Chastening; Chastisement – Cherubic, Forms In The Constellations

Chastening; Chastisement

chas'-'-n-ing, chas'-tiz-ment: These two words corresponding to Hebrew mucar, and Greek paideia, are distinguished in English use, in that "chastisement" is applied to the infliction of pain, either as a punishment or for recalling to duty, while "chastening," is a wider term, indicating the discipline or training to which one is subjected, without, as in the other term, referring to the means employed to this end. The narrower term occurs in the Revised Version (British and American) but once in the New Testament and then in its verbal form, Luke 23:16: "I will therefore chastise him." the King James Version uses it also in Hebrews 12:8.

The meaning of the word paideia grows with the progress of revelation. Its full significance is unfolded in the New Testament, when reconciliation through Christ has brought into prominence the true fatherhood of God (Hebrews 12:5,Hebrews 12:10). In the Old Testament, where it occurs about 40 times, the radical meaning is that simply of training, as in Deuteronomy 8:5: "As a man chasteneth his son, so Yahweh thy God chasteneth thee." But, as in a dispensation where the distinguishing feature is that of the strictest justice, retributive punishment becomes not only an important, but a controlling factor. in the training, as in Leviticus 26:28: "I will chastise you seven times for your sins." In this sense, it is used of chastisements inflicted by man even unjustly: "My father chastised you with whips, but I will chastise you with scorpions" (1 Kings 12:11). As, therefore, the thought of the suffering inflicted, or that of the end toward which it is directed, preponderates, the Psalmist can pray: "Neither chasten me in thy hot displeasure" (Psalms 6:1), and take comfort in the words: "Blessed is the man whom thou chastenest" (Psalms 94:12). Hence, it is common in both the King James Version and the Revised Version (British and American) to find the Hebrew mucar, and Greek paideia translated as "instruction." Illustrations are most numerous in Prov.

In the New Testament the Greek paideia is used with a variety similar to its corresponding Hebrew in the Old Testament. Examples of the fundamental idea, namely, that of "training," are found in such passages as Acts 7:22; Acts 22:3, where Moses and Paul are said to have been "instructed," and 2 Timothy 3:16, where Scripture is said to be "profitable .... for instruction" (compare 1 Timothy 1:20; 2 Timothy 2:25; Titus 2:12; Romans 2:20). A similar, but not identical, thought, is found in Ephesians 6:4: "Nurture them in the chastening and admonition of the Lord." But when paideia is described as bringing pain, the mystery of suffering, which in the Old Testament is most fully treated in the Book of Job, at last finds its explanation. The child of God realizes that he cannot be beneath God's wrath, and hence, that the chastening which he endures is not destructive, but corrective (1 Corinthians 10:13; 1 Corinthians 11:32; 2 Corinthians 6:9; Revelation 3:19). In Hebrews 12:5–11, such consolation is afforded, not, as in the above passages, by incidental allusions, but by a full argument upon the basis of Proverbs 3:11 f, an Old Testament text that has depth and richness that can be understood and appropriated only by those who through Christ have learned to recognize the Omnipotent Ruler of heaven and earth, as their loving and considerate Father. On the basis of this passage, a distinction is often drawn between punishment and chastisement; the former, as an act of justice, revealing wrath, and the latter, as an act of mercy, love. Since to them that are in Christ Jesus, there is no condemnation (Romans 8:1) they can suffer no punishment, but only chastisement. Where there is guilt, there is punishment; but where guilt has been removed, there can be no punishment. There being no degrees of justification, no one can be forgiven in part, with a partial guilt still set to his account for which he must yet give a reckoning, either here or hereafter. If, then, all the righteousness of Christ belongs to him, and no sin whatever remains to be forgiven, either in whole or in part, all life's sorrows are remedial agencies against danger and to train for the kingdom of heaven.

H. E. Jacobs

Chatter

chat'-er (tsaphaph): This word, which means to "peep," "twitter" or "chirp," as small birds do, is translated "chatter" only in Isaiah 38:14, "Like a swallow or a crane, so did I chatter."

See CHIRP.

Chavah

ka'-va (Septuagint Zoe): A transliteration of the Hebrew chawwah or chavvah, which means "life giver" "living" and appears in our English versions as Eve (Genesis 3:20, see the King James Version margin).

