Contribution – Coriander

Contribution

kon-tri-bu'-shun (koinonia, "communion" or "fellowship," Romans 15:26; 2 Corinthians 9:13): The meaning "contribution" is drawn from the context, rather than from the Greek word. The phrase in the passage cited, literally rendered, would be "to exercise" or "put fellowship into activity." The koinonia subsisting among believers because of their inner communion with Christ places them and their gifts and possessions at the service of one another (see COMMUNION). They are enjoined. not to forget to communicate (Hebrews 13:16). To be "communicative" (koinonikoi) is to be a habit of their lives, the Christian principle being that of the holding of all property as a trust, to be distributed as there is need (Acts 2:44 2 Corinthians 8:14 f). The first occasion for calling this fellowship into activity, by way of "contributions," was within the church at Jerusalem and for its needy members (see COMMUNITY OF GOODS). The second occasion was repeatedly from the infant Gentilechurches for the poor within the same church (Acts 11:29; Romans 15:26; 2 Corinthians 8:1–4; 2 Corinthians 9:2); the fellowship thus widening from intra-congregational to general church benevolence. These contributions were gathered weekly (1 Corinthians 16:2 f), were proportioned to the means of the givers (Acts 11:29; 1 Corinthians 16:2), were not exacted or prescribed, in a legalistic manner, but were called forth as the free-will offerings of grateful hearts (2 Corinthians 8:7), springing from th community spirit, and were sent to their destination by accredited representatives of the congregations (1 Corinthians 16:3; Acts 11:30).

H. E. Jacobs

Contrite; Contrition

kon'-trit, kontrish'-un (dakka', "bruise"): Only in Old Testament (Psalms 34:18; Psalms 51:17; Isaiah 57:15); nakheh, "smitten" (Isaiah 66:2). Contrite, "crushed," is only the superlative of "broken"; "a contrite heart" is "a heart broken to pieces." In Holy Scripture, the heart is the seat of all feeling, whether joy or sorrow. A contrite heart is one in which the natural pride and self-sufficiency have been completely humbled by the consciousness of guilt. The theological term "contrition" designates more than is found in these passages. It refers to the grief experienced as a consequence of the revelation of sin made by the preaching of the law (Jeremiah 23:29). The Augsburg Confession (Article XII) analyzes repentance into two parts: "Contrition and faith," the one the fruit of the preaching of the law, the other of the gospel. While contrition has its degrees, and is not equal in all persons, the promise of forgiveness is not dependent upon the degree of contrition, but solely upon the merit of Christ. It is not simply a precondition of faith, but, as hatred of sin, combined with the purpose, by God's aid, to overcome it, grows with faith.

H. E. Jacobs

Controversy

kon'-tro-ver-si (ribh, "strife," "contention"; homologoumenos, "confessedly," "without controversy"): Used frequently of disputes among men (as Deuteronomy 17:8) and then transferred to the justice of God as directed against the sins of men. Thus we read of Yahweh's controversy with the nations (Jeremiah 25:31); with the inhabitants of the land (Hosea 4:1); with His people (Micah 6:2). "Without controversy" (1 Timothy 3:16), a positive rather than a negative expression, "by common consent," or better, "as unanimously confessed," introducing a quotation from a hymn or rhythmical confession of the early church.

H. E. Jacobs

Convenient

kon-ven'-yent: In the Revised Version (British and American) limited to translation of kairos, "suitable time," "season," and its compounds: "that which is seasonable" or "opportune" (Mark 6:21; Acts 24:25). the King James Version is replaced, in Proverbs 30:8 the Revised Version (British and American), by "needful" (Hebrew choq), "feed me with the food that is needful for me"; Jeremiah 40:4, by "right"; Ephesians 5:4, by "befitting"; in Romans 1:28, by "fitting," and in 1 Corinthians 16:12, by "opportunity."

