Clear; Clearness – Colius

Page 142 of 710

Clear; Clearness

kler, kler'-nes (bar; diablepo): Equivalent of several Hebrew and Greek words for bright, unclouded, shining without obstruction, distinct, brilliant; "clearer than the noon-day" (): "clear as the sun" (Song of Songs 6:10); "clear shining after rain" (); "clear heat in sunshine" (); "clear as crystal" (). Adverb, "clearly," for distinctly (; ; ). Noun, "clearness," for brilliancy, in , "as the very heaven for clearness."

From this physical, it is applied, in a moral sense, to character, as spotless and free from guilt, or charge, or obligation "from oath" (); "from transgression" (). Hence, the verb "to clear" means juridically to declare or prove innocent, to vindicate (; ; ; compare hagnos, , the Revised Version (British and American) "pure") "Be clear when thou judgest" () refers to the proof and vindication of the righteousness of God.

H. E. Jacobs

Cleave

klev: Is used in the Bible in two different senses:

(1) baqa` "to split," or "to rend." We are told that Abraham "clave the wood for the burnt-offering" (), and that "they clave the wood of the cart" (). The Psalmist speaks of Yahweh cleaving fountain and flood (), and the plowman cleaving the earth (). For other examples see ; ; ; .

(2) dabhaq; kollao, "to adhere to," or "to join one's self to." This meaning is the reverse of the preceding. The Psalmist speaks of his tongue cleaving to the roof of his mouth (). We are told that a man should cleave unto his wife (; ). It is said that Ru clave unto her mother-in-law (), and that certain men clave unto Paul (; compare ; margin).

"Cleave" is also used in this sense to describe one's adherence to principles. Paul admonished the Romans to cleave to that which is good ().

A. W. Fortune

Cleft; Cliff; Clift

kleft, klif, klift: The first of these words, from cleave, "to split," is a crevice or narrow opening, as "of the ragged rocks" (); "under the clefts of the rocks" (). "Clift" is an obsolete form of cleft, found in the King James Version ; , but not in the Revised Version (British and American). "Cliff," an abrupt, precipitous, towering rock, is not in the Revised Version (British and American), but is found in the King James Version , the Revised Version (British and American) "ascent," .

Clemency

klem'-en-si (epietkeia, "fairness," "sweet reasonableness," ): The Greek word is rendered elsewhere "gentleness," ; , "meekhess"; ; .

Clement

klem'-ent (Klemes, "mild"): A fellow-worker with Paul at Philippi, mentioned with especial commendation in . The name being common, no inference can be drawn from this statement as to any identity with the author of the Epistle to the Corinthians published under this name, who was also the third bishop of Rome. The truth of this supposition ("it cannot be called a tradition," Donaldson, The Apostolical Fathers, 120), although found in Origen, Eusebius, Epiphanius and Jerome, can neither be proved nor disproved. Even Roman Catholic authorities dispute it (article "Clement," Catholic Cyclopaedia, IV, 13). The remoteness between the two in time and place is against it; "a wholly uncritical view" (Cruttwell, Literary History of Early Christianity, 31).

H. E. Jacobs

Cleopas

kle'-o-pas (Kleopas, "renowned father"): One of the two disciples whom Jesus met on the way to Emmaus (). The name is a contraction of Cleopatros, not identical with Clopas of .

Cleopatra

kle-o-pa'-tra (Kleopatra, "from a famous father"): A daughter of Ptolemy VI (Philometor) and of Queen Cleopatra, who was married first to Alexander Balas 150 BC (1 Macc 10:58; Josephus, Ant, XIII, iv, 1) and was afterward taken from him by her father and given to Demetrius Nicator on the invasion of Syria by the latter (1 Macc 11:12; Josephus, Ant, XIII, iv, 7). Alexander was killed in battle against the joint forces of Ptolemy and Demetrius while Demetrius was in captivity in Parthia. Cleopatra married his brother Antiochus VII (Sidetes), who in the absence of Demetrius had gained possession of the Syrian throne (137 BC). She was probably privy (Appian, Syriac., 68) to the murder of Demetrius on his return to Syria 125 BC, but Josephus (Ant., XIII, ix, 3) gives a different account of his death. She afterward murdered Seleucus, her eldest son by Nicator, who on his father's death had taken possession of the government without her consent. She attempted unsuccessfully to poison her second son by Nicator, Antiochus VIII (Grypus), for whom she had secured the succession, because he was unwilling to concede to her what she considered her due Share of power. She was herself poisoned (120 BC) by the draught which she had prepared for their son (Justin 39). She had also a son by Antiochus VII (Sidetes Antiochus Cyzicenus), who took his name from the place in which he was educated. He was killed in battle 95 BC. The name Cleopatra was borne by many Egyptian princesses, the first of whom was daughter of Antiochus III and was married to Ptolemy V (Epiphanes) 193 BC.