Chebar

ke'-bar (kebhar, "joining" (Young), "length" (Strong); Chobar): The river by the side of which his first vision was vouchsafed to Ezekiel (Ezekiel 1:1). It is described as in "the land of the Chaldeans," and is not, therefore, to be sought in northern Mesopotamia. This rules out the Habor, the modern Chabour, with which it is often identified. The two names are radically distinct: chabhor could not be derived from kebhar. One of the great Babylonian canals is doubtless intended. Hilprecht found mention made of (naru) kabaru, one of these canals large enough to be navigable, to the East of Nippur, "in the land of the Chaldeans." This "great canal" he identifies with the rood. shaTT en-Nil, in which probably we should recognize the ancient Chebar.

W. Ewing

Check

(mucar): Occurs in Job 20:3 the King James Version, "I have heard the check of my reproach" (the Revised Version (British and American) "the reproof which putteth me to shame"), i.e. a check or reproof, such as that which closes the last speech of Job (chapter 19), and intended to put Zophar to shame.

Checker-Work; (Network)

chek'-er-wurk (sebhakhah): This was a kind of ornamentation used on the tops of the pillars of Jachin and Boaz before the porch of the Temple (1 Kings 7:17). Its exact form is not known. See TEMPLE. For "a broidered coat" (Exodus 28:4 the King James Version), the Revised Version (British and American) gives "a coat of checker work."

See BROIDERED; EMBROIDERY.

Chedorlaomer

ked-or-la-o'-mer, ked-or-la'-omer (kedhorla`omer; Chodollogomor):

1. was He the Elamite King Kudur-lahgumal?

2. Kudur-lahgumal and the Babylonians

3. The Son of Eri-Ekua

4. Durmah-ilani, Tudhul(a) and Kudur-lahmal

5. The Fate of Sinful Rulers

6. The Poetical Legend

7. Kudur-lahgumal's Misdeeds

8. The Importance of the Series

The name of the Elamite overlord with whom Amraphel, Arioch and Tidal marched against Sodom and Gomorrah, and the other cities of the plain (Genesis 14:1 ff). The Greek (Septuagint) form of the name is Chodollogomor, implying a different vocalization, the assimilation of "R "with "L", and the pronunciation of "`o" as "gho" (Codorlaghomer). This suggests that the Elamite form, in cuneiform, would be Kudur-lagamar, the second element being the name of a god, and the whole therefore meaning "servant of La`omer" (Lagamar), or the like. A Babylonian deity worshippeal at Dilmu, Lagamal, may be the same as the Elamite Lagamar. This name is not found in the cuneiform inscriptions, unless it be, as is possible, the fancifully-written Kudur-lah(gu)mal (or Kodorlahgomal) of three late Babylonian legends, one of which is in poetical form. Besides this Elamite ruler, two of these tablets mention also a certain Eri-Aku or Eri-Akua, son of Durmah-ilani, and one of them refers to Tudhul(a) or Tidal.

See ERI-AKU, 4.

1. Was He the Elamite King Kudur-lahgumal?:

Objections have been made to the identification of Chedorlaomer with the Kudur-lah(gu)mal of these texts, some Assyriologists having flatly denied the possibility, while others expressed the opinion that, though these names were respectively those with which they have been identified, they were not the personages referred to in Genesis 14:1–24, and many have refrained from expressing an opinion at all. The main reason for the identification of Kudur-lah(gu)mal(?) with Chedorlaomer is its association with the names Eri-Eaku and Tudgul(a) found on two of the documents. No clear references to the expedition against the Cities of the Plain, however, have been found in these texts.

2. Kudur-lahgumal and the Babylonians:

The longer of the two prose compositions (Brit. Mus., Sp. II, 987) refers to the bond of heaven (extended?) to the four regions, and the fame which he (Merodach?) set for (the Elamites) in Babylon, the city of (his) glory. So (?the gods), in their faithful (or everlasting) counsel, decreed to Kudur-lahgumal, king of Elam (their favor?). He came down, and (performed) what was good to them, and exercised dominion in Babylon, the city of Kar-Dunias (Babylonia). When in power, however, he acted in a way which did not please the Babylonians, for he loved the winged fowl, and favored the dog which crunched the bone. "What(?) king of Elam was there who had (ever) (shown favor to?) the shrine of E-saggil?" (E-sagila, the great temple of Belus at Babylon).

