$$T0000850
\Cnidus\
a town and harbour on the extreme south-west of the peninsula of
Doris in Asia Minor. Paul sailed past it on his voyage to Rome
after leaving Myra (Acts 27:7).

$$T0000851
\Coal\
It is by no means certain that the Hebrews were acquainted with
mineral coal, although it is found in Syria. Their common fuel
was dried dung of animals and wood charcoal. Two different words
are found in Hebrew to denote coal, both occurring in Prov.
26:21, "As coal [Heb. peham; i.e., "black coal"] is to burning
coal [Heb. gehalim]." The latter of these words is used in Job
41:21; Prov. 6:28; Isa. 44:19. The words "live coal" in Isa. 6:6
are more correctly "glowing stone." In Lam. 4:8 the expression
"blacker than a coal" is literally rendered in the margin of the
Revised Version "darker than blackness." "Coals of fire" (2 Sam.
22:9, 13; Ps. 18:8, 12, 13, etc.) is an expression used
metaphorically for lightnings proceeding from God. A false
tongue is compared to "coals of juniper" (Ps. 120:4; James 3:6).
"Heaping coals of fire on the head" symbolizes overcoming evil
with good. The words of Paul (Rom. 12:20) are equivalent to
saying, "By charity and kindness thou shalt soften down his
enmity as surely as heaping coals on the fire fuses the metal in
the crucible."

$$T0000852
\Coat\
the tunic worn like the shirt next the skin (Lev. 16:4; Cant.
5:3; 2 Sam. 15:32; Ex. 28:4; 29:5). The "coats of skins"
prepared by God for Adam and Eve were probably nothing more than
aprons (Gen. 3:21). This tunic was sometimes woven entire
without a seam (John 19:23); it was also sometimes of "many
colours" (Gen. 37:3; R.V. marg., "a long garment with sleeves").
The "fisher's coat" of John 21:7 was obviously an outer garment
or cloak, as was also the "coat" made by Hannah for Samuel (1
Sam. 2:19). (See DRESS T0001076.)

$$T0000853
\Coat of mail\
the rendering of a Hebrew word meaning "glittering" (1 Sam.
17:5, 38). The same word in the plural form is translated
"habergeons" in 2 Chr. 26:14 and Neh. 4:16. The "harness" (1
Kings 22:34), "breastplate" (Isa. 59:17), and "brigandine" (Jer.
46:4), were probably also corselets or coats of mail. (See
ARMOUR T0000315.)

$$T0000854
\Cockatrice\
the mediaeval name (a corruption of "crocodile") of a fabulous
serpent supposed to be produced from a cock's egg. It is
generally supposed to denote the cerastes, or "horned viper," a
very poisonous serpent about a foot long. Others think it to be
the yellow viper (Daboia xanthina), one of the most dangerous
vipers, from its size and its nocturnal habits (Isa. 11:8;
14:29; 59:5; Jer. 8:17; in all which the Revised Version renders
the Hebrew _tziph'oni_ by "basilisk"). In Prov. 23:32 the Hebrew
_tzeph'a_ is rendered both in the Authorized Version and the
Revised Version by "adder;" margin of Revised Version
"basilisk," and of Authorized Version "cockatrice."

$$T0000855
\Cock-crowing\
In our Lord's time the Jews had adopted the Greek and Roman
division of the night into four watches, each consisting of
three hours, the first beginning at six o'clock in the evening
(Luke 12:38; Matt. 14:25; Mark 6:48). But the ancient division,
known as the first and second cock-crowing, was still retained.
The cock usually crows several times soon after midnight (this
is the first crowing), and again at the dawn of day (and this is
the second crowing). Mark mentions (14:30) the two
cock-crowings. Matthew (26:34) alludes to that only which was
emphatically the cock-crowing, viz, the second.

