (, dj lac). He is thus one of the great champions of Jahweh.
As a name of a clan, Caleb ( = Calebites) formed a branch of the children of Kenaz, an Edomite tribe, who settled in the hill-country north of the Negeb; they had possessions also in the Negeb itself (, . ) they ultimately became absorbed in the tribe of Judah. W. O. B. Oesterlet.
CALEB -EPHRATHAH.— Named in as the place where Hezron died. It is not improbable, however, that we should read: ‘after Hezron died, Caleb came unto Ephrath the wife of Hezron his father.’
Calendar
See Time.
Calf, Golden
The incident of ‘the golden calf is related in detail in (cf. ). a chapter which belongs to the composite Prophetic source of the Pentateuch (JE). At the request of the people, who had begun to despair of Moses’ return from the mount, Aaron consented to make a god who should go before them on the journey to Canaan. From the golden ear-rings of their wives and children he fashioned an image of a young bull; this, rather than ‘calf,’ is the rendering of the Heb. word in the present connexion. The view that ‘calf is diminutive and sarcastic for bull’ is precluded by the use of the word elsewhere to denote the young but mature animal. A ‘feast to J"’ was proclaimed for the following day, and an altar erected on which sacrifice was offered. The sequel tells of Moses’ return, of the destruction of the image, and finally of Moses’ call to his tribesmen, the sons of Levi, to prove their zeal for the pure worship of J" by taking summary vengeance on the backsliders, 3000 of whom fell by their swords.
Two to three centuries later, bull images again emerge in the history of Israel. Among the measures taken by Jeroboam i. for the consolidation of his new kingdom was one which was primarily designed to secure its independence of the rival kingdom of the South in the all-important matter of public worship. With this end in view, perhaps also with the subsidiary purpose of reconciling the priesthood of the local sanctuaries to the new order of things, Jeroboam set up two golden ‘calves,’ one at Bethel and the other at Dan, the two most important sanctuaries, geographically and historically, in his realm (. f.). Of the workmanship of Jeroboam’s ‘calves,’ as of that of Aaron, it is impossible to speak with certainty. The former probably, the latter possibly (cf. ), consisted of a wooden core overlaid with gold. The view that the Heb. term necessarily implies that the images were small, has been shown above to be groundless. It is also uncertain whether the other chief sanctuaries of the kingdom were at a later period provided with similar images, the leading passage () being capable of another interpretation.
With regard to the religious significance of this action on the part of Jeroboam, it is now admitted on all hands that the bulls are to be recognized as symbols of J". He, and He alone, was worshipped both in the wilderness (see ‘a feast to J"‘) and at Bethel and Dan under the symbol of the golden bull. For the source of this symbolism we must not look to Egypt, as did the scholars of former days, but to the primitive religious conceptions of the Semitic stock to which the Hebrews belonged. Evidence, both literary and monumental, has accumulated in recent years, showing that among their Semitic kin the bull was associated with various deities as the symbol of vital energy and strength. Jeroboam, therefore, may be regarded as having merely given ofScial sanction to a symbolism with which the Hebrews had been familiar, if not from time immemorial, at least since their association with the Canaanites.
A comparison of with shows that the two narratives have a literary connexion, of which more than one explanation is possible. In the opinion of most recent scholars, the author or editor of has adapted the traditional material on which he worked so as to provide a polemic, in the spirit of Hosea, against the established worship of the NorthernKingdom, which is here represented as condemned in advance by J" Himself ( f.). The attitude of Amos to this feature of the established worship at Bethel is not so evident as might have been expected, but of the attitude of Hosea there can be no doubt. It is one of profound scorn and bitter hostility (see f. — the last passage gives the interesting detail that the bulls were kissed like the black stone in the Kaaba at Mecca). In the same spirit, and in harmony with the true character of the religion of J"), as revealed through the prophets who succeeded Hosea, the Deuteronomic editor of the Books of Kings repeatedly characterizes the introduction of the bull images into the cult of J" as the sin wherewith Jeroboam made Israel to sin ( etc.). A. R. S. Kennedy.
Calitas
One of the Levites who undertook to repudiate his ‘strange wife,’ 1 Esdras 9:23. He bore a second name, Colius. A Levite of the same name, and probably the same person, is mentioned in v. 48 as one of those who expounded the Law. See also Kelaiah.
Callisthenes
Callisthenes (2 Maccabees 8:33). A Syrian, captured by the Jews in a small house, where he had taken refuge after the great victory over Nicanor and Gorgias, in B.C. 165 (cf. 1 Maccabees 4:1–34). At a festival in celebration of the victory, the Jews burnt Callisthenes to death, because he had set fire to the portals of the Temple (cf. 1 Maccabees 4:38).
