Captivity (continued) – Carry

Captivity (continued)

Within a year of the entry of Cyrus into Babylon an edict was issued (2 Chronicles 36:22,2 Chronicles 36:23; Ezra 1:1 ff), granting permission to the exiles to return and build a house for the Lord in Jerusalem. He also brought forth the vessels of the Temple which Nebuchadrezzar had carried away and handed them over to Sheshbazzar, the prince of Judah; and Sheshbazzar brought them with him when they of the Captivity were brought up from Babylon unto Jerusalem.

Particulars of the Return are given in the Books of Ezr and Neh, and in the prophecies of Haggai and Zechariah. Of the exiles 42,360 returned under Sheshbazzar, besides slaves; and under Jeshua the son of Jozadak the priest, and Zerubbabel, the son of Shealtiel, first an altar was built and then the foundations of the Temple were laid. In consequence of the opposition of the Samaritans, who were refused any share in the restoration of the Temple, the work of rebuilding was greatly hindered, and came to a stop. It was then that Haggai and Zechariah urged the resumption of the work and partly by denouncing the niggardliness of the people and partly by foreshadowing the glorious future in store for the Temple, hastened forward the enterprise.

Completed 515 BC:

At length in the month Adar, in the 6th year of Darius (515 BC) the work was completed and the Passover celebrated within the courts of the restored Sanctuary (Ezra 6:15–18).

20. Reforms and Labors of Ezra and Nehemiah, 445 BC:

For some decades the history is silent, and it was in 458 BC that Ezra set out for Jerusalem taking 1,800 Jews along with him. He found that the returned Jews had become allied in marriage with the people of the land and were in danger of losing their racial characteristics by absorption among the heathen (Ezra 9:1–15). It was due no doubt to his efforts and those of Nehemiah, supported by the searching and powerful utterances of Malachi, that this peril was averted. Thirteen years later (445 BC) Nehemiah, the cupbearer of Artaxerxes, having heard of the desolate condition of the Holy City, the place of his fathers' sepulchers, obtained leave of his master to visit Jerusalem. With letters to the governors on the route and to the keeper of the king's forest, he set out, and came safely to Jerusalem. Having himself inspected the walls he called the people to the work of repairing the ruins, and despite the taunts and calumny and active hostility of the Samaritan opposition he had the satisfaction of seeing the work completed, the gates set up and the city repopulated. Nehemiah and Ezra then gathered the people together to hear the words of the Law, and at a solemn convocation the Law was read and explained to the assembly. Thereafter a covenant was entered into by the people that they would observe the Law of Moses and not intermarry with the heathen nor traffic on the Sabbath, but would pay a third of a shekel annually for the services of the Temple and would bring first-fruits and tithes (Nehemiah 10:28 ff).

21. Modern Theories of the Return:

The course of the history as here set forth has been disputed by some modern scholars, who hold that there was no return of the exiles under Cyrus and that the rebuilding of the Temple was the work of the Jews who remained behind in Judah and Jerusalem (EB, article "Ezra-Nehemiah"). This view, held by the late Professor Kosters of Leyden and supported by Professor H. P. Smith and other scholars, proceeds largely upon the rejection of the historical character of the Book of Ezra-Nehemiah. The historical difficulties which are found in the book are by no means such as to warrant us in denying the fact of the Return and the work of Ezra in connection with Nehemiah. As regards the Return, the course of the narrative is too well supported by documents which bear upon them the stamp of historical truth to be rashly disputed. Moreover, it seems highly improbable that an enterprise requiring such energy and skill and faith should have been undertaken, without stimulus from without, by the residue of the people. We have already seen how little initiative was to be expected of the poorest of the people; and the silence of Haggai, on the subject of the Return, is no argument against it. That the Judaism of Palestine required invigoration by an infusion of the zeal and enthusiasm which grew up in the Judaism of Babylonian, is manifest from the story of the Captivity.

22. Importance of the Period Ezra-Nehemiah:

From the age of Nehemiah and the period immediately preceding it came influences of the utmost moment for the future. "Within these hundred years," says the late Dr. P. Hay Hunter in After the Exile (I, xvi), "the teaching of Moses was established as the basis of the national life, the first steps were taken toward the formation of a canon of Scripture. Jewish society was moulded into a shape which succeeding centuries modified, but did not essentially change. During this period the Judea of the days of our Lord came into being. Within this period the forces which opposed Christ, the forces which rallied to His side, had their origin. This century saw the rise of parties, which afterward became sects under the names of Pharisees and Sadducees. It laid the foundation of Rabbinism. It fixed the attitude of the Jews toward the Gentiles. It put the priesthood in the way to supreme authority. It gave birth to the Samaritan schism."

Figurative uses.

See CAPTIVE.

LITERATURE.