J. Hutchison

Cleophas

kle'-o-fas.

See CLOPAS.

Clerk

See TOWN CLERK.

Cliff; Clift

See CLEFT.

Cloak; Cloke

klok, (me`il, simlah, etc.; himation, stole, etc.): "Cloke" is retained in the English Revised Version, as in the King James Version, instead of modern "cloak" (American Revised Version). In the Old Testament, me'il (compare New Testament himation) uniformly stands for the ordinary upper garment worn over the coat (kethoneth). In both "cloak" and "coat" are mentioned together; compare . In size and material the "cloak" differed according to age and sex, class and occupation, but in shape it was like our mantle or shawl. It might be sewed up to have the surplice form of the robe of the Ephod (), or be worn loose and open like a Roman toga, the Arabic Abaa, or the Geneva gown. This is the "garment" referred to in ; ; ; "the robe" that Jonathan "stripped himself of" and gave to David (); "the robe" of Saul, "the robe" in which it is said the "old man" (Samuel) was "covered" (); and in the New Testament "the best robe" put on the returning prodigal (). Paul's "cloak" that he left at Troas (; phailones, Latin, paenula, Westcott and Hort, The New Testament in Greek phelones), it has been suggested, "may have been a light mantle like a cashmere dust-cloak, in which the books and parchment were wrapped"

(HDB, under the word).

Figuratively: The word lent itself easily and naturally to figurative uses. We find Paul () disclaiming using "a cloak of covetousness" (compare ) and Jesus () saying, "Now they have no excuse ("cloak") for their sin." Some such usage seems common to all languages; compare English "palliate."

See DRESS.

George B. Eager

Clod

In (gish, gush, "a mass of earth"), "clods of dust," the crust of his sores, formed by the dry, swollen skin--a symptom of leprosy, though not peculiar to it. In ; (reghebh, "a soft clod," "lump of clay"), "The clods of the valley shall be sweet unto him," "The clods cleave fast together." In (meghraphah, "a furrow," "something thrown off" (by the spade)), "The seeds rot (m "shrivel") under their clods."

Figurative: "Jacob shall break his clods" (), i.e. "must harrow for himself," used figuratively of spiritual discipline (compare the King James Version).

M. O. Evans

Clopas; Cleophas

klo'-pas (Klopas): The former in the Revised Version (British and American), the latter in the King James Version, of , for the name of the husband of one of the women who stood by the cross of Christ. Upon the philological ground of a variety in pronunciation of the Hebrew root, sometimes identified with Alpheus, the father of James the Less. Said by tradition to have been the brother of Joseph, the husband of Mary; see BRETHREN OF THE LORD. Distinguished from Cleopas, a Greek word, while Clopas is Aramaic

Close

kloz, klos verb, adjective and adverb, (kacah, caghar; kammuo): Other words are charah, "to burn"; "Shalt thou reign, because thou closest thyself in cedar?" ( the King James Version), the Revised Version (British and American) "strivest to excel in cedar," margin "viest with the cedar"; atsam, "to harden"; "Yahweh has closed your eyes" (); gadhar, "to hedge" or "wall up" (); `atsar, "to restrain" (). In , ptusso, "to fold up." the Revised Version (British and American) has "was closed," margin "is opened," for "are open" (,), "closed" for "narrow" or "covered" (; ,). To "keep close," sigao (), the Revised Version (British and American) "held their peace." We have also "kept close" (the Revised Version (British and American) ; Hebrew cathar, "to hide"); also ; "kept himself close," the Revised Version, margin "shut up" (); "close places," micgereth (; = "castles or holds shut in with high walls").

