Carshena – Celebrate

Carshena

kar'-she-na, kar-she'-na (karshena'): The first named among the "seven princes of Persia and Media" under Ahasuerus (Esther 1:14).

See PRINCES, THE SEVEN.

Cart

kart (`aghalah): The Hebrew word has been translated in some passages "cart," and in others "wagon." In one verse only has it been translated "chariot." The context of the various passages indicates that a distinction was made between vehicles which were used for carrying baggage or produce and those used for carrying riders (chariots), although in their primitive form of construction they were much the same (compare English "cart" and "carriage").

Carts, like "chariots" (which see), were of Assyrian origin. They were early carried to Egypt where the flat nature of the country readily led to their adoption. From Egypt they gradually found their way among the people of the Palestinian plains. In the hills of Judea and Central Palestine, except where highways were built (1 Samuel 6:12), the nature of the country prevented the use of wheeled vehicles. 1 Samuel 6:7,1 Samuel 6:8,1 Samuel 6:10,1 Samuel 6:11,1 Samuel 6:14 show that the people of the plains used carts. The men of Kiriath-jearim found it easier to carry the ark (1 Samuel 7:1). Their attempt to use a cart later (2 Samuel 6:3,2 Samuel 6:1; 1 Chronicles 13:7) proved disastrous and they abandoned it for a safer way (2 Samuel 6:13).

That carts were used at a very early date is indicated by Numbers 7:3,Numbers 7:7,Numbers 7:8. That these vehicles were not the common mode of conveyance in Palestine is shown in Genesis 45:1–28. Pharaoh commanded that Joseph's brethren should return to their father with their beasts of burden (Genesis 45:21) and take with them Egyptian wagons (Genesis 45:19,Genesis 45:21; Genesis 46:6) for bringing back their father and their families. The very unusual sight of the wagons was proof to Jacob of Joseph's existence (Genesis 45:27).

Bible descriptions and ancient Babylonian and Egyptian pictures indicate that the cart was usually two-wheeled and drawn by two oxen.

With the Arabian conquests and subsequent ruin of the roads wheeled vehicles disappeared from Syria and Palestine. History is again repeating itself. The Circassians, whom the Turkish government has settled near Caesarea, Jerash (Gerasa) and Amman (Philadelphia), have introduced a crude cart which must be similar to that used in Old Testament times. The two wheels are of solid wood. A straight shaft is joined to the wooden axle, and to this a yoke of oxen is attached. On the Philistian plains may be seen carts of present-day Egyptian origin but of a pattern many centuries old. With the establishment of government roads during the last 50 years, European vehicles of all descriptions are fast coming into the country.

One figurative reference is made to the cart (Isaiah 5:18), but its meaning is obscure.

James A. Patch

Carving

karv'-ing: Carving, or engraving, was extensively used among the peoples of Bible lands. There were no materials used in the arts which were not subjected to the graver's skill. Carved objects of wood, stone, ivory, clay, bronze, gold, silver and glass discovered today show how skillful the ancient carvers were. Carving was principally done in bas- relief, although Exodus 28:11 shows that incised lines were also used. The signets and scarabs are examples of this class of carving. Several Hebrew words have been translated "carved" in the King James Version. Pecel or pecil is found in Judges 18:18; 2 Chronicles 33:7,2 Chronicles 33:22; 2 Chronicles 34:3,2 Chronicles 34:1; chaqah in 1 Kings 6:35. The translation "graven" appears in the Revised Version (British and American) of all these passages. In 1 Kings 6:29,1 Kings 6:32,1 Kings 6:35, qala appears; in 1 Kings 6:18,1 Kings 6:32, miqla`ath; in 1 Kings 6:29 and Psalms 74:6, pittuach; in Exodus 31:5; Exodus 35:33, charosheth (see CARPENTER); chaTubhah in Proverbs 7:16 is better translated "striped" as in the Revised Version (British and American). For further notes on carving, see CRAFTS.

James A. Patch

Casdim

kaz'-dim

See CHESED.

Case

kas: Ordinarily to describe the circumstances or condition of things; sometimes, juridically (aitia, Matthew 19:10; Acts 25:14), as that for which a reckoning has to be given, as frequently the Latin res. In Exodus 5:19, "they were in evil case," is interpreted by the Revised Version (British and American) as "were set on mischief."

Casement

kas'-ment.

See HOUSE.

Casiphia

ka-sif'-i-a, ka-sif-e'-a (kaciphya'): An unidentified place in North Babylonia, near the river Ahava, to which Ezra sent for "ministers for the house of our God" (Ezra 8:17). Some have thought the name to be connected with keceph, "silver" or "money." Septuagint renders argurio tou topou, as in 1 Esdras 8:45, "the place of the treasury."

