Cab – Caleb-Ephrathah

Cab

See KAB.

Cabbon

kab'-on (kabbon; Chabra): An unidentified place in the Shephelah of Judah near Eglon (Joshua 15:40). It is possibly the same as MACHBENA, which see.

Cabin

kab'-in (chanuyyoth, "vaults"; Jeremiah 37:16 the Revised Version (British and American), "cells"): In the East the prison often consisted of a pit (compare "dungeon-house" the Revised Version (British and American) and "house of the pit" the Revised Version, margin) with vaulted cells around it for the confinement of prisoners. The word is probably a gloss. The phrase "and into the cells" seems superfluous after "into the dungeonhouse."

Cabul

ka'-bul (kabhul; Codex Vaticanus, Chobamasomel; Codex Alexandrinus, Chabol apo aristeron):

(1) A city on the boundary between Asher and Zebulun (Joshua 19:27). It corresponds to the Chabolo of Josephus (Vita, 43, etc.), and is represented by the modern village Kabul, about nine miles Southeast of Acre.

(2) A district probably connected with (1), containing 20 cities, given by Solomon to Hiram king of Tyre (1 Kings 9:10 ff).

Caddis

kad'-is.

See GADDIS.

Cades

ka'-dez.

See KEDESH (Apocrypha).

Cades-Barne

ka'-dez bar'-ne.

See KADESH-BARNEA (Apocrypha).

Caesar

se'-zar (Kaisar): Originally the surname of the Julian gens (thus, Caius Julius Caesar); afterward a name borne by the Roman emperors. In the New Testament the name is definitely applied to Augustus (Luke 2:1, "Caesar Augustus"), to whom it belonged by adoption, and to Tiberius (Luke 3:1, "Tiberius Caesar"; compare Matthew 22:17,Matthew 22:21). The "Caesar" to whom Paul appealed (Acts 25:11,Acts 25:12,Acts 25:21) was Nero. The form is perpetuated in "Kaiser" and "Czar."

Caesar's Household

hous'-hold (hoi ek tes Kaisaros oikias, "they that are of Caesar's household," Philippians 4:22): These words occur in the epistle which Paul wrote from Rome near the end of his first imprisonment there, probably in the end of 61 AD, to the church in Philippi. They give us most interesting information in regard to the progress made in the propagation of the gospel in Rome.

It is necessary to ask, in the first place, What is meant by the words "Caesar's household"? and when the meaning of that phrase is known, then it is needful to discuss the question which rises at once, In what way did the gospel enter Caesar's household? How is it that the gospel, which at the first chiefly advanced among the poorer classes in the Empire, made its way at a bound into the very palace of the Caesars?

1. What Exactly Was Caesar's Household?:

"Caesar's household" meant the whole of the persons, slaves and freemen alike, composing the establishment of the emperor in his palace on the Palatine Hill at Rome. The slaves of the imperial household formed a host in themselves. At a time when many a private citizen in Rome owned several hundreds of slaves, it need not surprise anyone to know that there was a vastly larger number of such persons in the palace of the emperor. This was a period when the city of Rome and the court of the Caesars swarmed with Asiatics, many of whom were Jews, and many of them would be in slavery, or in employment, in the imperial court. It cannot be forgotten that Poppea, Nero's shameless consort, was a proselyte to Judaism and that she continued to advocate successfully the cause of the Jews before the emperor as occasion arose.

These persons in the emperor's palace would be employed in every conceivable capacity as household servants, cooks, bathmen, gardeners, grooms, kennel-keepers, porters, doorkeepers, messengers, secretaries, amanuenses, teachers, librarians, architects, carpenters, shoemakers, and in all other forms of service. Of course they were not all slaves: there was a very large number of freemen. The domus or familia Caesaris (represented by the Greek oikia Kaisaros) included the whole of the imperial household, the meanest slaves as well as the most powerful courtiers. On the character and constitution of this household we happen to possess more information than perhaps on any other department of social life in Rome. "In Rome itself, if we may judge by these inscriptions, the domus Augusta must have formed no inconsiderable fraction of the whole population; but it comprised likewise all persons in the emperor's service, whether slaves or freemen, in Italy and even in the provinces" (Lightfoot, Commentary on Phil, 171). In the list of offices filled by members of the imperial household were also such functions as those of keepers of the wardrobe or of the plate-chest; even the "tasters" formed a separate class of servants under a chief of their own. To belong to Caesar's household would secure even to the lowest grade of slaves substantial privileges and immunities, and would give a certain social importance, which made this position a valued one. An office in the emperor's household, however mean, was thought of so highly, that in the monumental inscriptions such a fact is recorded with scrupulous care.