$$T0000856
\Cockle\
occurs only in Job 31:40 (marg., "noisome weeds"), where it is
the rendering of a Hebrew word (b'oshah) which means
"offensive," "having a bad smell," referring to some weed
perhaps which has an unpleasant odour. Or it may be regarded as
simply any noisome weed, such as the "tares" or darnel of Matt.
13:30. In Isa. 5:2, 4 the plural form is rendered "wild grapes."

$$T0000857
\Coele-Syria\
hollow Syria, the name (not found in Scripture) given by the
Greeks to the extensive valley, about 100 miles long, between
the Lebanon and the Anti-Lebanon range of mountains.

$$T0000858
\Coffer\
the receptacle or small box placed beside the ark by the
Philistines, in which they deposited the golden mice and the
emerods as their trespass-offering (1 Sam. 6:8, 11, 15).

$$T0000859
\Coffin\
used in Gen. 50:26 with reference to the burial of Joseph. Here,
it means a mummy-chest. The same Hebrew word is rendered "chest"
in 2 Kings 12:9, 10.

$$T0000860
\Cogitations\
(or "thoughts," as the Chaldee word in Dan. 7:28 literally
means), earnest meditation.

$$T0000861
\Coin\
Before the Exile the Jews had no regularly stamped money. They
made use of uncoined shekels or talents of silver, which they
weighed out (Gen. 23:16; Ex. 38:24; 2 Sam. 18:12). Probably the
silver ingots used in the time of Abraham may have been of a
fixed weight, which was in some way indicated on them. The
"pieces of silver" paid by Abimelech to Abraham (Gen. 20:16),
and those also for which Joseph was sold (37:28), were proably
in the form of rings. The shekel was the common standard of
weight and value among the Hebrews down to the time of the
Captivity. Only once is a shekel of gold mentioned (1 Chr.
21:25). The "six thousand of gold" mentioned in the transaction
between Naaman and Gehazi (2 Kings 5:5) were probably so many
shekels of gold. The "piece of money" mentioned in Job 42:11;
Gen. 33:19 (marg., "lambs") was the Hebrew _kesitah_, probably
an uncoined piece of silver of a certain weight in the form of a
sheep or lamb, or perhaps having on it such an impression. The
same Hebrew word is used in Josh. 24:32, which is rendered by
Wickliffe "an hundred yonge scheep."

$$T0000862
\Collar\
(Heb. peh), means in Job 30:18 the mouth or opening of the
garment that closes round the neck in the same way as a tunic
(Ex. 39:23). The "collars" (Heb. netiphoth) among the spoils of
the Midianites (Judg. 8:26; R.V., "pendants") were ear-drops.
The same Hebrew word is rendered "chains" in Isa. 3:19.

$$T0000863
\Collection\
The Christians in Palestine, from various causes, suffered from
poverty. Paul awakened an interest in them among the Gentile
churches, and made pecuniary collections in their behalf (Acts
24:17; Rom. 15:25, 26; 1 Cor. 16:1-3; 2 Cor. 8:9; Gal. 2:10).

$$T0000864
\College\
Heb. mishneh (2 Kings 22:14; 2 Chr. 34:22), rendered in Revised
Version "second quarter", the residence of the prophetess
Huldah. The Authorized Version followed the Jewish commentators,
who, following the Targum, gave the Hebrew word its
post-Biblical sense, as if it meant a place of instruction. It
properly means the "second," and may therefore denote the lower
city (Acra), which was built after the portion of the city on
Mount Zion, and was enclosed by a second wall.

$$T0000865
\Colony\
The city of Philippi was a Roman colony (Acts 16:12), i.e., a
military settlement of Roman soldiers and citizens, planted
there to keep in subjection a newly-conquered district. A colony
was Rome in miniature, under Roman municipal law, but governed
by military officers (praetors and lictors), not by proconsuls.
It had an independent internal government, the jus Italicum;
i.e., the privileges of Italian citizens.