Convent

kon-vent': Found in the King James Version margin of Jeremiah 49:19: "Who will convent me in judgment?" and in Jeremiah 50:44: "Who will convent me to plead?" The Hebrew term which is rendered convent is ya`adh, and it means to summon to a court, to call on to plead. Convent is obsolete, but it was formerly used, and meant to summon, or to call before a judge. Shakespeare used it several times. In King Henry VIII, Act V, he said, "The lords of the council hath commanded that the archbishop be convented to the council board."

Conversant

kon-vur'-sant (halakh, "to go on," "to walk"): This word is translated "conversant" in Joshua 8:35 the King James Version (margin "walked"), and 1 Samuel 25:15 the King James Version meaning "going along with them;" the American Standard Revised Version "went."

Conversation

kon-ver-sa'-shun (anastrophe, homilia): This word is another illustration of the changes which time makes in a living language. The modern sense of the term is mutual talk, colloquy, but in the King James Version it never means that, but always behavior, conduct. This broader meaning, at a time not much later than the date of the King James Version, began to yield to the special, limited one of today, perhaps, as has been suggested, because speech forms so large a part of conduct. The New Testament words for "converse" in the modern sense are homileo (Luke 24:14,Luke 24:15; Acts 20:11) and sunomileo (Acts 10:27).

(1) In the Old Testament the word used to indicate conduct is derekh, "way" the course one travels (the King James Version Psalms 37:14; margin 50:23). It is the common Hebrew idea of conduct, possibly due, as Hatch thinks, to the fact that in Syria intercourse between village and village was so much on foot, with difficulty on stony tracks over the hills, and this is reflected in the metaphor.

(2) In the New Testament the idea of deportment is once rendered by tropos, "Let your conversation be without covetousness" (Hebrews 13:5 the King James Version; the Revised Version (British and American) "be ye free from the love of money"; the Revised Version, margin "let your turn of mind be free"). But the usual Greek word is anastrophe, "a turning up and down," possibly due to the fact, as Hatch again avers, that life in the bustling streets of Athens and Rome gave rise to the conception of life as quick motion to and fro. "Ye have heard of my conversation" (Galatians 1:13 the King James Version; the Revised Version (British and American) "manner of life"). So also Ephesians 4:22; 1 Timothy 4:1; Hebrews 13:7; "Let him show out of a good conversation" (James 3:13 the King James Version; the Revised Version (British and American) "by his good life"); "vexed with the filthy conversation" (2 Peter 2:7 the King James Version; the Revised Version (British and American) "lascivious life"); "holy conversation" (2 Peter 3:11 the King James Version; the Revised Version (British and American) "holy living"); "Our conversation is in heaven" (Philippians 3:20 the King James Version; the Revised Version (British and American) "citizenship" (which see)). See also in the Apocrypha (Tobit 4:14; 2 Macc 5:8).

The translations in the Revisions put a wholesome emphasis upon conduct, and eliminate the danger of much misunderstanding. See further Hatch, Essays in Biblical Greek.

G. H. Trever

Conversion

kon-vur'-shun:

I. The Words "Conversion," "Convert," in Biblical Usage.

1. In the English Bible:

The noun "conversion" (epistrophe) occurs in only one passage in the Bible, "They passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles" (Acts 15:3). Derived forms of the verb "convert" are used in the Revised Version (British and American) in James 5:19, "convert," "converteth" (5:20), "converted" (Psalms 51:13, margin "return"), "converts" (Isaiah 1:27, margin "they that return"). In other instances where the King James Version uses forms of the verb "convert" the Revised Version (British and American) employs "turn again" (Isaiah 6:10; Luke 22:32; Acts 3:19), or "turn" (Isaiah 60:5; Matthew 13:15; Matthew 18:3; Mark 4:12; John 12:40; Acts 28:27). In Psalms 19:7 the reading of the King James Version, "The law of the Lord is perfect, converting the soul," has been changed by the revisers into "restoring the soul." The words commonly used in the English Bible as equivalent with the Hebrew and Greek terms are "turn," "return," "turn back," "turn again" (compare Deuteronomy 4:30; Isaiah 55:7; Jeremiah 3:12 Jeremiah 25:5; Jeremiah 35:15; Ezekiel 18:21–23; Ezekiel 33:11; Malachi 3:7). Thus "convert" is synonymous with "turn," and "conversion" with "turning."