3. The Son of Eri-Ekua:

A letter from Durmah-ilani son of Eri-Ekua (?Arioch) is at this point quoted, and possibly forms the justification for the sentences which had preceded, giving, as they do, reasons for the intervention of the native ruler. The mutilation of the inscription, however, makes the sense and sequence very difficult to follow.

4. Durmah-ilani, Tudhul(a) and Kudur-lahmal:

The less perfect fragment (Sp. III, 2) contains, near the beginning, the word hammu, and if this be, as Professor F. Hommel has suggested, part of the name Hammurabi (Amraphel), it would in all probability place the identification of Kudur-lahgumal(?) with Chedorlaomer beyond a doubt. This inscription states, that Merodach, in the faithfulness of his heart, caused the ruler not supporting (the temples of Babylonia) to be slain with the sword. The name of Durmah-ilani then occurs, and it seems to be stated of him that he carried off spoil, and Babylon and the temple E-saggil were inundated. He, however, was apparently murdered by his son, and old and young (were slain) with the sword. Then came Tudhul(a) or Tidal, son of Gazza(ni?), who also carried off spoil, and again the waters devastated Babylon and E-saggil. But to all appearance Tudhul(a), in his turn, was overtaken by his fate, for "his son shattered his head with the weapon of his hands." At this point there is a reference to Elam, to the city Ahhea(?), and to the land of Rabbatum, which he (? the king of Elam) had spoiled. Whether this refers to some expedition to Palestine or not is uncertain, and probably unlikely, as the next phrase speaks of devastation inflicted in Babylonia.

5. The Fate of Sinful Rulers:

But an untoward fate overtook this ruler likewise, for Kudur-lahmal (= lahgumal), his son, pierced his heart with the steel sword of his girdle. All these references to violent deaths are apparently cited to show the dreadful end of certain kings, "lords of sin," with whom Merodach, the king of the gods, was angry.

6. The Poetical Legend:

The third text is of a poetical nature, and refers several times to "the enemy, the Elamite"--apparently Kudur-lahgu(mal). In this noteworthy inscription, which, even in its present imperfect state, contains 78 lines of wedge-written text, the destruction wrought by him is related in detail. He cast down the door (of the temple) of Istar; entered Du- mah, the place where the fates were declared (see BABEL, BABYLON), and told his warriors to take the spoil and the goods of the temple.

7. Kudur-lahgumal's Misdeeds:

He was afraid, however, to proceed to extremities, as the god of the place "flashed like lightning, and shook the (holy) places." The last two paragraphs state that he set his face to go down to Tiamtu (the seacoast; see CHALDEA), whither Ibi-Tutu, apparently the king of that district, had hastened, and founded a pseudo-capital. But the Elamite seems afterward to have taken his way north again, and after visiting Borsippa near Babylon, traversed "the road of darkness--the road to Mesku" (?Mesech). He destroyed the palace, subdued the princes, carried off the spoil of all the temples and took the goods (of the people) to Elam. At this point the text breaks off.

8. The Importance of the Series:

Where these remarkable inscriptions came from there ought to be more of the same nature, and if these be found, the mystery of Chedorlaomer and Kudur-lahgumal will probably be solved. At present it can only be said, that the names all point to the early period of the Elamite rulers called Kudurides, before the land of Tiamtu or Tamdu was settled by the Chaldeans. Evidently it was one of the heroic periods of Babylonian history, and some scribe of about 350 BC had collected together a number of texts referring to it. All three tablets were purchased (not excavated) by the British Museum, and reached that institution through the same channel. See the Journal of the Victoria Institute, 1895-96, and Professor Sayce in Proceedings of the Society of Biblical Archaeology (1906), 193 ff, 241 ff; (1907), 7 ff.

T. G. Pinches

Cheek Teeth

(methalle`ah, transposed from malta`ah (only in Psalms 58:6), literally "the biter," "crusher," "molar," "jaw-teeth," "great teeth" (Job 29:17 m; Joel 1:6)).