Calneh, Calno
1. Calneh is associated inGn ID" with Babylon, Erech, and Accad as the earliest cities of Shinar. The Talmudic assertion that ‘Calneh means Nippur’ receives some support from the age and importance of Nippur, but it is not known that this was ever the name of that city. Kulunu, the early name of an important city near Babylon, may be meant. 2. Calneh, linked with Hamath and Gath in . is probably the’ Kulnia (Kullani) associated with Arpad and Hadrach, Syrian cities, in the Assyrian ‘tribute’ lists, Kullanhu now six miles from Arpad. 3. Calno, compared with Carchemish in , is probably the same as No. 2. C. H. W. Johns.
Calvary
Calvary (). See Golgotha.
Calves of the Lips
(AV ‘so will we render the calves of our lips’; RV ‘. . . [as] bullocks [the offering of] our lips’), an obscure passage. A very slight change of the MT yields the LXX and Syr. rendering’ the fruit of our Ups.’
GtiMEL. — The bones of camels are found among the remains of the earliest Semitic civilization at Gezer, B.C. 3000 or earlier, and to-day camels are among the most common and important of domesticated animals in Palestine. They have thus been associated with every era of history in the land. Two species are known: the one-humped Camelus dromedarius, by far the more common in Bible lands; and the Bactrian, two-humped Camelus bactrianus, which comes from the plateau of Central Asia. This latter is to-day kept in considerable numbers by Turkomans settled in the Jaulan, and long caravans of these magnificent beasts may sometimes be encountered coming across the Jordan into Galilee or on the Jericho-Jerusalem road. The C. dromedarius is kept chiefly for burden-bearing, and enormous are the loads of corn, wood, charcoal, stone, furniture, etc., which thes’i patient animals carry: 600 to 800 lbs. are quite average loads. Their owners often ride on the top of the load, or on the empty baggage-saddle when returning; Moslem women and children are carried in a kind of palanquin — the camel’s furniture of Gn 31M. For swift travelling a different breed of camel known as ha^n is employed. Such a camel will get over the ground at eight to ten miles an hour, and keep going eighteen hours in the twenty-four. These animals are employed near Beersheba, and also regularly to carry the mails across the desert from Damascus to Baghdad. They may be the ‘dromedaries’ of Eat S".
Camels are bred by countless thousands in the lands to the E. of the Jordan, where they form the most valuable possessions of the Bedouin, as they did of the Midianites and Amalekites of old {Jg 7"). The Bedouin live largely upon the milk of camels () and also occasionally eat their flesh, which was forbidden to the Israelites (. ). They also ride them on their raids, and endeavour to capture the camels of hostile clans. The feUahin use camels for ploughing and harrowing.
The camel is a stupid and long-enduring animal, but at times, especially in certain months, he occasionally ‘runs amok,’ and then he is very dangerous. His bite is almost always fatal. The camel’s hair which is used for weaving (. ) is specially taken from the back, neck, and neighbourhood of the hump: over the rest of the body the ordinary camel has his hair worn short. His skin is kept anointed with a peculiar smelling composition to keep off parasites. The special adaptation of the camel to its surroundings lies in its compound stomach, two compartments of which, the rumen and the retiddum, are especially constructed for the storage of a reserve supply of water; its hump, which though useful to man for attachment of burdens and saddles, is primarily a reserve store of fat; and its wonderful fibrous padded feet adapted to the softest sandy soil. The camel is thus able to go longer without food and drink than any other burden-bearing animal, and is able to traverse deserts quite unadapted to the slender foot of the horse and the ass. On slippery soil, rock or mud, the camel is, however, a helpless flounderer. The camel’s food is chiefly tibn (chopped straw), kursenneh, beans, oil-cake, and occasionally some grain. There seems, however, to be no thorn too sharp for its relish.
In the NT references to the camel it is more satisfactory to take the expressions ‘swallow a camel’ () and ‘It is easier for a camel to go through the eye of a needle,’ etc. ())). as types of ordinary Oriental proverbs (cf. the Talmudic expression ‘an elephant through a needle’s eye’) than to. weave fancied and laboured explanations. The present writer agrees with Post that the gate called the ‘needle’s eye’ is a fabrication. E. W. G. Masteeman.
Camel's Hair
See Camel, Dbebs, § 1.
Camon
See Kamon.
Camp
See War.
Camphire
Camphire (kSpfier, ) ) is the henna plant (Lawsonia alba), a small shrub which may still be found at Engedi. It is a great favourite with the people of Palestine to-day, and a ‘cluster’ of the flowers is often put in the hair; the perfume is much admired. It is also extensively used for staining the hands (especially the nails), the feet, and the hair; it stains an ochre-red, but further treatment of the nails with a mixture of lime and ammonia turns the colour almost black. Old women frequently redden their hair, and Moslems their beards, by means of henna. E. W. G. Masterman.
