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Cab

A measure, a little less than two quarts (2 Kgs. 6: 25).

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Caesar

The title by which a Roman emperor was known. The emperors during the time covered by the N.T., with the dates of their accessions, were as follows: Augustus, 31 B.C.; Tiberius, A.D. 14; Caligula, A.D. 37; Claudius A.D. 41; Nero, A.D. 54. The chief occasions on which the imperial name is mentioned are

(1) when a question was put to our Lord as to the duty of paying tribute (Matt. 12: 17 ; Mark 12: 14 ; Luke 20: 22 );

(2) at his trial before Pilate, when the charge was disloyalty to Caesar (John 19: 12 ; cf. Acts 17: 7 );

(3) the famine in the reign of Claudius, A.D. 47 (Acts 11: 28 ), and his expulsion of Jews from Rome, about A.D. 50 (Acts 18: 2 );

(4) at Paul’s trial before Festus, when he claimed his right as a Roman citizen to be tried in the imperial court (Acts 25: 11 );

(5) reference made by Paul to Christians who were members of Caesar’s household (Philip. 4: 22 ).

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Caesarea

An important seaport town of Palestine, on the main road from Tyre to Egypt, 33 miles north of Joppa, and about 60 miles from Jerusalem. Rebuilt by Herod the Great, it was the official residence of Festus, Felix, and other Roman procurators of Judaea (Acts 23: 23, 33; Acts 25: 1-13). Philip worked in Caesarea (Acts 8: 40; Acts 21: 8, 16). It was there that Cornelius, the gentile centurion, was baptized by Peter (Acts 10: 1, 24; Acts 11: 11), and that Herod Agrippa died (Acts 12: 23). Caesarea is also frequently mentioned in connection with Paul’s journeys (Acts 9: 30; Acts 18: 22; Acts 21: 8, 16; Acts 23: 23, 33; Acts 25: 1, 4, 6, 13).

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Caesarea Philippi

A town near the source of the Jordan, at the foot of Mount Hermon, rebuilt and enlarged by Philip, tetrarch of Trachonitis. The northern most point of our Lord’s journeyings, it was the scene of Peter’s testimony of the Lord’s Messiahship and divine Sonship (Matt. 16: 13; Mark 8: 27).

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Caiaphas

High priest from A.D. 18 to A.D. 36; son-in-law of Annas, high priest A.D. 7-14. He belonged to the Sadducee party and took an active part in the attack made upon our Lord and his disciples (Matt. 26: 3, 57; Luke 3: 2; John 11: 49; John 18: 13-14, 24, 28; Acts 4: 6).

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Cain

A son of Adam and Eve who slew his younger brother Abel over jealousy and greed (Gen. 4: 1-16). Some of his descendants were skilled in the use of the harp and organ and in working with brass and iron (Gen. 4: 17-25). Due to the incompleteness of the biblical record, many have regarded Cain as the eldest son of Adam. However, latter-day revelation tells us that Adam and Eve had many sons and daughters before Cain was born (Moses 5: 1-3, 16-18). He married one of his brothers’ daughters (Moses 5: 28).

Cain’s offering was rejected by the Lord, probably for several reasons, including the fact that it was not done in faith nor in the prescribed and revealed manner (cf. Moses 5: 5-8 with Gen. 4: 3-5 ). He entered into an unholy covenant with Satan, by which he became known as Master Mahan, or “master of this great secret,” and by which he could “murder and get gain” (Moses 5: 29-31 ). A mark was set upon him by which he could be distinguished from the other children of Adam (Gen. 4: 15 ; Moses 5: 38-41 ). Cain and his descendants lived separately from the other descendants of Adam (Moses 7: 22 ).

Cain is mentioned frequently in the scriptures, including Heb. 11: 4 ; 1 Jn. 3: 12 ; Jude 1: 11 ; Hel. 6: 27 ; Ether 8: 15 ; Moses 5 - 7 ; cf. D&C 84: 16 .

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Caleb

Son of Jephunneh, of the tribe of Judah; one of the princes or heads of tribes sent by Moses to search the land of Canaan in the second year after the exodus. He and Joshua alone brought back a true report (Num. 13: 6, 30; Num. 14: 6-38); they alone of all the people who left Egypt survived the 40 years in the wilderness (Num. 26: 65; Num. 32: 12; Deut. 1: 36). After the entrance into Canaan, Caleb obtained Hebron (Josh. 14: 6-14; Josh. 15: 13-19; Josh. 21: 12; Judg. 1: 12-15, 20; Judg. 3: 9); this district was still in the possession of his family in the time of David (1 Sam. 25: 3; 1 Sam. 30: 14).

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Calendar

With the ancient Israelites the first day of a new moon was the first day of a new month, so that a month would consist of either 29 or 39 days. In the O.T. the months are not usually named, but simply numbered; they spoke of “the second month” and so on. The later Jews called their months by names which they got from Babylon: (1) Nisan, (2) Iyar, (3) Siwan, (4) Tammuz, (5) Ab, (6) Elul, (7) Tishri, (8) Markheshwan, (9) Kislew, (10) Tebeth, (11) Shebat, (12) Adar. To these was added, when necessary, an intercalary month, called 2nd Adar. With the later Jews the civil year began on the 1st of Tishri. Besides these Babylonian names we find in the O.T. four names of months that were in use among the Jews before the Exile: Abib (“harvest month,” Ex. 13: 4; Ex. 23: 15; Ex. 24: 18; Deut. 16: 1) which corresponded to the later Nisan; and Ziw (or Zif, 1 Kgs. 6: 1, 37); Ethanim (1 Kgs. 8: 2); and Bul (1 Kgs. 6: 38), which are stated to be the second, seventh, and eighth month respectively. The day among the Hebrews was reckoned from sunset to sunset (Lev. 23: 32). In the O.T. no divisions of the day are mentioned, except the natural periods of morning, noon, and evening. The night was divided into three watches (Judg. 7: 19). In later times the number of night-watches was increased to four (Matt. 14: 25; Mark 6: 48), in accordance with Greek and Roman custom. The hours of the day were usually counted from sunrise, the hours of the night from sunset.

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Calvary

A skull.

The name by which the KJV (Luke 23: 33) denotes the place where our Lord was crucified. Calvary is merely an English form of the Latin word calvaria, which is itself a translation of the Hebrew word Golgotha, a skull. The popular expression “Mount Calvary” is not warranted by any statement in the Gospels. There is no mention of a mount in any of the narratives of the crucifixion.

See Golgotha .

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Calves,

golden, worship of.

The form that Israelite idolatry took in the wilderness (Ex. 32: 4; Deut. 9: 12-21), and later on under Jeroboam and his successors (1 Kgs. 12: 28, 32-33; 2 Kgs. 10: 29; 2 Chr. 11: 15; 2 Chr. 13: 8; Hosea 8: 5-6; Hosea 13: 2). Under this symbol they professed to worship Jehovah, but such worship naturally soon degenerated into a worship of the image itself.

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Camel

The Arabian, or one-humped, camel (dromedary) is the species mentioned in the Bible. Used for work and travel, it was valuable not only for its great speed, but also because it needs little grain or green food and can endure long desert journeys without taking on new water. In addition to transportation, the camel was valuable for milk, hides, fat, leather, and hair for weaving into cloth for garments (Mark 1: 6) or rugs, and manure for fuel. It might be used for meat in emergencies, although the camel is listed as an unclean animal in Lev. 11: 4. It is possible that the donkey was used for travel at an earlier date than the camel, and the early patriarchs may have traveled more by donkey than by camel. Some references to camels are 1 Sam. 30: 17; 1 Kgs. 10: 1 ff.; 2 Kgs. 8: 9; Esth. 8: 10; Job 1: 3; Jer. 49: 32; Matt. 19: 24; Matt. 23: 24.

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Camel’s hair

Camel’s hair is clipped from the animal’s neck, back, and hump and woven into a coarse, durable, rough, and often itchy clothlike material and used for clothing. The camel’s hair garment worn by John the Baptist (Mark 1: 6) was possibly used as part of his austerity to separated him from the soft raiment and gorgeous apparel of the kings’ courts (Matt. 11: 8; Luke 7: 25) and from the Pharisees and Sadducees.

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Cana of Galilee

A town within a few miles of Nazareth, exact site of which is uncertain; the scene of Christ’s first miracle (John 2: 1-11), as well as of a subsequent one (John 4: 46-54), and the birthplace of Nathanael (John 21: 2).

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Canaan

The name of the fourth son of Ham (Gen. 9: 22; Gen. 10: 6); also used to denote the tribe inhabiting the lowland (hence the name) toward the Mediterranean coast of Palestine; sometimes as a general name for all the non-Israelite inhabitants of the country west of Jordan, called by the Greeks Phoenicians. The Hebrew and Phoenician languages were almost identical. As the Phoenicians were great traders, Canaanite came to denote merchant (Isa. 23: 8; Ezek. 17: 4; Hosea 12: 7).