2. In the Old Testament:

The principal Hebrew word is :shubh; other words are panah, haphakh, cabhabh, in Hiphil. They are used

(1) in the literal sense, for instance, Genesis 14:7; Deuteronomy 17:16; Psalms 56:9; Isaiah 38:8.

(2) In the later prophetical writings the verb shubh refers, both in the Qal and Hiphil forms, to the return from the captivity (Isaiah 1:27; Jeremiah 29:14; Jeremiah 30:3; Ezekiel 16:53; Zechariah 2:7).

(3) In the figurative, ethical or religious sense

(a) from God (Numbers 14:43; 1 Samuel 15:11; 1 Kings 9:6);

(b) more frequently to turn back to God (1 Samuel 7:3; 1 Kings 8:33; Isaiah 19:22; Joel 2:12; Amos 4:6 Hosea 6:11; Hosea 7:10).

3. In the New Testament:

The words used in the Septuagint and New Testament are strephein, and its compounds, apostr., anastr., epanastr., hupostr., and especially epistrephein. The latter word occurs 39 times in the New Testament. It is used

(1) in the literal sense in Matthew 9:22; Matthew 10:13; Matthew 24:18; Acts 9:40; Acts 15:36, etc.;

(2) in the figurative sense, in transitive form. (Luke 1:16 James 5:19 f). In Galatians 4:9 and 2 Peter 2:21 it denotes to turn from the right way to the wrong. The opposite meaning, to turn from the wrong way to the right, we find in Luke 22:32; Acts 9:35; Acts 11:21; Acts 14:15; Acts 15:19; Acts 26:18; 2 Corinthians 3:16; 1 Thessalonians 1:9; 1 Peter 2:25. In connection with metanoein, "repent," it is used in Acts 3:19; Acts 26:20. The root word strephein is used in the figurative sense in Matthew 18:3; John 12:40. Septuagint and Textus Receptus of the New Testament have here epistrephein.

II. The Doctrine.

While the words "conversion" and "convert" do not occur frequently in our English Bible the teaching contained therein is fundamental in Christian doctrine. From the words themselves it is not possible to derive a clearly defined doctrine of conversion; the materials for the construction of the doctrine must be gathered from the tenor of Biblical teaching.

1. Vague Use of the Word:

There is a good deal of vagueness in the modern use of the term. By some writers it is used in "a very general way to stand for the whole series of manifestations just preceding, accompanying, and immediately following the apparent sudden changes of character involved" (E. D. Starbuck, The Psychology of Religion, 21). " `To be converted,' `to be regenerated,' `to receive grace,' `to experience religion,' `to gain an assurance,' are so many phrases which denote the process, gradual or sudden, by which a self, hitherto divided and consciously wrong, inferior and unhappy, becomes unified and consciously right, superior and happy in consequence of its hold upon religious realities. This at least is what conversion signifies in general terms" (William James, The Varieties of Religious Experience, 189). In this general, vague way the term is used not only by psychologists, but also by theological writers and in common religious parlance. A converted man is a Christian, a believer, a man who has religion, who has experienced regeneration.

2. Specific Meaning:

In its more restricted meaning the word denotes the action of man in the initial process of salvation as distinguished from the action of God. Justification and regeneration are purely Divine acts, repentance, faith, conversion are human acts although under the influence and by the power of the Divine agency. Thus, conversion denotes the human volition and act by which man in obedience to the Divine summons determines to change the course of his life and turns to God. Arrested by God's call man stops to think, turns about and heads the opposite way. This presupposes that the previous course was not directed toward God but away from Him. The instances of conversion related in the Bible show that the objective point toward which man's life was directed may be either the service of idols (1 Thessalonians 1:9) or a life of religious indifference, a self-centered life where material things engross the attention and deaden the sense of things spiritual (rich young ruler, Luke 18:22), or a life of sensuality, of open sin and shame (prodigal son, Luke 15:13) or even a mistaken way of serving God (Saul, Acts 26:9). Accordingly in conversion either the religious or the ethical element may predominate. The moral man who turns from self to God or, as Saul did, from an erroneous notion concerning God's will to a clear conception of his relation to God is more conscious of the religious factor. Conversion brings him into vital, conscious fellowship with God through Jesus Christ. The immoral man who is awakened to a realization of the holiness of God, of the demands of His law, and of his own sin and guilt is more conscious of the outward change in his manner of life. The ethical change is the more outstanding fact in his experience, although it can never be separated from the religious experience of the changed relation to God.