Cana
A Galilaean village, where Christ turned water into wine () and healed with a word a nobleman’s son who lay sick at Capernaum (). Nathanael was a native of this place (). Three sites have been suggested as identifications, any one of which would satisfy the meagre indications. These are Kanat el-Jelil, perhaps the most probable, north of Sephurieh; ‘Ain Kana, east of Nazareth; and Kefr Kenna, north-east of, and a little farther from, the same town. The last is the site fixed upon by ecclesiastical tradition. R. A. S. Macalistbr.
Canaan
See next art.; Ham, Palestine.
Canaanites
A name given in the J document to the pre-Israelitish inhabitants of Palestine (e.ff. . ex , , , . 2U- Jg , , . 28. 29. 30. 33).
In this usage the P document concurs, though the E document generally calls them ‘Amoiites’ (wh. see). The E document () says that the Canaanites dwell by the sea, and the Amorites in the mountains. All the writers unite in calling Palestine the land of Canaan. Opinions differ as to whether the people were named from the land or the land from the people. The earliest usage in the el-Amarna tablets (where it is called Kinahhi and Kinahni) and in the Egyptian inscriptions of the XlXth dynasty, seems to confine the name to the low land of the coast (cf . KIB v. 50.41, 151.50; and MUUer, Asien und Buropa, 205 fl.). The Phoenicians, much later, on their coins called their land Canaan; and two or three Greek writers testify that they called it Chna’ (cf. Schroder, PhSn. Sprache, 6 ff.). A view proposed by Rosenmtlller has been held by many modern scholars, viz.: — that Canaan means ‘lowland,’ and was applied to the seacoast of Palestine, as opposed to the central range and the Lebanons. If this view were correct, the Canaanites would have received their name after settling in the coast-land. This view has been proved incorrect by Moore (Proc. of Am. Or. Soc. 1890, p. Ixvii H.). Probably’(3anaanite’ was a tribal name, and the people gave their name to the land (cf. Paton, Early History of Syria and Palestine, 68). It appears from that the language of the Canaanites differed only dialectically from that of the Amorites. Both peoples were therefore closely related. Probably the Canaanites were a later wave of Amorites. In Hebrew Is called ‘the language of Canaan,’ — a statement which is substantiated by the Moabite Stone, the PhtEnician inscriptions, and the Hebrew idioms in the el-Amarna tablets. It appears from the latter that the Canaanites had given their name to the country before B.C. 1400. Paton connects their migration with that movement of races which gave Babylonia the Kassite dynasty about B.C. 1700, and which pushed the Hyksos into Egypt. Probably their coming was no later than this.
In Jg. 1 we are told of many Canaanites whom Israel did not at first conquer. After the time of Solomon, however, those resident in the high lands who had not been absorbed into the Israelitish tribes (cf. Iskabl, §§ 3, 11), were reduced to tasl£-work. The coming of the Philistines pushed the Ganaanites out of the maritime plain south of Mt. Carmel, so that ultimately the Phoenicians were the only pure Canaanites left. The leading Phoenician cities were such commercial centres that ‘Canaanite’ afterwards became equivalent to ‘trader’ (cf. Hos. . , zeph . . ). George A. Baeton.
CANAN^AN or CANAANITE occurs in and Mli as a designation of Simon, one of the disciples of Jesus. The first is the correct reading, the Gr. Kananaios being the transliteration of kan’anayyS (a late Heb. derivative from i;anna’ = ‘jealous’). It is rendered in and by ZUOOs (zealot). The Canansans or Zealots were a sect founded by Judas of Gamala, who headed the opposition to the census of Quirinius (a.d. 6 or 7). They bitterly resented the domination of Rome, and would fain have hastened by the sword the fulfilment of the Messianic hope. During the great rebellion and the siege of Jerusalem, which ended in its destruction (a.d. 70), their fanaticism made them terrible opponents, not only to the Romans, but to other tactioiLS amongst their own countrymen.
C Andace
Queen of Ethiopia. A eunuch belonging to her, in charge of her treasure, was baptized by Philip (). The name was borne by more than one queen of Ethiopia. The Candace who invaded Egypt In B.C. 22 (Strabo) is, of course, earlier than this. A Candace is perhaps named on one of the pyramids of Meroe. See Gush. F. Ll. Griffith.
Candle, Candlestick
See Lamp.
Cane
See Reed.
Cankerworm
See Locust.
Canneh
A town named with Haran and Eden (Ezk 27"), not identified. Mez (Gesch. der Stadt Harran, 34) suggests that it may be a clerical error for bene. I.e. bene Bden, ‘sons of Eden’ (see Guthe, Bibdwbrterbucli, s.v.).
W. EWING.
James Hastings (ed.), with John A. Selbie and John C. Lambert, Dictionary of the Bible (Charles Scribner’s Sons, 1909). Public domain. Scan of Cornell University Library’s copy from the Internet Archive; text from its OCR, with the Bible references read again from the page images.