Shareware Overload Trio 2/Shareware Overload Trio Volume 2 (Chestnut CD-ROM).ISO/dir32/easton-3.zip/T0000650

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$$T0000650
\Bridle\
Three Hebrew words are thus rendered in the Authorized Version.
(1.) Heb. _mahsom'_ signifies a muzzle or halter or bridle, by
which the rider governs his horse (Ps.39:1).

  (2.) _Me'theg_, rendered also "bit" in Ps. 32:9, which is its
proper meaning. Found in 2 Kings 19:28, where the restraints of
God's providence are metaphorically styled his "bridle" and
"hook." God's placing a "bridle in the jaws of the people" (Isa.
30:28; 37:29) signifies his preventing the Assyrians from
carrying out their purpose against Jerusalem.

  (3.) Another word, _re'sen_, was employed to represent a
halter or bridle-rein, as used Ps. 32:9; Isa. 30:28. In Job
30:11 the restraints of law and humanity are called a bridle.

$$T0000651
\Brier\
This word occurs frequently, and is the translation of several
different terms. (1.) Micah 7:4, it denotes a species of thorn
shrub used for hedges. In Prov. 15:19 the word is rendered
"thorn" (Heb. _hedek_, "stinging"), supposed by some to be what
is called the "apple of Sodom" (q.v.).

  (2.) Ezek. 28:24, _sallon'_, properly a "prickle," such as is
found on the shoots of the palm tree.

  (3.) Isa. 55:13, probably simply a thorny bush. Some,
following the Vulgate Version, regard it as the "nettle."

  (4.) Isa. 5:6; 7:23-25, etc., frequently used to denote thorny
shrubs in general. In 10:17; 27:4, it means troublesome men.

  (5.) In Heb. 6:8 the Greek word (tribolos) so rendered means
"three-pronged," and denotes the land caltrop, a low throny
shrub resembling in its spikes the military "crow-foot." Comp.
Matt. 7:16, "thistle."

$$T0000652
\Brigandine\
(Jer. 46:4; 51:3), an obsolete English word denoting a scale
coat of armour, or habergeon, worn by light-armed "brigands."
The Revised Version has "coat of mail."

$$T0000653
\Brimstone\
an inflammable mineral substance found in quantities on the
shores of the Dead Sea. The cities of the plain were destroyed
by a rain of fire and brimstone (Gen. 19:24, 25). In Isa. 34:9
allusion is made to the destruction of these cities. This word
figuratively denotes destruction or punishment (Job 18:15; Isa.
30:33; 34:9; Ps. 11:6; Ezek. 38:22). It is used to express the
idea of excruciating torment in Rev. 14:10; 19:20; 20:10.

$$T0000654
\Brook\
a torrent. (1.) Applied to small streams, as the Arnon, Jabbok,
etc. Isaiah (15:7) speaks of the "book of the willows," probably
the Wady-el-Asha. (2.) It is also applied to winter torrents
(Job 6:15; Num. 34:5; Josh. 15:4, 47), and to the torrent-bed or
wady as well as to the torrent itself (Num. 13:23; 1 Kings
17:3). (3.) In Isa. 19:7 the river Nile is meant, as rendered in
the Revised Version.

$$T0000655
\Brother\
(1.) In the natural and common sense (Matt. 1:2; Luke 3:1, 19).

  (2.) A near relation, a cousin (Gen. 13:8; 14:16; Matt. 12:46;
John 7:3; Acts 1:14; Gal. 1:19).

  (3.) Simply a fellow-countryman (Matt. 5:47; Acts 3:22; Heb.
7:5).

  (4.) A disciple or follower (Matt. 25:40; Heb. 2:11, 12).

  (5.) One of the same faith (Amos 1:9; Acts 9:30; 11:29; 1 Cor.
5:11); whence the early disciples of our Lord were known to each
other as brethren.

  (6.) A colleague in office (Ezra 3:2; 1 Cor. 1:1; 2 Cor. 1:1).

  (7.) A fellow-man (Gen. 9:5; 19:7; Matt. 5:22, 23, 24; 7:5;
Heb. 2:17).

  (8.) One beloved or closely united with another in affection
(2 Sam. 1:26; Acts 6:3; 1 Thess. 5:1). Brethren of Jesus (Matt.
1:25; 12:46, 50: Mark 3:31, 32; Gal. 1:19; 1 Cor. 9:5, etc.)
were probably the younger children of Joseph and Mary. Some have
supposed that they may have been the children of Joseph by a
former marriage, and others that they were the children of Mary,
the Virgin's sister, and wife of Cleophas. The first
interpretation, however, is the most natural.

$$T0000656
\Bruit\
a rumour or report (Jer. 10:22, R.V. "rumour;" Nah. 3:19).

$$T0000657
\Bucket\
a vessel to draw water with (Isa. 40:15); used figuratively,
probably, of a numerous issue (Num. 24:7).

$$T0000658
\Buckler\
(1.) A portable shield (2 Sam. 22:31; 1 Chr. 5:18).