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Canaanite

In the case of Matt. 10: 4 and Mark 3: 18, which refer to Simon, one of the Twelve, the word should be Cananaean rather than Canaanite; it has reference to his political attachments rather than his lineage or geographical point of origin. Simon is also called a Zelote in Luke 6: 15 and Acts 1: 13, Zelote probably having reference to the Zealots founded by Judas of Gamala, which sect was called the Cananaeans, and who openly opposed the census of Cyrenius. In other instances, Canaanite refers to land of origin or lineage through Canaan, son of Ham, as in Gen. 10: 6-19; Gen. 12: 5-6; Abr. 1: 21.

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Candlestick

(More properly menorah, or lampstand.)

Made for the tabernacle (Ex. 25: 31-37; Ex. 37: 17-24), place on the south side, opposite the table of shewbread. From the main vertical stem three pairs of branches extended, curving upward so that all seven lamps on the ends were at the same level. In Solomon’s temple there were ten golden lampstands (1 Kgs. 7: 49; 2 Chr. 4: 7). In the temple of Zerubbabel there was a single lampstand (1 Macc. 1: 21; 4: 49), afterwards carried off by Titus from the Herodian temple, and said to have been finally placed (A.D. 533) in a Christian church in Jerusalem. The metaphor in 1 Kgs. 11: 36, Ps. 18: 28, and Rev. 2: 5 refers to the easter custom of keeping a lamp burning day and night.

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Cankerworm

Sometimes rendered caterpillar by the KJV; a destructive locust, in the winged or larval state (Joel 1: 4; Joel 2: 25).

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Canon

A word of Greek origin, originally meaning “a rod for testing straightness,” now used to denote the authoritative collection of the sacred books used by the true believers in Christ. In The Church of Jesus Christ of Latter-day Saints, the canonical books are called standard works. The history of the process by which the books of the Bible were collected and recognized as a sacred authority is almost hidden in obscurity. There are several legends extant and these may have some truth in them, but certainly are not complete or totally accurate. Though many of the details have not been preserved, we know that the servants of the Lord have been commanded to keep records even from the earliest times, and that those records have been revered by the faithful and handed down from generation to generation.

Much of the information we now have on this subject has come to us through latter-day revelation. For example, we learn that Adam was an intelligent being who could read and write and had a pure and perfect language. Sacred records were kept by him and handed down to succeeding patriarchs, even to Enoch and Abraham, who also added their own writings to the collection (Moses 6: 3-6, 46 ; Abr. 1: 31 ). Likewise Moses kept a record in his day (Moses 1: 40-41 ). A collection of Old Testament documents and other writings was available in Jerusalem in 600 B.C., written upon plates of brass, and was obtained by Nephi from Laban (1 Ne. 4 ; 1 Ne. 5: 10-19 ).

The various Old Testament prophets wrote or dictated to scribes who wrote (such as Jeremiah to Baruch, cf. Jer. 36 ), and thus the sacred books were produced and collected.

In New Testament times the apostles and prophets kept records, giving an official testimony of the earthly ministry of the Savior and the progress and teachings of the Church. Many of the details, such as time and place involved in the production and the preservation of the records, are not available, but the general concept is clear that the servants of the Lord wrote what they knew to be true of Jesus. Thus came the Gospels. The epistles were primarily written to regulate affairs among the members of the Church.

With the multiplicity of true books, of both Old and New Testament origin, there was also a proliferation of false writings from apostates and from authors who for one reason or another wished to propagate some particular thesis. From time to time decisions needed to be made as to which books were authoritative and which were false. A council of Jewish scholars met for this purpose in Jamnia, or Javneh (near Joppa), in about A.D. 90, and some determinations were made as to what were the official and accepted books of the Jews’ religion. This probably was a defensive reaction to the rise of Christian writings, and perhaps also from the fact that the Christians freely used the Jewish scriptures (O.T.) as well as the writings of the apostles and the early Christian leaders. It appears that the rabbis wanted to make clear the distinction between the two.

Councils were held in early Christianity to determine which of the writings were authoritative and which were heretical. Some good judgment was used, and many spurious books were rejected, while our present New Testament was preserved. Times of persecution also precipitated decisions as to which books were true and which false. If a Christian is forced by the Roman government to burn his books, he most likely will surrender those that are nonauthoritative and conceal the more valuable documents. In order to do this, he must know which are which.

No doubt many writings, of both Old and New Testament times, have been lost, and perhaps even willfully destroyed (see Lost Books ). When the Church was in apostasy, whether before or after the time of Christ, some valuable writings were misjudged to be in error (because the judges lacked the truth) and so were discarded. Likewise some books of lesser value may have bee judged to be good. In the main, however, sound guidelines were established that helped to preserve the authoritative books. Among these rules were the following

(1) Is it claimed that the document was written by a prophet or an apostle?

(2) Is the content of the writing consistent with known and accepted doctrines of the faith?

(3) Is the document already used and accepted in the Church?

By application of these tests the books now contained in the Bible have been preserved.

Although the decisions were made in the past as to which writings are authoritative, that does not mean that the canon of scripture is complete and that no more can be added. True prophets and apostles will continue to receive new revelation, and from time to time the legal authorities of the Church will see fit to formally add to the collection of scripture.

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Canticles

An alternative name for the Song of Solomon.

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Capernaum

Village of Nahum.

A town on the western shore of the Sea of Galilee, probably on the site now known as Tell-Hum. At the time of our Lord the district was one of the most prosperous and crowded in all Palestine. Here our Lord lived after the beginning of his ministry, so that Capernaum is called “his own city” (cf. Matt. 9: 1 with Mark 2: 1). It was the home of Peter and Andrew (Mark 1: 29) and of Matthew (Matt. 9: 9). Many of our Lord’s miracles were worked here (Matt. 8: 5,14; Matt. 9: 1; Luke 4: 31-35, 38; Luke 5: 18; Luke 7: 1; Mark 1: 21, 30; Mark 2: 1. In the synagogue at Capernaum was spoken the wonderful discourse found in John 6. Later our Lord upbraided the people of the place for their refection of him (Matt. 11: 23; Luke 10: 15).

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Cappadocia

The eastern district of Asia Minor, with Pontus on the north and Cilicia on the south (Acts 2: 9; 1 Pet. 1: 1). It became a Roman province in A.D. 17.

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Captain of the Temple

(Luke 22: 4; Acts 4: 1; Acts 5: 24). Not a military officer, but one in charge of the priests and Levites who formed the temple police and kept watch by night (cf. 2 Kgs. 12: 9; 2 Kgs. 25: 18).

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Captivities of the Israelites

(1) Of Israel: In 740 B.C. Tiglath-pileser carried away the trans-Jordanic tribes and the inhabitants of Galilee (1 Chr. 5: 26; 2 Kgs. 15: 29) to Assyria; in 722 B.C. Shalmaneser carried into captivity the rest of Israel (2 Kgs. 17: 3), placing them at Halah, Habor, etc. (2 Kgs. 17: 6). The cities of Samaria were then peopled with colonists from Babylon, Cuthah, etc. (2 Kgs. 17: 24). The later history of the captive Israelites cannot be followed with certainty; some were merged in the heathen population, some returned to Palestine under the decree of Cyrus, and others remained in Babylon and helped to form the dispersion. They have come to be known as the lost tribes.

(2) Of Judah: In 701 B.C. Sennacherib carried into Assyria 200,150 captives from Jewish cities (2 Kgs. 18: 13 ); in 597 B.C. and again in 586 B.C. there were large deportations under Nebuchadnezzar (2 Kgs. 24: 14 ; 2 Kgs. 25: 11 ; 2 Chr. 36: 6-10 ; Jer. 52 ). A considerable number of Jews were left behind in Judaea (Jer. 40 - 43 ). Those in captivity were assured by the teaching of Ezekiel that the glory of the temple would again be restored. The captivity was brought to a close by the decree of Cyrus in 536 B.C. (Ezra 1: 2 ), who permitted all worshippers of Jehovah to return and build the temple in Jerusalem. Only part of the people availed themselves of this permission; the rest remained behind and formed the dispersion.

The period of the captivity had a lasting effect upon the Jewish people. It put a stop to the old sin of idolatry; it was a time of great spiritual revival (Ezek. 36: 24-28 ), a large number of the Psalms being written during this period; and it led to a deepening reverence for the law of Moses, especially that part of it dealing with ritual observance.

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Carbuncle

A precious stone of bright red color (Ex. 28: 17; Isa. 54: 12; Ezek. 28: 13).

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Carchemish

Fort of Chemosh.

A town on the western bank of the higher part of the river Euphrates. It commanded the ford of the river on the high road from Assyria into Syria, and was the scene of an important battle (605 B.C.) between Nebuchadnezzar and Pharaoh-Necho (Jer. 46: 2; 2 Chr. 35: 20).

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Carmel

Garden or park.

(1) A hill, 1742 ft. high, forming the one headland of the coast of Palestine. It is chiefly known in connection with the history of Elijah and Elisha (1 Kgs. 18; 2 Kgs. 2: 25; 2 Kgs. 4: 25); also frequently mentioned by prophets (Isa. 33: 9; Isa. 35: 2; Jer. 46: 18; Jer. 50: 19; Amos 1: 2; Amos 9: 3; Micah 7: 14; Nahum 1: 4).

(2) A town in the hill country of Judah (Josh. 15: 55 ; 1 Sam. 15: 12 ); residence of Nabal (1 Sam. 25 ); and native place of David’s wife Abigail (1 Sam. 27: 3 ).