W. L. Walker

Closet

kloz'-et: Is the rendering in the King James Version of

(1) chuppah, and

(2) tameion, also tamieion.

Chuppah, derived from chaphah, "to cover," was probably originally the name of the tent specially set apart for the bride, and later () used for the bride's chamber. The word tameion, originally storeroom (compare , the King James Version "storehouse"; the Revised Version (British and American) "storechamber"), but since for safety it was the inner rooms of the Hebrew house which were used for storage purposes, the word came to mean inner room, as in ; , in both the King James Version "closet" (compare , the King James Version "secret chamber"). In all cases the Revised Version (British and American) uses "inner chamber."

Cloth; Clothing

kloth, kloth'-ing.

See DRESS.

Clothed Upon

klothd, (ependuo, "to put on over" another garment): Used only in ,. In 5:4 in contrast with unclothed, compare f, in which the idea of putting on, as a garment, is expressed of incorruption and immortality. The meaning here is very subtle and difficult of interpretation. In all probability Paul thinks of a certain envelopment of his physical mortal body even in this life ("in this we groan," i.e. in this present body), hence, the force of the prefixed preposition. The body itself was regarded by the philosophers of his day as a covering of the soul, and hence, it was to be clothed upon and at the same time transformed by the superimposed heavenly body. Ependutes, an outer garment, is used several times in Septuagint for me`il, an upper garment or robe (compare ).

Walter G. Clippinger

Clothes, Rending Of

klothz, (keri`ath beghadhim): This term is used to describe an ordinary tear made in a garment. Samuel's skirt was rent when Saul laid hold upon it (). Jesus spoke about a rent being made in a garment (). The term is also used to describe a Hebrew custom which indicated deep sorrow. Upon the death of a relative or important personage, or when there was a great calamity, it was customary for the Hebrews to tear their garments. Reuben rent his clothes when he found that Joseph had been taken from the pit (). The sons of Jacob rent their clothes when the cup was found in Benjamin's sack (). A messenger came to Eli with his clothes rent to tell of the taking of the ark of God and of the death of his two sons (). David rent his garments when he heard that Absalom had slain his brothers (). See also ; ; ; . Rending of clothes was also an expression of indignation. The high priest rent his garment when Jesus spoke what he thought was blasphemy ().

Cloud

kloud (`anan, `abh; nephele, nephos):

I. Clouds in Palestine.

In the Bible few references are found of particular clouds or of clouds in connection with the phenomena of the weather conditions. The weather in Palestine is more even and has less variety than that in other lands. It is a long, narrow country with sea on the West and desert on the East. The wind coming from the West is always moist and brings clouds with it. If the temperature over the land is low enough the clouds will be condensed and rain will fall, but if the temperature is high, as in the five months of summer, there can be no rain even though clouds are seen. As a whole the winter is cloudy and the summer clear.

1. Rain Clouds:

In the autumn rain storms often arise suddenly from the sea, and what seems to be a mere haze, "as small as a man's hand," such as Gehazi saw () over the sea, within a few hours becomes the black storm cloud pouring down torrents of rain (). Fog is almost unknown and there is very seldom an overcast, gloomy day. The west and southwest winds bring rain ().

2. Disagreeable Clouds:

In the months of April, May and September a hot east wind sometimes rises from the desert and brings with it a cloud of dust which fills the air and penetrates everything. In the summer afternoons, especially in the month of August, on the seacoast there is apt to blow up from the South a considerable number of low cirro-stratus clouds which seem to fill the air with dampness, making more oppressive the dead heat of summer. These are doubtless the detested "clouds without water" mentioned in , and "heat by the shade of a cloud" ().

II. Figurative Uses.

1. Yahweh's Presence and Glory:

The metaphoric and symbolic uses of clouds are many, and furnish some of the most powerful figures of Scripture. In the Old Testament, Yahweh's presence is made manifest and His glory shown forth in a cloud. The cloud is usually spoken of as bright and shining, and it could not be fathomed by man: "Thou hast covered thyself with a cloud, so that no prayer can pass through" (). Yahweh Himself was present in the cloud (; ; ) and His glory filled the places where the cloud was (; ; ); "The cloud filled the house of Yahweh" (). In the New Testament we often have "the Son of man coming on" or "with clouds" (; ; ; ; ) and received up by clouds (). The glory of the second coming is indicated in for "he cometh with the clouds" and "we that are alive .... shall together with them be caught up in the clouds, to meet the Lord" and dwell with Him ().