3. Mode:

The mode of conversion Varies greatly according to the former course of life. It may be a sudden crisis in the moral and intellectual life. This is very frequently the case in the experience of heathen who turn from the worship of idols to faith in Jesus Christ. A sudden crisis is frequently witnessed in the case of persons who, having lived a life of flagrant sin, renounce their former life. Conversion to them means a complete revolution in their thoughts, feelings and outward manner of life. In other instances conversion appears to be the climax of prolonged conflict for supremacy of divergent motives; and, again, it may be the goal of a gradual growth, the consummation of a process of discerning ever more clearly and yielding ever more definitely and thus experiencing ever more vitally truths which have been implanted and nurtured by Christian training. This process results in the conscious acceptance of Jesus Christ as the personal Saviour and in the consecration of life to His service. Thus conversion may be an instantaneous act, or a process which is more or less prolonged. The latter is more frequently seen in the case of children and young people who have grown up in Christian families and have received the benefit of Christian training. No conversions of this kind are recorded in the New Testament. This may be explained by the fact that most of our New Testament writings are addressed to the first generation of Christians, to men and women who were raised in Jewish legalism or heathen idolatry, and who turned to Christ after they had passed the age of adolescence. The religious life of their children as distinguished in its mode and manifestations from that of the adults does not appear to have been a matter of discussion or a source of perplexity so as to call forth specific instruction.

4. Conversion and Psychology:

Conversion comprises the characteristics both of repentance and of faith. Repentance is conversion viewed from its starting-point, the turning from the former life; faith indicates the objective point of conversion, the turning to God.

Of late the psychology of conversion has been carefully studied and elaborately treated by psychologists. Much valuable material has been gathered. It is shown that certain periods of adolescent life are particularly susceptible to religious influences (compare G. Stanley Hall, Adolescence, II, chapter xiv; E. D. Starbuck, Psychology of Religion, etc.). Yet conversion cannot be explained as a natural process, conditioned by physiological changes in the adolescent, especially by approaching puberty. The laws of psychology are certainly God's laws as much as all other laws of Nature, and His Spirit works in harmony with His own laws. But in genuine conversion there is always at work in a direct and immediate manner the Spirit of God to which man, be he adolescent or adult, consciously responds. Any attempt to explain conversion by eliminating the direct working of the Divine Spirit falls short of the mark.

See REGENERATION; REPENTANCE.

LITERATURE.

See REGENERATION.

J. L. Nuelsen

Convict; Conviction

kon-vikt', kon-vik'-shun (elegcho and compounds, "to prove guilty"): Usual translation of English Versions of the Bible, where the King James Version has "convince," as in John 8:46; Titus 1:9; James 2:9; once also replacing the King James Version "reprove" (John 16:8), while the Revised Version (British and American) changes the King James Version "convince" into "reprove" in 1 Corinthians 14:24. It always implies the presentation of evidence. It is a decision presumed to be based upon a careful and discriminating consideration of all the proofs offered, and has a legal character, the verdict being rendered either in God's judgment (Romans 3:19), or before men (John 8:46) by an appeal to their consciences in which God's law is written (Romans 2:15). Since such conviction is addressed to the heart of the guilty, as well as concerning him externally, the word "reprove" is sometimes substituted. To "convict .... in respect of righteousness, and of judgment" (John 16:8), refers to the conviction of the inadequacy and perversity of the ordinary, natural standards of righteousness and judgment, and the approval of those found in Christ, by the agency of the Holy Spirit, as the great interpreter and applier of the work of Christ.