  (2.) A shield surrounding the person; the targe or round form;
used once figuratively (Ps. 91:4).

  (3.) A large shield protecting the whole body (Ps. 35:2; Ezek.
23:24; 26:8).

  (4.) A lance or spear; improperly rendered "buckler" in the
Authorized Version (1 Chr. 12:8), but correctly in the Revised
Version "spear."

  The leather of shields required oiling (2 Sam. 1:21; Isa.
21:5), so as to prevent its being injured by moisture. Copper (=
"brass") shields were also in use (1 Sam. 17:6; 1 Kings 14:27).
Those spoken of in 1 Kings 10:16, etc.; 14:26, were probably of
massive metal.

  The shields David had taken from his enemies were suspended in
the temple as mementoes (2 Kings 11:10). (See ARMOUR »T0000315,
SHIELD »T0003368.)

$$T0000659
\Building\
among the Jews was suited to the climate and conditions of the
country. They probably adopted the kind of architecture for
their dwellings which they found already existing when they
entered Canaan (Deut. 6:10; Num. 13:19). Phoenician artists (2
Sam. 5:11; 1 Kings 5:6, 18) assisted at the erection of the
royal palace and the temple at Jerusalem. Foreigners also
assisted at the restoration of the temple after the Exile (Ezra
3:7).

  In Gen. 11:3, 9, we have the first recorded instance of the
erection of buildings. The cities of the plain of Shinar were
founded by the descendants of Shem (10:11, 12, 22).

  The Israelites were by occupation shepherds and dwellers in
tents (Gen. 47:3); but from the time of their entering Canaan
they became dwellers in towns, and in houses built of the native
limestone of Palestine. Much building was carried on in
Solomon's time. Besides the buildings he completed at Jerusalem,
he also built Baalath and Tadmor (1 Kings 9:15, 24). Many of the
kings of Israel and Judah were engaged in erecting various
buildings.

  Herod and his sons and successors restored the temple, and
built fortifications and other structures of great magnificence
in Jerusalem (Luke 21:5).

  The instruments used in building are mentioned as the
plumb-line (Amos 7:7), the measuring-reed (Ezek. 40:3), and the
saw (1 Kings 7:9).

  Believers are "God's building" (1 Cor. 3:9); and heaven is
called "a building of God" (2 Cor. 5:1). Christ is the only
foundation of his church (1 Cor. 3:10-12), of which he also is
the builder (Matt. 16:18).

$$T0000660
\Bul\
rainy, the eighth ecclesiastical month of the year (1 Kings
6:38), and the second month of the civil year; later called
Marchesvan (q.v.). (See MONTH »T0002592.)

$$T0000661
\Bullock\
(1.) The translation of a word which is a generic name for
horned cattle (Isa. 65:25). It is also rendered "cow" (Ezek.
4:15), "ox" (Gen. 12:16).

  (2.) The translation of a word always meaning an animal of the
ox kind, without distinction of age or sex (Hos. 12:11). It is
rendered "cow" (Num. 18:17) and "ox" (Lev. 17:3).

  (3.) Another word is rendered in the same way (Jer. 31:18). It
is also translated "calf" (Lev. 9:3; Micah 6:6). It is the same
word used of the "molten calf" (Ex. 32:4, 8) and "the golden
calf" (1 Kings 12:28).

  (4.) In Judg. 6:25; Isa. 34:7, the Hebrew word is different.
It is the customary word for bulls offered in sacrifice. In Hos.
14:2, the Authorized Version has "calves," the Revised Version
"bullocks."

$$T0000662
\Bulrush\
(1.) In Isa. 58:5 the rendering of a word which denotes
"belonging to a marsh," from the nature of the soil in which it
grows (Isa. 18:2). It was sometimes platted into ropes (Job.
41:2; A.V., "hook," R.V., "rope," lit. "cord of rushes").

  (2.) In Ex. 2:3, Isa. 18:2 (R.V., "papyrus") this word is the
translation of the Hebrew _gome_, which designates the plant as
absorbing moisture. In Isa. 35:7 and Job 8:11 it is rendered
"rush." This was the Egyptian papyrus (papyrus Nilotica). It was
anciently very abundant in Egypt. The Egyptians made garments
and shoes and various utensils of it. It was used for the
construction of the ark of Moses (Ex. 2:3, 5). The root portions
of the stem were used for food. The inside bark was cut into
strips, which were sewed together and dried in the sun, forming
the papyrus used for writing. It is no longer found in Egypt,
but grows luxuriantly in Palestine, in the marshes of the Huleh,
and in the swamps at the north end of the Lake of Gennesaret.
(See CANE »T0000710.)

$$T0000663
\Bulwarks\
mural towers, bastions, were introduced by king Uzziah (2 Chr.
26:15; Zeph. 1:16; Ps. 48:13; Isa. 26:1). There are five Hebrew
words so rendered in the Authorized Version, but the same word
is also variously rendered.