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Carriage

Baggage or anything carried, as in Judg. 18: 21. Possibly a vessel or small instrument (1 Sam. 17: 22). Something lifted up or borne (Isa. 10: 28; Isa. 46: 1; Acts 21: 15).

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Cassia

One of the ingredients in the anointing oil (Ex. 30: 24), and an article of merchandise imported into Tyre by Greek merchants (Ezek. 27: 19). There is another Hebrew word also rendered cassia (Ps. 45: 8). Both Hebrew words denote aromatic plant products; the former is a cinnamon, while the latter may be Indian orris or costus.

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Castor and Pollux

In Greek and Roman mythology, the twin sons of Jupiter (Zeus) and Leda. They formed the figurehood of the ship from Alexandria, in which Paul sailed from Melita to Puteoli (Acts 28: 11).

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Caul

(1) A net for the hair (Isa. 3: 18).

(2) A membrane surrounding the heart (Hosea 13: 8 ).

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Cedar

Generally denotes the cedar of Lebanon (1 Kgs. 6: 9, 15; 1 Kgs. 7: 3; Ezra 3: 7); sometimes one of the junipers (Lev. 14: 4; Num. 19: 6); or a pinewood (Ezek. 27: 5).

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Cedron

The ravine below the eastern wall of Jerusalem (John 18: 1). Called Kidron in the O.T. (2 Sam. 15: 23; 1 Kgs. 2: 37).

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Censer

A metal vessel made to receive burning charcoal from the altar, and in which incense was sprinkled by a priest (Lev. 16: 12; Num. 4: 14; 1 Kgs. 7: 50; 2 Chr. 26: 18-19; Ezek. 8: 11; Luke 1: 9; Rev. 8: 3-4). See also the account of Korah’s rebellion, Num. 16.

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Centurion

An office of the Roman army, in command of a century, or company of 100 men, forming one-sixtieth part of a Roman legion. In N.T. times the legions were not up to their full strength, and a century varied from 50 to 100 men. At least five centurions are mentioned in the N.T., of which perhaps the best known is Cornelius (Acts 10: 1-35). See also Matt. 8: 8-10; Matt. 27: 54; Mark 15: 39; Luke 7: 1-9; Luke 23: 47; Acts 27: 1; Acts 28: 16.

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Cephas

A stone.

The Aramaic name (of which Petros is the corresponding Greek) given by our Lord to Simon, when he was called to be a disciple (John 1: 42).

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Chalcedony

A stone that formed one of the foundations of the heavenly Jerusalem seen by John in his vision (Rev. 21: 19); probably equivalent to our copper emerald. The name is applied in modern mineralogy to a different stone, one of the varieties of quartz.

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Chaldea

That portion of Babylonia which lay south and east of Babylon, though the name was sometimes used after the days of Jeremiah to denote the whole district lying between and adjoining the rivers Tigris and Euphrates. The Chaldeans (using the word in its wider sense) belonged to the same race as the Assyrians and spoke the same language. In Dan. 2: 2, 10 the name is applied to a learned class in Babylon who made a special study of astrology.

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Chamberlain

A private and confidential servant of an eastern king (2 Kgs. 23: 11; Acts 12: 20). The name is also translated “eunuch.”

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Charger

A dish or large plate (Num. 7: 13; Ezra 1: 9; Matt. 14: 8; Mark 6: 25).

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Chariot

A vehicle, generally used for purposes of war (Ex. 14: 7; Josh. 17: 18; Judg. 1: 19; Judg. 4: 3; 1 Sam. 13: 5). Up to the time of David the Israelites had few chariots (1 Sam. 8: 11-12); in later times a regular force was maintained (2 Sam. 8: 4; 1 Kgs. 10: 26). The armies that fought against Israel also had chariots, such as the Syrians (2 Sam. 8: 4; 2 Kgs. 8: 21), the Assyrians (2 Kgs. 19: 23), and the Persians (Isa. 22: 6-7). The Israelite fighting chariot was probably after the Egyptian model, the plan of which is known from Egyptian paintings and reliefs still in existence.

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Charity

The highest, noblest, strongest kind of love, not merely affection; the pure love of Christ. It is never used to denote alms or deeds or benevolence, although it may be a prompting motive (1 Cor. 8: 1; 1 Cor. 13: 1-4, 8; 1 Cor. 13; 1 Cor. 14: 1. cf. Moro. 7: 47).

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Chebar, river of

A tributary of the Euphrates, position uncertain. On its banks lived many of the exiles carried from Judah by Nebuchadnezzar; here Ezekiel saw his earlier visions (Ezek. 1: 1, 3; Ezek. 3: 15, 23; Ezek. 10: 15, 20, 22; Ezek. 43: 3).

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Chedorlaomer

A king of Elam who, with certain princes of Babylonia, defeated and reduced to servitude the kings of Sodom, Gomorrah, and other neighboring cities (Gen. 14: 1-17). Abraham marched against him in order to recover his nephew Lot, whom he had taken prisoner.

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Chemosh

The god of Moab (1 Kgs. 11: 7); also of Ammon (Judg. 11: 24). Solomon built for him a high place on Mount Olivet (1 Kgs. 11: 7), which Josiah destroyed (2 Kgs. 23: 13). Chemosh was worshipped with human sacrifices (2 Kgs. 3: 27).

See also Moabite Stone .

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Cherubim

Figures representing heavenly creatures, the exact form being unknown. They are found in the Holy of Holies, on the Mercy Seat of the Ark (Ex. 25: 18, 22; 1 Kgs. 6: 23-28; Heb. 9: 5), and in the visions of Ezekiel (Ezek. 10; Ezek. 11: 22). In the account of the Fall, cherubim are represented as keeping “the way of the tree of life” (Gen. 3: 24).

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Chinnereth, -roth

(1) A fortified city in the tribe of Naphtali (Josh. 19: 35).

(2) The O.T. name of the Sea of Galilee (Num. 34: 11 ; Deut. 3: 17 ; Josh. 11: 2 ; Josh. 12: 3 ; Josh. 13: 27 ; 1 Kgs. 15: 20 ).

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Chisleu or Kislew

The ninth month.

See Calendar .

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Chittim or Kittim

Son of Javan (Gen. 10: 4; 1 Chr. 1: 7). He gave his name to the island of Chittim, now called Cyprus (Num. 24: 24; Isa. 23: 1, 12; Jer. 2: 10; cf. Ezek. 27: 6; Dan. 11: 30).

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Chloe

A woman mentioned in 1 Cor. 1: 11. “Those of Chloe,” i.e. members of her household, had informed Paul of the divisions in the Corinthian Church.

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Chorazin

A town of Galilee, on northern coast of the Sea of Galilee, in which some of our Lord’s might works were done (of which no record is preserved), and which was rebuked for its unbelief (Matt. 11: 21; Luke 10: 13).

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Christ

The anointed (Gk.) or Messiah (Heb.).

Jesus, who is called Christ, is the firstborn of the Father in the spirit and the Only Begotten of the Father in the flesh. He is Jehovah, and was foreordained to his great calling in the Grand Councils before the world was. He was born of Mary at Bethlehem, lived a sinless life, and wrought out a perfect atonement for all mankind by the shedding of his blood and his death on the cross. He rose from the grave and brought to pass the bodily resurrection of every living thing and the salvation and exaltation of the faithful.

He is the greatest Being to be born on this earth - the perfect example - and all religious things should be done in his name. He is Lord of lords, King of kings, the Creator, the Savior, the God of the whole earth, the Captain of our salvation, the Bright and Morning Star. He is in all things, above all things, through all things, and round about all things; he is Alpha and Omega, the first and the last; his name is above every name, and is the only name under heaven by which we can be saved.

He will come again in power and glory to dwell on the earth, and will stand as Judge of all mankind at the last day.

See also Anointed One ; Christ, names of ; Jesus .