2. Pillar of Cloud:

The pillar of cloud was a symbol of God's guidance and presence to the children of Israel in their journeys to the promised land. The Lord appeared in a pillar of cloud and forsook them not (). They followed the guidance of this cloud (; ).

3. Bow in Cloud:

The clouds are spoken of in the Old Testament as the symbol of God's presence and care over His people; and so the "bow in the cloud" () is a sign of God's protection.

4. Clouds Blot Out:

As the black cloud covers the sky and blots out the sun from sight, so Yahweh promises "to blot out the sins" of Israel (); Egypt also shall be conquered, "As for her, a cloud shall cover her" (; compare ).

5. Transitory:

There is usually a wide difference in temperature between day and night in Palestine. The days axe warm and clouds coming from the sea are often completely dissolved in the warm atmosphere over the land. As the temperature falls, the moisture again condenses into dew and mist over the hills and valleys. As the sun rises the "morning cloud" () is quickly dispelled and disappears entirely. Job compares the passing of his prosperity to the passing clouds ().

6. God's Omnipotence and Man's Ignorance:

God "bindeth up the waters in his thick clouds" () and the "clouds are the dust of his feet" (). Yahweh "commands the clouds that they rain no rain" (), but as for man, "who can number the clouds?" (); "Can any understand the spreadings of the clouds?" (); "Dost thou know the balancings of the clouds, the wondrous works of him who is perfect in knowledge?" (). See BALANCINGS. "He that regardeth the clouds shall not reap" (), for it is God who controls the clouds and man cannot fathom His wisdom. "Thick clouds are a covering to him" ().

7. Visions:

Clouds are the central figure in many visions. Ezekiel beheld "a stormy wind .... out of the north, a great cloud" (), and John saw "a white cloud; and on the cloud one sitting" (). See also ; ; .

8. The Terrible and Unpleasant:

The cloud is also the symbol of the terrible and of destruction. The day of Yahweh's reckoning is called the "day of clouds" () and a day of "clouds and thick darkness" (). The invader is expected to "come up as clouds" (). foretells the coming of locusts as "a day of clouds and thick darkness" which is both literal and figurative. Misfortune and old age are compared to "the cloudy and dark day" () and "the clouds returning after rain" ().

9. Various Other Figures:

Clouds are used in connection with various other figures. Rapidity of motion, "these that fly as a cloud" (). As swaddling clothes of the newborn earth (); indicating great height () and figurative in , "I will ascend above the heights of the clouds," portraying the self- esteem of Babylon. "A morning without clouds" is the symbol of righteousness and justice (); partial knowledge and hidden glory (; ; ).

Alfred H. Joy

Cloud, Pillar Of

See CLOUD, II, 2; PILLAR OF CLOUD.

Clout

klout: As substantive (ha-cechabhoth) a patch or piece of cloth, leather, or the like, a rag, a shred, or fragment. Old "cast clouts and old rotten rags" (, the King James Version). As verb (Tala') "to bandage," "patch," or mend with a clout. "Old shoes and clouted (the American Standard Revised Version "patched") upon their feet" (); compare Shakespeare, Cym., IV, 2: "I thought he slept, And put my clouted brogues from off my feet"; Milton, Comus: "And the dull swain treads on it daily with his clouted shoon."

Cloven

klo'-v'-n: In the Old Testament, represented by a participle from shaca, "to split," and applied to beasts that divide the hoof (; ). Beasts with hoofs completely divided into two parts, that were also ruminant, were allowed the Israelites as food; see CUD; HOOF. In the New Testament, for diamerizomenai, in the King James Version, the Revised Version (British and American) "tongues parting asunder," i.e. "bifurcated flames." Another explanation found in the Revised Version, margin applies the word, not to tongues, but to the multitude, "parting among them," or "distributing themselves among them," settling upon the head of each disciple.

H. E. Jacobs

Club

klub.

See ARMOR, III, 1; SHEPHERD; STAFF.

Cluster

klus'-ter:

(1) 'eshkol; compare proper name VALE OF ESHCOL. (which see), from root meaning "to bind together." A cluster or bunch of grapes (; ; ; Song of Songs 7:8; , etc.); a cluster of henna flowers (Song of Songs 1:14); a cluster of dates (Song of Songs 7:7). "Their grapes are grapes of gall, their clusters are bitter." ().