Schrader, COT, I; McCurdy, HPM, I, 281 ff, II, 249 ff, III; C. F. Barney, Notes on Heb Text of Bks of Kings; Foakes-Jackson, Biblical Hist of the Hebrews, 260-412; G. A. Smith, Jerusalem, II, 223-349; Cambridge Biblical Essays, 93-135; P. Hay Hunter, The Story of Daniel and After the Exile; EB, article "Ezra-Nehemiah"; Nicol, Recent Archaeology and the Bible, 239-78; H. P. Smith, Old Testament Hist, 219-412; Kittel, History of the Hebrews, II, 329 ff.

T. Nicol.

Captivity Epistles

See PHILEMON.

Car

See PALANQUIN.

Carabasion

kar-a-ba'-zi-on (Rhabasion, Karabasion; Marimoth): One of the sons of Baani (1 Esdras 9:34) who had married foreign wives, during the captivity. The name is allowed to be corrupt; it seems to be represented by Meremoth in the list of Ezra 10:36.

Caravan

kar'-a-van, kar-a-van' ('orach): This word is not found in the King James Version, but the Revised Version (British and American) employs it three times, namely, in Job 6:18,Job 6:19 ('orchoth), where the King James Version renders "paths" (Job 6:18) and "troops" (Job 6:19); in Isaiah 21:13 ('orechoth), where the King James Version and English Versions of the Bible give "travelling companies," and in Ezekiel 27:25 (sharoth), where the King James Version gives a totally different translation. The Hebrew text in Ezekiel is dubious, but in Isaiah and Job "caravan" is undoubtedly a correct rendering of the Hebrew (compare also Genesis 37:25). The inhabitants of Palestine were familiar with the caravans--the goods trains of the Semitic world--which traveled between BabyIon and Syria on the one hand to Arabia and on the other to Egypt. The main routes between these countries passed through Canaan. Isaiah refers to "caravans of Jedanites"--a trading Arabic tribe who conveyed their wares to Babylon. Job compares his would-be friends to a deceitful brook, full in the rainy season, but dry in summer, which entices caravans to turn aside from the main route in the hope of a plentiful supply of water, but which fails the thirsty travelers when they need it most.

T. Lewis

Caravansary

kar-a-van'-sa-ri.

See INN.

Carbuncle

kar'-bun-k'-l.

See STONES, PRECIOUS.

Carcas

kar'-kas (karkac): One of seven chamberlains, ordered to summon Queen Vashti before King Ahasuerus (Esther 1:10). The Targum allegorizes the first five of the names.

Carcass; Carcase

kar'-kas: The dead body of a beast; used sometimes in a contemptuous way of the dead body of a human being. The use of the word as applied to a living body is not found in either Old Testament or New Testament.

(1) It occurs as a translation of the Hebrew pegher, in Genesis 15:11; this Hebrew word is also translated "dead body" in Numbers 14:29; 1 Samuel 17:46; Isaiah 34:3; Isaiah 66:24; Ezekiel 6:5; Ezekiel 7:9, and "corpse" in Nahum 3:3.

(2) The Hebrew nebhelah, is also translated "carcass" in Leviticus 5:2; Leviticus 11:8,Leviticus 11:11; Jeremiah 16:18, but as "dead body" in Deuteronomy 28:26 ("body," Joshua 8:29; 1 Kings 13:22,1 Kings 13:29; 2 Kings 9:37); Isaiah 5:25; Jeremiah 7:33; Jeremiah 16:4; Jeremiah 19:7.

(3) In Judges 14:8 the word mappelah, from naphal, "to incline" or "fall," is also translated "carcass."

(4) In Matthew 24:28 the word "carcase" (not "carcass") is used to render the Greek ptoma, the reference probably being here to the dead body of an animal For the body of a human being the Greek is translated "corpse" (Matthew 14:12; Mark 6:29; Mark 15:45), and "dead bodies" (Revelation 11:8,Revelation 11:9).

W. N. Stearns

Carchemish

kar'-ke-mish (karkemish; Charmeis, Karchameis) : An exceedingly ancient Hittite city on the banks of the Euphrates, identified with Jerablus (Hierapolis) about 23 hours from Aleppo, between Birejik and Membij. The Assyrian form of the name is Kargamis or Gargamis, but its meaning is doubtful, the interpretation "Fort of the god Chemosh" having been suggested before it was known that the Assyrian-Babylon form of Chemosh was not Kamish or Gamish, but Kammusu (Kammosu). Systematic excavations on the site have apparently only just been made, those undertaken by Consul J. Henderson, after the death of G. Smith the Assyriologist, having been mainly devoted to the excavation of sculptures, etc. The site has vast walls and palace-mounds about. 8,000 ft. in circumference.