H. E. Jacobs

Convince

kon-vins' (elegcho): Another form etymologically of "convict," means to bring to a decision concerning the truth or the falsehood of a proposition (Job 32:12). As usually applied to what is of a more individual and private character, and having reference to what is either good or bad, or what is in itself without moral quality, it has given way in the Revised Version (British and American) to either "convict," "reprove" or "confute."

See CONVICT.

Convocation

kon-vo-ka'-shun: A rendering for miqra' chiefly in the frequent "Holy Convocation"; but the word is sometimes used alone, e.g. Numbers 10:2; Isaiah 1:13; Isaiah 4:5. On a holy convocation no work could be done. The phrase differs from "solemn assembly," which in the Pentateuch is only applied to the concluding festivals at the end of Passover and Tabernacles, while "Holy Convocation" is used of the Sabbath and all the great holy days of the Mosaic legislation.

Convulsing

kon-vuls'-ing (Mark 1:26 margin (the King James Version torn)).

See UNCLEAN SPIRIT.

Cooking

kook'-ing.

See FOOD.

Cool

kool (ruach, "wind"; katapsucho, "to cool down"): "Cool of the day" (Genesis 3:8, margin "wind"), when the evening breeze has tempered the heat of the day, enabling Orientals to walk abroad. "Cool my tongue" (Luke 16:24), a phrase reflecting the Jewish notion that Abraham had power to rescue his descendants from the fires of Hades.

Coos

ko'-os.

See COS.

Coping

ko'-ping.

See HOUSE.

Copper

kop'-er (nechosheth): The word is translated "copper" in only one passage (Ezra 8:27 the King James Version). In the American Standard Revised Version of this passage, "brass" has been substituted. Neither describes the actual alloy according to present definitions so well as the word "bronze." Copper was one of the earliest metals to be known and utilized in alloy, but copper, as a single metal, was probably little used. The remains of spears, balances, arms, vases, mirrors, statues, cooking utensils, implements of all kinds, etc., from Bible times are principally of an alloy of copper hardened with tin known today as bronze (see BRASS). In such passages as Deuteronomy 8:9, where reference is made to the native metal or ores, "copper" should be substituted for "brass" as in the American Standard Revised Version (compare Job 40:18). This is true also of coins as chalkos, in Matthew 10:9.

Our modern English word "copper" is derived from an old name pertaining to the island of Cyprus. Copper was known to the ancients as Cyprian brass, probably because that island was one of the chief sources for this metal. The Sinai peninsula and the mountains of northern Syria also contributed to the ancient world's supply (see Tell el-Amarna Letters). No evidences of copper ore in any quantity are found in Palestine proper.

See METAL; MINE.

James A. Patch.

Coppersmith

kop'-er-smith (chalkeus): The word is found in New Testament once only, in 2 Timothy 4:14: "Alexander the coppersmith did (margin "showed") me much evil." As the Bible word rendered "copper" (see Ezra 8:27 the King James Version) is translated "brass" by the Revised Version (British and American), so the word here rendered "c." should be rendered "brazier," or "worker in brass."

See COPPER.

Coptic Versions

kop'-tik vur'-shunz:

I. LANGUAGE AND ALPHABET

1. Alphabet

2. Dialects.

II. VERSIONS

III. CHIEF EDITIONS

LITERATURE

I. Language and Alphabet.

1. Alphabet:

The Coptic alphabet consists of the Greek uncial letters, plus seven characters taken from the Egyptian demotic to express sounds not represented in the Greek It can be traced back to the 4th century, as the oldest Coptic manuscripts belong to the end of the 4th or beginning of the 5th century. The language still prevailed in Egypt in the 9th century, but was no longer understood in Middle Egypt in the 12th. Its last speaker died in 1633.