$$T0000866
\Colossae\
or Colosse, a city of Phrygia, on the Lycus, which is a
tributary of the Maeander. It was about 12 miles above Laodicea,
and near the great road from Ephesus to the Euphrates, and was
consequently of some mercantile importance. It does not appear
that Paul had visited this city when he wrote his letter to the
church there (Col. 1:2). He expresses in his letter to Philemon
(ver. 1:22) his hope to visit it on being delivered from his
imprisonment. From Col. 1:7; 4:12 it has been concluded that
Epaphras was the founder of the Colossian church. This town
afterwards fell into decay, and the modern town of Chonas or
Chonum occupies a site near its ruins.

$$T0000867
\Colossians, Epistle to the\
was written by Paul at Rome during his first imprisonment there
(Acts 28:16, 30), probably in the spring of A.D. 57, or, as some
think, 62, and soon after he had written his Epistle to the
Ephesians. Like some of his other epistles (e.g., those to
Corinth), this seems to have been written in consequence of
information which had somehow been conveyed to him of the
internal state of the church there (Col. 1:4-8). Its object was
to counteract false teaching. A large part of it is directed
against certain speculatists who attempted to combine the
doctrines of Oriental mysticism and asceticism with
Christianity, thereby promising the disciples the enjoyment of a
higher spiritual life and a deeper insight into the world of
spirits. Paul argues against such teaching, showing that in
Christ Jesus they had all things. He sets forth the majesty of
his redemption. The mention of the "new moon" and "sabbath days"
(2:16) shows also that there were here Judaizing teachers who
sought to draw away the disciples from the simplicity of the
gospel.

  Like most of Paul's epistles, this consists of two parts, a
doctrinal and a practical.

  (1.) The doctrinal part comprises the first two chapters. His
main theme is developed in chapter 2. He warns them against
being drawn away from Him in whom dwelt all the fulness of the
Godhead, and who was the head of all spiritual powers. Christ
was the head of the body of which they were members; and if they
were truly united to him, what needed they more?

  (2.) The practical part of the epistle (3-4) enforces various
duties naturally flowing from the doctrines expounded. They are
exhorted to mind things that are above (3:1-4), to mortify every
evil principle of their nature, and to put on the new man
(3:5-14). Many special duties of the Christian life are also
insisted upon as the fitting evidence of the Christian
character. Tychicus was the bearer of the letter, as he was also
of that to the Ephesians and to Philemon, and he would tell them
of the state of the apostle (4:7-9). After friendly greetings
(10-14), he bids them interchange this letter with that he had
sent to the neighbouring church of Laodicea. He then closes this
brief but striking epistle with his usual autograph salutation.
There is a remarkable resemblance between this epistle and that
to the Ephesians (q.v.). The genuineness of this epistle has not
been called in question.

$$T0000868
\Colour\
The subject of colours holds an important place in the
Scriptures.

  White occurs as the translation of various Hebrew words. It is
applied to milk (Gen. 49:12), manna (Ex. 16:31), snow (Isa.
1:18), horses (Zech. 1:8), raiment (Eccl. 9:8). Another Hebrew
word so rendered is applied to marble (Esther 1:6), and a
cognate word to the lily (Cant. 2:16). A different term, meaning
"dazzling," is applied to the countenance (Cant. 5:10).

  This colour was an emblem of purity and innocence (Mark 16:5;
John 20:12; Rev. 19:8, 14), of joy (Eccl. 9:8), and also of
victory (Zech. 6:3; Rev. 6:2). The hangings of the tabernacle
court (Ex. 27:9; 38:9), the coats, mitres, bonnets, and breeches
of the priests (Ex. 39:27,28), and the dress of the high priest
on the day of Atonement (Lev. 16:4,32), were white.