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Christ, Names of

Names, Titles, and Concepts of the Lord Jesus in the O.T.
Seed of the woman, Gen. 3: 15.
The Prophet, Deut. 18: 15-16.
Emmanuel, Isa. 7: 14; Isa. 8: 8; cf. Matt. 1: 23.
Wonderful, Counsellor, Mighty God, Isa. 9: 6.
Everlasting Father, Isa. 9: 6.
Prince of Peace,Isa. 9: 6.
Stem of Jesse, Isa. 11: 1 (see D&C 113: 1).
Mighty One of Jacob, Isa. 60: 16.
Servant of the Lord, or of Jehovah, Isa. 42: 1-7; Isa. 52: 13-15; Zech. 3: 8.
The Lord our Righteousness, Jer. 23: 6; Jer. 33: 16; Mal. 4: 2.
The Messiah, Dan. 9: 25.
The Messenger of the covenant, Mal. 3: 1.
Redeemer, Job 19: 25; Isa. 59: 20; Isa. 60: 16.
Holy One, Ps. 16: 10.
Holy One of Israel, Isa. 1: 4.
Blessed of God, Ps. 45: 2.
Names, Titles, and Concepts of Christ of Jesus in the Gospels and Acts
The son of David, the son of Abraham, Matt. 1: 1.
Son of David, Matt. 9: 27; Matt. 12: 23; Matt. 15: 22; Matt. 20: 30-31; Matt. 21: 9, 15; Mark 10: 47-48; Mark 12: 35; Luke 18: 38-39; Luke 20: 41.
The son of Mary, Mark 6: 3.
Joseph’s son, Luke 4: 22; John 1: 45; John 6: 42.
The carpenter’s son, Matt. 13: 55.
The carpenter, Mark 6: 3.
Jesus of Galilee, Matt. 26: 69.
Jesus of Nazareth, Matt. 26: 71; Mark 1: 24; Mark 10: 47; Mark 14: 67; Mark 16: 6; Luke 4: 34; Luke 18: 37; Luke 24: 19; John 1: 45; John 18: 5, 7; John 19: 19; Acts 2: 22; Acts 3: 6; Acts 4: 10; Acts 6: 14; Acts 10: 38; Acts 22: 8; Acts 26: 9.
A Nazarene, Matt. 2: 23.
The beloved Son of God, Matt. 3: 17; Matt. 17: 5; Mark 9: 7; Luke 3: 22.
The Son of the living God, Matt. 16: 16.
Son of the most high God, Mark 5: 7.
The Son of the Blessed, Mark 14: 61.
Son of the Highest, Luke 1: 32.
God’s holy child Jesus, Acts 4: 27,30.
Only begotten of the Father, John 1: 14,18.
One with the Father, John 10: 30.
The Lord’s Christ, Luke 2: 26.
The Christ of God, Luke 9: 20.
The chosen of God, Luke 23: 35.
The Messias, John 1: 41; John 4: 25.
God’s anointed, Acts 4: 27.
The Lamb of God, John 1: 29, 36.
A teacher come from God, John 3: 2.
He that cometh in the name of the Lord, Luke 19: 38; John 12: 13.
Meek and lowly, Matt. 12: 19.
The prophet of Nazareth, Matt. 21: 11.
A prophet, John 4: 19; John 9: 17.
The prophet, John 7: 40.
King of the Jews, Matt. 2: 2; Matt. 27: 11, 37; Mark 15: 9, 12, 18, 26; Luke 23: 3, 38; John 18: 33, 39; John 19: 3, 14-15, 19 ,21.
Governor that shall rule Israel, Matt. 2: 6.
King of Israel, Matt. 27: 42; Mark 15: 32; John 1: 49; John 12: 13.
King of Sion, Matt. 21: 5; John 12: 15.
Emmanuel, Matt. 1: 23.
The consolation of Israel, Luke 2: 25.
Savior of Israel, Acts 13: 23.
Savior, Matt. 1: 21; Luke 2: 11; Acts 5: 31; Acts 13: 23.
The Savior of the world, John 4: 42.
The Lord, Matt. 28: 6; Mark 16: 19-20; Luke 2: 11; Luke 22: 61; Luke 24: 3, 3, 4; John 11: 2; John 20: 2, 18, 20, 25; Acts 2: 36: Acts 8: 24-25, 39; Acts 9: 5-6, 10-11, 15, 17, 31, 35, 42; Acts 10: 48; Acts 11: 21, 23; Acts 13: 12, 48-49; Acts 14: 3, 23; Acts 15: 35; Acts 16: 10, 32; Acts 18: 8-9, 25; Acts 20: 19; Acts 21: 20; Acts 22: 10, 16; Acts 23: 11.
The Lord Jesus, Luke 24: 3; Acts 7: 59; Acts 8: 16; Acts 9: 29; Acts 11: 17, 20; Acts 15: 11, 26; Acts 16: 31; Acts 19: 5, 10, 13, 17; Acts 20: 21, 24, 35; Acts 21: 13; Acts 28: 31.
Lord of all, Acts 10: 36.
Lord of the sabbath, Mark 2: 28.
Rabbi, John 1: 38,49; John 3: 2, 26; John 6: 25.
Rabboni, John 20: 16.
The Word, John 1: 1, 14.
The Light, John 1: 7-8.
The bread of life, John 6: 35, 41, 48.
The living bread, John 6: 51.
The light of the world, John 8: 12; John 9: 5; John 12: 46.
The door of the sheep, John 10: 7, 9.
The good shepherd, John 10: 11, 14.
The resurrection and the life, John 11: 25.
The way, the truth, and the life, John 14: 6.
The true vine, John 15: 1.
The vine, John 15: 5.
The Holy One and the Just, Acts 3: 14.
The Just One, Acts 7: 52; Acts 22: 14.
The Prince of Life, Acts 3: 15.
A prince, Acts 5: 31.
Judge of quick and dead, Acts 10: 42.
A righteous man (by the centurion), Luke 23: 47.
That deceiver (by the Jews), Matt. 27: 63.
A sinner (by the Jews), John 9: 24.
A Samaritan (by the Jews), John 8: 48.
Names, Titles, and Concepts of Christ in the Epistles.
A propitiation through faith, Rom. 3: 25; 1 Jn. 2: 2.
The end of the law for righteousness, Rom. 10: 4.
The deliverer, Rom. 11: 26.
Lord both of dead and living, Rom. 14: 9.
A minister of the circumcision for the truth of God, Rom. 15: 8.
The power of God and the wisdom of God, 1 Cor. 1: 24.
Wisdom, righteousness, sanctification, and redemption unto us, 1 Cor. 1: 30.
He sanctifieth the people by his blood, Heb. 13: 12.
Our passover, 1 Cor. 5: 7.
By whom are all things, and we by him, 1 Cor. 8: 6.
By whom God made the worlds, Heb. 1: 2.
The spiritual rock, 1 Cor. 10: 4.
The head of every man, 1 Cor. 11: 3; cf. Eph. 4: 15.
Captain of man’s salvation, Heb. 2: 10.
Propitiation for the sins of the whole world, 1 Jn. 2: 2; 1 Jn. 4: 10.
One body, 1 Cor. 12: 12.
The firstfruits of them that slept, 1 Cor. 15: 20, 23.
The forerunner, Heb. 6: 20.
The Lord from heaven, 1 Cor. 15: 47.
Not yea and nay, but in him was yea, 2 Cor. 1: 19.
The image of God, 2 Cor. 4: 4.
The express image of God’s person, Heb. 1: 3.
The only wise God our Savior, Jude 1: 25.
Who knew no sin, 2 Cor. 5: 21; Heb. 4: 15.
Separate from sinners, Heb. 7: 26; did no sin, 1 Pet. 2: 22.
Blessed for evermore, 2 Cor. 11: 31.
Consecrated for evermore, Heb. 7: 28.
Who gave himself for our sins, Gal. 1: 4.
Suffered for us, 1 Pet. 2: 21.
Bare our sins in his own body, 1 Pet. 2: 24; 1 Pet. 3: 18; 1 Pet. 4: 1.
The seed of Abraham, Gal. 3: 16; Heb. 2: 16.
Of the seed of David, 2 Tim. 2: 8.
Made of a woman, made under the law, Gal. 4: 4.
Our peace, Eph. 2: 14; the chief cornerstone, Eph. 2: 20.
A living stone, disallowed of men, but chosen of God and precious, 1 Pet. 2: 4,7.
An offering and sacrifice to God for a sweetsmelling savior, Eph. 5: 2.
Foundation of the Church, 1 Cor. 3: 11.
The head of the Church, Eph. 5: 23.
The Savior of the body, Eph. 5: 23.
The Savior, Philip. 3: 20.
Our Savior, 1 Tim. 2: 3; 2 Tim. 1: 10; Titus 2: 10, 13; Titus 3: 6.
Savior of the world, 1 Jn. 4: 14.
The hope of glory, Col. 1: 27.
Who sitteth on the right hand of God, Col. 3: 1; Heb. 1: 3; Heb. 10: 12; Heb. 12: 2.
Who is passed into the heavens, Heb. 4: 14; Heb. 8: 1; Heb. 9: 24; 1 Pet. 3: 22.
Our life, Col. 3: 4.
Which delivereth us from the wrath to come, 1 Thes. 1: 10.
Who died and rose again, 1 Thes. 4: 14.
Who was raised from the dead, 2 Tim. 2: 8.
Who came into the world to save sinners. 1 Tim. 1: 15.
Who gave himself for us, Titus 2: 14.
Tasted death for every man, Heb. 2: 9.
The mediator between God and men, 1 Tim. 2: 5.
Appears in the presence of God for us, Heb. 9: 24.
God manifest in the flesh, 1 Tim. 3: 16.
The great God, Titus 2: 13.
The brightness of God’s glory, Heb. 1: 3.
In whom is salvation, 2 Tim. 2: 5.
Appears in the presence of God for us, Heb. 9: 24.
God manifest in the flesh, 1 Tim. 3: 16.
The great God, Titus 2: 13.
The brightness of God’s glory, Heb. 1: 3.
In whom is salvation, 2 Tim. 2: 10.
Author of eternal salvation, Heb. 5: 9.
Hath obtained eternal redemption for us, Heb. 9: 12.
Who shall judge the quick and dead, 2 Tim. 4: 1.
Is ready to judge the quick and the dead, 1 Pet. 4: 5.
The righteous judge, 2 Tim. 4: 8.
Heir of all things, Heb. 1: 2.
Upholding all things by the word of his power, Heb. 1: 3.
By himself purged our sins, Heb. 1: 3.
Put away sin by the sacrifice of himself, Heb. 9: 26.
His blood cleanseth from all sin, 1 Jn. 1: 7.
Better than the angels, Heb. 1: 4.
Made lower than the angels for the suffering of death, Heb. 2: 7, 9.
The first begotten, Heb. 1: 6.
Crowned with glory and honour, Heb. 2: 9.
Made higher than the heavens, Heb. 7: 26.
A merciful and faithful high priest, Heb. 2: 17.
Apostle and high priest of our profession, Heb. 3: 1; Heb. 4: 14; Heb. 10: 21.
Able to succor them that are tempted, Heb. 2: 18.
Worthy of more glory than Moses, Heb. 3: 3.
Tempted in all points as we are, Heb. 4: 15.
A priest for ever after the order of Melchisedec, Heb. 5: 6; Heb. 6: 20.
Hath an unchangeable priesthood, Heb. 7: 24.
Learned obedience by the things which he suffered, Heb. 5: 8.
Surety of a better testament, Heb. 7: 22.
Mediator of a better covenant, Heb. 8: 6; Heb. 12: 24.
Mediator of the new testament, Heb. 9: 15.
Able to save to the uttermost, Heb. 7: 25.
Ever liveth to make intercession, Heb. 7: 25.
Holy, harmless, undefiled, Heb. 7: 26.
A minister of the sanctuary and of the true tabernacle, Heb. 8: 2.
A high priest of good things to come Heb. 9: 11.
Offered himself without spot, Heb. 9: 14.
A lamb without blemish and without spot, 1 Pet. 1: 19.
Shall appear the second time without sin unto salvation, Heb. 9: 23.
He hath perfected forever them that are sanctified, Heb. 10: 14.
He hath consecrated a new and living way, Heb. 10: 20.
The author and finisher of our faith, Heb. 12: 2.
The same yesterday, today, and forever, Heb. 13: 8.
Suffered without the gate, Heb. 13: 12.
The great shepherd of the sheep, Heb. 13: 20; 1 Pet. 5: 4.
The shepherd and bishop of souls, 1 Pet. 2: 25.
The Lord of glory, James 2: 1.
Angels, authorities, and powers being made subject to him, 1 Pet. 3: 22.
Left us an example, 1 Pet. 2: 21.
The word of life, 1 Jn. 1: 1.
Sent that we may live through him, 1 Jn. 4: 9.
In him is eternal life, 1 Jn. 5: 11, 20.
An advocate (Gk. Paraclete) with the Father, 1 Jn. 2: 1.
The propitiation for our sins, 1 Jn. 2: 2; 1 Jn. 4: 10.
He that came by water and blood, 1 Jn. 5: 6.
Hath given us understanding that we may know him that is true, 1 Jn. 5: 20.
Names, Titles, and Concepts of Christ in the Apocalypse.
The faithful witness, Rev. 1: 5; Rev. 3: 14.
The first begotten of the dead, Rev. 1: 5.
He that liveth and was dead, Rev. 1: 18; Rev. 2: 8.
The prince of the kings of the earth, Rev. 1: 5.
Alpha and Omega, the beginning and the ending, Rev. 1: 8, 11; Rev. 21: 6; Rev. 22: 13.
Which is, and which was, and which is to come, Rev. 1: 8; Rev. 4: 8; Rev. 11: 17; Rev. 16: 5.
The Almighty, Rev. 1: 8; Rev. 4: 8; Rev. 16: 7.
The first and the last, Rev. 1: 17; Rev. 2: 8; Rev. 22: 13.
He that is holy, he that is true, he that hath the key of David, Rev. 3: 7.
The Amen, Rev. 3: 14.
The beginning of the creation of God, Rev. 3: 14.
That liveth for ever and ever, Rev. 4: 9.
The Lion of the tribe of Judah, Rev. 5: 5.
The root of David, Rev. 5: 5.
Root and offspring of David, Rev. 22: 16.
The Lamb, Rev. 5: 6, 8, 12-13; Rev. 6: 16; Rev. 7: 9, 14, 17; Rev. 12: 11; Rev. 14: 1, 4, 10; Rev. 15: 3; Rev. 17: 14; Rev. 19: 7, 9; Rev. 21: 9, 14, 22, 27; Rev. 22: 1, 3.
King of kings, and Lord of lords, Rev. 17: 14; Rev. 19: 16.
Faithful and true, Rev. 19: 11.
The word of God, Rev. 19: 13.
The bright and morning star, Rev. 22: 16.