$$T0000664
\Bunch\
(1.) A bundle of twigs (Ex. 12:22). (2.) Bunch or cake of
raisins (2 Sam. 16:1). (3.) The "bunch of a camel" (Isa. 30:6).

$$T0000665
\Burden\
(1.) A load of any kind (Ex. 23:5). (2.) A severe task (Ex.
2:11). (3.) A difficult duty, requiring effort (Ex. 18:22). (4.)
A prophecy of a calamitous or disastrous nature (Isa. 13:1;
17:1; Hab. 1:1, etc.).

$$T0000666
\Burial\
The first burial we have an account of is that of Sarah (Gen.
23). The first commercial transaction recorded is that of the
purchase of a burial-place, for which Abraham weighed to Ephron
"four hundred shekels of silver current money with the
merchants." Thus the patriarch became the owner of a part of the
land of Canaan, the only part he ever possessed. When he himself
died, "his sons Isaac and Ishmael buried him in the cave of
Machpelah," beside Sarah his wife (Gen. 25:9).

  Deborah, Rebekah's nurse, was buried under Allon-bachuth, "the
oak of weeping" (Gen. 35:8), near to Bethel. Rachel died, and
was buried near Ephrath; "and Jacob set a pillar upon her grave"
(16-20). Isaac was buried at Hebron, where he had died (27, 29).
Jacob, when charging his sons to bury him in the cave of
Machpelah, said, "There they buried Abraham and Sarah his wife;
there they buried Isaac and Rebekah his wife; and there I buried
Leah" (49:31). In compliance with the oath which he made him
swear unto him (47:29-31), Joseph, assisted by his brethren,
buried Jacob in the cave of Machpelah (50:2, 13). At the Exodus,
Moses "took the bones of Joseph with him," and they were buried
in the "parcel of ground" which Jacob had bought of the sons of
Hamor (Josh. 24:32), which became Joseph's inheritance (Gen.
48:22; 1 Chr. 5:1; John 4:5). Two burials are mentioned as
having taken place in the wilderness. That of Miriam (Num.
20:1), and that of Moses, "in the land of Moab" (Deut. 34:5, 6,
8). There is no account of the actual burial of Aaron, which
probably, however, took place on the summit of Mount Hor (Num.
20:28, 29).

  Joshua was buried "in the border of his inheritance in
Timnath-serah" (Josh. 24: 30).

  In Job we find a reference to burying-places, which were
probably the Pyramids (3:14, 15). The Hebrew word for "waste
places" here resembles in sound the Egyptian word for
"pyramids."

  Samuel, like Moses, was honoured with a national burial (1
Sam. 25:1). Joab (1 Kings 2:34) "was buried in his own house in
the wilderness."

  In connection with the burial of Saul and his three sons we
meet for the first time with the practice of burning the dead (1
Sam. 31:11-13). The same practice is again referred to by Amos
(6:10).

  Absalom was buried "in the wood" where he was slain (2 Sam.
18:17, 18). The raising of the heap of stones over his grave was
intended to mark abhorrence of the person buried (comp. Josh.
7:26 and 8:29). There was no fixed royal burying-place for the
Hebrew kings. We find several royal burials taking place,
however, "in the city of David" (1 Kings 2:10; 11:43; 15:8; 2
Kings 14:19, 20; 15:38; 1 Kings 14:31; 22:50; 2 Chr. 21:19, 20;
2 Chr. 24:25, etc.). Hezekiah was buried in the mount of the
sepulchres of the sons of David; "and all Judah and the
inhabitants of Jerusalem did him honour at his death" (2 Chr.
32:33).

  Little is said regarding the burial of the kings of Israel.
Some of them were buried in Samaria, the capital of their
kingdom (2 Kings 10:35; 13:9; 14:16).

  Our Lord was buried in a new tomb, hewn out of the rock, which
Joseph of Arimathea had prepared for himself (Matt. 27:57-60;
Mark 15:46; John 19:41, 42).

  The grave of Lazarus was "a cave, and a stone lay on it" (John
11:38). Graves were frequently either natural caverns or
artificial excavations formed in the sides of rocks (Gen. 23:9;
Matt. 27:60); and coffins were seldom used, unless when the body
was brought from a distance.

$$T0000667
\Burnt offering\
Hebrew _olah_; i.e., "ascending," the whole being consumed by
fire, and regarded as ascending to God while being consumed.
Part of every offering was burnt in the sacred fire, but this
was wholly burnt, a "whole burnt offering." It was the most
frequent form of sacrifice, and apparently the only one
mentioned in the book of Genesis. Such were the sacrifices
offered by Abel (Gen. 4:3, 4, here called _minhah_; i.e., "a
gift"), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by
the Hebrews in Egypt (Ex. 10:25).