2. How Did the Gospel Enter into Caesar's Household?:

The next inquiry is, How did the gospel win its way into Caesar's household? And, first, there is no need at all to suppose that the gospel was unknown, even in the palace, previous to the arrival of Paul in Rome.

3. The Gospel Known There before Paul's Arrival:

For in that numerous household of the emperor there would be Jews, perhaps many of them; and all the Jews were at that time filled with Messianic hopes, and thus were ready to listen to the gospel. As soon therefore as the gospel entered Rome, as soon as it was proclaimed in the many synagogues there, these members of Caesar's household could not fail, equally with the other members of the synagogue, to hear the story of Jesus Christ and of His cross and resurrection. A fact such as this, that the gospel was known in Rome previous to Paul's arrival there, is quite sufficient to account for the other fact, that the gospel was known in Caesar's palace.

4. The Gospel Advances in the Palace:

But the propagation of the gospel received a great impetus and help forward, when Paul arrived in the city. For although he was a "bound prisoner," his wrist fastened by an iron chain, day and night, to the soldier who guarded him, he was able to "preach the kingdom of God and to teach those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him" (Acts 28:31 the King James Version). And in this way the gospel would again reach members of the emperor's household. Immediately after his arrival in Rome, Paul had put himself in communication with "the chief of the Jews"--probably the rulers of the synagogues in Rome--and many of them came to him in his lodging and conferred with him. Those chief men of the Jews expressed their great desire to hear from him what his thoughts were in regard to the hope of Israel (Acts 28:22); and naturally all the Jews in Rome would be equally desirous to gain this information from a man of the outstanding position and character of Paul. The Jewish community in Rome had for years past been permeated with the hope of the coming of the Messiah; indeed successive rumors of false Christs had kept them in a fever of excitement, which, on one occasion at least, had broken out in tumult, so strong was their hope of His speedy appearing. Thus it would come about, as a matter of course, that the gospel would reach all the Jews in Rome, and from this knowledge of Jesus, whom Paul proclaimed, the Jews who were in the service of the emperor could not possibly be excluded.

5. The Gospel Carried by Paul's Soldier-Guard:

But besides this, the fact that Paul was in daily contact and intercourse with the soldiers who guarded him could not fail to lead to the introduction of the gospel into Gospel the regiment. And as part of the Praetorian Guard was quartered in buildings on the Palatine Hill, attached to the emperor's palace there, there was thus one other channel through which the gospel would be made known to some of those who resided in the palace of Caesar. It is thus seen that there is nothing at all surprising in the fact that there were Christians in Caesar's household.

6. Lightfoot's Conjecture:

Some of Lightfoot's suggestions and conjectures on this subject are exceedingly interesting. He reviews the names of the persons to whom Paul sends greeting in Romans 16:1–27 and compares them with the names of persons who lived at that time, and which have been found in monumental inscriptions on the columbaria or places of sepulture exhumed on the Appian Way. Many of the occupants of those columbaria were freedmen or slaves of the emperors, and were contemporaries of Paul. The result of Lightfoot's review of the names is that he claims to have established a fair presumption that among the salutations in Romans 16:1–27 some members at least of the imperial household are included (Phil, 177).

In the household of the emperor there were necessarily many persons of high rank. Perhaps we may find a hint that the gospel had been embraced by some in the higher grades of society, in such strange facts as the execution of Titus Flavius Clemens, a man of consular rank and cousin to the emperor, and also in the fact that Flavia Domitilla, the wife of Flavius Clemens, was banished by Domitian, notwithstanding her near relationship to him, for she was the emperor's niece. Her daughter Portia also shared in the same punishment of exile. The charges brought against all three were atheism and inclination to Jewish customs: surely such charges were sufficiently vague and even self-contradictory. The opinion has been suggested that probably these three persons in the inner circle of the emperor's kinsmen were Christians.

7. Aristobulus and Narcissus:

Ramsay (St. Paul the Traveler, etc., 353), speaking of Lightfoot's conjectures, already referred to, writes, "In all probability he is right in thinking that all the slaves of Aristobulus (son of Herod the Great) and of Narcissus (Claudius' favorite freedman) had passed into the imperial household, and that members of their two families are saluted as Christians by Paul (Romans 16:10 ff)."

The fact of greatest interest in the whole subject is, that in society so profligate and corrupt as the court of Nero, there were "saints," Christian men whose garments were clean and who kept themselves unspotted from the world amid surroundings so dreadful and in temptation so unceasing; that the gospel was known and obeyed and loved, and that hearts and lives were loyal to Christ even in the palace of Nero Caesar.