Casluhim

kas'-lu-him, kas-lu-him (kacluchim; Chasmonieim): The name of a people mentioned in Genesis 10:14; 1 Chronicles 1:12 as descended from Mizraim. The parenthesis should probably follow Caphtorim. From them, it is said, sprang the PHILISTINES, which see.

Casphon

kas'-fon.

See CASPHOR.

Casphor

kas'-for (the King James Version Casphon; Kasphor, 1 Macc 5:26; Chasphon, Chasphoth, 5:36; Kaspein, 2 Macc 12:13): A city East of the Jordan captured by Judas Maccabeus (1 Macc 5:36). It is probably identical with Caspis of 2 Macc 12:13. It was a fortress of great strength, with a lake near it. This has led some to think it may be represented by el-Muzerib, an important station on the pilgrim route to Mecca. The ancient name of this city, however, has not been discovered.

See ASHTAROTH

Caspin; Caspis

kas'-pin, kas'-pis.

See CASPHOR.

Cassia

kash'-a: Two Hebrew words,

(1) qiddah, which is mentioned, along with myrrh, cinnamon, calamus and olive oil, as one of the ingredients of the "holy anointing oil" (Exodus 30:24); it was, too, one of the wares in which Vedan and Javan traded with Tyre (Ezekiel 27:19); it is identified in the Peshitta and the Targum with (2).

(2) qetsi`oth (plural only, probably referring to the strips of bark), a word from which is derived the Greek kasia, and hence, cassia (Psalms 45:8).

It is probable that both (1) and (2) refer to Cassia lignea, the inner bark of Cinnamomum cassia, a plant growing in eastern Asia closely allied to that which yields the cinnamon of commerce. It is a fragrant, aromatic bark and was probably used in a powdered form. Both as an ingredient in unguents and as one of the perfumes at funerals, cassia, like cinnamon, was much used by the Romans. The cassia of Scripture must be clearly distinguished from the entirely distinct Cassia lanceolata and C. obovata which yield the familiar senna. The proper name KEZIAH (which see) is the singular form of ketsi`oth.

E. W. G. Masterman

Cast

In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in "cast a net," "cast lots." When applied to molten metal, as in English, first, "to let run. into molds," with reference to their descent by gravity, and, then, "to form," as in Exodus 25:12, etc. Usually in the New Testament for ballo, but not always. Thus, in Luke 1:29 "cast in her mind" means "considered" (dielogizeto); "cast reproach" for Greek oneidizon, "reproached" (Matthew 27:44); "casting down" for kathaireo, "demolishing" (2 Corinthians 10:4); "casting all anxiety upon" (1 Peter 5:7), a still stronger term, as in Luke 17:2 the King James Version; Acts 27:19. As a fundamental Greek word, it is compounded with many prepositions, "about," "away," "down," "forth," "in," "into," "off," "out," "up," "upon." "Cast down" in 2 Corinthians 4:9 the King James Version is used in a military sense of one prostrated, but not killed in battle. Compare Psalms 42:5 with the Revised Version, margin. "Castaway" of the King James Version in 1 Corinthians 9:27, is in the Revised Version (British and American) "rejected" (compare Hebrews 6:8), adokimos, i.e. what the application of a test shows to be counterfeit, or unfit; translated "reprobate" in Romans 1:28; 2 Corinthians 13:5,2 Corinthians 13:6,2 Corinthians 13:7, etc.

H. E. Jacobs

Castanets

kas'-ta-nets, kas-ta-nets' (mena`an`im): Are mentioned in 2 Samuel 6:5 among the musical instruments upon which David and the house of Israel played at the time of the bringing up of the ark out of the house of Abinadab. This word is incorrectly translated "cornets" in the King James Version. The castanet was probably about the same kind of instrument as the Egyptian sistrum, and the Revised Version (British and American) has "sistra" in the margin of 2 Samuel 6:5. The sialrum was a loop-shaped metal frame through which were passed loose rods at the ends of which were rings. The instrument was held by a long handle and was rattled during songs and dances. It was used in Egypt in religious worship or to scare away evil influences. There is only the one reference to this instrument in the Bible.

A. W. Fortune

Castaway

kast'-a-wa (adokimos, from dokimazo, "I test," "I approve after testing," hence, approved after being tested): This word is rendered "castaway" only in the King James Version: "I myself should be a castaway" ("rejected" the Revised Version (British and American), the American Standard Revised Version, 1 Corinthians 9:27). But the same word occurs a number of times usually translated "reprobate" (Romans 1:28; 2 Corinthians 13:5–7; 2 Timothy 3:8; Titus 1:16); "rejected" (Hebrews 6:8).

Castle

kas'-'-l.

See FORTIFICATION.