(2) botrus, "gather the clusters of the vine of the earth" ().

The "cluster of raisins" (tsimmuqim) of ; , should rather be "raisin cakes" or "dried raisins."

E. W. G. Masterman

Cnidus

ni'-dus, kni'-dus (Knidos, "age"): A city of Caria in the Roman province of Asia, past which, according to , Paul sailed. At the Southwest corner of Asia Minor there projects for 90 miles into the sea a long, narrow peninsula, practically dividing the Aegean from the Mediterranean. It now bears the name of Cape Crio. Ships sailing along the southern coast of Asia Minor here turn northward as they round the point. Upon the very end of the peninsula, and also upon a small island off its point was the city of Cnidus. The island which in ancient times was connected with the mainland by a causeway is now joined to it by a sandy bar. Thus were formed two harbors, one of which could be closed by a chain. Though Cnidus was in Caria, it held the rank of a free city. There were Jews here as early as the 2nd century BC.

The ruins of Cnidus are the only objects of interest on the long peninsula, and as they may be reached by land only with great difficulty, few travelers have visited them; they may, however, be reached more easily by boat. The nearest modern village is Yazi Keui, 6 miles away. The ruins of Cnidus are unusually interesting, for the entire plan of the city may easily be traced. The sea-walls and piers remain. The acropolis was upon the hill in the western portion of the town; upon the terraces below stood the public buildings, among which were two theaters and the odeum still well preserved. The city was especially noted for its shrine of Venus and for the statue of that goddess by Praxiteles. Here in 1875-78 Sir C. Newton discovered the statue of Demeter, now in the British Museum. See also the Aphrodite of Cnidus in the South Kensington Museum, one of the loveliest statues in the world. From here also came the huge Cnidian lion. The vast necropolis West of the ruins contains tombs of every size and shape, and from various ages.

E. J. Banks

Coal

kol (pecham, "charcoal"; compare Arabic fachm, "charcoal"; gacheleth, "burning coal" or "hot ember"; compare Arabic jacham, "to kindle"; shechor, "a black coal" (); compare Arabic shachchar, "soot" or "dark-colored sandstone"; retseph (), and ritspah (= Rizpah) (), margin "a hot stone"; compare resheph, "a flame" (Song of Songs 8:6; ); anthrax, "a live coal" () (= gacheleth in ); anthrakia, "a live coal" (; )): There is no reference to mineral coal in the Bible. Coal, or more properly lignite, of inferior quality, is found in thin beds (not exceeding 3 ft.) in the sandstone formation (see GEOLOGY OF PALESTINE, under Nubian Sandstone), but there is no evidence of its use in ancient times. Charcoal is manufactured in a primitive fashion which does not permit the conservation of any by-products. A flat, circular place (Arabic beidar, same name as for a threshing-floor) 10 or 15 ft. in diameter is prepared in or conveniently near to the forest. On this the wood, to be converted into charcoal, is carefully stacked in a dome-shaped structure, leaving an open space in the middle for fine kindlings. All except the center is first covered with leaves, and then with earth. The kindlings in the center are then fired and afterward covered in the same manner as the rest. While it is burning or smoldering it is carefully watched, and earth is immediately placed upon any holes that may be formed in the covering by the burning of the wood below. In several days, more or less, according to the size of the pile, the wood is converted into charcoal and the heap is opened. The charcoal floor is also called in Arabic mashcharah, from shachchar, "soot"; compare Hebrew shechor. The characteristic odor of the mashcharah clings for months to the spot.

In , there is mention of "coals of juniper," the Revised Version, margin "broom," rothem. This is doubtless the Arabic retem, Retama roetam, Forsk., a kind of broom which is abundant in Judea and Moab. Charcoal from oak wood, especially Quercus coccifera, L., Arabic sindyan, is much preferred to other kinds, and fetches a higher price.

In most of the passages where English versions have "coal," the reference is not necessarily to charcoal, but may be to coals of burning wood. Pecham in , however, seems to stand for charcoal: "As coals are to hot embers, and wood to fire, So is a contentious man to inflame strife." The same may be true of pecham in and ; also of shechor in .