1. Evidence of the City's Early Existence:

The earliest occurrence of the name is in an adjectival form, namely, Karkarnisu, "Carchemishite," applied to a vase or measure of 200 qa, in a list of property at Sippar in the reign of Ammi-caduga (circa 1900 BC). Later on, the Egyptian poet known as Pentaur refers to the people of Carchemish (Qarqamesa) as forming, with the men of Arvad, Aleppo and Gozan, part of "the host of the miserable king of the Hittites" (Hattu-sil), who fought against Rameses II at the battle of Kadesh. The first Assyrian king to mention Carchemish is Tiglath-pileser I (circa 1268 BC), who states that he plundered "from the neighborhood of the land of Suhu (the Shuhites) as far as Carchemish of the land of Hattu" in one day.

2. Its Later History:

Later, the city attracted the attention of the Assyrian king Assur-nacir-apli, who started on the 8th of Iyyar, about the year 870 BC, to the conquest of the district, and received tribute from the son of Bit-Bahiani; and, a little later, from Sangara of Carchemish, who is described as king of the Hittites. This tribute consisted of 20 talents of silver, various objects of gold, 100 talents of copper, 250 talents of iron, furniture, chariots and horses--an enormous treasure. Shalmaneser II, son of Assur-nacir-apli, also took tribute from the king of Carchemish here referred to. On the first occasion when the two monarchs met, Sangara was in alliance with the Sam'alians, Patinians, and Til- Bursip. After the capture of Sazabe (858 BC), a strong city of Sangara of Carchemish, all the opposing princes submitted. The tribute paid by the Hittite king on this occasion is depicted on strip F of the bronze coverings of the gates of Balawat, which has four representations of the place--two in the upper and two in the lower row of reliefs. The Kurkh monolith states that the tribute consisted of "2 talents of gold, 70 talents of silver, 80 talents of bronze, 100 talents of iron, 30 talents of purple stuff, 500 weapons, his daughter with a dowry, and 100 daughters of his great men, 500 oxen, and 5,000 sheep." A yearly tax was also imposed. The reliefs show two long trains of tribute-bearers, that in the lower row escorting the princess, who, apparently accompanied by her father, goes to meet the Assyrian king. Samsi-Adad, Shalmaneser II's son, merely mentions Carchemish as being on the western limits of his empire.

3. Tiglath-pileser IV Receives Its Tribute, and Sargon of Assyria Incorporates It:

In the time of Tiglath-pileser IV, the city was ruled by King Pisiri(s), who paid tribute as an Assyrian vassal. On the accession of Sargon of Assyria, however, Pisiris tried to throw off the Assyrian yoke, and made alliance with Meta of Moschi (Mesech) and other rulers, but was taken prisoner in the operations which followed. In the subsequent plundering of the city, those who suffered most were the inhabitants of the city who had been most active against Assyria. These were carried captive, and their places filled, as was the custom, by Assyrian settlers. The city's importance under Assyrian rule continued, the "mana of Carchemish" being one of the standard weights in use at Nineveh. After incorporation into the Assyrian empire it was ruled by Assyrian governors, one of whom, Bel-emuranni, was eponym for. the year 691 BC (reign of Sennacherib). The Old Testament gives later details. In the time of Josiah, Pharaoh Necoh marched to fight against the city, and the Jewish king went out to meet him, but lost his life at Megiddo (2 Chronicles 35:20 ff). Four years later (605 BC), the Egyptian king was himself defeated by Nebuchadrezzar under the walls of the city (Jeremiah 46:2) in the battle which decided the fate of Western Asia.

4. Sculpture and Inscriptions Found at Carchemish:

The art of Carchemish was that of the Hittite nation to which the city belonged, but it was strongly influenced by the style of the Assyrians, and exhibits a mannerism if anything more pronounced. The Inscriptions found on the site are in the usual Hittite style--boldly carved natural objects and implements in relief arranged in boustrophedonbands between division-lines. It is not improbable, however, that cuneiform was also used, and texts in Phoenician characters may, by chance, be found. The patron-deity of the city was the Asiatic goddess Atargatis, whose worship, when the place lost its importance, was removed to the new Hierapolis now represented by the ruins of Membij.

T. G. Pinches

Care; Carefulness; Careful

kar, kar'-fool-ness, kar'-fool: The English word "care" has such a variety of meanings, and so many Hebrew and Greek words in the Bible are translated by this English expression and its compounds, that it is difficult to organize them into a single brief article. We may do so, however, by remembering that into our word are really woven two strands, one Teutonic and one Latin. The former element implies a measure of trouble or sorrow, as the pain from a blow, a throb, a distress in the mind; the latter, from Latin cura, implies a stretching forward, attention to some person or thing. We can often discern these two senses side by side in the Bible, and sometimes they almost run into one another. This is so especially in the King James Version. We can treat the subject best by keeping separate, as far as possible, these two senses.