  The law of Moses afterwards prescribed the occasions and the
manner in which burnt sacrifices were to be offered. There were
"the continual burnt offering" (Ex. 29:38-42; Lev. 6:9-13), "the
burnt offering of every sabbath," which was double the daily one
(Num. 28:9, 10), "the burnt offering of every month" (28:11-15),
the offerings at the Passover (19-23), at Pentecost (Lev.
23:16), the feast of Trumpets (23:23-25), and on the day of
Atonement (Lev. 16).

  On other occasions special sacrifices were offered, as at the
consecration of Aaron (Ex. 29) and the dedication of the temple
(1 Kings 8:5, 62-64).

  Free-will burnt offerings were also permitted (Lev. 1:13), and
were offered at the accession of Solomon to the throne (1 Chr.
29:21), and at the reformation brought about by Hezekiah (2 Chr.
29: 31-35).

  These offerings signified the complete dedication of the
offerers unto God. This is referred to in Rom. 12:1. (See ALTAR
»T0000185, SACRIFICE »T0003179.)

$$T0000668
\Bush\
in which Jehovah appeared to Moses in the wilderness (Ex. 3:2;
Acts 7:30). It is difficult to say what particular kind of plant
or bush is here meant. Probably it was the mimosa or acacia. The
words "in the bush" in Mark 12:26; Luke 20:37, mean "in the
passage or paragraph on the bush;" i.e., in Ex. 3.

$$T0000669
\Butler\
properly a servant in charge of the wine (Gen. 40:1-13; 41:9).
The Hebrew word, _mashkeh_, thus translated is rendered also
(plural) "cup-bearers" (1 Kings 10:5; 2 Chr. 9:4). Nehemiah
(1:11) was cup-bearer to king Artaxerxes. It was a position of
great responsibility and honour in royal households.

$$T0000670
\Butter\
(Heb. hemah), curdled milk (Gen. 18:8; Judg. 5:25; 2 Sam.
17:29), or butter in the form of the skim of hot milk or cream,
called by the Arabs kaimak, a semi-fluid (Job 20:17; 29:6; Deut.
32:14). The words of Prov. 30:33 have been rendered by some "the
pressure [not churning] of milk bringeth forth cheese."

$$T0000671
\Buz\
contempt. (1.) The second son of Nahor and Milcah, and brother
of Huz (Gen. 22:21). Elihu was one of his descendants (Job
32:2).

  (2.) One of the chiefs of the tribe of Gad (1 Chr. 5:14).

  (3.) A district in Arabia Petrea (Jer. 25:23).

$$T0000672
\Buzi\
the father of the prophet Ezekiel (1:3).

$$T0000673
\By\
in the expression "by myself" (A.V., 1 Cor. 4:4), means, as
rendered in the Revised Version, "against myself."

$$T0000674
\By and by\
immediately (Matt. 13:21; R.V., "straightway;" Luke 21:9).

$$T0000675
\By-ways\
only in Judg. 5:6 and Ps. 125:5; literally "winding or twisted
roads." The margin has "crooked ways."

$$T0000676
\By-word\
Hebrew _millah_ (Job 30:9), a word or speech, and hence object
of talk; Hebrew _mashal_ (Ps. 44:14), a proverb or parable. When
it denotes a sharp word of derision, as in Deut. 28:37, 1 Kings
9:7, 2 Chr. 7:20, the Hebrew _sheninah_ is used. In Jer. 24:9 it
is rendered "taunt."

$$T0000677
\Cab\
hollow (R.V., "kab"), occurs only in 2 Kings 6:25; a dry
measure, the sixth part of a seah, and the eighteenth part of an
ephah, equal to about two English quarts.

$$T0000678
\Cabins\
only in Jer. 37:16 (R.V., "cells"), arched vaults or recesses
off a passage or room; cells for the closer confinement of
prisoners.

$$T0000679
\Cabul\
how little! as nothing. (1.) A town on the eastern border of
Asher (Josh. 19:27), probably one of the towns given by Solomon
to Hiram; the modern Kabul, some 8 miles east of Accho, on the
very borders of Galilee.

  (2.) A district in the north-west of Galilee, near to Tyre,
containing twenty cities given to Hiram by Solomon as a reward
for various services rendered to him in building the temple (1
Kings 9:13), and as payment of the six score talents of gold he
had borrowed from him. Hiram gave the cities this name because
he was not pleased with the gift, the name signifying "good for
nothing." Hiram seems afterwards to have restored these cities
to Solomon (2 Chr. 8:2).

$$T0000680
\Caesar\
the title assumed by the Roman emperors after Julius Caesar. In
the New Testament this title is given to various emperors as
sovereigns of Judaea without their accompanying distinctive
proper names (John 19:15; Acts 17:7). The Jews paid tribute to
Caesar (Matt. 22:17), and all Roman citizens had the right of
appeal to him (Acts 25:11). The Caesars referred to in the New
Testament are Augustus (Luke 2:1), Tiberius (3:1; 20:22),
Claudius (Acts 11:28), and Nero (Acts 25:8; Phil. 4:22).