2. Dialects:

There were at least five written dialects and subdialects of Coptic. Of these the most important from a literary point of view was the

(1) Buchairic, the dialect of Lower Egypt, often called Coptic paragraph excellence, and also (wrongly) Memphitic. It is used as the ecclesiastical language in the services of the Coptic church. The other four dialects are somewhat more closely allied to one another than to Buchairic, which shows greater traces of Greek influence. These dialects are,

(2) the Sahidic (Sa`idi, or dialect of upper Egypt), also called Thebaic;

(3) the Bashmuric--or rather Bushmuric--(for which Fayyumic has been suggested);

(4) the Middle Egyptian proper (known from manuscripts found in the monastery of Jeremias near the Theban Serapeum), differing but little from (3); and

(5) the Akhmimic (Akhmim = the ancient Chemmis). Akhmimic is more primitive and more closely related to ancient Egyptian than any other. Only a few fragments in it (of Exodus, Ecclesiastes, 2 Maccabees, the Minor Prophets, and Catholic epistles) have yet been found. The last three dialects are often classed together as "Middle Egyptian" and (4) is then called "Lower Sahidic."

II. Versions.

In all 5 dialects more or less complete versions of the Bible once existed. They were the earliest made after the early Syriac At latest they began in the 3rd century, though some (e.g. Hyvernat) say as early as the 2nd. It is thought that the Sahidic version was the earliest, then the Middle Egyptian and finally the Buchairic. The latter represents an early and comparatively pure Greek text, free from what are generally termed western additions, while the Sahidic, on the other hand, contains most of the peculiar western readings. It sometimes supports Codex Sinaiticus, sometimes Codex Vaticanus (B), sometimes both, but generally it closely agrees with codex D (Bezae), especially in the Acts. A Coptic (Sahidic) MS, written considerably before 350 AD, and published by the British Museum in April, 1912, contains Deuteronomy, Jonah, and Acts, and is older than any other Biblical manuscript (except a few fragments) yet known to exist. It proves that this Sahidic version was made about 200 AD. It in general supports the "Western" text of codex Bezae (D). Much of the New Testament especially still exists in Sahidic, though not Revelation. In Bubairic we have the Pentateuch, Job, Psalms, Proverbs, Isaiah, Jeremiah, Ezekiel, Daniel, the 12 Minor Prophets, and fragments of the historical books of the Old Testament, besides the whole New Testament, though the Book of Revelation is later than the rest. In the other dialects much less had been preserved, as far as is known. In Bushmuric we have fragments of Isaiah, Lamentations, Ep. Jeremiah, and a good many fragments of the New Testament. In more than one dialect we have apocryphal gospels (see Texts and Studies, IV, number 2, 1896) and Gnostic papyri, etc. The Old Testament was translated from the Septuagint. The Psalms seem to have been translated about 303 AD.

III. Chief Editions.

The Buchairic Psalms were first published in 1659. Wilkins published the Buchairic New Testament at London in 1716, and the Pentateuch in 1731; Schwartze the Gospels in 1846-47; de Lagarde the Ac and Epistles in 1852. He also edited the Psalms (transliterated) in 1875, 151 in number, of which the last celebrates David's victory over Goliath. He added fragments of the Sahidic Psalter and of the Buchairic Proverbs Tattam published the Minor Prophets in 1836 and the Major in 1852 an edition of the Gospels in London in 1847, and of the rest of the New Testament in 1852 (SPCK), with a literal Arabic version. Horner's edition of the Buchairic New Testament (4 volumes, 1898, etc., Clarendon Press) and of Sahidic Gospels (1910, 3 vols) is the standard edition Ford published part of the Sahidic New Testament in 1799. Various editions of parts of Old Testament and New Testament have since appeared: e.g. Ciasca published fragments of the Sahidic Old Testament (Sacrorum Bibliorum Fragmenta Copto-Sahidica Musei Borgiani) at Rome, 1885-89.

LITERATURE.