I. In the Sense of Anxiety, Solicitude.

1. Substantives:

In the Old Testament several words are translated "care" in this sense. "Thy father hath left off caring for the asses," concern about them literally, "matters of the asses" (dibhre, 1 Samuel 10:2). "They shall eat bread by weight, and with care" (de'-aghah, "carefulness" the Revised Version (British and American); "fearfulness" the American Standard Revised Version, Ezekiel 4:16). The same word is rendered carefulness (the King James Version and the Revised Version (British and American); "fearfulness," the American Standard Revised Version, Ezekiel 12:18–19); and "fear" (King James Version; "carefulness," the Revised Version (British and American) and the American Standard Revised Version, Joshua 22:24). Again, "heaviness" (the Kings James Version; the Revised Version (British and American) and the American Standard Revised Version), but "care" (the Revised Version, margin and the American Revised Version, margin, Proverbs 12:25). Once more, "sorrow" (the King James Version, the Revised with Version (British and American) and the American Standard Revised Version), but "care" (the Revised Version, margin and the American Revised Version, margin, Jeremiah 49:23). There is also the word charadhah "trembling," "fear," "anxiety." It is rendered "trembling" (Genesis 27:33 the King James Version). But "thou hast been careful for us all this care" ("showed us all this reverence," the Revised Version, margin, the American Revised Version, margin, 2 Kings 4:13). In the New Testament, "care," in the sense of anxiety, is the meaning given to merimna, the condition of being drawn mentally in different directions, distraction of mind. "Care of the world" (Matthew 13:22; Mark 4:19; Luke 8:14, "cares of this life," Luke 21:34); "care of all the churches" (2 Corinthians 11:28) ("anxiety," the Revised Version (British and American) and the American Standard Revised Version); "casting all your care upon him" ("anxiety," the Revised Version (British and American), the American Standard Revised Version, 1 Peter 5:7). Also in the Apocrypha, "My heart faileth for care" (1 Macc 6:10); "Care bringeth old age before the time" (Sirach 30:24). To these may be added the adjective amerimnos, "I would have you without carefulness" (King James Version; "free from cares," the Revised Version (British and American) and the American Standard Revised Version, 1 Corinthians 7:32).

2. Verbs:

In the Old Testament (da'agh, "to have concern or anxiety for"). "Not be careful in the year of drought" (Jeremiah 17:8). (sum lebh, "to set the heart upon"), "If we flee away, they will not care for us" ("set their heart upon us" King James Version, margin, 2 Samuel 18:3).

In the New Testament (memrinao), "Thou art careful and troubled" ("anxious" the Revised Version (British and American) and the American Standard Revised Version, Luke 10:41). "He that is unmarried careth for things that belong to the Lord" ("is careful for," the Revised Version (British and American) and the American Standard Revised Version, 1 Corinthians 7:32–34). "Members should have the same care one for another" (1 Corinthians 12:25). "Who will naturally care (the American Standard Revised Version "care truly") for your state" (Philippians 2:20). "Be careful for nothing" ("in nothing be anxious," the Revised Version (British and American) and the American Standard Revised Version, Philippians 4:6). The Apocrypha has "careful" (Baruch 3:18) and the Revised Version (British and American) has "be not careful overmuch," where a distinction is plainly made between care in the sense of anxiety and of attention, for a person cannot be too attentive, but he may be too anxious (2 Esdras 2:27).

The impersonal verb (melei), though not quite so strong as merimnao, always implies a degree of concern higher than is felt in mere attention. "Carest thou not that we perish?" (Mark 4:38). "Carest not for anyone" (the King James Version "no man," Matthew 22:16; Mark 12:14). "Dost thou not care that my sister did leave me to serve alone?" (Luke 10:40). "Careth not for the sheep" (John 10:13). "Cared for the poor" (John 12:6). "Gallio cared for none of these things" (Acts 18:17). "Care not for it" (1 Corinthians 7:21). "He careth for you" (1 Peter 5:7). "Doth God care for oxen?" (better, "Is it for the oxen that God careth?" the Revised Version (British and American) and the American Standard Revised Version, 1 Corinthians 9:9).

II. In the Sense of Attention.

1. Substantives:

In the sense of attention, with the flavor of earnestness added from the original Teutonic meaning of the word care, we have the translation of spoude, "speed," "earnest care." "What carefulness it wrought in you" ("earnest care," the Revised Version (British and American), the American Standard Revised Version, 2 Corinthians 7:11). "Our care for you in the sight of God" ("earnest care," the Revised Version (British and American), the American Standard Revised Version, 2 Corinthians 7:12). "Put the same care into the heart of Titus" ("earnest care," the Revised Version (British and American), the American Standard Revised Version, 2 Corinthians 8:16). We have also phronein, the infin. used as a substantive "Your care for me hath flourished" ("thought," the Revised Version (British and American), the American Standard Revised Version, Philippians 4:10). Also phrontis, "thought" ("care" the American Standard Revised Version, The Wisdom of Solomon 6:17; 7:4).