Figurative: The word is used as a synonym of reckless strength and cruelty.

Cheek; Cheekbone

chek, chek'-bon:

(1) lechi; siagon, "the jaw," "jaw-bone," "side of the face." The Hebrew word denotes originally freshness and rounded softness of the cheek, a sign of beauty in youth and maiden (Song of Songs 1:10; Song of Songs 5:13). The oriental guards with jealous care his cheek from touch or defilement, therefore a stroke on the cheek was, and is to this day, regarded as an act of extreme rudeness of behavior, a deadly affront. Our Saviour, however, teaches us in Matthew 5:39 and Luke 6:29 that even this insult is to be ignored and pardoned.

Jawbones of animals have been frequently used as tools and weapons among primitive people. We see this sufficiently proven from cave deposits in many parts of the world, and from recent ethnological researches, especially in Australia. In the light of this evidence it is interesting to note that Samson used a jawbone of an ass with success against his enemies the Philistines (Judges 15:15).

(2) malqoach (Psalms 22:15), is a dual form indicative of the two jaws, to which a parched tongue seems to cleave.

(3) methalle`ah (Job 29:17), better "cheek teeth" (which see).

H. L. E. Luering

Cheer; Cheerfulness

cher, cher'-fool-nes: The English word "cheer" meant:

(1) originally face, countenance (Greek kara, "head," through Old French, chere, "face"),

(2) then the expression on the face, especially

(3) the expression of good spirits, and finally

(4) good spirits, without any reference to the facial expression.

The noun "cheer" in English Versions of the Bible is only found with adjective "good" (except 1 Esdras 9:54, "great cheer"), the word not having quite lost its earlier neutral character (any face expression, whether joyous or otherwise). In Old Testament, Tobh, is translated "cheer," "let thy heart cheer thee" (see GOOD); sameach, "to rejoice" is so translated in Deuteronomy 24:5, "shall cheer his wife" (the King James Version "cheer up his wife"), and Judges 9:13, "wine, which cheereth God ('elohim) and man." The phrase "of good cheer" occurs in Old Testament in Job 9:27 (the King James Version "comfort"); in Apocrypha, 1 Esdras 9:54; The Wisdom of Solomon 18:6; Baruch 4:5,30; Sirach 18:32 the King James Version (the Revised Version (British and American) "luxury"); in New Testament for Greek euthumeo, euthumos, in Acts 27:22,Acts 27:25,Acts 27:36, and for tharseo in Matthew 9:2,Matthew 9:22. (the King James Version "comfort"); Matthew 14:27; Mark 6:50; Mark 10:49 (RV; "comfort" in the King James Version); John 16:33; Acts 23:11. "Cheer" as verb transitive occurs in Ecclesiastes 11:9; Deuteronomy 24:5; Judges 9:13.

Cheerful occurs in Proverbs 15:13,Proverbs 15:15 (the King James Version "merry"); Zechariah 8:19; Zechariah 9:17 the King James Version; Sirach 30:25; 2 Corinthians 9:7.

Cheerfully, Acts 24:10.

Cheerfulness, Romans 12:8.

D. Miall Edwards

Cheese

chez.

See FOOD; MILK.

Chelal

ke'-lal (kelal, "perfection"): One of the bene Pachath-Mo'abh who took "strange wives" (Ezra 10:30).

Chelcias

kel'-si-as.

See HELKIAS; HILKIAH.

Chellians

kel'-i-anz: The people of "Chellus" (Judith 2:23) (which see).

Chelluh

kel'-u.

See CHELUHI.

Chellus

kel'-us (Chellous), a place named (Judith 1:9) among those West of the Jordan to which Nebuchadnezzar sent his summons. It is mentioned along with "Kades," and as it lay North of the "children of Ishmael" it may with some probability be taken as lying Southwest of Jerusalem. It has been conjectured that it may be Chalutzah (Reland, Palestine, 717), a place under the form Elusa well known to the ancient geographers.