Castor And Pollux

kas'-ter, pol'-uks.

See DIOSCURI; ASTRONOMY.

Cat

(ailouros): The only mention of this animal is in Baruch 6:22. It is not mentioned in the canonical Scriptures, though Bochart (Hieroz., 862) gives "wild cats" as the equivalent of tsyim in Isaiah 13:21; Isaiah 34:14; Jeremiah 50:39; Psalms 74:19, where English Versions of the Bible gives "wild beasts of the desert." Mention is, however, made of cats, cathod, in the Welsh Bible (Isaiah 34:14). The only mention of the catta in classical Latin writers is in Martial xiii.69. How the cat was regarded in Egypt is described in Herod. ii.66 and Rawlinson's notes. In Baruch 6:22 cats are mentioned with "bats, swallows and birds" as sitting with impunity on the images of the heathen gods which are unable to drive them off.

See also ZOOLOGY.

J. Hutchison

Catechist; Catechumen

kat'-e-kist, kate-ku'-men (katechizein "to resound," "to teach," "to instruct"): A catechist is a teacher who instructs his pupils in the elements of his own religion. In the Old Testament he teaches them the rudiments of Old Testament truth; in the New Testament he teaches the principles of the Christian faith. A catechumen, one whom the catechist instructs or catechizes, in preparation for the ceremony of baptism.

The words are derived from katechein, meaning "to give a sound," "to answer," "to echo." Classically it was used of the sounding down of rushing water, of the falling of music from a ship to the sea. Then it came to signify the sounding down of words of command or instruction. The preposition kata strengthens the meaning, bringing out more emphatically the back or return sound, the echo, the answer. So it came to mean familiar verbal instruction, a free informal discussion between teacher and pupil. Luke informs Theophilus (Luke 1:4) that he intends to give him a succinct and orderly account of those things which he had previously received by word of mouth (peri hon katechethes). See also the Greek in Acts 18:25 and Acts 21:21; Romans 2:18; 1 Corinthians 14:19; Galatians 6:6. In all these passages the Greek verb is "catechised."

We do not find in the New Testament an organized catechumenate, such as we find in the 3rd and 4th centuries. The apostles preached mainly to synagogue-instructed Jews who were familiar with the law and the prophets and the Psalms, or to Gentiles who had, learned from the Jews and had become "proselytes" (which see). The first apostolic preaching and teaching was to convince the hearers that Jesus was the promised Messiah, the Saviour of the world. As believers multiplied, the contrast between them and those who rejected the teaching became more and more marked. Opposition, scorn and persecution became more bold and bitter. The Christians were compelled to set forth and defend their beliefs more clearly. They had to meet and answer keen and persistent objections. And so the necessity for clear, systematic and organized teaching grew more and more into the form of an ordered catechumenate. The Apostolic Constitutions, from the latter part of the 3rd century, show the institution in a fair state of development. A Jew, pagan, or heretic of good moral standing, upon application to the deacon, presbyter, or bishop, was admitted into the state of catechumen by the sign of the cross and the imposition of hands (Schaff-Herzog, under the word).

The basis for the Christian catechumenate we find in the great commission (Matthew 28:19,Matthew 28:20). The aim of this commission was to make disciples, i.e. believing followers. The means for this discipling are baptizing and teaching. The result of using the means is that those who have become disciples are to observe all things whatsoever Christ has commanded.

Jesus Himself at twelve years of age had become a child of the law, a catechumen. He increased in wisdom and learned obedience. He became the great Catechist instructing His disciples, other private individuals and the multitudes. See an example of His catechizing in Matthew 16:13 ff.

Paul was a master in method. See examples of use of the modern pedagogical method of apperception in Acts 14:14; Acts 17:16; Acts 19:8,Acts 19:9. The cathechetical method is frequently found in the epistles (see 1 Corinthians 3:1,1 Corinthians 3:2; Hebrews 5:11,Hebrews 5:14; Hebrews 6:1,Hebrews 6:2; 1 Peter 2:2; 1 John 2:13), and so the idea of religious nurture and instruction is found all through the New Testament. The catechist and the catechumen are there. It was not something new in the New Testament. Its roots lie back and run through the Old Testament. The narrative of God's first communication with man, inside the gates of Eden, concerning commandment, law, sin, its consequences, its remedy, takes a catechetical form. The importance of systematic instruction, both public and private, is emphasized throughout the Old Testament and New Testament, although it might not always take the form of catechizing in the modern pedagogical sense. In the patriarchal age the father was the prophet, the teacher, the catechist, in his house, which often included several families with their servants (see Genesis 18:19). Matthew Henry explains thus: "Abraham not only took care of his children, but his whole household, including his servants, were catechized" (see also Exodus 12:26; Deuteronomy 6:1–9; Joshua 4:6,Joshua 4:7; Joshua 24:15; Psalms 34:11). Priests and Levites in addition to their sacerdotal functions were catechists (instructors) among the people (Leviticus 10:11; Deuteronomy 33:10; 2 Chronicles 15:3; Ezekiel 44:23). In later times the synagogues had regular instruction in the law and the prophets.