2. Verbs:

"A land which Yahweh thy God careth for" darash, "seek after" ("seeketh after," the Revised Version, margin, the American Revised Version, margin, Deuteronomy 11:12). "No man careth for my soul" ("sought" King James Versions margin, Psalms 142:4; chashach). "We are not careful to answer" (King James Version, also compare the margin, the American Revised Version, margin; "We have no need to answer," the Revised Version (British and American), the American Standard Revised Version, Daniel 3:16). In the New Testament epimeleomai, "Take care of him" (Luke 10:34,Luke 10:35). "How shall he take care of the church of God?" (1 Timothy 3:5). phrontizo, "to be thoughtful or mindful of," "may be careful to maintain good works" (Titus 3:8).

G. H. Trever

Careah

ka-re'-a.

See KAREAH.

Careful; Carefulness

See CARE.

Carefully

kar'-fool-i: The same two strands of anxiety and of attention appear in this word as in care. Several words in the Hebrew and Greek are thus rendered in the English versions "Anxiously" is the thought in "The inhabitants of Maroth waited carefully for good" (chalah, "to be in pain," "was grieved" King James Version margin, "waiteth anxiously" the Revised Version (British and American), the American Standard Revised Version, "is in travail" the Revised Version, margin, the American Revised Version, margin, Micah 1:12).

In the sense of attentively, the Hebrew emphatic expression, the infinite absolute with the finite verb is rendered "carefully" in, "Thou shalt carefully hearken" (literally "hearing, thou shalt hear," "diligently hearken" the Revised Version (British and American), the American Standard Revised Version, Deuteronomy 15:5). The same Hebrew is rendered "diligently hearken" the King James Version; "hearken diligently" the Revised Version (British and American), the American Standard Revised Version (Deuteronomy 11:13; Deuteronomy 28:1).

In the New Testament spoudaioteros, "I sent him the more carefully" ("diligently" the Revised Version (British and American), the American Standard Revised Version, Philippians 2:28)). The verb (ekzeteo, "I seek out," is translated "seek carefully": "though he sought it carefully with tears" ("diligently" the Revised Version (British and American), the American Standard Revised Version, Hebrews 12:17).

The Revised Version (British and American) adds others (akriboo, "I ascertain exactly"), "learned of them carefully" the Revised Version (British and American) ("diligently" the King James Version; "exactly" the American Standard Revised Version, Matthew 2:7,Matthew 2:16). The adverb akribos, "search out carefully" the Revised Version (British and American) ("diligently" the King James Version; "exactly" the American Standard Revised Version, Matthew 2:8). "Taught carefully" the Revised Version (British and American) ("diligently" the King James Version; "accurately" the American Standard Revised Version, Acts 18:25). "More carefully" the Revised Version (British and American) ("more perfectly" the King James Version, "more accurately" the American Standard Revised Version, Acts 18:26). episkopeo, "I oversee," is rendered "look carefully" (Revised Version, the American Standard Revised Version, "look diligently" the King James Version, Hebrews 12:15).

In the Apocrypha merimao is translated "carefully," as "We should carefully think of thy goodness" ("ponder" the Revised Version (British and American), The Wisdom of Solomon 12:22).

G. H. Trever

Careless; Carelessly

kar'-les, kar'-les-li: These words always mean, "without anxiety," the confidence springing from a sense of security. There is both the verb baTach, "he trusted," and the noun beTach, "Ye careless daughters" (the Revised Version, margin "confident") (Isaiah 32:9–11). People dwelt careless ("in security" the Revised Version (British and American), the American Standard Revised Version, Judges 18:7); "careless Ethiopians" (Ezekiel 30:9). "Thou that dwellest carelessly" ("sittest securely" the Revised Version (British and American), the American Standard Revised Version, Isaiah 47:8). "Thou that dwellest carelessly" ("securely" the Revised Version (British and American), the American Standard Revised Version, "confidently" King James Version, margin, Ezekiel 39:6). "The city that dwelt carelessly" (Zechariah 3:2). the American Standard Revised Version and the Revised Version (British and American) add bazah, "he despised," using the participle in "He that is careless of his ways shall die," "despiseth" the King James Version, the American Revised Version, margin, the Revised Version, margin (Proverbs 19:16).

G. H. Trever

Carem

ka'-rem (Karem): A city of Judah interpolated by the Septuagint (Joshua 15:59). Probably BETH-HACCHEREM (which see).