Chelod

ke'-lod (Cheleoud, Cheleoul): In Judith 1:6 it is said that "many nations of the sons of Chelod assembled themselves to the battle." They are mentioned as obeying the summons of Nebuchadnezzar to his war against Arphaxad. No very probable suggestion has been made as to the meaning of Chelod.

Chelub

ke'-lub:

(1) kelubh, father of Mehir (1 Chronicles 4:11); the name is probably a variation of Caleb. Wellhausen (De gentibus et familiis Judaeis) reads kalebh ben chezron.

(2) Father of Ezri (1 Chronicles 27:26), one of the officers of David.

See GENEALOGY.

Chelubai

ke-loo'-bi (kelubhay): Another form of Caleb used in 1 Chronicles 2:9; compare 1 Chronicles 2:18,1 Chronicles 2:42. Caleb is here described as the brother of Jerahmeel, and son of Hezron, a remote ancestor, instead of as the son of Jephunneh.

See CALEB.

Cheluhi

kel'-oo-hi (keluhi, Kt.; keluhu, Qere; the Revised Version, margin Cheluhu; the King James Version Chelluh): Mentioned in the list of persons with foreign wives (Ezra 10:35 = 1 Esdras 9:34).

Chemarim

kem'-a-rim (kemarim, a plural whose singular komer is not found in the Old Testament): Occurs only once in the text of English Versions of the Bible (Ze 1:4, the King James Version Chemarims), though the Hebrew word is found also in 2 Kings 23:5 (English Versions "idolatrous priests") and Hosea 10:5 (English Versions "priests," English Versions margins, however, having "Chemarim" in both places). Some regard the word as an interpolation in Zechariah 1:4, since the Septuagint omits it and its presence disturbs the parallelism. The word, which is of Aramaic origin (kumra, priest), is used in the Old Testament only in an unfavorable sense, its origin and associations naturally suggesting Syriac affinities. In the Syriac, however, no such connotation is involved. In the Peshitta version of the Old Testament it is used indifferently of idolatrous priests and of priests of Yahweh, while in the same version of the New Testament it is used of the Levitical priests and of our Lord (e.g. Hebrews 2:17; Hebrews 3:1; Hebrews 4:14,Hebrews 4:15, and often) and in Acts 19:35 it is the rendering of neokoros (the Revised Version (British and American) "temple-keeper," the King James Version "worshipper"). The question of the root idea of the word remains unsettled. The traditional supposition, which finds some support even among modern scholars, is that the verbal form means "to be black," the priests being supposed to have been clad in black. But it is doubtful whether the root had this meaning. Another conjecture takes the root to mean "to be sad," the priest being a man of a sad countenance, an ascetic. Cheyne would relate the word to the Assyrian kummaru, having the sense of "a clean vesture." It is at all events probable that the priests, both in Israel and in the surrounding nations, employed white vestments, rather than black, when in the performance of their official functions. According to the Mishna, Middoth, verse 4, a Levitical priest who had become disqualified for service put on black garments and departed, while the others put on white garments and went in and ministered. The reference to the Baal worship in 2 Kings 10:22 seems more congruous with this view; hence, probably blackrobed priests (Chemarim) of Baal and the unfaithful priests of Yahweh shall be cut off together. G. A. Smith (BTP, II, 56) reads "the priestlings with the priests."

J. R. Van Pelt

Chemosh

ke'-mosh (kemosh; Chamos):

1. Moabites, the People of Chemosh

2. Solomon and Chemosh Worship

3. Josiah Putting Down Chemosh Worship

4. Chemosh and Ammonites

5. Moabite Stone

6. Mesha's Inscription and the Old Testament

7. Chemosh in the Inscription

8. Parallels between Inscription and Old Testament Record

9. Ethical Contrast

LITERATURE

1. Moabites, the People of Chemosh:

The national God of the Moabites, as Baal of the Zidonians, or Milcom (Moloch, Malcam) of the Ammonites. The Moabites are apostrophized in an old Hebrew song as the "people of Chemosh" (Numbers 21:29). Jeremiah in his oracle of doom upon Moab has recourse to the same old song and calls the people "the people of Chemosh." The impotence of the god to deliver his people is described by the prophet in figures representing him as going into captivity with them, his priests and princes together, and Moab is to be ashamed of him as Israel was of the Golden Calf of Bethel, which did not avail to save the Northern Kingdom from the conquering Assyrian power (Jeremiah 48:7,Jeremiah 48:13,Jeremiah 48:16).