Realencyclopadie fur prot. Theol. und Kirche, III; Hyvernat, Etude sur les versions coptes; Revue biblique, 1896, 1897; Zeitschrift fur agypt. Sprache; Journal of Theol. Studies, I, 3; Nestle, Text. Crit of Greek New Testament; Forbes Robinson, Texts and Studies, IV; Oesterley in Murray's New Bible Dict.

W. St. Clair Tisdall

Cor

kor (kor): A liquid and dry measure, same as the homer, of about 90 gals. capacity (Ezekiel 45:14).

See HOMER; WEIGHTS AND MEASURES.

Cor-Ashan

kor-ash'-an, ko-ra'-shan (English Revised Version, the King James Version Chor-ashan; kor `ashan, 1 Samuel 30:30): The original reading was probably Bor- ashan, "well of Ashan."

See ASHAN.

Coral

kor'-al (ra'moth, peninim): The red coral or precious coral, Corallium rubrum, is confined to the Mediterranean and Adriatic seas. It is the calcareous axis of a branching colony of polyps. It does not form reefs, but occurs in small masses from 40 to 100 fathoms below the surface. It differs totally in structure from the white corals which form coral reefs, belonging to the order of Octactinia or Eight-rayed Polyps, while the reef-building corals belong to the Hexactinia or Six-rayed Polyps.

Ra'moth, apparently from r. ra'am, "to be high" (compare rum, "to be high"), occurs in three passages. In Proverbs 24:7, EVV have "too high": "Wisdom is too high for a fool." In Job 28:12–19, where various precious things are compared with wisdom, English Versions of the Bible has "coral"(King James Version, margin "Ramoth"). It is mentioned here along with ceghor, "gold" (the Revised Version, margin "treasure"); kethem, "gold of Ophir"; shoham, "onyx" (the Revised Version, margin "beryl"); cappir, "sapphire"; zahabh, "gold"; zekhukhith, "crystal" (the Revised Version (British and American) "glass"); paz, "gold"; gabhish, "pearls" (the Revised Version (British and American) "crystal"); peninim, "rubies" (the Revised Version, margin "red coral" or "pearls"); piTedhah, "topaz." While the real meaning of some of these terms is doubtful (see STONES, PRECIOUS), they all, including ra'moth, appear to be precious stones or metals. In Ezekiel 27:16, ra'moth occurs with nophekh, "emeralds" (the Revised Version, margin "carbuncles"); 'argaman, "purple"; riqmah, "broidered work"; buts, "fine linen"; kadhkodh, "agate"(King James Version, margin "chrysoprase," the Revised Version (British and American) "rubies"). Here the context does not require a precious stone or metal, and Vulgate (Jerome's Latin Bible, 390-405 A. D.) has sericum, i. e. "Chinese material" or "silk." Notwithstanding, therefore, the traditional rendering, "coral," the real meaning of ra'moth must be admitted to be doubtful.

Peninim (from the root panan, "to divide up," "to separate"; compare Arabic fanan, "a branch of a tree") occurs in Job 28:18; Proverbs 3:15; Proverbs 8:11; Proverbs 20:15; Proverbs 31:10; Lamentations 4:7. In all these passages English Versions of the Bible has "rubies" (Job 28:18, the Revised Version, margin "red coral" or "pearls"; Lamentations 4:7, the Revised Version, margin "corals"). Everywhere a precious substance is indicated, but nowhere does the context give any light as to the nature of the substance, except in Lamentations 4:7, where we have the statement that the nobles of Jerusalem "were more ruddy in body" than peninim. This and the etymology favor a branching red substance such as precious coral. The occurrence of peninim and ra'moth together in Job 28:18 is, if we give the precedence to peninim, a further argument against ra'moth meaning "coral."