$$T0000681
\Caesara Philippi\
a city on the northeast of the marshy plain of el-Huleh, 120
miles north of Jerusalem, and 20 miles north of the Sea of
Galilee, at the "upper source" of the Jordan, and near the base
of Mount Hermon. It is mentioned in Matt. 16:13 and Mark 8:27 as
the northern limit of our Lord's public ministry. According to
some its original name was Baal-Gad (Josh. 11:17), or
Baal-Hermon (Judg. 3:3; 1 Chr. 5:23), when it was a Canaanite
sanctuary of Baal. It was afterwards called Panium or Paneas,
from a deep cavern full of water near the town. This name was
given to the cavern by the Greeks of the Macedonian kingdom of
Antioch because of its likeness to the grottos of Greece, which
were always associated with the worship of their god Pan. Its
modern name is Banias. Here Herod built a temple, which he
dedicated to Augustus Caesar. This town was afterwards enlarged
and embellished by Herod Philip, the tetrarch of Trachonitis, of
whose territory it formed a part, and was called by him Caesarea
Philippi, partly after his own name, and partly after that of
the emperor Tiberius Caesar. It is thus distinguished from the
Caesarea of Palestine. (See JORDAN »T0002112.)

$$T0000682
\Caesarea\
(Palestinae), a city on the shore of the Mediterranean, on the
great road from Tyre to Egypt, about 70 miles northwest of
Jerusalem, at the northern extremity of the plain of Sharon. It
was built by Herod the Great (B.C. 10), who named it after
Caesar Augustus, hence called Caesarea Sebaste (Gr. Sebastos =
"Augustus"), on the site of an old town called "Strato's Tower."
It was the capital of the Roman province of Judaea, the seat of
the governors or procurators, and the headquarters of the Roman
troops. It was the great Gentile city of Palestine, with a
spacious artificial harbour. It was adorned with many buildings
of great splendour, after the manner of the Roman cities of the
West. Here Cornelius the centurion was converted through the
instrumentality of Peter (Acts 10:1, 24), and thus for the first
time the door of faith was opened to the Gentiles. Philip the
evangelist resided here with his four daughters (21:8). From
this place Saul sailed for his native Tarsus when forced to flee
from Jerusalem (9:30), and here he landed when returning from
his second missionary journey (18:22). He remained as a prisoner
here for two years before his voyage to Rome (Acts 24:27; 25:1,
4, 6, 13). Here on a "set day," when games were celebrated in
the theatre in honour of the emperor Claudius, Herod Agrippa I.
appeared among the people in great pomp, and in the midst of the
idolatrous homage paid to him was suddenly smitten by an angel,
and carried out a dying man. He was "eaten of worms" (12:19-23),
thus perishing by the same loathsome disease as his granfather,
Herod the Great. It still retains its ancient name Kaiseriyeh,
but is now desolate. "The present inhabitants of the ruins are
snakes, scorpions, lizards, wild boars, and jackals." It is
described as the most desolate city of all Palestine.

$$T0000683
\Cage\
(Heb. kelub', Jer. 5:27, marg. "coop;" rendered "basket" in Amos
8:1), a basket of wicker-work in which birds were placed after
being caught. In Rev. 18:2 it is the rendering of the Greek
_phulake_, properly a prison or place of confinement.

$$T0000684
\Caiaphas\
the Jewish high priest (A.D. 27-36) at the beginning of our
Lord's public ministry, in the reign of Tiberius (Luke 3:2), and
also at the time of his condemnation and crucifixion (Matt.
26:3,57; John 11:49; 18:13, 14). He held this office during the
whole of Pilate's administration. His wife was the daughter of
Annas, who had formerly been high priest, and was probably the
vicar or deputy (Heb. sagan) of Caiaphas. He was of the sect of
the Sadducees (Acts 5:17), and was a member of the council when
he gave his opinion that Jesus should be put to death "for the
people, and that the whole nation perish not" (John 11:50). In
these words he unconsciously uttered a prophecy. "Like Saul, he
was a prophet in spite of himself." Caiaphas had no power to
inflict the punishment of death, and therefore Jesus was sent to
Pilate, the Roman governor, that he might duly pronounce the
sentence against him (Matt. 27:2; John 18:28). At a later period
his hostility to the gospel is still manifest (Acts 4:6). (See
ANNAS »T0000246.)