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Christians

A name first given to believers in Jesus Christ at Antioch in Syria, about A.D. 43 (Acts 11: 26). It was perhaps given contemptuously, but was accepted by followers of Christ as a fit title. See 1 Pet. 4: 16; Alma 46: 15.

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Christs, false

Matt. 24: 4, 5, 24 ; Mark 13: 21 ; Luke 21: 8 ; John 5: 43 . See 1 Tim. 4: 1-7 ; 2 Pet. 2 ; Jude 1: 4-19 .

See also Antichrist .

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Chronicles

The two Books of Chronicles counted as one in the Hebrew canon. They give a short history of events from the Creation down to the proclamation of Cyrus allowing the Jews to return to Palestine. The books contain several references to the sources whence information was derived, e.g., “the book of Nathan the prophet, the prophecy of Ahijah the Shilonite, and the visions of Iddo the seer” (2 Chr. 9: 29; cf. 2 Chr. 12: 15; 2 Chr. 13: 22; 2 Chr. 20: 34; 2 Chr. 26: 22; 2 Chr. 32: 32; 2 Chr. 33: 18). These passages make it clear that, from the earliest times of the kingdom, writers living amid the events described, and generally of the prophetic order, recorded the history of their own times. These records along with Samuel and Kings formed the material out of which our books of Chronicles were compiled, the compilers choosing such portions as suited the purpose of their composition. Though secular events are not excluded from the compilations thus formed the writers dwell with most satisfaction upon the ecclesiastical and religious aspects of the history, and the progress of temple worship in Jerusalem. The date of composition cannot be fixed with certainty.

The books of Ezra and Nehemiah, originally forming one book in the Hebrew canon, may be regarded as a sequel to 1 and 2 Chr.

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Chronology

Bible chronology deals with fixing the exact dates of the various events recorded. For the earliest parts of O.T. history we rely entirely on the scripture itself; but the Hebrew Bible, the Septuagint or Greek translation, and the Samaritan Pentateuch do not agree together, so that many dates cannot be fixed with certainty. From the time of David onwards we get much assistance from profane history, e.g., inscriptions on monuments and other state records. Much work has still to be done in this direction. The dates found at the top of many printed English Bibles are due to Archbishop Ussher. Some of them have been shown to be incorrect.

See Chronological Tables .

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Chrysolite

A precious stone (Rev. 21: 20). Probably the name here denotes some kind of beryl.

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Church

From the Greek, Ecclesia, meaning “an assembly called together.” The church is the organized body of believers who have taken upon themselves the name of Jesus Christ by baptism and confirmation. To be the true church it must be the Lord’s church, and must have his laws, his name, and be governed by him through representatives whom he has appointed (3 Ne. 27: 1-12; D&C 115: 4). In this sense, the church began with the days of Adam, and has been on the earth among mankind whenever there were a group of believers who had the priesthood and revelations of heaven. The word church is used only twice in the four Gospels (Matt. 16: 18; Matt. 18: 17) but is frequently mentioned in Acts, the epistles, and Revelation. The O.T. uses the term congregation for church. The word kingdom is often used in the scriptures to mean the church, since the church is literally the kingdom of God on the earth. The Book of Mormon, as it speaks of O.T. events, uses the word church (1 Ne. 4: 26), and the Doctrine and Covenants speaks of the church in O.T. times (D&C 107: 4).

Principal offices in the church are spoken of by Paul in Eph. 4: 11-16 , in which it is pointed out that the church is a means by which the saints (or members) become edified and progress toward the full measure of the stature of Christ. That belonging to the Lord’s church is important is emphasized in Acts 2: 47 , where we find that “the Lord added to the church daily such as should be saved.” In the church there should be unity and oneness, and Paul was greatly concerned that there were divisions in the church at Corinth (1 Cor. 1: 10-13 ). He repeatedly explained that all the offices and functions of the church are necessary (Rom. 12: 4-5 ; 1 Cor. 12 ; Eph. 4: 1-16 ), the whole body being fitly joined together. The scriptures contain the prophecies that the church which Jesus established would fall into apostasy. This occurred soon after the death of the Twelve. Consequently, the church, with the same organization, doctrines, and authority, has in the last days been restored to the earth, preparatory to the second coming of Jesus Christ (2 Thes. 2: 1-9 ; D&C 20: 1-4 ; cf. Acts 3: 19-21 ; A of F 6 ).

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Cilicia

A province in the southeast of Asia Minor, separated from Cappadocia by the Taurus range, the pass through which was known as the Cilician Gates. Its capital was Tarsus, the birthplace of Paul (Acts 21: 39). Cilicia contained large settlements of Jews (Acts 6: 9); it was visited by Paul on several occasions (Gal. 1: 21; Acts 9: 30; Acts 15: 23, 41; Acts 27: 5).