See EDUCATION; INSTRUCTION; TEACHER.

G. H. Gerberding

Caterpillar

kat'-er-pil-er (chacil (Psalms 78:46; Joel 1:4, etc.); yeleq (Psalms 105:34 the King James Version, the American Standard Revised Version "grasshopper"; Jeremiah 51:14,Jeremiah 51:27 the King James Version; elsewhere "canker-worm")): A name given to a larval stage of the LOCUST (which see).

Catholic Epistles

kath'-o-lik (epistolai katholikai): In distinction from the apostolic or Pauline epistles which were addressed to individual churches or persons, the term "catholic," in the sense of universal or general, was applied by Origen and the other church Fathers to the seven epistles written by James, Peter, John and Jude. As early as the 3rd century it came to be used in the sense of "encyclical," "since," as Theodoret says, "they are not addressed to single churches, but generally (katholou) to the faithful, whether to the Jews of the Dispersion, as Peter writes, or even to all who are living as Christians under the same faith." Three other explanations of the term have been given, namely,

(1) that it was intended to indicate a common apostolic authorship (only a few support this view);

(2) that it signifies that the seven epistles were universally received as genuine;

(3) that it refers to the catholicity of their doctrine, i.e. orthodox and authoritative versus heretical epistles whose teachings were in harmony with Christian truth. By some misconception of the word "catholic" the Western Church interpreted it as signifying "canonical" and sometimes called these epistles epistolae canonicae. That it was originally used in the sense of "general" epistles is now commonly received.

This is evident from their form of address. James wrote to all Jews, "of the Dispersion," who had embraced the Christian faith. In his first epistle Peter addressed the same Christians, including also Gentileconverts, resident in five provinces of Asia Minor: "elect who axe sojourners of the Dispersion." His second epistle is to all Christians everywhere. John's first letter was evidently written to a cycle of churches and intended for universal use. Jude also had in mind all Christians when he said "to them that are called beloved in God," etc. The seeming exceptions are 2 and 3 Jn, addressed to individuals, but included with the catholic epistles as properly belonging with John's first epistle and of value to the general reader. The character and contents of these seven epistles are treated under their various heads. The letters of James and Jude belong to the Judaic school of Christianity; those of Peter to a broad and non-partisan type of faith that both includes and mediates between the Judaists and Paulinists. John's letters were written after the internal doctrinal controversies of the church had ceased, and the pressure of opposition and error from without tended to unite his "little children" in a new community of love and spiritual life.

Dwight M. Pratt

Cathua

ka-thu'-a (Kathoua; Codex Vaticanus, Koua): Head of a family of temple-servants who returned from the captivity with Zerubbabel (1 Esdras 5:30); corresponds to Giddel in Ezra 2:47.

Cattle

kat'-'-l (behemah, "a dumb beast"; miqneh, "a possession" from qanah, "to acquire" (compare Arabic qana', "to acquire," and Greek kienos, "beast," and plural ktenea, "flocks," from ktaomai, "to acquire," flocks being both with the Homeric peoples and with the patriarchs an important form of property; compare English "fee"); tso'n "small cattle," "sheep" or goats (compare Arabic da'n, "sheep"); seh, a single sheep or goat (compare Arabic shah); mela'khah, "property," from la'akh, "to minister" (compare Arabic malakah and mulk, "property," from malak, "to possess"); meri' "fatling" (1 Kings 19:1–21); thremma (John 4:12), "cattle," i.e. "that which is nourished," from trepho, "to nourish"; baqar, "kine," "oxen" (compare Arabic baqar, "cattle"); shor, tor (Daniel 4:25), tauros (Matthew 22:4), "ox" or "bull"; bous, "ox" (Luke 13:15); 'eleph, only in the plural, 'alaphim, "oxen" (Psalms 8:7)): From the foregoing and by examination of the many references to "cattle," "kine" or "oxen" it is apparent that there are important points of contact in derivation and usage in the Hebrew, Greek and English terms. It is evident that neat cattle were possessed in abundance by the patriarchs and later Israelites, which is fax from being the case in Palestine at the present day. The Bedouin usually have no cattle. The fellachin in most parts of the country keep them in small numbers, mostly for plowing, and but little for milk or for slaughtering. Travelers in the Holy Land realize that goat's milk is in most places easier to obtain than cow's milk. The commonest cattle of the fellachin are a small black breed. In the vicinity of Damascus are many large, fine milch cattle which furnish the delicious milk and cream of the Damascus bazaars. For some reason, probably because they are not confined and highly fed, the bulls of Palestine are meek creatures as compared with their European or American fellows.