  Black, applied to the hair (Lev. 13:31; Cant. 5:11), the
complexion (Cant. 1:5), and to horses (Zech. 6:2,6). The word
rendered "brown" in Gen. 30:32 (R.V., "black") means properly
"scorched", i.e., the colour produced by the influence of the
sun's rays. "Black" in Job 30:30 means dirty, blackened by
sorrow and disease. The word is applied to a mourner's robes
(Jer. 8:21; 14:2), to a clouded sky (1 Kings 18:45), to night
(Micah 3:6; Jer. 4:28), and to a brook rendered turbid by melted
snow (Job 6:16). It is used as symbolical of evil in Zech. 6:2,
6 and Rev. 6:5. It was the emblem of mourning, affliction,
calamity (Jer. 14:2; Lam. 4:8; 5:10).

  Red, applied to blood (2 Kings 3;22), a heifer (Num. 19:2),
pottage of lentils (Gen. 25:30), a horse (Zech. 1:8), wine
(Prov. 23:31), the complexion (Gen. 25:25; Cant. 5:10). This
colour is symbolical of bloodshed (Zech. 6:2; Rev. 6:4; 12:3).

  Purple, a colour obtained from the secretion of a species of
shell-fish (the Murex trunculus) which was found in the
Mediterranean, and particularly on the coasts of Phoenicia and
Asia Minor. The colouring matter in each separate shell-fish
amounted to only a single drop, and hence the great value of
this dye. Robes of this colour were worn by kings (Judg. 8:26)
and high officers (Esther 8:15). They were also worn by the
wealthy and luxurious (Jer. 10:9; Ezek. 27:7; Luke 16:19; Rev.
17:4). With this colour was associated the idea of royalty and
majesty (Judg. 8:26; Cant. 3:10; 7:5; Dan. 5:7, 16,29).

  Blue. This colour was also procured from a species of
shell-fish, the chelzon of the Hebrews, and the Helix ianthina
of modern naturalists. The tint was emblematic of the sky, the
deep dark hue of the Eastern sky. This colour was used in the
same way as purple. The ribbon and fringe of the Hebrew dress
were of this colour (Num. 15:38). The loops of the curtains (Ex.
26:4), the lace of the high priest's breastplate, the robe of
the ephod, and the lace on his mitre, were blue (Ex. 28:28, 31,
37).

  Scarlet, or Crimson. In Isa. 1:18 a Hebrew word is used which
denotes the worm or grub whence this dye was procured. In Gen.
38:28,30, the word so rendered means "to shine," and expresses
the brilliancy of the colour. The small parasitic insects from
which this dye was obtained somewhat resembled the cochineal
which is found in Eastern countries. It is called by naturalists
Coccus ilics. The dye was procured from the female grub alone.
The only natural object to which this colour is applied in
Scripture is the lips, which are likened to a scarlet thread
(Cant. 4:3). Scarlet robes were worn by the rich and luxurious
(2 Sam. 1:24; Prov. 31:21; Jer. 4:30. Rev. 17:4). It was also
the hue of the warrior's dress (Nah. 2:3; Isa. 9:5). The
Phoenicians excelled in the art of dyeing this colour (2 Chr.
2:7).

  These four colours--white, purple, blue, and scarlet--were
used in the textures of the tabernacle curtains (Ex. 26:1, 31,
36), and also in the high priest's ephod, girdle, and
breastplate (Ex. 28:5, 6, 8, 15). Scarlet thread is mentioned in
connection with the rites of cleansing the leper (Lev. 14:4, 6,
51) and of burning the red heifer (Num. 19:6). It was a crimson
thread that Rahab was to bind on her window as a sign that she
was to be saved alive (Josh. 2:18; 6:25) when the city of
Jericho was taken.