John Rutherfurd

Caesarea

ses-a-re'-a, se-za-re'-a (Kaisareia):

(1) Caesarea Palestina (pal-es-ti'na).

The ancient name in the Arabic form Qaisariyeh still clings to the ruins on the sea shore, about 30 miles North of Jaffa. It was built by Herod the Great on the site of Strato's Tower (Ant., XIII, xi, 2; XV, ix, 6), and the name Caesarea Sebaste was given it in honor of Augustus (ibid., XVI, v, 1). With his usual magnificence Herod lavished adornments on the city. He erected sumptuous palaces and public buildings, a theater, and amphitheater with prospect to the sea; while a spacious system of sewers under the city secured cleanliness and health. But "the greatest and most laborious work of all" was a magnificent harbor "always free from the waves of the sea," which Josephus says was not less than the Piraeus: this however is an exaggeration. It was of excellent workmanship, and all the more remarkable because the place itself was not suitable for such noble structures. The whole coast line, indeed, is singularly ill-fitted for the formation of harbors. The mighty breakwater was constructed by letting down stones 50 x 18 x 9 ft. in size into twenty fathoms deep. The mole was 200 ft. wide. Part was surmounted by a wall and towers. A promenade and dwellings for mariners were also provided. The work was done in ten or twelve years. It became the residence of the Roman procurator. It passed into the hands of Agrippa I; and here he miserably died (Acts 12:19,Acts 12:23). Here dwelt Philip the Evangelist (Acts 8:40; Acts 21:8). To Caesarea Peter was sent to minister to the Roman centurion Cornelius (Acts 10:1–48). Thrice Paul passed through Caesarea (Acts 9:30; Acts 18:22; Acts 21:8); hither he was sent under guard from Jerusalem to escape danger from the Jews (Acts 23:23); and here he was imprisoned till his final departure for Rome.

Riots between Gentiles and Jews in Caesarea gave rise to the war (BJ, II, xiii, 7;. xiv, 4 f). Terrible cruelties were practiced on the Jews under Felix and Florus. Here Vespasian was hailed emperor by his soldiers. Titus here celebrated the birthday of his brother Domitian by setting 2,500 Jews to fight with beasts in the amphitheater. Eusebius was bishop of Caesarea (313-40 AD). In 548 AD a massacre of the Christians was organized and carried out by the Jews and Samaritans. The city passed into Moslem hands in 638. In the time of the Crusades it fell, now to the Christians and now to the Moslems; and was finally overthrown by Sultan Bibars in 1265 AD.

The cathedral stood on the site of a temple built by Herod, where the ruins are seen today; as are also those of two aqueducts which conveyed water from Nahr ez-Zerqa. The landward wall of the Roman city was nearly 3 miles in length.

(2) Caesarea Philippi (fi-lip'-i) (Kaisareia he Philippou).

At the Southwest base of Mt. Hermon, on a rocky terrace, 1,150 ft. above sea-level, between Wady Khashabeh and Wady Za`areh, lie the ruins of the ancient city. It was a center for the worship of Pan: whence the name Paneas, applied not only to the city, but to the whole district (Ant., XV, x, 3). It is possible that this may have been the site of ancient Baal-hermon; while Principal G. A. Smith would place Da here (HGHL, 480). The district was given by Augustus to Herod the Great 20 BC, by whom a temple of white marble was built in honor of the emperor. Paneas formed part of the tetrarchy of Philip. He rebuilt and beautified the town, calling it Caesarea as a compliment to Augustus, and adding his own name to distinguish it from Caesarea on the coast of Sharon (Ant., XVIII, ii, 1; BJ, II, ix, 1). From Bethsaida Jesus and His disciples came hither, and on the way Peter made his famous confession, after which Jesus began to tell them of His coming passion (Matthew 16:13 Mark 8:27 ff). Some think that on a height near Caesarea Philippi Jesus was transfigured. See TRANSFIGURATION, MOUNT OF. Agrippa II renamed the town Neronias (Ant., XX, ix, 4). The ancient name however outlived both Caesare a and Neronias, and survives in the Arabic form Banias. The modern village, built among the ruins, contains 350 inhabitants. The walls and towers of which the remains are seen date from Crusading times. The castle, ec-Cubeibeh, crowns the hill behind the town, and must have been a place of strength from the earliest times. Its possession must always have been essential to the holding of the valley to the west. Immediately to the north of the town, at the foot of a steep crag, the fountain of the Jordan rises. Formerly the waters issued from a cave, Magharet ras en-Neba`, "cave of the fountain head," now filled up with debris. Two niches cut in the face of the rock recall the idolatries practiced here in olden times. A shrine of el-Khudr stands on the west of the spring. With the rich soil and plentiful supplies of water, in a comparatively temperate climate, average industry might turn the whole district into a garden. As it is, the surroundings are wonderfully beautiful.