$$T0000685
\Cain\
a possession; a spear. (1.) The first-born son of Adam and Eve
(Gen. 4). He became a tiller of the ground, as his brother Abel
followed the pursuits of pastoral life. He was "a sullen,
self-willed, haughty, vindictive man; wanting the religious
element in his character, and defiant even in his attitude
towards God." It came to pass "in process of time" (marg. "at
the end of days"), i.e., probably on the Sabbath, that the two
brothers presented their offerings to the Lord. Abel's offering
was of the "firstlings of his flock and of the fat," while
Cain's was "of the fruit of the ground." Abel's sacrifice was
"more excellent" (Heb. 11:4) than Cain's, and was accepted by
God. On this account Cain was "very wroth," and cherished
feelings of murderous hatred against his brother, and was at
length guilty of the desperate outrage of putting him to death
(1 John 3:12). For this crime he was expelled from Eden, and
henceforth led the life of an exile, bearing upon him some mark
which God had set upon him in answer to his own cry for mercy,
so that thereby he might be protected from the wrath of his
fellow-men; or it may be that God only gave him some sign to
assure him that he would not be slain (Gen. 4:15). Doomed to be
a wanderer and a fugitive in the earth, he went forth into the
"land of Nod", i.e., the land of "exile", which is said to have
been in the "east of Eden," and there he built a city, the first
we read of, and called it after his son's name, Enoch. His
descendants are enumerated to the sixth generation. They
gradually degenerated in their moral and spiritual condition
till they became wholly corrupt before God. This corruption
prevailed, and at length the Deluge was sent by God to prevent
the final triumph of evil. (See ABEL »T0000015.)

  (2.) A town of the Kenites, a branch of the Midianites (Josh.
15:57), on the east edge of the mountain above Engedi; probably
the "nest in a rock" mentioned by Balaam (Num. 24:21). It is
identified with the modern Yekin, 3 miles south-east of Hebron.

$$T0000686
\Cainan\
possession; smith. (1.) The fourth antediluvian patriarch, the
eldest son of Enos. He was 70 years old at the birth of his
eldest son Mahalaleel, after which he lived 840 years (Gen.
5:9-14), and was 910 years old when he died. He is also called
Kenan (1 Chr. 1:2).

  (2.) The son of Arphaxad (Luke 3:36). He is nowhere named in
the Old Testament. He is usually called the "second Cainan."

$$T0000687
\Cake\
Cakes made of wheat or barley were offered in the temple. They
were salted, but unleavened (Ex. 29:2; Lev. 2:4). In idolatrous
worship thin cakes or wafers were offered "to the queen of
heaven" (Jer. 7:18; 44:19).

  Pancakes are described in 2 Sam. 13:8, 9. Cakes mingled with
oil and baked in the oven are mentioned in Lev. 2:4, and "wafers
unleavened anointed with oil," in Ex. 29:2; Lev. 8:26; 1 Chr.
23:29. "Cracknels," a kind of crisp cakes, were among the things
Jeroboam directed his wife to take with her when she went to
consult Ahijah the prophet at Shiloh (1 Kings 14:3). Such hard
cakes were carried by the Gibeonites when they came to Joshua
(9:5, 12). They described their bread as "mouldy;" but the
Hebrew word _nikuddim_, here used, ought rather to be rendered
"hard as biscuit." It is rendered "cracknels" in 1 Kings 14:3.
The ordinary bread, when kept for a few days, became dry and
excessively hard. The Gibeonites pointed to this hardness of
their bread as an evidence that they had come a long journey.

  We read also of honey-cakes (Ex. 16:31), "cakes of figs" (1
Sam. 25:18), "cake" as denoting a whole piece of bread (1 Kings
17:12), and "a [round] cake of barley bread" (Judg. 7:13). In
Lev. 2 is a list of the different kinds of bread and cakes which
were fit for offerings.

$$T0000688
\Calah\
one of the most ancient cities of Assyria. "Out of that land he
[i.e., Nimrod] went forth into Assyria, and built Nineveh,
Rehoboth-Ir, and Calah, and Resen" (Gen. 10:11, R.V.). Its site
is now marked probably by the Nimrud ruins on the left bank of
the Tigris. These cover an area of about 1,000 acres, and are
second only in size and importance to the mass of ruins opposite
Mosul. This city was at one time the capital of the empire, and
was the residence of Sardanapalus and his successors down to the
time of Sargon, who built a new capital, the modern Khorsabad.
It has been conjectured that these four cities mentioned in Gen.
10:11 were afterwards all united into one and called Nineveh
(q.v.).

$$T0000689
\Calamus\
the Latin for cane, Hebrew _Kaneh_, mentioned (Ex. 30:23) as one
of the ingredients in the holy anointing oil, one of the sweet
scents (Cant. 4:14), and among the articles sold in the markets
of Tyre (Ezek. 27:19). The word designates an Oriental plant
called the "sweet flag," the Acorus calamus of Linnaeus. It is
elsewhere called "sweet cane" (Isa. 43:24; Jer. 6:20). It has an
aromatic smell, and when its knotted stalk is cut and dried and
reduced to powder, it forms an ingredient in the most precious
perfumes. It was not a native of Palestine, but was imported
from Arabia Felix or from India. It was probably that which is
now known in India by the name of "lemon grass" or "ginger
grass," the Andropogon schoenanthus. (See CANE »T0000710.)

$$T0000690
\Calcol\
(1 Chr. 2:6), sustenance, the same probably as Chalcol (1 Kings
4:31), one of the four sages whom Solomon excelled in wisdom;
for "he was wiser than all men."

$$T0000691
\Caleb\
a dog. (1.) One of the three sons of Hezron of the tribe of
Judah. He is also called Chelubai (1 Chr. 2:9). His descendants
are enumerated (18-20, 42-49).