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Circumcision

The token of the Abrahamic covenant during O.T. dispensations. Those who received it thenceforth enjoyed the privileges and undertook the responsibilities of the covenant. It symbolized some aspects of separation or dedication (1) to God, to whom Israel belonged; (2) from the world, the uncircumcised with whom Israel might not mix; (3) from sin (Deut. 10: 16; Deut. 30: 6; Jer. 4: 4; Jer. 9: 25-26; Ezek. 44: 7).

The subjects of circumcision were (1) male Israelites, properly when eight days old (Gen. 17: 12 ), but sometimes at a later age (Ex. 4: 25 ; Josh. 5: 2-9 ); (2) slaves born in the house or bought with money (Gen. 17: 13 ); (3) strangers who wished to eat the Passover (Ex. 12: 48 ).

Circumcision was not peculiar to Israel. It was practiced in Egypt, and also by nations with whom Israel had not come in contact. The significance of circumcision was that it was the manifest token of the covenant that the Lord had made with Abraham and his seed. It does not matter that other nations also practiced circumcision for to them it did not have the same meaning or purpose. The various Canaanite tribes appear to have been uncircumcised (Gen. 34: 14-17 ; Judg. 14: 3 ; 1 Sam. 31: 4 ; 2 Sam. 1: 20 ).

With circumcision was connected the giving of a name; but there is no express mention of this custom until N.T. times (Luke 1: 59 ; Luke 2: 21 ). It would follow naturally from the fact that Abram’s name was changed at the institution of the ordinance (Gen. 17: 5, 10-14 ).

There was much controversy in the early church with regard to the obligation of circumcision (Acts 15: 1-31 ). The Church under direction of Peter and the Twelve, and acting under the guidance of the Spirit, declared that circumcision was not obligatory for gentile converts. However, it apparently did not settle the matter of whether or not Jewish members of the Church should have their children circumcised. As one reads the scriptures on the matter, it becomes evident that the real issue was not circumcision only, but also the larger question as to continued observance of the law of Moses by members of the Church. The word circumcision seems to have been representative of the law in these instances. The controversy was renewed later on in Galatia, as we read in Gal. 2: 1-15 ; Gal. 5: 2-6, 11 ; Gal. 6: 12-16 . These passages, along with Rom. 2: 25-29 ; Rom. 3: 1-2 ; Philip. 3: 3 ; and Col. 2: 11 , contain Paul’s teaching on the subject.

The Jewish part of the church membership, especially in Jerusalem, appears to have been very reluctant to cease from the rituals and ceremony of the law of Moses (Acts 21: 17-15 ). This is a marked contrast to the Church among the Nephites, in which there seems to have been a cessation of the law immediately upon their awareness of the death and resurrection of Jesus Christ. (3 Ne. 15: 1-4 ; Moro. 8: 8 ).

See also Abraham, Covenant of ; Law of Moses ; Proselytes .

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Cities of Refuge

Six cities, three on each side of Jordan (that is, Kedesh, Shechem, and Hebron, on the western side, and Bezer, Ramoth, and Golan on the eastern side), in which a man who had accidentally committed homicide could take refuge from the avenger of blood. The regulations about the use of these cities are found in Num. 35: 6-34; Deut. 19: 1-13; Josh. 20.

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Claudius

(1) Emperor of Rome, from A.D. 41 to 51 (Acts 11: 28; Acts 18: 2).

(2) Claudius Lysias, the Roman military tribune in Jerusalem, who rescued Paul and sent him for trial to Caesarea (Acts 21: 31 ff.; Acts 22: 24 ; Acts 23: 10, 26, 30 .)

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Clean and Unclean

The distinction that the Israelites drew between clean and unclean had a great effect upon the whole of their religious and social life. It applied in the first place to food. Certain animals, birds, and fishes were regarded as clean and might be eaten, while others were unclean and were forbidden. See Lev. 11; Deut. 14: 3-20. The flesh of any animal dying of itself or torn by wild animals was also forbidden (Ex. 22: 31; Lev. 17: 15; Lev. 22: 8; Deut. 14: 21). No Israelite might eat blood, which was regarded as containing the life; it had to be poured out and covered up (Gen. 9: 4; Lev. 17: 10-14; Lev. 19: 16; Deut. 12: 16, 23-25; Deut. 15: 23). Fat also was forbidden; it belonged to God (Lev. 7: 22-27).

For seven or fourteen days after the birth of a child the mother was unclean (Lev. 12 ). Uncleanness also resulted from the touch of a dead body (Lev. 11: 8 ; Lev. 21: 1-4, 11 ; Lev. 22: 4-7 ; Deut. 21: 22 ). The leper was unclean and communicated uncleanness to everything he touched (Lev. 13: 1 - 46: 14). In N.T. times, to enter the house of a gentile or to eat food with him involved uncleanness (John 18: 28 ; Acts 10: 28 ; Acts 11: 23 ). So long as a person was unclean he was cut off from the congregation. In ordinary cases of uncleanness it was sufficient to remain in seclusion till the evening and then to wash the body. In certain cases a sin offering was necessary.

Uncleanness referred to being ceremonially or ritually unclean, and should not be taken to mean that the touching of a dead body or the bearing of children was morally evil. These regulations (except the prohibition against blood, which was given as early as Noah’s day) were introduced in the Law of carnal commandments (of performances and ordinances) of the law of Moses; being fulfilled by the atonement of Jesus Christ, they are no longer required of the believers. See Mark 7: 15-23 ; Acts 10: 9-16, 28 ; Acts 15: 29 ; 1 Tim. 4: 4 ; 2 Ne. 25: 24-27 ; Mosiah 13: 29-32 .

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Cleanness of Teeth

A unique phrase used by Amos to describe conditions of famine (Amos 4: 6).

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Clement

A fellow-laborer of Paul (Philip. 4: 3); probably not the same as the Clement who was Bishop of Rome and the author of a well-known epistle to the Corinthians.

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Cleopas

One of those who met Jesus on the road to Emmaus (Luke 24: 18). Nothing beyond this is known of him, unless, as some think, he is the same as Cleophas.

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Cleophas

Mentioned (John 19: 25) to distinguish Mary of Clopas (i.e., probably Mary, wife of Cleophas) from two other Marys.

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Clothing

The ordinary headdress of a Jew in our Lord’s day was a large, brightly colored handkerchief wound into a turban. This would be worn always in public and in the presence of betters. From the back of the turban sometimes hung a smaller handkerchief, protecting the back of the neck and shoulders from the sun. On the feet, the sandals generally worn in summer were sometimes replaced in winter by roughly made shoes. On the body next to the skin was worn a long shirt of linen or cotton (Mark 14: 51). It was put on over the head, and there were either slits for the arms to pass through or, perhaps more commonly, loose, short sleeves. Over this was worn a coat or tunic, something like a dressing gown, reaching generally to the feet, and fitting closely in the upper part (Matt. 5: 40; Mark 14: 63; John 19: 23; John 21: 7). Sometimes, as in the case of our Lord, it was woven in a single piece from the top throughout. Outside this coat or tunic was worn a girdle, generally of leather, from which purse, pouch, or weapon hung. As the tunic, reaching below the knees, would interfere with active movement, it was drawn up under the girdle as an outward sign of being busy (“Let your loins be girded about”), or as a preliminary to energetic work, as when Elijah girded up his loins and ran before Ahab. Lastly, a square shawl, edged with a fringe and having tassels of five threads, four white and one blue, knotted together at each corner, was worn as a mantle or cloak (Matt. 5: 40; Luke 6: 29; 2 Tim. 4: 13), and arranged so that it did not quite reach down to the bottom of the tunic.

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Cloud

A word often used in the Bible. A pillar of cloud hovered over the camp by day, while Israel traveled through the wilderness. It went before them when they were to march to the next stopping place. At night it became a pillar of fire over the tabernacle (Ex. 13: 21-22; Ex. 14: 24; Ex. 33: 9-10; Num. 9: 15-23; Num. 10: 11-12, 34; Deut. 31: 15; Neh. 9: 12). The Lord called to Moses out of the midst of the cloud on Mount Sinai (Ex. 24: 16), and a cloud filled the temple of Solomon (1 Kgs. 8: 10-11). The Father spoke from a “bright cloud” on the Mount of Transfiguration (Matt. 17: 5); and at Jesus’ ascension a cloud received him out of sight (Acts 1: 9). These were no doubt clouds of glory, not the dull, gray clouds of rain. Furthermore, at the Lord’s second advent he will come with clouds (Rev. 1: 7).

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Cockatrice

Some venomous snake (Isa. 11: 8).

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Codex

A manuscript volume of ancient biblical text. A codex form of manuscript is somewhat like our present book style with the pages piled on one another and joined at one side, generally with stitching. This is contrasted to a scroll, in which the sheets are joined side by side in a series, making one long and continuous piece that is rolled from one or both ends. The codex is much easier to use than is a long scroll. The general conclusion among scholars is that the Hebrews did not use codices until the 2nd or 3rd century A.D. Thus O.T. documents are scrolls, although many N.T. documents are codices. The gold plates from which the book of Mormon was translated were in codex form, joined with three rings on one side.

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Coins

See Money .

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College

A name given to the northwestern, “second” part of Jerusalem where the prophetess Huldah lived (2 Kgs. 22: 14).