  Vermilion, the red sulphuret of mercury, or cinnabar; a colour
used for drawing the figures of idols on the walls of temples
(Ezek. 23:14), or for decorating the walls and beams of houses
(Jer. 22:14).

$$T0000869
\Comforter\
the designation of the Holy Ghost (John 14:16, 26; 15:26; 16:7;
R.V. marg., "or Advocate, or Helper; Gr. paracletos"). The same
Greek word thus rendered is translated "Advocate" in 1 John 2:1
as applicable to Christ. It means properly "one who is summoned
to the side of another" to help him in a court of justice by
defending him, "one who is summoned to plead a cause."
"Advocate" is the proper rendering of the word in every case
where it occurs.

  It is worthy of notice that although Paul nowhere uses the
word paracletos, he yet presents the idea it embodies when he
speaks of the "intercession" both of Christ and the Spirit (Rom.
8:27, 34).

$$T0000870
\Coming of Christ\
(1) with reference to his first advent "in the fulness of the
time" (1 John 5:20; 2 John 1:7), or (2) with reference to his
coming again the second time at the last day (Acts 1:11; 3:20,
21; 1 Thess. 4:15; 2 Tim. 4:1; Heb. 9:28).

  The expression is used metaphorically of the introduction of
the gospel into any place (John 15:22; Eph. 2:17), the visible
establishment of his kingdom in the world (Matt. 16:28), the
conferring on his people of the peculiar tokens of his love
(John 14:18, 23, 28), and his executing judgment on the wicked
(2 Thess. 2:8).

$$T0000871
\Commandments, the Ten\
(Ex. 34:28; Deut. 10:4, marg. "ten words") i.e., the Decalogue
(q.v.), is a summary of the immutable moral law. These
commandments were first given in their written form to the
people of Israel when they were encamped at Sinai, about fifty
days after they came out of Egypt (Ex. 19:10-25). They were
written by the finger of God on two tables of stone. The first
tables were broken by Moses when he brought them down from the
mount (32:19), being thrown by him on the ground. At the command
of God he took up into the mount two other tables, and God wrote
on them "the words that were on the first tables" (34:1). These
tables were afterwards placed in the ark of the covenant (Deut.
10:5; 1 Kings 8:9). Their subsequent history is unknown. They
are as a whole called "the covenant" (Deut. 4:13), and "the
tables of the covenant" (9:9, 11; Heb. 9:4), and "the
testimony."

  They are obviously "ten" in number, but their division is not
fixed, hence different methods of numbering them have been
adopted. The Jews make the "Preface" one of the commandments,
and then combine the first and second. The Roman Catholics and
Lutherans combine the first and second and divide the tenth into
two. The Jews and Josephus divide them equally. The Lutherans
and Roman Catholics refer three commandments to the first table
and seven to the second. The Greek and Reformed Churches refer
four to the first and six to the second table. The Samaritans
add to the second that Gerizim is the mount of worship. (See LAW
T0002249.)

$$T0000872
\Communion\
fellowship with God (Gen. 18:17-33; Ex. 33:9-11; Num. 12:7, 8),
between Christ and his people (John 14:23), by the Spirit (2
Cor. 13:14; Phil. 2:1), of believers with one another (Eph.
4:1-6). The Lord's Supper is so called (1 Cor. 10:16, 17),
because in it there is fellowship between Christ and his
disciples, and of the disciples with one another.

$$T0000873
\Conaniah\
whom Jehovah hath set, a Levite placed over the tithes brought
into the temple (2 Chr. 35:9).

$$T0000874
\Concision\
(Gr. katatome; i.e., "mutilation"), a term used by Paul
contemptuously of those who were zealots for circumcision (Phil.
3:2). Instead of the warning, "Beware of the circumcision"
(peritome) i.e., of the party who pressed on Gentile converts
the necessity of still observing that ordinance, he says,
"Beware of the concision;" as much as to say, "This circumcision
which they vaunt of is in Christ only as the gashings and
mutilations of idolatrous heathen."

$$T0000875
\Concubine\
in the Bible denotes a female conjugally united to a man, but in
a relation inferior to that of a wife. Among the early Jews,
from various causes, the difference between a wife and a
concubine was less marked than it would be amongst us. The
concubine was a wife of secondary rank. There are various laws
recorded providing for their protection (Ex. 21:7; Deut.
21:10-14), and setting limits to the relation they sustained to
the household to which they belonged (Gen. 21:14; 25:6). They
had no authority in the family, nor could they share in the
household government.