Caria

ka'-ri-a (Karia): A country in the Southwest of Asia Minor which extended on the North to Lydia, on the East to Phrygia, on the South to Lycia, and the West to the Aegean Sea. Its borders, however, like those of most of the ancient countries of Asia Minor, were never definitely fixed; hence, the difficulty presented by the study of the political divisions. The general surface of the country is rugged, consisting of mountainous ridges running across it, and terminating as promontories jutting into the sea. Its history consists chiefly of that of its practically independent cities of which Miletus (Acts 20:15–20) and Cnidus (Acts 27:7) are the chief. For some time previous to 168 BC it had lost its independence, and belonged to the island of Rhodes, but in that year Rome made it again free. According to 1 Macc 15:23, Caria was one of several places to which the Roman senate in 139-138 BC sent letters in favor of the Jews, a fact showing that its population was mixed. Its coast cities, however, were peopled chiefly by Greeks. In 129 BC Caria became a part of the Roman province of Asia, and from that date its history coincides with that of the province. Though Paul and others of the apostles traversed Caria in their missionary journeys, only its cities are mentioned by name in that connection.

E. J. Banks

Carites

kar'-i-tez (kari) , ("one ready," "life-guardsman"): A body of troops mentioned in 2 Kings 11:4,2 Kings 11:19 (the King James Version "captains"). Instead of CHERETHITES (which see), the Kethibh of 2 Samuel 20:23 offers the reading Carites.

Carmanians

kar-ma'-ni-anz.

See CARMONIANS.

Carme

See CHARME.

Carmel

(1) A beautifully wooded mountain range running for about 13 miles in a south-easterly direction from the promontory which drops on the shore of the Mediterranean near Haifa, at the southern extremity of the plain of Acre, to the height of el-Machraqah which overlooks the plain of Esdraelon. On the top of the promontory, at a height of 500 ft. the monastery of Elias stands. From this point there is a gradual ascent until the greatest height is reached at Esfiyeh (1,742 ft.), the peak at el-Machraqah being only some 55 ft. lower. The mountain--usually named with the article, "the Carmel"--still justifies its name, "the garden with fruit trees." The steep slopes on the North and East, indeed, afford little scope for cultivation, although trees and brushwood grow abundantly. But to the South and West the mountain falls away to the sea and the plain in a series of long, fertile valleys, where the "excellency" of Carmel finds full illustration today. There are a few springs of good water; but the main supply is furnished by the winter rains, which are caught and stored in great cisterns. The villages on the slopes have a look of prosperity not too often seen in Syria, the rich soil amply rewarding the toil of the husbandmen. Oak and pine, myrtle and honeysuckle, box and laurel flourish; the sheen of fruitful olives fills many a hollow; and in the time of flowers Carmel is beautiful in a garment of many colors. Evidences of the ancient husbandry which made it famous are found in the cisterns, and the oil and wine presses cut in the surface of the rock. There is probably a reference to the vine culture here in 2 Chronicles 26:10. In the figurative language of Scripture it appears as the symbol of beauty (Song of Songs 7:5), of fruitfulness (Isaiah 35:2), of majesty (Jeremiah 46:18), of prosperous and happy life (Jeremiah 50:19). The languishing of Carmel betokens the vengeance of God upon the land (Nahum 1:4); and her decay, utter desolation (Amos 1:2; Isaiah 33:9).

Asylum and Sanctuary:

Roughly triangular in form, with plains stretching from its base on each of the three sides, the mountain, with its majestic form and massive bulk, is visible from afar. Its position deprived it of any great value for military purposes. It commanded none of the great highways followed by armies: the passes between Esdraelon and Sharon, to the East of Carmel, furnishing the most convenient paths. But the mountain beckoned the fugitive from afar, and in all ages has offered asylum to the hunted in its caves and wooded glens. Also its remote heights with their spacious outlook over land and sea; its sheltered nooks and embowering groves have been scenes of worship from old time. Here stood an ancient altar of Yahweh (1 Kings 18:30). We may assume that there was also a sanctuary of Baal, since the worshippers of these deities chose the place as common ground for the great trim (1 Kings 18:1–46). The scene is traditionally located at el-Machraqah, "the place of burnt sacrifice," which is still held sacred by the Druzes. A Latin chapel stands near, with a great cistern. A good spring is found lower down the slope. Just below, on the North bank of the Kishon stands the mound ca11ed Tell el-qissis, "mound of the priest." From the crest of Carmel Elijah descried the coming storm, and, descending the mountain, ran before the chariot of Ahab to the gate of Jezreel (1 Kings 18:42 ff). Under the monastery on the western promontory is a cave, said to be that of Elijah. An older tradition locates the cave of the prophet at ed-Deir, near `Ain es-Sih. It may have been the scene of the events narrated in 2 Kings 1:9 ff. Elisha also was a familiar visitor to Mt. Carmel. It was within the territory allotted to Asher; in later times it passed into the hands of Tyre (BJ, III, iii, 1).