Alfred Ely Day

Coast

kost (gebhul, etc., "boundary"; compare gebhal, "mountain" and Arabic jebel, "mountain"; chebhel, literally, "a rope"; compare Arabic chabl ( the King James Version; ,,); choph, literally, "that which is washed"; compare Arabic chaffet ( the King James Version; ); paralios, literally, "by the sea" ()): "Coast" (from Latin costa, "rib" or "side") in the sense of "seacoast," occurs but a few times in the Bible. In nearly all the many passages where the King James Version has "coast," the Revised Version (British and American) correctly has "border," i.e. "boundary," translating gebhul, etc.; in the American Standard Revised Version, "coast" is the translation of topos, literally, "place." That the seacoast is but seldom mentioned arises naturally from the fact that, while the promised land extended to the sea, the coast was never effectively occupied by the Israelites. RVm in a number of places renders 'i English Versions of the Bible "isle" or "island" (which see), by "coastland," e.g. ; ; ; ; ; ; ; . In , the King James Version has "isle," the King James Version margin "country," and the Revised Version (British and American) "coast-land." In , the King James Version has "country," the King James Version marginand the Revised Version (British and American) "isle," and the Revised Version, margin "sea-coast."

See ISLE.

Alfred Ely Day

Coat

kot.

See CLOAK; DRESS, etc.

Coat Of Mail

mal.

See ARMOR, ARMS; BRIGANDINE.

Cock

kok (alektor; Latin gallus): There is no reference in the Old Testament to domesticated poultry, which was probably first introduced into Judea after the Roman conquest. See CHICKEN. The cock is several times mentioned in the New Testament and always with reference to its habit of crowing in eastern countries with such regularity as to be almost clocklike. The first full salute comes almost to the minute at half-past eleven, the second at half-past one, and the third at dawn. So uniformly do the cocks keep time and proclaim these three periods of night that we find cock-crowing mentioned as a regular division of time: "Watch therefore: for ye know not when the lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morning" (). Jesus had these same periods of night in mind when he warned Peter that he would betray Him. ; ; , give almost identical wording of the warning. But in all his writing Mark was more explicit, more given to exact detail. Remembering the divisions of night as the cocks kept them, his record reads: "And Jesus saith unto him, Verily I say into thee, that thou today, even this night, before the cock crow twice, shalt deny me thrice" (). See CHICKEN. It is hardly necessary to add that the cocks crow at irregular intervals as well as at the times indicated, according to the time of the year and the phase of the moon (being more liable to crow during the night if the moon is at the full), or if a storm threatens, or there is any disturbance in their neighborhood.

Gene Stratton-Porter

Cock-Crowing

kok'-kro-ing (alektorophonia): An indefinite hour of the night between midnight and morning (), referred to by all the evangelists in their account of Peter's denial (,; ; ; ). It is derived from the habit of the cock to crow especially toward morning.

See COCK.

Cockatrice

Pliny (see Oxford Dictionary, under the word "Cockatrice") relates that the ichneumon darts down the open mouth of the crocodile, and destroys it by gnawing through its belly. In the course of time, as the story underwent changes, the animal was metamorphosed into a water snake, and was confused with the crocodile itself, and also with the basilisk. According to the Encyclopedia Britannica, 11th edition, the cockatrice was believed as late as the 17th century to be produced from a cock's egg and hatched by a serpent, and "to possess the most deadly powers, plants withering at its touch, and men and animals being poisoned by its look. It stood in awe however of the cock, the sound of whose crowing killed it. .... The weasel alone among animals was unaffected by the glance of its evil eye, and attacked it at all times successfully; for when wounded by the monster's teeth it found a ready remedy in rue, the only plant which the cockatrice could not wither." The real ichneumon does kill the most deadly snakes, and has been supposed to resort to a vegetable antidote when bitten. It actually dies however when bitten by a deadly snake, and does not possess a knowledge of herbs, but its extraordinary agility enables it ordinarily to escape injury. It is interesting to see how the changing tale of this creature with its marvelous powers has made a hodge-podge of ichneumon, weasel, crocodile, and serpent.

The Biblical references (the King James Version ; ; ) are doubtless to a serpent, the word "cockatrice," with its medieval implications, having been introduced by the translators of the King James Version.