  (2.) A "son of Hur, the firstborn of Ephratah" (1 Chr. 2:50).
Some would read the whole passage thus: "These [i.e., the list
in ver. 42-49] were the sons of Caleb. The sons of Hur, the
firstborn of Ephratah, were Shobal, etc." Thus Hur would be the
name of the son and not the father of Caleb (ver. 19).

  (3.) The son of Jephunneh (Num. 13:6; 32:12; Josh. 14:6, 14).
He was one of those whom Moses sent to search the land in the
second year after the Exodus. He was one of the family chiefs of
the tribe of Judah. He and Joshua the son of Nun were the only
two of the whole number who encouraged the people to go up and
possess the land, and they alone were spared when a plague broke
out in which the other ten spies perished (Num. 13; 14). All the
people that had been numbered, from twenty years old and upward,
perished in the wilderness except these two. The last notice we
have of Caleb is when (being then eighty-five years of age) he
came to Joshua at the camp at Gilgal, after the people had
gained possession of the land, and reminded him of the promise
Moses had made to him, by virtue of which he claimed a certain
portion of the land of Kirjath-arba as his inheritance (Josh.
14:6-15; 15:13-15; 21:10-12; 1 Sam. 25:2,3; 30:14). He is called
a "Kenezite" in Josh. 14:6,14. This may simply mean "son of
Kenez" (Num. 32:12). Some, however, read "Jephunneh, the son of
Kenez," who was a descendant of Hezron, the son of Pharez, a
grandson of Judah (1 Chr. 2:5). This Caleb may possibly be
identical with (2).

  (4.) Caleb gave his name apparently to a part of the south
country (1 Sam. 30:14) of Judah, the district between Hebron and
Carmel, which had been assigned to him. When he gave up the city
of Hebron to the priests as a city of refuge, he retained
possession of the surrounding country (Josh. 21:11,12; comp. 1
Sam. 25:3).

$$T0000692
\Calf\
Calves were commonly made use of in sacrifices, and are
therefore frequently mentioned in Scripture. The "fatted calf"
was regarded as the choicest of animal food; it was frequently
also offered as a special sacrifice (1 Sam. 28:24; Amos 6:4;
Luke 15:23). The words used in Jer. 34:18, 19, "cut the calf in
twain," allude to the custom of dividing a sacrifice into two
parts, between which the parties ratifying a covenant passed
(Gen. 15:9, 10, 17, 18). The sacrifice of the lips, i.e.,
priase, is called "the calves of our lips" (Hos. 14:2, R.V., "as
bullocks the offering of our lips." Comp. Heb. 13:15; Ps. 116:7;
Jer. 33:11).

  The golden calf which Aaron made (Ex. 32:4) was probably a
copy of the god Moloch rather than of the god Apis, the sacred
ox or calf of Egypt. The Jews showed all through their history a
tendency toward the Babylonian and Canaanitish idolatry rather
than toward that of Egypt.

  Ages after this, Jeroboam, king of Israel, set up two idol
calves, one at Dan, and the other at Bethel, that he might thus
prevent the ten tribes from resorting to Jerusalem for worship
(1 Kings 12:28). These calves continued to be a snare to the
people till the time of their captivity. The calf at Dan was
carried away in the reign of Pekah by Tiglath-pileser, and that
at Bethel ten years later, in the reign of Hoshea, by
Shalmaneser (2 Kings 15:29; 17:33). This sin of Jeroboam is
almost always mentioned along with his name (2 Kings 15:28
etc.).

$$T0000693
\Calkers\
workmen skilled in stopping the seams of the deck or sides of
vessels. The inhabitants of Gebel were employed in such work on
Tyrian vessels (Ezek. 27:9, 27; marg., "strengtheners" or
"stoppers of chinks").

$$T0000694
\Call\
(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are
said to "call upon the name of the Lord" (Acts 2:21; 7:59; 9:14;
Rom. 10:12; 1 Cor. 1:2).

  (2.) God calls with respect to men when he designates them to
some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when
he invites them to accept his offered grace (Matt. 9:13; 11:28;
22:4).

  In the message of the gospel his call is addressed to all men,
to Jews and Gentiles alike (Matt. 28:19; Mark 16:15; Rom. 9:24,
25). But this universal call is not inseparably connected with
salvation, although it leaves all to whom it comes inexcusable
if they reject it (John 3:14-19; Matt. 22:14).