W. Ewing

Cage

kaj (kelubh; phulake): The earliest known form of cage made to confine a bird, for the pleasure of its song or the beauty of its coloring, was a crude affair of willows or other pliable twigs. Later cages were made of pottery, and now they are mostly made of wire. References in the Bible make it very clear that people were accustomed to confine in cages such birds as they especially prized for pets, or to detain them for market purposes. James indicated that cages were common when he wrote (James 3:7): "For every kind of beasts and birds .... is tamed, and hath been tamed by mankind." In Job (Job 41:5) we find these lines "Wilt thou play with him as with a bird? Or wilt thou bind him for thy maidens?" The only way to play with a bird is to confine it so that it grows accustomed to you and thus loses fear. Jeremiah compared the civil state of Judah to a "cage (crate) full of birds" (Jeremiah 5:27), "the houses of the rich being stuffed with craftily-obtained wealth and articles of luxury" (HDB). The sale of sparrows as an article of food still continues in the eastern markets. Jesus referred to this (Matthew 10:29) and it was He who entered the temple and overthrew "the seats of them that sold the doves" (Matthew 21:12). In Revelation 18:2 we find a reference to "a hold (the King James Version "cage") of every unclean and hateful bird." See also Ecclesiasticus 11:30.

Gene Stratton-Porter

Caiaphas

ka'-a-fas, ki'-a-fas (Kaiaphas; Caiaphas = Kephas (compare Dods in Expositor's Greek Test, I, 803), and has also been interpreted as meaning "depression"): Caiaphas was the surname of Joseph, a son-in-law of Annas (compare John 18:13), who filled th e post of high priest from about 18-36 AD, when he was deposed by Vitellius (compare Josephus, Ant, XVIII, ii, 2; iv, 3). He is mentioned by Luke as holding office at the time of John the Baptist's preaching in the wilderness (Luke 3:2).

Caiaphas took a leading part in the trial and condemnation of Jesus. It was in his court or palace that the chief priests (Sadducees) and Pharisees, who together constituted the Sanhedrin, assembled "that they might take Jesus by subtlety, and kill him" (compare Matthew 26:3,Matthew 26:4; John 11:49). The regal claims of the new Messiah and the growing fame of His works had made them to dread both the vengeance of imperial Rome upon their nation, and the loss of their own personal authority and prestige (compare John 11:48). But Caiaphas pointed a way out of their dilemma: let them bide their time till the momentary enthusiasm of the populace was spent (compare Matthew 26:5), and then by the single sacrifice of Jesus they could at once get rid of a dangerous rival and propitiate the frowns of Rome (compare John 11:49,John 11:50; John 18:14). The commentary of John upon this (John 11:51,John 11:52) indicates how the death of Jesus was indeed to prove a blessing not only for Israel but also for all the children of God; but not in the manner which the cold-blooded statecraft of Caiaphas intended. The advice of the high priest was accepted by the Sanhedrin (John 11:53), and they succeeded in arresting Jesus. After being led "to Annas first" (John 18:13), Jesus was conducted thence in bonds to Caiaphas (John 18:24), According to Mt He was led immediately upon His arrest to Caiaphas (Matthew 26:57). Mr and Lu do not refer to Caiaphas by name. His conduct at this preliminary trial of Jesus (Matthew 26:57–68), its time and its procedure, were almost entirely illegal from the standpoint of then existing Jewish law (compare JESUS CHRIST, THE ARREST AND TRIAL OF; and A. Taylor Innes, The Trial of Jesus Christ). False witnesses were first called, and when Jesus refused to reply to their charges, Caiaphas asked of Him if He were "the Christ, the Son of God " (Matthew 26:63). Upon our Lord's answering "Thou hast said" (Matthew 26:64), Caiaphas "rent his garments, saying, He hath spoken blasphemy: what further need have we of witnesses? behold, now ye have heard the blasphemy" (Matthew 26:65). Upon this charge was Jesus found "worthy of death" (Matthew 26:66). Caiaphas is also mentioned in Acts 4:6 as being among those who presided over the trial of Peter and John.