  The immediate cause of concubinage might be gathered from the
conjugal histories of Abraham and Jacob (Gen. 16;30). But in
process of time the custom of concubinage degenerated, and laws
were made to restrain and regulate it (Ex. 21:7-9).

  Christianity has restored the sacred institution of marriage
to its original character, and concubinage is ranked with the
sins of fornication and adultery (Matt. 19:5-9; 1 Cor. 7:2).

$$T0000876
\Concupiscence\
desire, Rom. 7:8 (R.V., "coveting"); Col. 3:5 (R.V., "desire").
The "lust of concupiscence" (1 Thess. 4:5; R.V., "passion of
lust") denotes evil desire, indwelling sin.

$$T0000877
\Conduit\
a water-course or channel (Job 38:25). The "conduit of the upper
pool" (Isa. 7:3) was formed by Hezekiah for the purpose of
conveying the waters from the upper pool in the valley of Gihon
to the west side of the city of David (2 Kings 18:17; 20:20; 2
Chr. 32:30). In carrying out this work he stopped "the waters of
the fountains which were without the city" i.e., "the upper
water-course of Gihon", and conveyed it down from the west
through a canal into the city, so that in case of a siege the
inhabitants of the city might have a supply of water, which
would thus be withdrawn from the enemy. (See SILOAM T0003433.)

  There are also the remains of a conduit which conducted water
from the so-called "Pools of Solomon," beyond Bethlehem, into
the city. Water is still conveyed into the city from the
fountains which supplied these pools by a channel which crosses
the valley of Hinnom.

$$T0000878
\Coney\
(Heb. shaphan; i.e., "the hider"), an animal which inhabits the
mountain gorges and the rocky districts of Arabia Petraea and
the Holy Land. "The conies are but a feeble folk, yet make they
their houses in the rocks" (Prov. 30:26; Ps. 104:18). They are
gregarious, and "exceeding wise" (Prov. 30:24), and are
described as chewing the cud (Lev. 11:5; Deut. 14:7).

  The animal intended by this name is known among naturalists as
the Hyrax Syriacus. It is neither a ruminant nor a rodent, but
is regarded as akin to the rhinoceros. When it is said to "chew
the cud," the Hebrew word so used does not necessarily imply the
possession of a ruminant stomach. "The lawgiver speaks according
to appearances; and no one can watch the constant motion of the
little creature's jaws, as it sits continually working its
teeth, without recognizing the naturalness of the expression"
(Tristram, Natural History of the Bible). It is about the size
and color of a rabbit, though clumsier in structure, and without
a tail. Its feet are not formed for digging, and therefore it
has its home not in burrows but in the clefts of the rocks.
"Coney" is an obsolete English word for "rabbit."

$$T0000879
\Confection\
(Ex. 30:35, "ointment" in ver. 25; R.V., "perfume"). The Hebrew
word so rendered is derived from a root meaning to compound oil
and perfume.

$$T0000880
\Confectionaries\
only in 1 Sam. 8:13, those who make confections, i.e.,
perfumers, who compound species and perfumes.

$$T0000881
\Confession\
(1) An open profession of faith (Luke 12:8). (2.) An
acknowledment of sins to God (Lev. 16:21; Ezra 9:5-15; Dan.
9:3-12), and to a neighbour whom we have wronged (James 5:16;
Matt. 18:15).