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Colony

A name given to a city, usually on the frontier of the Empire, in which for military reasons a body of Roman citizens had been placed in full enjoyment of all rights of citizenship (Acts 16: 12-13). Apparently few Jewish people were in the colony, for it appears there was no synagogue there, and the people met for prayer at the river.

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Colosse

A town of Phrygia, in the valley of the Lycus, near Laodicea and Hierapolis, and close to the great road that led from Ephesus to the Euphrates. When Paul wrote his epistle to the Colossians he had probably not yet visited the place. Epaphras and perhaps Timothy were its first Christian teachers (Col. 1: 1, 7; Col. 4: 12-13).

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Colossians, Epistle to

See Pauline Epistles .

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Comforter

Two Comforters are spoken of. The first is the Holy Ghost (John 14: 16-27; Moro. 8: 26; D&C 21: 9; 42: 17; 90: 11). The Second Comforter is the Lord Jesus Christ himself. “When any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him” (D&C 88: 3-4; D&C 130: 3; HC 3: 381).

See also Holy Spirit .

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Coming of Jesus Christ

Generally means, in the N.T., his “second” coming, i.e., to judgment, at the end of the world (Matt. 24: 3, 27; Matt. 25: 31; Acts 1: 11; 1 Cor. 15: 23; 1 Thes. 2: 19; 1 Thes. 3: 13; 1 Thes. 4: 15; 2 Thes. 2: 1-8; James 5: 7-8; 2 Pet. 1: 16; 2 Pet. 3: 4; 1 Jn. 2: 28; Rev. 1: 7; Rev. 3: 11; Rev. 20: 11-15; Rev. 22: 12, 20).

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Commandments, The Ten

(Ex. 34: 28; Deut. 10: 4). The Hebrew name for these is the “Ten Words,” hence the name Decalogue. They are also called the Covenant (Deut. 9: 9) or the Testimony (Ex. 25: 21). The giving of the Ten Commandments by God to Moses, and through him to Israel, is described in Ex. 19: 16 - 20: 21; Ex. 32: 15-19; Ex. 34: 1. They were engraved on two tables of stone, which were placed in the Ark; hence they were called the Ark of the Covenant (Num. 10: 33). There had been a difference of opinion as to the way in which the commandments were divided into ten. The Roman Church, following the example of St. Augustine, unites what we know as the first and second, and divides the last into two. Our Lord, quoting from Deut. 6: 4-5 and Lev. 19: 18, has summarized the Ten Commandments in “two great commandments” (Matt. 22: 37-39). To get their full significance we must read them in the light of our Lord’s Sermon on the Mount (see also Mark 2: 27 and Matt. 15: 4-6 for interpretation of 4th and 5th), where it is shown that they are intended to control our thoughts and desires as well as our acts.

The Ten Commandments have been reiterated in latter-day revelation, certifying as to their genuineness and importance, as also Moses’ experience on Sinai has been thus verified. See Mosiah 12: 32-37 ; Mosiah 13: 5 ; D&C 42: 18-28 ; D&C 59: 5-13 .

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Commerce

In early times the Egyptians seem to have been the leading nation in trade, carrying no business with distant cities in Syria and elsewhere (Gen. 37: 25; Gen. 41: 57). Until the time of Solomon, the Israelites had little trade with foreign nations, such trade being discouraged by the Mosaic law (Deut. 17: 16-17). Under Solomon, commerce grew rapidly (1 Kgs. 10: 22, 28-29; 2 Chr. 1: 16-17; 2 Chr. 8: 18; 2 Chr. 9: 13-14, 21). The Phoenicians were at this time the chief trading race, their ports being Tyre, Sidon, and Gebal, whence ships sailed to the most distant parts of the known world. Israelite foreign trade afterwards declined, and Jehoshaphat tried to revive it (1 Kgs. 22: 48-49). It would be much interrupted by frequent wars, but the language of the prophets makes it clear that a good deal of wealth had found its way into the country, and Jerusalem, with its port Joppa, is spoken of as a road to Tyre, the great Phoenician trading port.

The Law laid stress on fair dealing (Lev. 19: 35-36 ; Deut. 25: 13-16 ; Ezek. 27 ) and on the punishment that would follow the misuse of prosperity (cf. Rev. 18: 12-23 ).

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Communion

A word used generally in Protestant and Catholic Christianity to memorialize the sacrament of the Last Supper. It is so called because in partaking of the sacramental emblems (the bread and water, or wine), one seeks fellowship with the Master, for it is done in remembrance of him. Paul uses the concept in speaking of the meaning of the bread and the cup of the Lord’s Supper (1 Cor. 10: 16-21). He also speaks of the communion of the Holy Ghost (2 Cor. 13: 14). A form of this word is also used with an opposite meaning, when a person is severed from the Church for wrong-doing. Such action is called “ex-communication”; that is, the former member loses the fellowship and communion he once had with the Lord, with the Holy Spirit, and with the members of the Church. See also 1 Cor. 11: 20-34; Moro. 4, 5; D&C 20: 75-79.

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Compass

As a verb, to go completely around, or about, as in Matt. 23: 15. As a noun, a circle, as in Prov. 8: 27; or a circular direction, as in 2 Kgs. 3: 9 and Acts 28: 13.

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Coney

or rock-badger.

(Ps. 104: 18; Prov. 30: 24, 26). Described as unclean (Lev. 11: 5; Deut. 14: 7).

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Confession

The scriptures use confession in at least two ways. One is to confess that Jesus is the Christ; that is, a confession or profession of faith; see, for example, Matt. 10: 32; Matt. 16: 16; John 6: 68-69; John 12: 42; Rom. 10: 9; Philip. 2: 11; 1 Tim. 6: 12; Heb. 4: 14; 1 Jn. 4: 2. A second usage of confession is confession of sin. It is a duty of all persons to confess all their sins to the Lord and, when necessary, to the person or persons sinned against. Sins against the public must be publicly confessed (D&C 42: 88-93). Other items may be confessed to a church official (bishop), or in many cases to the Lord alone. Confession to a church official (in most cases the bishop) is necessary whenever one’s transgression is of a nature for which the Church might impose loss of membership or other disciplinary action. The bishop cannot and does not forgive sin, but he may judge the matter and waive the penalty that the Church might otherwise impose against the person. The repentant sinner must still make confession and obtain forgiveness of the Lord.=Confession is a condition of forgiveness. The Lord has said that true repentance is always accompanied by confession (D&C 58: 43; D&C 64: 7). Confession was clearly a requirement of forgiveness under the law of Moses (Lev. 5: 5; Lev. 26: 40; Num. 5: 7; Josh. 7: 19; Ezra 10: 11). John the Baptist baptized those who repented and confessed their sins (Matt. 3: 5-6).

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Confirmation

See Laying on of hands.

The word is not found in the N.T., though the rite itself is mentioned in several places.

(1) We are told (Acts 8: 14-17 ) that after Philip had baptized the converts in Samaria, Peter and John prayed for them that they might receive the Holy Ghost; they then laid their hands on them, and the Holy Ghost was given.

(2) On Paul’s arrival at Ephesus (Acts 19: 1-6 ) he found men who had received a form of baptism that they incorrectly supposed had come from John the Baptist. After they had been properly baptized in the name of the Lord Jesus, the Apostle laid his hands on them, and they received the Holy Ghost.=In these instances there is illustrated the greater authority of the Melchizedek Priesthood, compared to the Aaronic Priesthood. The latter has authority to baptize in water, but not the power to lay on hands to confer the gift of the Holy Ghost. The Melchizedek Priesthood has power to do both (JS-H 1: 70-72 ). Baptism of water without the bestowal of the Holy Ghost would be incomplete, and would be but half a baptism (HC 5: 499).

No information is to be found in the Bible as to any special age for confirmation, but it is clear that it followed close after baptism. From latter-day revelation we learn that baptism and confirmation can be administered when a person reaches the age of eight years (D&C 68: 25-27 ). Confirmation includes more than conferring the gift of the Holy Ghost. To confirm means to “make more sure.” The ordinance of confirmation completes the ceremonial process of becoming a member of the Church, and as such, it is complementary to water baptism.

See also Baptism .

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Conscience

The word is not found in the O.T. The chief passage in the N.T. is Rom. 2: 14-15. The concept is that we are born with a natural capacity to distinguish between right and wrong, due to the light of Christ that is given to every person, D&C 84: 44-53. We have a faculty by means of which we can pass judgment on our own conduct, either approving or condemning it, so anticipating the divine judgment on it. This faculty is called conscience. The possession of it at once makes us responsible beings. Like other faculties it needs to be trained, and may be deadened through misuse. Bible teaching on the subject may be classified as follows

An accusing, Gen. 3: 10 ; Gen. 42: 21 ; 1 Sam. 24: 16-22 ; Prov. 20: 27 ; Matt. 14: 2 ; Matt. 27: 3 ; Mark 6: 16 ; Luke 9: 7 ; John 8: 9 ; Acts 24: 25 ; Rom. 2: 15 ;

An ill-informed or ill-trained, John 16: 2 ; Acts 8: 1, 3 ; Acts 26: 9 ; Rom. 9: 31 ; Rom. 10: 2 ; Gal. 1: 14 ; Gal. 4: 9-11 ; Col. 2: 16-18 ; 1 Tim. 1: 13 ;

A good, Acts 23: 1 ; Acts 24: 16 ; Rom. 2: 1 5; Rom. 9: 1 ; 2 Cor. 1: 12 ; 2 Cor. 4: 2 ; 1 Tim. 1: 5, 19 ; 1 Tim. 3: 9 ; Heb. 13: 18 ; 1 Pet. 3: 16, 21 ; 1 Jn. 3: 21 ;

An evil, 1 Tim. 4: 2 ; Titus 1: 15 ; 1 Jn. 3: 2 2;

Working of, Rom. 13: 5 ; Rom. 14: 22 ; 1 Pet. 2: 19 ;

Respect for a weak, Rom. 14 ; Rom. 15: 1 ; 1 Cor. 8: 7-13 ; 1 Cor. 10: 23-33 ;

Purification of the, Heb. 9: 14 ; Heb. 10: 2 2; 1 Pet. 3: 21 .