In English Versions of the Bible the word "cattle" is more often used in a wide sense to include sheep and goats than to denote merely neat cattle. In fact, baqar, which distinctively denotes neat cattle, is often rendered "herds," as tso'n, literally "sheep," is in a large number of instances translated "flocks." A good illustration is found in Genesis 32:7: "Then Jacob .... divided the, people (`am) that were with him, and the flocks (tso'n), and the herds (baqar), and the camels (gemallim), into two companies (machanoth)." For the last word the King James Version has "drove" in Genesis 33:8, the Revised Version (British and American) "company." Next to tso'n, the word most commonly rendered "flock" in English Versions of the Bible is `edher, from root "to arrange," "to set in order." `Edher is rendered "herd" in Proverbs 27:23, and in Joel 1:18 it occurs twice, being rendered "herds of cattle," `edhre baqar, and "flocks of sheep," `edhre ha-tso'n. Miqneh is rendered "flock" in Numbers 32:26, "herd" in Genesis 47:18, and "cattle" in a large number of passages. Other words rendered "flock" are: mar`ith (r. ra`ah (Arabic ra`a), "to pasture"), once in Jeremiah 10:21; `ashteroth tso'n, "flocks of thy sheep," the Revised Version (British and American) "young of thy flock," in Deuteronomy 7:13, etc., `ashiaroth being plural of `ashtoreth, or Ashtoreth; chasiph, once in 1 Kings 20:27: "The Children of Israel encamped before them (the Syrians) like two little flocks of kids," chasiph signifying "something stripped off or separated," from root chasaph, "to strip" or "to peel," like the Arabic qaTi`, "flock," from root qaTa`, "to cut off"; poimne (Matthew 26:31): "The sheep of the flock shall be scattered," and (Luke 2:8): "keeping watch by night over their flock"; poimnion (Luke 12:32): "Fear not, little flock," and (1 Peter 5:2): "Tend the flock of God which is among you." Figurative: Not only poimne and poimnion but also `edher and tso'n are used figuratively of God's people; e.g. Isaiah 40:11: "He will feed his flock (`edher) like a shepherd"; Zechariah 10:3: "Yahweh of hosts hath visited his flock ([`edher]), the house of Judah"; Isaiah 65:10: "And Sharon shall be a fold of flocks" (tso'n); Jeremiah 23:2: "Ye have scattered my flock" (tso'n); Ezekiel 34:22: "Therefore will I save my flock" (tso'n); Micah 7:14: "Feed .... the flock (tso'n) of thy heritage."

The wild ox or wild bull, the Revised Version (British and American) "antelope" (te'o or to' of Deuteronomy 14:5 and Isaiah 51:20), is considered by the writer to be probably the Arabian oryx, and in this he is in agreement with Tristram (NHB). Tristram however thinks that the unicorn (rem or re'em), the Revised Version (British and American) "wild ox," was the aurochs, while the present writer believes that this also may well have been the oryx, which at the present day has at least three names in Arabic, one of which, baqar-ul-wachsh, means "wild ox."

See ANTELOPE.

Our domestic cattle are believed by some of the best authorities to be of the same species as the ancient European wild ox or aurochs, Bos taurus, which is by others counted as a distinct species under the title of Bos primigeniusú The aurochs was widely spread over Europe in Roman times, but is now extinct. Some degenerate wild cattle are preserved in some British parks, but these according to Lydekker in the Royal Natural History are probably feral descendants of early domestic breeds. Tristram cites the occurrence in the Dog River bone breccia of teeth which may be those of the aurochs, but this is a deposit accumulated by prehistoric man of an unknown antiquity to be variously estimated according to the predilections of the geologist at a few thousands or a few score of thousands of years, and is far from proving that this animal existed in Palestine in Bible times or at any time.

The European bison (Bos or Bison bonassus) is thought by some to be the wild ox of the Bible. This is a forest-dwelling species and is now confined to the forests of Lithuania and the Caucasus. It was formerly more widely distributed, but there is no certain evidence that it ever lived as far South as Palestine, and there have probably never existed in Palestine forests suitable to be the haunts of this animal.

About the Sea of Tiberias and the Jordan valley and in the plain of Coele-Syria there exist today Indian buffaloes (Bos bubalus) some feral and some in a state of domestication, which are believed to have been introduced in comparatively recent times.

See BEAST; CALF.