C. M. Kerr

Cain

kan (qayin, "spear" or "smith," resembling in sound the root qanah, "get," "acquire," Genesis 4:1 the Revised Version, margin, but not necessarily derived from that root; Septuagint Kain):

1. The Scripture Narrative:

(1) In Genesis 4:1–24 Cain is the first son of Adam and Eve. His birth is hailed as a manifestation of Yahweh's help. He becomes "a tiller of the ground," and brings to Yahweh an offering of the produce of the soil, his brother Abel, the shepherd, bringing at the same time the fat of the first-born of his own flock. From Cain and from his offering Yahweh withholds the sign of acceptance which he grants to Abel. That the ground of this difference of treatment is to be found (so Hebrews 11:4) in Cain's lack of right disposition toward Yahweh is shown by his behavior (see ABEL). Instead of humbling himself he gives signs of strong indignation at Yahweh's refusal to favor him. Under the just rebuke of Yahweh he hardens his heart and is further confirmed in impenitence. His jealousy of Abel, unrepented of, increases until it culminates in deliberate murder. Deliberate, for in Genesis 4:8 we must restore a clause to the Hebrew text, all the ancient versions bearing witness, and read "And Cain said unto Abel his brother, Let us go into the field," etc. In the vain attempt to conceal his crime Cain adds falsehood to his other sins. He is cursed "from," i.e. away from, that soil upon which he poured out his brother's blood, and must become a fugitive and a wanderer, far from the immediate presence of Yahweh. Although his remonstrance against the severity of his sentence displays no genuine contrition, still Yahweh in pity appoints a "sign" for his protection. Cain takes up his abode in the land of Nod ("wandering"), and there builds a city and becomes the ancestor of a line which includes Jabal, forefather of tent-dwelling cattle-keepers; Jubal, forefather of musicians; Tubal-cain, forefather of smiths; and Lamech, like Cain, a man of violence. In Cain's character we see "a terrible outburst of selfwill, pride, and jealousy, leading to a total and relentless renunciation of all human ties and affection." "Among the lessons or truths which the narrative teaches may be instanced: the nature of temptation, and the manner in which it should be resisted; the consequences to which an unsubdued temper may lead a man; the gradual steps by which in the end a deadly crime may be committed; the need of sincerity of purpose lest our offering should be rejected; God's care for the guilty sinner after he has been punished; the interdependence upon one another of members of the human race; and the duties and obligations which we all owe to each other" (Driver). In Hebrews 11:4 Cain's spiritual deficiency is pointed out; 1 John 3:12 observes his envy and jealousy, as "of the wicked one," and Jude 1:11 makes him a very type of the ungodly.

2. Difficulties:

With few and bold strokes the story of Cain as it stands paints for us the character of the first of murderers and the scene of his detection and condemnation. To the religious purpose of the narrative all other things are made tributary. But if we can not refrain from putting the familiar question, Who was Cain's wife? it is also impossible upon close study of Genesis 4:1–26, as it stands, to avoid asking what was the nature of the sign of Yahweh's acceptance (Genesis 4:4), or of the "sign" appointed for Cain (Genesis 4:15); or what we are to think of the introduction in the midst of the narrative, without explanation, of such important institutions as sacrifice (Genesis 4:3,Genesis 4:4) and blood-revenge (Genesis 4:14); who were the persons of whom Cain stood in fear (Genesis 4:14); who inhabited the city he built (Genesis 4:17); how the wanderer and fugitive could become the city-builder; and why the shepherd life should be represented as beginning with Abel (Genesis 4:2) and again with Jabal (Genesis 4:20); also whether the narrator means that not only the collection of men in cities (Genesis 4:17), but also animal husbandry, music and metal-working (Genesis 4:20–22) are to be looked upon with disfavor as having sprung from Cain or from his descendants? Most of these questions find their answers in one consideration: the narrative is not exhaustively complete and is not intended to be so. That a large body of racial traditions existed, from which, with the severest condensation, the author of Ge selected his material, is the conclusion forced by close examination the Ge narrative and comparison of it with the most ancient extant traditions. "In Genesis 4:1–26 these old stories are not told for their own sakes. The incompleteness and the difficulties left unsolved do not allow this assumption to be made. They form simply the material foundation, to which higher ideas and doctrines are attached" (Dillmann).