Alfred Ely Day

Corban

kor'-ban (qorban; doron; translated "a gift," "a sacrificial offering," literally, "that which is brought near," namely, to the altar): An expression frequently used in the original text of the Old Testament; in the English Bible it occurs in Mark 7:11; compare also Matthew 15:5. It is the most general term for a sacrifice of any kind. In the course of time it became associated with an objectionable practice. Anything dedicated to the temple by pronouncing the votive word "Corban" forthwith belonged to the temple, but only ideally; actually it might remain in the possession of him who made the vow. So a son might be justified in not supporting his old parents simply because he designated his property or a part of it as a gift to the temple, that is, as "Corban" There was no necessity of fulfilling his vow, yet he was actually prohibited from ever using his property for the support of his parents. This shows clearly why Christ singled out this queer regulation in order to demonstrate the sophistry of tradition and to bring out the fact of its possible and actual hostility to the Scripture and its spirit.

William Baur

Corbe

kor'-be.

See CHORBE.

Cord

kord (chebhet, yether, methar, `abhoth; schoinion):

(1) The Arabic chab'l corresponds to the Hebrew chebhel and is still the common name for cord or rope throughout the East. Such ropes or cords are made of goat's or camel's hair, first spun into threads and then twisted or plaited into the larger and stronger form. Chebhel is translated rather inconsistently in the Revised Version (British and American) by "cord" (Joshua 2:15; Job 36:8, etc.); by "line" (2 Samuel 8:2; Micah 2:5; Psalms 16:6; Psalms 78:55; Amos 7:17; Zechariah 2:1); by "ropes" (1 Kings 20:31), and by "tacklings" (Isaiah 33:23).

(2) Yether corresponds to the Arabic wittar, which means catgut. With a kindred inconsistency it is translated the Revised Version (British and American) by "withes" (Judges 16:7 the Revised Version, margin "bowstring"); by "cord" (Job 30:11), where some think it may mean "bowstring," or possibly "rein" of a bridle, and by "bowstring" (Psalms 11:2), doubtless the true meaning.

(3) Methar is considered the equivalent of Arabic atnab, which means tent ropes, being constantly so used by the Bedouin. They make the thing so called of goat's or camel's hair. It is used of the "cords" of the tabernacle (Jeremiah 10:20), of the "cords" of the "hangings" and "pillars" of the courts of the tabernacle in Exodus and Numbers, and figuratively by Isaiah 54:2, "Lengthen thy cords," etc.

(4) `Abhoth is thought to have its equivalent in the Arabic rubuts, which means a band, or fastening. See BAND. It is translated by "cords" in Psalms 118:27; Psalms 129:4; by "bands" in Ezekiel 3:25; Job 39:10; Hosea 11:4; by "ropes" in Judges 15:13,Revelation 14:14, and by "cart rope" in Isaiah 5:18. See CART. See also Numbers 15:38 and AMULET. It Seems to have the meaning of something twisted or interlaced.

(5) In the New Testament "cord" is found in John 2:15, translating schoinion, but in Acts 27:32 the same Greek word is rendered "ropes."

Figurative:

(1) of affliction (Job 36:8);

(2) of God's laws (Psalms 2:3);

(3) of the artifices of the wicked (Psalms 129:4; Psalms 140:5);

(4) of sinful habits (Proverbs 5:22);

(5) of true friendship or companionship (Ecclesiastes 4:12);

(6) possibly of the spinal cord (Ecclesiastes 12:6);

(7) of falsehood (Isaiah 5:18);

(8) of the spirit of enterprise and devotion (Isaiah 54:2);

(9) of God's gentleness.

George B. Eager

Cords, Small

kordz (schoinion, the diminutive of schoinos, "a rush," hence, "a rope of rushes"): Translated "small cords" (John 2:15 the King James Version; the Revised Version (British and American) "cords"). The same word is translated "ropes" in Acts 27:32. See also Job 41:2 margin.

Core

ko'-re (Kore): In the King James Version, Jude 1:11, used as a variant for Korah.

See KORAH, 3.

Coriander

kor-i-an'-der (gadh; korion): The fruit of the Coriandrum Sativum (Natural Order Umbelliferae), a plant indigenous around the Mediterranean and extensively cultivated. The fruits are aromatic and stomatic-carminative. They are of a grayish-yellow color, ribbed, ovate-globular and in size about twice that of a hemp-seed. "The manna was like coriander seed" (Numbers 11:7; see also Exodus 16:31).