(2) A city of Judah, in the uplands near Hebron, named with Maon and Ziph (Joshua 15:55). Here Saul for some reason not stated set up a monument or trophy (1 Samuel 15:12; literally "hand"). It was the home of Nabal the churlish and drunken flockmaster, whose widow Abigail David married (1 Samuel 25:1–44); and also of Hezro, one of David's mighty men (2 Samuel 23:35; 1 Chronicles 11:37). It is represented by the modern el-Karmil, about 10 miles to the Southeast of Hebron. Karmil is the pronunciation given me by several natives this spring. There are considerable ruins, the most outstanding feature being square tower dating from the 12th century, now going swiftly to ruin. There are also caves, tombs and a large reservoir.

W. Ewing

Carmelite

kar'-mel-it (karmeli; Karmelios, Karmelites): A native of the Judean Carmel. Those who are thus named are Nabal, the husband of Abigail (1 Samuel 30:5, etc.), and Hezro (the King James Version Hezrai), one of David's mighty men (2 Samuel 23:35). In 2 Samuel 3:3 Septuagint reads tes Abigaias tes Karmelias, "of Abigail the Carmelitess" (1 Samuel 27:3; 1 Chronicles 3:1).

See following article, CARMELITESS.

Carmelitess

kar'-mel-it-es, kar-mel-i'-tes (karmelith; Karmelia): A name applied only to Abigail, the wife of Nabal, and subsequently of David, a native of Carmel in Judah (1 Samuel 27:3; 1 Chronicles 3:1).

Carmi

(1) A son of Reuben who came to Egypt with Jacob (Genesis 46:9; Exodus 6:14; 1 Chronicles 5:3). Also the name of a family of which Carmi was the head (Numbers 26:6).

(2) A Judahite (1 Chronicles 2:7), son of Zabdi, according to Joshua 7:1, and father of Achan, who is given the name of "Achar" in 1 Chronicles 2:7. This last form "Achar" is preferred to the usual "Achan" in order to bring out the play on the Hebrew word for "troubler." The Hebrew runs `akhar `okher yisra'el, "Achar, the troubler of Israel." As regards the phrase "the sons of Carmi" (1 Chronicles 2:7), Carmi is probably to be taken as the son of Zimri (= Zabdi, Joshua 7:1). The Targum, however, has "Carmi who is Zimri." The Septuagint identifies Zimri and Zabdi.

(3) In 1 Chronicles 4:1, Carmi, elsewhere called son of Zabdi or Zimri, is made son of Judah; but Wellhausen correctly changes "Carmi" to "Chelubai" (compare 1 Chronicles 2:9).

Horace J. Wolf

Carmonians

kar-mo'-ni-anz; the King James Version Carmanians: A people mentioned in one of the visions--"an horrible vision" (2 Esdras 15:30 ff)--of the "Apocalypse of Esdras." Their country, Carmania, was an extensive province of Asia lying between Parthia and Ariana and the North side of the Persian Gulf, and extending to Drangiana and Gedrosia on the East and to the river Bagradas and Persis on the West. It is frequently mentioned by the ancient writers, among others by Strabo and Arrian, who describe the inhabitants as closely resembling the Medians and Persians in manners and customs. In the passage cited they are intended to denote a fierce and warlike people, being described as "raging in wrath as wild boars of the wood" and associated with the "dragons of Arabia."

J. Hutchison

Carnaim

kar-na'-im, kar'-na-im (Karnein, 1 Macc 5:26, Karnain, verses 43 f, to Karnion, 2 Macc 12:21,26): One of the strong cities besieged and captured by Judas Maccabeus in his campaign East of the Jordan (1 Macc 5:26,43 f). In the temple of Atargatis, which was situated here, those who fled from the city were put to death. It is apparently identical with Ashteroth Karnaim. It is called Camion in 2 Macc 12:21.

Carnal

kar'-nal: In the Old Testament there is an expression which indicates sexual intercourse shikhebhath zera`, "lying of seed," (Leviticus 18:20; Leviticus 19:20; Numbers 5:13). In the New Testament the words rendered "carnal" are derived from sarks, "flesh." This refers to the flesh as opposed to the pneuma, "spirit," and denotes, in an ethical sense, mere human nature, the lower side of man as apart from the Divine influence, and therefore estranged from God and prone to sin; whatever in the soul is weak and tends toward ungodliness (see FLESH). Thus one may be carnal (sarkinos), sold under sin (Romans 7:14). Christians may be carnal (sarkinos, 1 Corinthians 3:1; sarkikos, 1 Corinthians 3:3); the lower side of their being is dominant and not the spirit, hence, they fall into sins of envy and strife. The weapons of the Christian warfare are not carnal, not merely human (of the flesh the Revised Version (British and American), the American Standard Revised Version), but spiritual (2 Corinthians 10:4); "not after the law of a carnal commandment" (Hebrews 7:16); "The carnal mind is enmity against God" ("mind of the flesh" the Revised Version (British and American), the American Standard Revised Version, Romans 8:7). So, "to be carnally minded is death" ("mind of the flesh" the Revised Version (British and American), the American Standard Revised Version, Romans 8:6). There are "carnal ordinances," in contrast to the spiritual ones of the gospel (Hebrews 9:10); "Minister unto them in carnal things," those that pertain to the body in contrast to spiritual things (Romans 15:27; 1 Corinthians 9:11). The same expressions are elsewhere rendered "fleshly" (2 Corinthians 1:12; 2 Corinthians 3:3 the Revised Version (British and American) "hearts of flesh"; 1 Peter 2:11).