Alfred Ely Day

Cauda

ko'-da (Kauda; also called Klauda; the King James Version Clauda; the modern Greek name Gaudho supports the form Cauda): An island 23 miles West of Cape Matala. It is a small island, and can never have supported a large population, or have been of any importance. Its elevation to the rank of a bishopric in Byzantine times must have been due to its association with the voyage of Paul. The ship with Paul on board was driven under the lee of Cauda (Acts 27:16); in the calm water south of the island the crew succeeded in hauling in the boat, undergirding the ship and slackening sail.

W. M. Calder

Caul

kol:

(1) yothereth (Exodus 29:13), the large lobe or flap of the liver, which is usually mentioned together with the kidneys and the fat as the special portions set aside for the burnt offering (Leviticus 3:4,Leviticus 3:10,Leviticus 3:15; Leviticus 4:9; Leviticus 7:4; Leviticus 8:16,Leviticus 8:25; Leviticus 9:10,Leviticus 9:19).

(2) ceghor (from the root caghar, "to enclose," "shut up"), Hosea 13:8, literally the enclosure or covering of the heart, the caul or pericardium, or perhaps the chest as surrounding the heart. It must not be forgotten, however, that the expression may be taken in the sense of "mailcoat of the heart," i.e. hardened heart, which is shut to the influence of God's grace. So Luther and many modern translators and commentators.

H. L. E. Luering

Cause

kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Exodus 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Daniel 2:12 for kol-qebhel denah, and in 2 Chronicles 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Matthew 19:5; Mark 10:7); dia touto, John 12:27; Romans 1:26; Romans 13:6; Romans 15:9 (the Revised Version (British and American) "therefore"); 1 Corinthians 11:30; 1 Thessalonians 2:13; 2 Thessalonians 2:11; 1 Timothy 1:16; Hebrews 9:15; eis touto, John 18:37 (where the King James Version varying the phraseology reads "to this end" "for this cause"); 1 Peter 4:6 the King James Version; toutou charin, Ephesians 3:14. Unusual renderings occur, as "for his cause" (= "because of"), 2 Corinthians 7:12; as = "affair," "thing," obsolete in the King James Version 1 Kings 12:15; 2 Chronicles 10:15, where the word occurs as a paraphrase of necibbah (= "turn of affairs"). In 1 Samuel 25:31 (King James Version, the Revised Version (British and American)) "causeless" (= without cause the American Standard Revised Version) occurs arbitrarily in adverb sense.

W. N. Stearns

Causeway; Causey

koz'-wa, ko'-zi (more correctly): This word occurs in 1 Chronicles 26:16,1 Chronicles 26:18 for the Hebrew mecillah; Septuagint pastophorion tes anabaseos. In 2 Chronicles 9:11 the word is translated "terraces" (Septuagint anabaseis). Compare BDB, under the word, where mecilloth, is an error for mic`adhoth (1 Kings 10:12). In all the above passages reference is made to a series or flight of steps leading up into the temple. The word also signifies a prepared, traveled road, as in Numbers 20:19; Judges 20:31 f,45; 1 Samuel 6:12; 2 Samuel 20:12 f; 2 Kings 18:17 (Isaiah 36:2); Isaiah 7:3; Isaiah 11:16; Isaiah 19:23; Isaiah 33:8; Isaiah 40:3; Isaiah 49:11; Jeremiah 31:21.

Figurative: In Isaiah 59:7 the word (mecillah) occurs in a figurative sense, so also in Judges 5:20; Proverbs 16:17.

W. N. Stearns

Cave

kav ([me`arah] (compare Arabic magharah), chor (Job 30:6 the King James Version), mechilloth (Isaiah 2:19); ope (Hebrews 11:38), spelaion (John 11:38); chor, more often rendered "hole," is akin to Arabic khaur, "gulf" or "inlet," but is also related to me`arah (compare also Arabic ghaur "low-land," especially of the Jordan valley and Dead Sea). Mechilloth (root, chalal, "to pierce" (compare Arabic khall, "to pierce")) occurs only in Isaiah 2:19, where the King James Version has "caves" and translates me`aroth in the same verse by "holes." In the Revised Version (British and American) these words are very properly changed about. Spelaion is a common Greek word for "cave"; ope means rather "hole"): In Palestine as in other limestone countries, caves are of frequent occurrence, and not a few of large size are known. Water from the rain and snow, seeping down through cracks, enlarges the passages through which it goes by dissolving away the substance of the rock. Just as upon the surface of the land the trickling streams unite to form brooks and rivers, so many subterranean streams may come together in a spacious channel, and may issue upon the surface as a bold spring. The cave of the Dog River near Beirut and that of 'Afqa (perhaps Aphek (Joshua 13:4)) in Lebanon are excellent examples of this. Not infrequently after forming a cave the stream of water may find some lower outlet by a different route, leaving its former course dry. In some cases the hinder part of the roof of the cave may fall in, leaving the front part standing as a natural bridge. Numerous shallow caves, especially in the faces of cliffs, are formed not by seeping water, but by atmospheric erosion, a portion of a relatively soft stratum of rock being hollowed out, while harder strata above and below it are but little worn away. Many of the hermits' caves originated in this way and were artificially enlarged and walled up at the mouth. The principal caves mentioned in the Bible are those of MACHPELAH, MAKKEDAH and ADULLAM (which see).