3. Critical Theories:

Without going outside the Scripture text we may find strong evidence that the narrative under consideration is founded in part upon ancient sources. Let the line of Cain (Genesis 4:17–24) be compared with that of Seth (Genesis 5:1–29):

The Hebrew forms of the names show even more clearly that Cain = Kenan, Irad = Jared, Methushael = Methuselah; a single transposition, that of the first and third names after Cain, brings the two Enochs together, and likewise the similar names Mehujael and Mahalalel. Thus we have six names nearly or quite identical; seven ancestors in one list and ten in the other, ending in both cases with a branching into three important characters. Resemblances equally certain, though not by any means so obvious, exist between the names in this double list and the names of the ten kings of Babylonia who reigned before the Flood, as the latter are given by Berosus, the Babylonian historian of the 3rd century BC (see Skinner, Driver, Sayce as below). Thus one source of which the author in Genesis 4:1–26 made use appears to have been an ancient list in genealogical form, by which the first of mankind was linked with the beginnings of civilized institutions and articles Another part of his material was the story of a brother's murder of a brother (Genesis 4:1–16). Many maintain at this point that the narrative must be based upon the doings of tribes, rather than of individuals. It is true that not seldom in the Old Testament tribal history is related under individual names (compare Genesis 49:1–33;, Judges 1:1–36, and the tables of tribes in Genesis 25:1–4); yet the tribe referred to can hardly be the Kenites of the Old Testament, who appear as the close allies of Israel, not especially bloodthirsty or revengeful, and haunted by no shadow of early crime against a brother tribe (see KENITES). The indications in Genesis 4:1–16 of a developed state of society and a considerable population may go to show that the narrative of the murder was not originally associated with the sons of the first man. Thus there is room to suppose that in the process of condensation and arrangement Cain, son of Adam; Cain, the murderer; and Cain, city-builder and head of a line of patriarchs, have been made one. The critical conclusions here epitomized are indeed reached by a delicate and difficult process; but it is asserted in their favor that they make possible the removal of difficulties which could be explained in no other manner. The question which will arise with many, What theory of inspiration can be held consistently with the application of such critical processes? is dealt with at length by most modern commentators (see CRITICISM; INSPIRATION).

LITERATURE.

A. Dillmann, Genesis (English translation); S. R. Driver, Genesis ("Westminster Commentaries"); H. E. Ryle, Early Narratives of Genesis; J. Skinner, Genesis (ICC); A. H. Sayce, "Archaeology of the Book of Genesis," The Expositor T, August, 1910, June, 1911. (2) In Joshua 15:57, the Revised Version (British and American) KAIN, which see.

See also KENITES.

F. K. Farr

Cainan

ka'-nan, ka-i'-nan (Kainan):

(1) Greek form of Kenan (Luke 3:37): also the King James Version form in Old Testament (except 1 Chronicles 1:2).

(2) A son of Arphaxad (Luke 3:36), omitted in Genesis 10:24; Genesis 11:12.

Cake

See BREAD.

Calah

ka'-la (kalach; Chalach, also Chalak or Kalach; in Assyrian Kalhu, Kalha, Kalhi, Kalah): The name of one of the great cities of Nimrod (Genesis 10:11), or rather, Asshur (text), which formed, with Nineveh, Resen between Calah and Nineveh, and Rehoboth-Ir (probably lying more to the North), Asshur's great fourfold capital. The meaning of the name is unknown, but if a Sumerian etymology be accepted, some such signification as "Holy Gate" (Ka-lah) or the like--a parallel to Ka-dingira = Bab-ili, "Gate of God" (see BABEL, BABYLON)--might be regarded as possible.

1. Date of the City's Foundation:

As Nineveh is mentioned by Hammurabi, who reigned about 2000 BC, it is clear that that city was already, in his time, an important place; and the passage in Genesis 10:11 implies, though it does not actually prove, that Calah was of about the same period.

2. Early References to the City:

The Assyrian king Assur-nacir-apli (circa 885 BC) states that Calah was made (probably = founded) by Shalmaneser (I) circa 1300 BC, but this is possibly simply an indication that he rebuilt it. Later on, the site seems to have become neglected, for Assur-nacir-apli states that, the city having fallen into ruin, he rebuilt it, and it thereafter became practically the capital of the country, for he not only reerected or restored its shrines and temples--the temple of Ninip, with the god's image; the temple of "the Lady of the Land," and the temples of Sin, Gula, and Enlil--but he also received tribute there. Among his other works may be mentioned the water-channel Pati-chengala, and the plantations, whose fruits, apparently, he offered to the god Assur (Asshur), and the temples of the city. It also became a favorite place of residence for the later kings of Assyria,' who built palaces, and restored the city's temples from time to time.

3. Its Position:

Calah occupied the roughly triangular tract formed by the junction of the Greater Zab with the Tigris, which latter stream in ancient times flowed rather closer to the western wall than it does now, and would seem to have separated the small town represented by Selamiyeh from the extensive ruins of Calah, which now bear the name of Nimroud. The main ruins are situated on a large, rectangular platform on the bank of the old bed of the Tigris.