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Conversation

In the KJV, conversation usually means behavior, way of life, or conduct, rather than the modern sense of talking together. See Ps. 37: 14; 2 Cor. 1: 12; Gal. 1: 13; Eph. 2: 3; Eph. 4: 22; Philip. 1: 27; 1 Tim. 4: 12; James 3: 13; 1 Pet. 1: 15, 18; 1 Pet. 2: 12; 1 Pet. 3: 1-2; 2 Pet. 2: 7; 2 Pet. 3: 11. In Philip. 3: 20 it probably means citizenship; and in Heb. 13: 5, disposition.

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Conversion

Denotes changing one’s views, in a conscious acceptance of the will of God (Acts 3: 19). If followed by continued faith in the Lord Jesus Christ, repentance, baptism in water for the remission of sins, and the reception of the Holy Ghost by the laying on of hands, conversion will become complete, and will change a natural man into a sanctified, born again, purified person - a new creature in Christ Jesus (see 2 Cor. 5: 17). Complete conversion comes after many trials and much testing (see Luke 22: 32; D&C 112: 12-13). To labor for the conversion of one’s self and others is a noble task, as in Ps. 51: 13; Dan. 12: 3; James 5: 19-20; D&C 18: 15-16. Cf. Alma 26.

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Convince

To convict of wrongdoing or prove guilty in Job 23: 12 and John 8: 46. To persuade in argument in Acts 18: 28; 1 Cor. 14: 24; Titus 1: 9.

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Cor

A measure amounting to about 10 bushels and 3 gallons, used for both solids and fluids (Ezek. 45: 14); generally translated “measure” in 1 Kgs. 4: 22; 1 Kgs. 5: 11; 2 Chr. 2: 10; 2 Chr. 27: 5; Ezra 7: 22.

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Corban

= given to God.

The word describes anything dedicated to God, and therefore not available for ordinary uses. The utterance of it was held to constitute a binding vow, and the fulfillment of a vow was regarded by the Pharisees as of deeper obligation than the duty even to parents. See Matt. 15: 5 and Mark 7: 11, where it appears that the Pharisees misused the opportunity of dedicating their material possessions to God, in order to avoid responsibility to care for their parents.

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Corinth

Chief town of the Roman province of Achaia. It had a magnificent situation on the isthmus connecting the Peloponnesus with the mainland of Greece, possessing harbor on both eastern and western sides. It was practically destroyed at the Roman conquest, 146 B.C., but was rebuilt by Julius Caesar a hundred years later. Paul lived here for a year and six months (Acts 18: 1-18) in the course of his second missionary journey. Soon after his departure it was visited by Apollos. We learn from the two epistles to the Corinthians that the Church here was split up into parties, and that the Judaizing element was very active. Near here were held the famous isthmian games, from which Paul borrows the striking imagery of 1 Cor. 9: 24-27.

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Corinthians, Epistles to

See Pauline Epistles .

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Corn

Seven different words in Hebrew and three in Greek have been translated as corn in the KJV. They are words referring to the cereal grains used for food, such as wheat or barley. Corn in English refers to the cereal grains most common in a given region, such as wheat in England, oats in Ireland and Scotland, or maize (Indian corn) in Australia, Canada, and the U.S. Thus “ears of corn” in the English of the KJV would be called “heads of grain” in the United States. Indian corn (maize) was known and used only in the Western Hemisphere prior to the discovery of America; it is not the corn of the Bible.

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Cornelius

A centurion at Caesarea, baptized by Peter (Acts 10). The significance of Cornelius’s baptism is that he was probably the first gentile to come into the Church not having previously become a proselyte to Judaism (see Proselytes). Other gentiles had joined the Church, but they had been converted to Judaism before becoming Christians, which caused no great commotion among Jewish Christians who thought of Christianity as having some ties with Judaism.

Preceding the baptism of Cornelius, there were several spiritual manifestations: the ministry of an angel to Cornelius; a vision to Peter showing that the dietary restrictions of the law of Moses were to be discontinued; the voice of the Spirit to Peter; and a manifestation of the power of the Holy Ghost, accompanied by the speaking in tongues. All of this would make clear the divine approval and direction of what was about to take place.

The baptism of Cornelius and his family marked a new dimension in the work of the Church in N.T. times, since it opened the way for the gospel to be preached to the gentiles directly, without going by way of Judaism. It is notable that this major event in the missionary activity of the Church was done through the ministry of Peter, the chief apostle, who held the keys of the kingdom of God at that time on the earth.

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Coulter

The iron blade fixed in front of the share in a plough (1 Sam. 13: 20-21).

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Council

See Sanhedrin .

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Covenant

Sometimes denotes an agreement between persons (1 Sam. 23: 18) or nations (1 Sam. 11: 1); more often between God and man; but in this latter case it is important to notice that the two parties to the agreement do not stand in the relation of independent and equal contractors. God in his good pleasure fixes the terms, which man accepts. The same word is sometimes rendered “testament.”

The gospel is so arranged that principles and ordinances are received by covenant placing the recipient under strong obligation and responsibility to honor the commitment. Thus the severe consequences to Ananias and Sapphira, who deliberately broke their covenant and lied unto God (Acts 5: 1-11 ).

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Crete

An island south of the Greek Archipelago, visited by Paul on his voyage to Rome (Acts 27: 7-21), and possibly again, later on, between his first and second imprisonments (Titus 1: 5). The Cretans bore a bad reputation (Titus 1: 12).

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Crucifixion

A Roman form of punishment, usually inflicted only on slaves and the lowest criminals. Our Lord was condemned to it at the request of the Jewish mob on a nominal charge of sedition against Caesar. The purple robe, the crown of thorns, and other insults to which he was subjected were illegal. The punishment was preceded by scourging. The criminal was made to carry his own cross to the place of execution, which was always outside the city. His clothing was the perquisite of the soldiers who carried out the sentence. The cross was driven into the ground, so that the feet of the prisoner were a foot or two above the surface. The cross was watched by four soldiers at a time until death took place, which was sometimes not until the third day.

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Cubit

The ordinary unit of length among the Hebrews; originally the distance from the elbow to the tip of the fingers. It varied in length, from 17 1/2 inches in the 8th century B.C. to 21 1/2 inches in time of our Lord.

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Cummin

An umbelliferous plant (Cuminum sativum) used as a condiment and stimulant (Isa. 28: 27). It was one of the small garden herbs tithed by the Pharisees (Matt. 23: 23).

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Cush

The dark-skinned race of Eastern Africa (south of Egypt), and of South Arabia (Gen. 10: 6-7; 1 Chr. 1: 8-10). Also the name of a country (= Ethiopia) (Isa. 11: 11; Ezek. 38: 5).

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Cuth, Cuthah

A city east of Babylon, whence colonists were brought to Samaria by Shalmaneser (2 Kgs. 17: 24, 30).

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Cutting the flesh

An idolatrous rite (Lev. 19: 28; Lev. 21: 5; Deut. 14: 1; 1 Kgs. 18: 28).

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Cyprus

A large island of the eastern Mediterranean, originally known as Chittim (see Chittim); the birthplace of Barnabas (Acts 4: 36); one of the places to which Christian converts went during the persecution that followed the death of Stephen (Acts 11: 19-20); visited by Paul and Barnabas (Acts 13: 4; Acts 15: 39; Acts 21: 3-16; Acts 27: 4).

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Cyrene

A town of Libya, on the northern coast of Africa, containing a large Jewish settlement, the home of Simon, who bore our Lord’s cross (Matt. 27: 32). Jews from here were present in Jerusalem on the day of Pentecost (Acts 2: 10); its Christian converts took an active part in missionary work at Antioch (Acts 11: 20; Acts 13: 1).

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Cyrenius

Luke 2: 2 .

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Cyrus

Formerly king of Elam. He captured Babylon and overthrew the Chaldean dynasty (of which Nabonidus was the last king, with Belshazzar his son as commander-in-chief). He issued a decree allowing the Jews to return to the land of Judah and rebuild the temple, possibly as a token of gratitude for assistance given to him in his conquest (2 Chr. 36: 22; Ezra 1; Ezra 3: 7; Isa. 44: 28; Isa. 45: 1; Dan. 1: 21; Dan. 6: 28; Dan. 10: 1).