See DEN.

Alfred Ely Day

Cease

ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jeremiah 14:17); work (Ezra 4:24); grinders (Ecclesiastes 12:3); thunder (Exodus 9:29); the wicked (Job 3:17); anger (Psalms 37:8). The significance of shabhath lies in its being the Hebrew for Sabbath, implying complete cessation: as of manna (Joshua 5:12); strife and ignominy (Proverbs 22:10); occurs with negative to show the ceaseless Providence of God in Nature: "summer and winter .... shall not c." (Genesis 8:22). In the New Testament it illustrates Christ's power over Nature; wind and raging sea ceased (Luke 8:24); over a sinner's heart: "not ceased to kiss my feet" (dialeipo) (Luke 7:45); devotion of the early disciples, "ceased not to teach and to preach Jesus as the Christ" (Acts 5:42); the eternity and blessedness of the believer's sabbatic rest (apoleipo) (Hebrews 4:10 the King James Version).

Dwight M. Pratt

Cedar

se'-dar, se'-der ('erez, from Hebrew root meaning "to be firm"; kedros): The 'erez was in almost all the Old Testament references the true cedar, Cedrus libani, but the name may have been applied in a loose way to allied trees, such as junipers and pines. In Numbers 24:6--"as cedar-trees beside the waters"--the reference must, as is most probable, be purely poetical (see ALOES) or the 'arazim must signify some other kind of tree which flourishes beside water.

1. Cedar for Ritual Cleansing:

Cedar is twice mentioned as a substance for ritual cleansing. In Leviticus 14:4 the cleansed leper was sprinkled with the blood of a "clean bird" into which had been put "cedar- wood, and scarlet, and hyssop." In Numbers 19:6 "cedar-wood, and hyssop, and scarlet" were to be cast into the holocaust of the red heifer. (For the symbolical meaning see CLEAN.) Here it is very generally considered that the cedar could not have been the wood of Cedrus libani, which so far as we know never grew in the wilderness, but that of some species of juniper--according to Post, Juniperis phoenicea, which may still be found in the wilderness of Edom.

2. Cedar Trees in the Old Testament:

Cedar trees are everywhere mentioned with admiration in the Old Testament. Solomon made the cedar the first of trees (1 Kings 4:33). They are the "glory of Lebanon" (Isaiah 35:2; Isaiah 60:13). The most boastful threat of Sennacherib was that he would cut down the tall cedars of Lebanon (Isaiah 37:24). They were strong, as is implied in-- "The voice of Yahweh is powerful; .... The voice of Yahweh breaketh the cedars; Yea, Yahweh breaketh in pieces the cedars of Lebanon" (Psalms 29:4,Psalms 29:5). The cedars are tall--"whose height was like the height of the cedars"--(Amos 2:9; 2 Kings 19:23); majestic (2 Kings 14:9), and excellent (Song of Songs 5:15). The Assyrian power is compared to--"a cedar in Lebanon with fair branches, and with a forest-like shade, an high stature; and its top was among the thick boughs .... its stature was exalted above all the trees of the field; and its boughs were multiplied, and its branches became long" (Ezekiel 31:3–5). They are in particular God's trees-- "The trees of Yahweh are filled with moisture, The cedars of Lebanon, which he hath planted" (Psalms 104:16). Doubtless as a reminiscence of this the Syrians today call the cedar `ars er rubb, "the cedar of the Lord." The growth of the cedar is typical of that of the righteous man (Psalms 92:12).