2. Solomon and Chemosh Worship:

For Chemosh, "the abomination of Moab," as for Moloch, "the abomination of the children of Ammon," Solomon, under the influence of his idolatrous wives, built a high place in the mount before Jerusalem (1 Kings 11:7). It was natural that they should desire to worship still after the manner of the gods of their native land, but although the effect of all this was seen in the moral and spiritual deterioration of Solomon himself there is no indication that the immoralities and cruelties associated with such worship were then practiced in Jerusalem. In the days of Ahaz and Manasseh, even as early as the days of Abijam of Judah, they were (1 Kings 15:12,1 Kings 15:13).

3. Josiah Putting Down Chemosh Worship:

Josiah found these abominations of alien worship, which had been introduced by Solomon and added to by Ahaz and Manasseh, flourishing when he came to the throne. Moved by the prohibitions of the Book of the Law (Deuteronomy 12:29–31; Deuteronomy 18:10), Josiah pulled down and defiled the high places and the altars, and in order to make a clean sweep of the idolatrous figures, "he brake in pieces the pillars," or obelisks, "and cut down the Asherim," or sacred poles, "and filled their places with the bones of men" (2 Kings 23:1–20).

4. Chemosh and Ammonites:

There is one passage where Chemosh is designated the god of the Ammonites (Judges 11:24). Jephthah is disputing the right of the Ammonites to invade territory which belongs to Israel because Yahweh has given it to them by conquest. And he asks: `Shouldst thou not possess the territory of those whom Chemosh, thy god, dispossesses, and we the territory of all whom Yahweh, our god, dispossesses?' It may be that he is called here the god of the Ammonites by a mere oversight of the historian; or that Moab and Ammon being kindred nations descended from a common ancestor, Lot, Chemosh may in a sense belong to both. We notice, however, that Jephthah's argument in meeting the claim preferred by the king of Ammon passes on to Israel's relation to the Moabites and makes mention only of well-known Moabite cities. Chemosh is accordingly named because of his association with Moab, the cities of which are being spoken of, although strictly and literally Milcom should have been named in an appeal addressed as a whole to the Ammonites (Judges 11:12–28; compare Moore at the place).

5. Moabite Stone:

The discovery of the Moabite Stone in 1868 at Dibon has thrown light upon Chemosh and the relations of Moab to its national god. The monument, which is now one of the most precious treasures of the Louvre in Paris, bears an inscription which is the oldest specimen of Semitic alphabetic writing extant, commemorating the successful effort made about 860 or 850 BC by Mesha, king of Moab, to throw off the yoke of Israel. We know from the Old Testament record that Moab had been reduced to subjection by David (2 Samuel 8:2); that it paid a heavy tribute to Ahab, king of Israel (2 Kings 3:4); and that, on the death of Ahab, Mesha its king rebelled against Israelite rule (2 Kings 3:5). Not till the reign of Jehoram was any effort made to recover the lost dominion. The king of Israel then allied himself with the kings of Judah and Edom, and marching against Moab by the way of the Red Sea, inflicted upon Mesha a defeat so decisive that the wrath of his god, Chemosh, could be appeased only by the sacrifice of his son (2 Kings 3:6 ff).

6. Mesha's Inscription and the Old Testament:

The historical situation described in the Old Testament narrative is fully confirmed by Mesha's inscription. There are, however, divergences in detail. In the Book of Kings the revolt of Mesha is said to have taken place after the death of Ahab. The inscription implies that it must have taken place by the middle of Ahab's reign. The inscription implies that the subjection of Moab to Israel had not been continuous from the time of David, and says that `Omri, the father of Ahab, had reasserted the power of Israel and had occupied at least a part of the land.