Is there any difference between sarkinos and sarkikos? The former more definitely denotes the material of which an object is made. It may express with emphasis the idea of sarkikos, the spiritual given up as it were to the flesh.

See MAN (THE NATURAL).

G. H. Trever

Carnion

kar'-ni-on.

See CARNAIM.

Carousings

ka-rouz'-ingz (potois, dative plural of potos): This word is found only in the American Standard Revised Version and once only (1 Peter 4:3). The King James Version translates it "banquetings." It is one of the Gentileexcesses of fleshly indulgence against which the Christians are warned by Peter.

Carpenter

kar'-pen-ter (charash; tekton): This word, which is a general word for graver or craftsman, is translated "carpenter" in 2 Kings 22:6; 2 Chronicles 24:12; Ezra 3:7; Isaiah 41:7. The same word is rendered "craftsman" in the American Standard Revised Version of Jeremiah 24:1 and Jeremiah 29:2 and "smith" in the American Standard Revised Version of Zechariah 1:20. In 2 Samuel 5:11; 2 Kings 12:11; 1 Chronicles 14:1; and Isaiah 44:13, charash occurs with `ets (wood), and is more exactly translated "carpenter" or "worker in wood." Tekton, the corresponding Greek word for artificer, is translated "carpenter" in Matthew 13:55 and Mark 6:3.

See CARVING; CRAFTS.

Carpus

kar'-pus (Karpos): A name but once mentioned in the New Testament (2 Timothy 4:13), "the cloak that I left at Troas with Carpus." These words were written from the dungeons, where Paul was confined during his second imprisonment. The name, common enough in Paul's day, signifies "fruit" (Young) or "wrist" (Davis). The words indicate that Paul must have been very well acquainted with the family of Carpus. He was presumably one of his converts; and the apostle must have lodged with him and also have had considerable confidence in him, since he committed to his care not only the comparatively valueless "cloak," but especially the priceless "books and parchments." It is idle to attempt to find out the identity of Carpus, but one cannot help wondering what were the contents of these books and parchments for which the apostle longed in his bitter second imprisonment.

Henry E. Dosken

Carriage

kar'-ij (keli, kebhuddah, nesu'ah; episkeuasamenoi; the Revised Version (British and American) "We took up our baggage"; the American Revised Version, margin "made ready"): One or the other of the above words occurs in six different places and all have been translated in the King James Version by "carriage" in its obsolete meaning (Judges 18:21; 1 Samuel 17:22 (twice); Isaiah 10:28; Isaiah 46:1; Acts 21:15). In the Revised Version (British and American) and the American Standard Revised Version these are translated by the more modern expressions "goods," "baggage," or "the things that you carried." In 1 Samuel 17:20 the King James Version margin "place of the carriage" occurs as the equivalent of "trench." The Hebrew ma'galah may mean "the place of wagons" as translated in the Revised Version (British and American), as it is not at all improbable that the encampment was surrounded by the baggage train.

James A. Patch

Carry

kar'-i (nasa', nahagh): The English Versions of the Bible rendering of a number of Hebrew and Greek words, and it has several shades of meaning, of which the following are the most important:

(1) "To take up," "to bear," "to transport from one place to another," as, "to carry away handkerchiefs" (Acts 19:12), "to carry a corpse" (Genesis 50:13), and "to be carried away by the wind" (Daniel 2:35).

(2) "To cause to go" or "come," "to lead," "to drive" as, "to be carried away to Babylon" (2 Kings 20:17), "to be carried away to Pilate" (Mark 15:1), "to carry away cattle" (Genesis 31:18), and "to carry daughters" (Genesis 31:26).

(3) "To uphold," or "sustain," "and even to hoar hairs will I carry you" (Isaiah 46:4).

(4) "To bear," or "endure," as, "to carry sorrows" (Isaiah 53:4).

(5) "To overwhelm," "to bear away," "to destroy," as, "to carry away as with a flood" (Psalms 90:5).

(6) "To influence," "to move," as, "to carry away with dissimulation" (Galatians 2:13), "to carry away with error" (2 Peter 3:17), "to be carried away by strange teachings" (Hebrew 13:9).

A. W. Fortune