That cedars were once very abundant in the Lebanon is evident (1 Kings 6:9–18; 1 Kings 10:27). What they contributed to the glory and beauty of that district may be seen in Zechariah 11:1–2: "Open thy doors, O Lebanon, that the fire may devour thy cedars. Wail, O fir-tree, for the cedar is fallen, because the glorious (Revised Version margin) ones are destroyed: Wail, O ye oaks of Bashan, for the strong forest is come down." 3. Cedar Timber:

The wood of the cedar has always been highly prized--much more so than the sycamore (1 Kings 10:27; Isaiah 9:10). David had a house of cedar built for him by Hiram, king of Tyre (2 Samuel 5:11), and he prepared "cedar-trees without number" for the temple which his son was to build (1 Chronicles 22:4). Cedar timber was very much used in the construction of Solomon's temple and palace, the trees being cut in the Lebanon by Sidonians by orders of the king of Tyre--"Hiram gave Solomon timber of cedar and timber of fir according to all his desire" (1 Kings 5:6–10). One of Solomon's most important buildings was known as "the house of the forest of Lebanon" (1 Kings 7:2; 1 Kings 10:17; 2 Chronicles 9:16), on account of the source of its materials. While cedar was well adapted for beams (1 Kings 6:9; Song of Songs 1:17), boards (Song of Songs 8:9), pillars (1 Kings 7:2) and ceilings (Jeremiah 22:14), it was suited as well for carved work, such as idols (Isaiah 44:14,Isaiah 44:15). It was also used for ships' masts (Ezekiel 27:5).

4. Cedars in Modern Syria:

The Cedrus libani still survives in the mountains of Syria and flourishes in much greater numbers in the Taurus mountains. "There are groves of cedars above el-Ma`acir, Baruk, `Ain Zehaltah, Hadith, Besherri, and Sir" (Post, Flora, 751). Of these the grove at Besherri is of world-wide renown. It consists of a group of about 400 trees, among them some magnificent old patriarchs, which lies on the bare slopes of the Lebanon some 6,000 ft. above the sea. Doubtless they are survivors of a forest which here once covered the mountain slopes for miles. The half a dozen highest specimens reach a height of between 70 and 80 ft., and have trunks of a circumference of 40 ft. or more. It is impossible to estimate with any certainty their age, but they may be as much as 800, or even 1,000, years old. Though magnificent, these are by no means the largest of their kind. Some of the cedars of Amanus are quite 100 ft. high and the Himalayan cedar, Cedrus deodara, a variety of Cedrus libani, reaches a height of 150 ft. The impressiveness of the cedar lies, however, not so much in its height and massive trunk, as in the wonderful lateral spread of its branches, which often exceeds its height. The branches grow out horizontally in successive tiers, each horizontal plane presenting, when looked at from above, the appearance of a green sward. The leaves are about an inch long, arranged in clusters; at first they are bright green, but they change with age to a deeper tint with a glaucous hue; the foliage is evergreen, the successive annual growths of leaves each lasting two years. The cones, 4 to 6 inches long, are oval or oblong-ovate, with a depression at times at the apex; they require two years to reach maturity and then, unlike other conifers, they remain attached to the tree, dropping out their scales bearing the seeds.

The wood of the cedar, specially grown under the conditions of its natural habitat, is hard, close grained, and takes a high polish. It is full of resin (Psalms 92:14) which preserves it from rot and from worms. Cedar oil, a kind of turpentine extracted from the wood, was used in ancient times as a preservative for parchments and garments.

E. W. G. Masterman

Cedron

se'-dron.

See KIDRON.

Ceilan

se'-lan.

See KILAN.

Ceiled; Ceiling

seld, sel'-ing (the King James Version and the English Revised Version Cieled, Cieling; the Hebrew words for "ceiled" are chippah, caphan, sachiph; for "ceiling," cippun): Ceiling occurs only in 1 Kings 6:15. It comes from the root caphan, meaning "to cover." It has its common meaning of the upper surface of a room; there is, however, some doubt of the textual Ceiled is found in 2 Chronicles 3:5 ((chippah); Jeremiah 22:14; Haggai 1:4 (caphan in both); Ezekiel 41:16 (sachiph)), the text of the last passage being doubtful. In none of these cases does "ceiled" refer to the upper surface of a room, but to the covering or paneling of the inner walls of a house with cedar or other costly wood. This is in accordance with a common early use of the English word, no longer frequent.

George Ricker Berry

Celebrate

sel'-e-brat: Of the three Hebrew words so rendered halal, "to praise" is preeminently significant. It is an onomatopoetic word meaning "to give a clear sharp sound," as word in vocal rejoicing, celebration. Its equivalent in Ethiopic is ellell, German hallen, English halloo, and appears in the great choral word Hallelujah of the Hebrew religion. Passing into Christian use it has become the term most expressive of majestic praise. Psalms 113-118 and 136 are called Hallel psalms. Found in Hezekiah's psalm of praise for his miraculous recovery: "Death cannot celebrate thee" (Isaiah 38:18). chaghagh, root meaning "to move in a circle" hence, "to keep a festival" by sacred leaping and dancing; "celebrate (the Revised Version (British and American) "keep") a feast" (Leviticus 23:41); shabhath, "to rest," i.e. keep or observe a holy day; "celebrate (the Revised Version (British and American) "keep") your sabbath" (Leviticus 23:32).

Dwight M. Pratt