7. Chemosh in the Inscription:

It is with what the inscription says of Chemosh that we are chiefly concerned. On the monument the name appears twelve times. Mesha is himself the son of Chemosh, and it was for Chemosh that he built the high place upon which the monument was found. He built it because among other reasons Chemosh had made him to see his desire upon them that hated him. It was because Chemosh was angry with his land that `Omri afflicted Moab many days. `Omri had taken possession of the land of Medeba and Israel dwelt in it his days and half his son's days, but Chemosh restored it in Mesha's days. Mesha took `Ataroth which the king of Israel had built for himself, slew all the people of the city, and made them a gazing-stock to Chemosh and to Moab. Mesha brought thence the altar-hearth of Dodo, and dragged it before Chemosh in Kerioth. By command of Chemosh, Mesha attacked Nebo and fought against Israel, and after a fierce struggle he took the place, slaying the inhabitants en masse, 7,000 men and women and maidservants, devoting the city to `Ashtor-Chemosh and dragging the altar vessels of Yahweh before Chemosh. Out of Jahaz, too, which the king of Israel had built, Chemosh drove him before Mesha. At the instigation of Chemosh, Mesha fought against Horonaim, and, although the text is defective in the closing paragraph, we may surmise that Chemosh did not fail him but restored it to his dominions.

8. Parallels between Inscription and Old Testament Record:

Naturally enough there is considerable obscurity in local and personal allusions. Dodo may have been a local god worshipped by the Israelites East of the Jordan. Ashtor- Chemosh may be a compound divinity of a kind not unknown to Semitic mythology, Ashtor representing possibly the Phoenician Ashtoreth. What is of importance is the recurrence of so many phrases and expressions applied to Chemosh which are used of Yahweh in the Old Testament narratives. The religious conceptions of the Moabites reflected in the inscription are so strikingly like those of the Israelites that if only the name of Yahweh were substituted for that of Chemosh we might think we were reading a chapter of the Books of Kings. It is not in the inscriptions, however, but in the Old Testament narrative that we find a reference to the demand of Chemosh for human sacrifice. "He took his eldest son," says the Hebrew historian, "that should have reigned in his stead, and offered him for a burnt-offering upon the wall. And there was great wrath against Israel: and they departed from him, and returned to their own land" (2 Kings 3:27). This appears to indicate that the Israelites had to give up their purpose to fasten the yoke of bondage again upon Mesha and that they returned empty-handed to their own land. But this fortunate result for Moab was due to the favor of Chemosh, and in particular to the human sacrifice by which he was propitiated.

9. Ethical Contrast:

If we find in these representations of Chemosh in the Old Testament narrative and in Mesha's inscription a striking similarity to the Hebrew conception of Yahweh, we cannot fail to notice the lack of the higher moral and spiritual elements supplied to the religion of Israel by the prophets and indeed from Moses and Abraham downward. "Chemosh," says W. Baudissin, "is indeed the ruler of his people whom he protects as Yahweh the Israelites, whom he chastises in his indignation, and from whom he accepts horrible propitiatory gifts. But of a God of grace whose long-suffering leads back even the erring to Himself, of a Holy God to whom the offering of a pure and obedient heart is more acceptable than bloody sacrifices, of such a God as is depicted in Israel's prophets and sweet singers there is no trace in the Moabite picture of Chemosh. While Mesha is represented as offering up his own son in accordance with the stern requirements of his religion, Old Testament law-givers and prophets from the beginning condemned human sacrifice" (RE3, article "Kemosh").

LITERATURE.

RE3, article "Kemosh"; Cooke, Text-Book of North-Semitic Inscriptions, "Moabite Stone," 1-14; W. Robertson Smith, Prophets of Israel, 49 ff; Sayce, Sayce, Higher Criticism and the Monuments, 364 ff.

T. Nicol.

Chenaanah

ke-na'-a-na (kena`anah, feminine form of "Canaan," though others explain it as "toward Canaan"): The name of two men:

(1) The fourth-named of the seven sons of Bilham, son of Jediael, of the tribe of Benjamin, a leading warrior in the time of David (1 Chronicles 7:10).

(2) Father of the false prophet Zedekiah, who encouraged Ahab against Micaiah (1 Kings 22:11,1 Kings 22:24; 2 Chronicles 18:10,2 Chronicles 18:23).

Chenani

ke-na'-ni (kenani, "planted"): One of the names mentioned in Nehemiah 9:4, in connection with the constitution of "congregation." If the names represent houses or families, eight Levitical houses probably sang some well-known psalm on this occasion. If they are names of individual representatives, they were probably deputed to recite or chant some special prayer in order to lead the worship of the people.