4. The Temple-Tower:

The most prominent edifice was the great Temple-tower at the Northwest corner--a step-pyramid (ziq-qurat) like the Bah towers, constructed of brick faced with stone, and rising, in stages, to a height of circa 126 ft., probably with a sanctuary at the top (see BABEL, TOWER OF). A long vault occupies the basement-stage of this structure, and caused Sir A. H. Layard, its discoverer, to regard it as the probable traditional tomb of Ninus, under whose shadow the tragedy of Pyramis and Thisbe took place. Ovid (Metam. iv.98) describes the tomb of Ninus as having been situated "at the entrance of Nineveh," and, if this be correct, Calah must have been regarded as the southern portion of that great city, which, on a preaching journey, may well have taken three days (Jonah 3:3) to traverse, provided Khorsabad was in reality its northern extremity.

5. The Temples and Palaces:

The platform upon which the temple-tower of Calah was situated measures circa 700 x 400 yds., and the portion not occupied by that erection afforded space for temples and palaces. In the center of the East side of this platform lie the remains of the palace of Assur-nacir-apli, the chambers and halls of which were paneled with sculptured and inscribed slabs, the principal doorways being flanked with finely carved winged and human-headed lions and bulls. In the Southeast corner are the remains of the palace of Esarhaddon, built, at least in part, with material taken from the palace of Tiglath-pileser IV, which was situated in the South portion of the platform. The remains of this last are, as a result of this spoliation, exceedingly meager. The Southwest corner of the platform contains the remains of the last palace built on the site--a very inferior erection constructed for Assur-etil-ilani (circa 626 BC).

6. The Temple of Ninip:

One of the temples on this platform was that dedicated to Ninip, situated at the Southwest corner of the temple-tower. The left-hand entrance was flanked by man-headed lions, while the sides of the right-hand entrance were decorated with slabs showing the expulsion of the evil spirit from the temple--a spirited sculpture now in the Nimroud Gallery of the British Museum. On the right-hand side of the entrance was an arch-headed slab with a representation of King Assur-nacir-apli in low relief, standing in the usual conventional attitude. Before it stood a stone tripod altar, implying that Divine honors were paid to this king. (Both these are now in the British Museum.) The remains of another temple were found to the East of this, and there are traces of further buildings at other points of the platform.

7. The Sculptures of Assur-nacir-apli:

The slabs from Assur-nacir-apli's palace show this king's warlike expeditions, but as descriptive lettering is wanting, the campaigns cannot be identified. Notwithstanding this disadvantage, however, they are of considerable importance, showing, as they do, incidents of his various campaigns--the crossing of rivers, the march of his armies, the besieging of cities, the reception of tribute, the life of the camp and hunting the lion and the wild bull. The reliefs from the temples, which are much larger and finer, show the king engaged in various religious ceremonies and ritual acts, and are among the most striking examples of Assyrian of sculpture. When looking at these works of art, the student's thoughts go back with thankfulness to those Assyrians who, through the generations, cared for and preserved these monuments, though the vandalism of Esarhaddon in dressing off the slabs of Tiglath-pileser IV to carve his own bas-reliefs thereon will ever be regretted.

8. The City Walls:

The site is described as being 14 miles South of Kouyunjik (Nineveh) and consists of an enclosure formed of narrow mounds still having the appearance of walls. Traces of no less than 108 towers, the city's ancient defenses, are said to be visible even now on the North and East, where the walls were further protected by moats. The area which the walls enclose--about 2,331 x 2,095 yards--would contain about 1,000 acres.

Layard, Nineveh and Its Remains, and Nineveh and Babylon, still remain the standard works upon the subject, and his Monuments of Nineveh gives the most complete collection of the sculptures found. See also George Smith, Assyrian Discoveries, and Rassam, Asshur and the Land of Nimrod.

T. G. Pinches

Calamity

ka-lam'-i-ti ('edh, "a load" or "burden" under which one is crushed, hence, "misfortune"; hayyah, hawwah, "fall," "ruin," the latter word used only in the plural; ra`, "evil in essence" hence, "adversity," once only, Psalms 141:5, the Revised Version (British and American) "wickedness"): Purely an Old Testament term, signifying adversities--natural, but more often those that result from wickedness or moral evil. Various kinds:

(1) folly, "a foolish son" (Proverbs 19:13);

(2) disease, poverty, bereavement, as in Job's experience (Job 6:2; Job 30:13);

(3) persecution (2 Samuel 22:19; Psalms 18:18);

(4) Divine retribution and judgment (Deuteronomy 32:35); compare ruin of the wicked (Proverbs 1:26, also Proverbs 1:27 the Revised Version (British and American) for "destruction" the King James Version);

(5) the devastation of war (Jeremiah 46:21);

(6) adversities of any kind (Proverbs 27:10).