See SERPENT.

Alfred Ely Day

Cocker

kok'-er (titheneo, "to nurse," "coddle," "pamper"): Occurs only in Ecclesiasticus 30:9 with the meaning "to pamper": "Cocker thy child, and he shall make thee afraid"; so Shakespeare, "a cockered silken wanton"; now seldom used; Jean Ingelow, "Poor folks cannot afford to cocker themselves."

Cockle

kok'-'-l (King James Version margin "stinking weeds," the Revised Version, margin "noisome weeds"; bo'shah, from Hebrew root ba'ash, "to stink"; batos): "Let thistles grow instead of wheat, and cockle instead of barley" (). On account of the meaning of the Hebrew root we should expect that the reference was rather to repulsive, offensive weeds than to the pretty corn cockle. It is very possible that no particular plant is here intended, though the common Palestinian "stinking" arums have been suggested by Hooker.

Code Of Hammurabi

See HAMMURABI, CODE OF.

Coele-Syria

se-le-sir'-i-a (the King James Version Celosyria; Koile Suria, "hollow Syria"): So the Greeks after the time of Alexander the Great named the valley lying between the two mountain ranges, Lebanon and Anti-Lebanon. It is referred to in the Old Testament as Biq`ath ha-Lebhanon, "the valley of Lebanon" (), a name the echo of which is still heard in el-Buqa`, the designation applied today to the southern part of the valley. This hollow, which extends about 100 miles in length, is the continuation northward of the Jordan valley. The main physical features are described under LEBANON (which see). The name, however, did not always indicate the same tract of territory. In Strabo (xvi.2) and Ptolemy (v.15), it covers the fertile land between Jebel esh-Sharqy and the desert presided over by Damascus. In 1 Esdras 2:17; 2 Macc 3:8, etc., it indicates the country South and East of Mt. Lebanon, and along with Phoenicia it contributed the whole of the Seleucid dominions which lay South of the river Eleutherus. Josephus includes in Coele-Syria the country East of the Jordan, along with Scythopolis (Beisan) which lay on the West, separated by the river from the other members of the Decapolis (Ant., XIII, xiii, 2, etc.). In XIV, iv, 5, he says that "Pompey committed Coele-Syria as far as the river Euphrates and Egypt to Scaurus." The term is therefore one of some elasticity.

W. Ewing

Coffer

kof'-er ('argaz): A small box such as that in which the Philistines placed their golden mice and other offerings in returning the Ark (,,).

Coffin

kof'-in.

See CHEST; BURIAL.

Cogitation

koj-i-ta'-shun, ra`yon, "the act of thinking or reflecting," as in , "my cogitations much troubled me" (the Revised Version (British and American) "my thoughts").

Cohort

ko'-hort: In the Revised Version, margin of ; ; ,; ; ; , the translation of speira (the King James Version and the Revised Version (British and American), "band"); the tenth part of a legion; ordinarily about 600 men. In the word seems to be used loosely of a smaller body of soldiers, a detachment, detail.

See ARMY; BAND.

Coins

koinz: There were no coins in use in Palestine until after the Captivity. It is not quite certain whether gold and silver were before that time divided into pieces of a certain weight for use as money or not, but there can be no question of coinage proper until the Persian period. Darius I is credited with introducing a coinage system into his empire, and his were the first coins that came into use among the Jews, though it seems probable that coins were struck in Lydia in the time of Croesus, the contemporary of Cyrus the Great, and these coins were doubtless the model upon which Darius based his system, and they may have circulated to some extent in Babylonia before the return of the Jews. The only coins mentioned in the Old Testament are the Darics (see DARIC), and these only in the Revised Version (British and American), the word "dram" being used in the King James Version (; ; ). The Jews had no native coins until the time of the Maccabees, who struck coins after gaining their independence about 143-141 BC. These kings struck silver and copper, or the latter, at least (see MONEY), in denominations of shekels and fractions of the shekel, until the dynasty was overthrown by the Romans. Other coins were certainly in circulation during the same period, especially those of Alexander and his successors the Ptolemies of Egypt and the Seleucids of Syria, both of whom bore sway over Palestine before the rise of the Maccabees. Besides these coins there were the issues of some of the Phoenician towns, which were allowed to strike coins by the Persians and the Seleucids. The coins of Tyre and Sidon, both silver and copper, must have circulated largely in Palestine on account of the intimate commercial relations between the Jews and Phoenicians (for examples, see under MONEY). After the advent of the Romans the local coinage was restricted chiefly to the series of copper coins, such as the mites mentioned in the New Testament, the silver denarii being struck mostly at Rome, but circulating wherever the Romans went. The coins of the Herods and the Procurators are abundant, but all of copper, since the Romans did not allow the Jewish rulers to strike either silver or gold coins. At the time of the first revolt (66-70 AD) the Jewish leader, Simon, struck shekels again, or, as some numismatists think, he was the first to do so. But this series was a brief one, lasting between 3 and 4 years only, as Jerusalem was taken by Titus in 70 AD, and this put an end to the existence of the Jewish state. There was another short period of Jewish coinage during the second revolt, in the reign of Hadrian, when Simon Barcochba struck coins with Hebrew legends which indicate his independence of Roman rule. They were of both silver and copper, and constitute the last series of strictly Jewish coins (see MONEY). After this the coins struck in Judea were Roman, as Jerusalem was made a Roman colony.