Chenaniah

ken-a-ni'-a (kenanyahu, and kenanyah, literally "established by God"): Chief of the Levites who was over "the songs," or "the carrying" (namely, "of the ark") from the house of Obed-edom to Jerusalem (1 Chronicles 15:22,1 Chronicles 15:27; 1 Chronicles 26:29).

Chephar-Ammoni

ke-far-am'-o-ni (the King James Version Chephar-haammoni; kephar ha`ammoni; Codex Vaticanus, Kepheira kai Monei; A, Kapherammin, "village of the Ammonites"): A place in the territory of Benjamin (Joshua 18:24). It may be identical with Kefr `Ana, a ruined site about two miles to the Northeast of Bethel.

Chephar-Haamoni

ke-far-ha-am'-o-ni.

See CHEPHAR-AMMONI.

Chephirah

ke-fi'-ra (ha-kephirah; Codex Vaticanus, Kapheira (Joshua 9:1–27); Codex Alexandrinus has Chepheira, Codex Vaticanus has kai Pheira (Joshua 18:1–28)): One of the cities of the Hivites who by guile made alliance with Israel (Joshua 9:17). It was in the lot of Benjamin (Joshua 18:26), and was reoccupied after the return from Babylon (Ezra 2:25; Nehemiah 7:29). It is represented by the modern Kefireh, to the Southwest of Gibeon, and North of Karyat el-`Anab. It stands on high ground, with many ancient remains.

Cheran

ke'-ran (keran): A Horite clan-name, occurring in the genealogy of Seir, the Horite (Genesis 36:26), and in the parallel list in 1 Chronicles 1:41. Dillmann derives it from kar, "a lamb."

Cherethites

ker'-e-thits (kerethim, ha-kerethi; Chelethi "executioners," "life-guardsmen"): A people in South Palestine whose territory bordered upon that of Judah (1 Samuel 30:14). In 1 Samuel 30:16 this land is apparently identical with that of the Philistines. In Ezekiel 25:16 the Philistines and the Cherethites are threatened together; while in Zephaniah 2:5 the Cherethites are evidently the dwellers in "the land of the Philistines," "the inhabitants of the seacoast." Septuagint in both Ezekiel and Zephaniah renders the name "Cretans." The translators may have been "guided only by the sound." But Zeus Cretagenes in Gaza suggests a connection with the island of Crete. See, however, CAPHTOR. It may be taken as certain that the Cherethites were a Philistine clan. In conjunction with the Pelethites they are frequently named as forming the guard of David (2 Samuel 8:18, etc.). It was the custom of many ancient monarchs to have a guard of foreign mercenaries.

W. Ewing

Cherish

cher'-ish (cakhan; thalpo): Cakhan, "to act the friend," "to be useful," is translated "cherish" (1 Kings 1:2,1 Kings 1:4); thalpo, "to warm," "to make warm," "to foster" (Ephesians 5:29), said of the regard the husband should have for his wife, even as his own flesh which he "nourisheth and cherisheth, even as Christ also the church," and in 1 Thessalonians 2:7, of Paul amongst his converts, "as when a nurse cherisheth her own children."

Cherith, The Brook

ke'-rith (nachal kerith; Cheimarrhous Chorrhath): The place where Elijah hid and was miraculously fed, after announcing the drought to Ahab (1 Kings 17:3). It is described as being "before," that is "east," of Jordan. It cannot therefore be identified with Wady el-Kelt, to the West of Jericho. The retreat must be sought in some recess of the Gilead uplands with which doubtless Elijah had been familiar in his earlier days.

Cherub

ke'-rub (kerubh, Cheroub, Charoub): A place in Babylonia from which people whose genealogies had fallen into confusion went up at the return from exile (Ezra 2:59; Nehemiah 7:61); unidentified. In 1 Esdras 5:36 we read "Charaathalan leading them, and Allar," a phrase that seems to have arisen through confusion of the names in the passages cited above.

Cherubic, Forms In The Constellations

che-roo'-bik.

See ASTRONOMY.