Dwight M. Pratt

Calamolalus

kal-a-mol'-a-lus, -mol-a'-lus (Codex Alexandrinus, Kalamolalos, Codex Vaticanus, Kalamokalos): This name is corrupt (1 Esdras 5:22). It has evidently arisen through combining the two names Lod and Hadid, in the lists of Ezra 2:33 and Nehemiah 7:37.

Calamus

kal'-a-mus. See REED.

Calcol; Chalkol

kal'-kol, kal'-kol (kalkol): Mentioned in 1 Kings 4:31 as one of the wise men with whom Solomon was compared. The better orthography is Calcol which the King James Version gives for the same name in 1 Chronicles 2:6. In the former passage, Calcol is the son of Mahol, while in the latter he is called the son of Zerah of the tribe of Judah, and a brother of Heman and Ethan.

Caldron

kol'-drun (the rendering of qallachath, cir, dudh 'aghmon) : Qallachath is found only in 1 Samuel 2:14; Micah 3:3. It is a pot for cooking, of undefined size and characteristics, in the former passage for sanctuary use, in the latter for domestic. Cir is translated caldron in Jeremiah 1:13 (Revised Versions); Jeremiah 52:18 f(the King James Version); Ezekiel 11:3,Ezekiel 11:7,Ezekiel 11:11. It was distinctly a large pot, employed both for domestic use and in the sanctuary. Dudh is translated caldron only in 2 Chronicles 35:13. It was also a pot for cooking. 'Aghmon is translated caldron by the King James Version in Job 41:20, but it is a mistranslation; the Revised Version (British and American) correctly has "rushes."

George Ricker Berry

Caleb

ka'-leb (kalebh; in the light of the cognate Syriac and Arabic words, the meaning is not "dog," which is kelebh, in Hebrew, but "raging with canine madness"; Chaleb): As a person, Caleb, the son of Jephunneh, occurs in the story of the spies (Numbers 13:1–33). He represents the tribe of Judah as its prince (Numbers 13:6; compare Numbers 13:2). While the majority of the men sent out by Moses bring back evil report, Caleb and Hoshea, or Joshua, the son of Nun, are the only ones to counsel the invasion of the promised land (Numbers 13:30; Numbers 14:6 ff). Accordingly, these two alone are permitted to survive (Numbers 14:38; Numbers 32:12). Upon the conquest and distribution of the land by Joshua, Caleb reminds the leader of the promise made by God through Moses, and so he receives Hebron as an inheritance for himself and his descendants (Joshua 14:6–15), after driving out from thence the Anakim who were in possession of the city (Joshua 15:14). In the parallel account in Judges 1:8 ff, the dispossession of the Canaanite inhabitants of Hebron is ascribed to Judah (Judges 1:10). Both accounts agree in mentioning Othniel, a younger brother of Caleb, as the conqueror of Kiriath-sepher or Debir; as his reward he receives the hand of Achsah, Caleb's daughter. Achsah is given by her father a portion of the Southland; but, upon request, she obtains a more fruitful locality with upper and nether springs (Joshua 15:15–19; Judges 1:12–15).

In 1 Samuel 30:14 Caleb is undoubtedly the name of a clan which is, moreover, differentiated from Judah. Modern scholars therefore assume that Caleb was originally an independent clan which in historical times merged with Judah. As Caleb is called the son f Kenaz (Judges 1:13) or the Kenizzite (Numbers 32:12), it is further believed that the Calebites were originally associated with an Edomite clan named Kenaz (Genesis 36:11), and that they entered their future homes in the southern part of Palestine from the south. Their migration up north would then be reflected in the story of the spies.

In the genealogical tables (1 Chronicles 2:1–55), Caleb is made a descendant of Judah through his father Hezron. He is the brother of Jerahmeel, and the "father" of Hebron and of other towns in Judah. (Chelubai, 1 Chronicles 9:9, is apparently identical with Caleb.)

Nabal, with whom David had an encounter, is called a Calebite, i.e. one belonging to the house of Caleb (1 Samuel 25:3).

Max. L. Margolis

Caleb-Ephrathah

ka'-leb ef'-ra-tha, -ef'-ra-ta (the King James Version Caleb-ephratah, kalebh 'ephrathah): The place where Hezron died (1 Chronicles 2:24). Many scholars, however, read with the Septuagint "after the death of Hezron, Caleb came unto Ephrath, the wife of Hezron, his father." The name does not occur elsewhere, and none resembling it has been recovered.