H. Porter

Col-Hozeh

kol-ho'-ze (kol-chozeh, "all seeing"; Septuagint omits): A man whose son Shallum rebuilt the fountain gate of Jerusalem in the days of Nehemiah (). The Col-hozeh of is probably another man.

Cola

ko'-la.

See CHOLA.

Cold

kold (qor; psuchros (adj.), psuchos (noun)): Palestine is essentially a land of sunshine and warmth.

1. Temperature in Palestine:

The extreme cold of northern latitudes is unknown. January is the coldest month; but the degree of cold in a particular place depends largely on the altitude above the sea. On the seacoast and plain the snow never falls; and the temperature reaches freezing-point, perhaps once in thirty years. In Jerusalem at 2,500 ft. above the sea the mean temperature in January is about 45 degrees F., but the minimum may be as low as 25 degrees F. Snow occasionally falls, but lasts only a short time. On Mt. Hermon and on the Lebanons snow may be found the whole year, and the cold is most intense, even in the summer. In Jericho and around the Dead Sea, 1,292 ft. below sea-level, it is correspondingly hotter, and cold is not known.

2. Provision against Cold:

Cold is of such short duration that no adequate provision is made by the people to protect themselves against the cold. The sun is always bright and warm, and nearly always shines for part of the day, even in winter. After sunset the people wrap themselves up and go to sleep. They prefer to wrap up their heads rather than their feet in order to keep warm. The only means of heating the houses is the charcoal brazier around which as many as possible gather for a little warmth. It is merely a bed of coals in an iron vessel. Peter was glad to avail himself of the little heat of the coals as late as the beginning of April, when the nights are often chilly in Jerusalem: "Having made a fire of coals; for it was cold: .... and Peter also was with them, standing and warming himself" (). There is no attempt made to heat the whole house. In the cold winter months the people of the mountains almost hibernate. They wrap up their heads in shawls and coverings and only the most energetic venture out: "The sluggard will not plow by reason of the winter" (, the King James Version "cold"). The peasants and more primitive people of the desert often make a fire in the open or in partial shelter, as in Melita where Paul was cast ashore after shipwreck: "The barbarians .... kindled a fire .... because of the cold" ().

3. Dread of Cold:

The cold is greatly dreaded because it causes so much actual suffering: "Who can stand before his cold?" (). The last degree of degradation is to have "no covering in the cold" ().

4. Cold Grateful in Summer:

In the heat of the long summer, the shadow of a rock or the cool of evening is most grateful, and the appreciation of a cup of cold water can easily be understood by anyone who has experienced the burning heat of the Syrian sun: "As cold waters to a thirsty soul, so is good news from a far country" (); "cold of snow in the time of harvest" (), probably with reference to the use of snow (shaved ice) in the East to cool a beverage.

Figurative uses: "The love of the many shall wax cold" (); "I know thy works, that thou art neither cold nor hot" ().

Alfred H. Joy

Colius

ko'-li-us (Kolios, 1 Esdras 9:23).

See CALITAS.

The International Standard Bible Encyclopedia, ed. James Orr (1915). Public domain. Text from the CrossWire Bible Society.