  An effectual call is something more than the outward message
of the Word of God to men. It is internal, and is the result of
the enlightening and sanctifying influence of the Holy Spirit
(John 16:14; Acts 26: 18; John 6:44), effectually drawing men to
Christ, and disposing and enabling them to receive the truth
(John 6:45; Acts 16:14; Eph. 1:17).

$$T0000695
\Calling\
a profession, or as we usually say, a vocation (1 Cor. 7:20).
The "hope of your calling" in Eph. 4:4 is the hope resulting
from your being called into the kingdom of God.

$$T0000696
\Calneh\
fort, one of the four cities founded by Nimrod (Gen. 10:10). It
is the modern Niffer, a lofty mound of earth and rubbish
situated in the marshes on the left, i.e., the east, bank of the
Euphrates, but 30 miles distant from its present course, and
about 60 miles south-south-east from Babylon. It is mentioned as
one of the towns with which Tyre carried on trade. It was
finally taken and probably destroyed by one of the Assyrian
kings (Amos 6:2). It is called Calno (Isa. 10:9) and Canneh
(Ezek. 27:23).

$$T0000697
\Calvary\
only in Luke 23:33, the Latin name Calvaria, which was used as a
translation of the Greek word _Kranion_, by which the Hebrew
word _Gulgoleth_ was interpreted, "the place of a skull." It
probably took this name from its shape, being a hillock or low,
rounded, bare elevation somewhat in the form of a human skull.
It is nowhere in Scripture called a "hill." The crucifixion of
our Lord took place outside the city walls (Heb. 13:11-13) and
near the public thoroughfare. "This thing was not done in a
corner." (See GOLGOTHA »T0001522.)

$$T0000698
\Camel\
from the Hebrew _gamal_, "to repay" or "requite," as the camel
does the care of its master. There are two distinct species of
camels, having, however, the common characteristics of being
"ruminants without horns, without muzzle, with nostrils forming
oblique slits, the upper lip divided and separately movable and
extensile, the soles of the feet horny, with two toes covered by
claws, the limbs long, the abdomen drawn up, while the neck,
long and slender, is bent up and down, the reverse of that of a
horse, which is arched."

  (1.) The Bactrian camel is distinguished by two humps. It is a
native of the high table-lands of Central Asia.

  (2.) The Arabian camel or dromedary, from the Greek _dromos_,
"a runner" (Isa. 60:6; Jer. 2:23), has but one hump, and is a
native of Western Asia or Africa.

  The camel was early used both for riding and as a beast of
burden (Gen. 24:64; 37:25), and in war (1 Sam. 30:17; Isa.
21:7). Mention is made of the camel among the cattle given by
Pharaoh to Abraham (Gen. 12:16). Its flesh was not to be eaten,
as it was ranked among unclean animals (Lev. 11:4; Deut. 14:7).
Abraham's servant rode on a camel when he went to fetch a wife
for Isaac (Gen. 24:10, 11). Jacob had camels as a portion of his
wealth (30:43), as Abraham also had (24:35). He sent a present
of thirty milch camels to his brother Esau (32:15). It appears
to have been little in use among the Jews after the conquest. It
is, however, mentioned in the history of David (1 Chr. 27:30),
and after the Exile (Ezra 2:67; Neh. 7:69). Camels were much in
use among other nations in the East. The queen of Sheba came
with a caravan of camels when she came to see the wisdom of
Solomon (1 Kings 10:2; 2 Chr. 9:1). Benhadad of Damascus also
sent a present to Elisha, "forty camels' burden" (2 Kings 8:9).

  To show the difficulty in the way of a rich man's entering
into the kingdom, our Lord uses the proverbial expression that
it was easier for a camel to go through the eye of a needle
(Matt. 19:24).

  To strain at (rather, out) a gnat and swallow a camel was also
a proverbial expression (Matt. 23:24), used with reference to
those who were careful to avoid small faults, and yet did not
hesitate to commit the greatest sins. The Jews carefully
filtered their wine before drinking it, for fear of swallowing
along with it some insect forbidden in the law as unclean, and
yet they omitted openly the "weightier matters" of the law.

  The raiment worn by John the Baptist was made of camel's hair
(Matt. 3:4; Mark 1:6), by which he was distinguished from those
who resided in royal palaces and wore soft raiment. This was
also the case with Elijah (2 Kings 1:8), who is called "a hairy
man," from his wearing such raiment. "This is one of the most
admirable materials for clothing; it keeps out the heat, cold,
and rain." The "sackcloth" so often alluded to (2 Kings 1:8;
Isa. 15:3; Zech. 13:4, etc.) was probably made of camel's hair.

$$T0000699
\Camon\
full of stalks, a place (Judg. 10:5) where Jair was buried. It
has usually been supposed to have been a city of Gilead, on the
east of Jordan. It is probably, however, the modern
Tell-el-Kaimun, on the southern slopes of Carmel, the Jokneam of
Carmel (Josh. 12:22; 1 Kings 4:12), since it is not at all
unlikely that after he became judge, Jair might find it more
convenient to live on the west side of Jordan; and that he was
buried where he had lived.