$$T0000882
\Congregation\
(Heb. kahal), the Hebrew people collectively as a holy community
(Num. 15:15). Every circumcised Hebrew from twenty years old and
upward was a member of the congregation. Strangers resident in
the land, if circumcised, were, with certain exceptions (Ex.
12:19; Num. 9:14; Deut. 23:1-3), admitted to the privileges of
citizenship, and spoken of as members of the congregation (Ex.
12:19; Num. 9:14; 15:15). The congregation were summonded
together by the sound of two silver trumpets, and they met at
the door of the tabernacle (Num. 10:3). These assemblies were
convened for the purpose of engaging in solemn religious
services (Ex. 12:27; Num. 25:6; Joel 2:15), or of receiving new
commandments (Ex. 19:7, 8). The elders, who were summonded by
the sound of one trumpet (Num. 10:4), represented on various
occasions the whole congregation (Ex. 3:16; 12:21; 17:5; 24:1).

  After the conquest of Canaan, the people were assembled only
on occasions of the highest national importance (Judg. 20; 2
Chr. 30:5; 34:29; 1 Sam. 10:17; 2 Sam. 5:1-5; 1 Kings 12:20; 2
Kings 11:19; 21:24; 23:30). In subsequent times the congregation
was represented by the Sanhedrim; and the name synagogue,
applied in the Septuagint version exclusively to the
congregation, came to be used to denote the places of worship
established by the Jews. (See CHURCH T0000828.)

  In Acts 13:43, where alone it occurs in the New Testament, it
is the same word as that rendered "synagogue" (q.v.) in ver. 42,
and is so rendered in ver. 43 in R.V.

$$T0000883
\Congregation, mount of the\
(Isa. 14:13), has been supposed to refer to the place where God
promised to meet with his people (Ex. 25:22; 29:42, 43) i.e.,
the mount of the Divine presence, Mount Zion. But here the king
of Babylon must be taken as expressing himself according to his
own heathen notions, and not according to those of the Jews. The
"mount of the congregation" will therefore in this case mean the
northern mountain, supposed by the Babylonians to be the
meeting-place of their gods. In the Babylonian inscriptions
mention is made of a mountain which is described as "the mighty
mountain of Bel, whose head rivals heaven, whose root is the
holy deep." This mountain was regarded in their mythology as the
place where the gods had their seat.

$$T0000884
\Conscience\
that faculty of the mind, or inborn sense of right and wrong, by
which we judge of the moral character of human conduct. It is
common to all men. Like all our other faculties, it has been
perverted by the Fall (John 16:2; Acts 26:9; Rom. 2:15). It is
spoken of as "defiled" (Titus 1:15), and "seared" (1 Tim. 4:2).
A "conscience void of offence" is to be sought and cultivated
(Acts 24:16; Rom. 9:1; 2 Cor. 1:12; 1 Tim. 1:5, 19; 1 Pet.
3:21).

$$T0000885
\Consecration\
the devoting or setting apart of anything to the worship or
service of God. The race of Abraham and the tribe of Levi were
thus consecrated (Ex. 13:2, 12, 15; Num. 3:12). The Hebrews
devoted their fields and cattle, and sometimes the spoils of
war, to the Lord (Lev. 27:28, 29). According to the Mosaic law
the first-born both of man and beast were consecrated to God.

  In the New Testament, Christians are regarded as consecrated
to the Lord (1 Pet. 2:9).

$$T0000886
\Consolation of Israel\
a name for the Messiah in common use among the Jews, probably
suggested by Isa. 12:1; 49:13. The Greek word thus rendered
(Luke 2:25, paraklesis) is kindred to that translated
"Comforter" in John 14:16, etc., parakletos.

$$T0000887
\Constellation\
a cluster of stars, or stars which appear to be near each other
in the heavens, and which astronomers have reduced to certain
figures (as the "Great Bear," the "Bull," etc.) for the sake of
classification and of memory. In Isa. 13:10, where this word
only occurs, it is the rendering of the Hebrew _kesil_, i.e.,
"fool." This was the Hebrew name of the constellation Orion (Job
9:9; 38:31), a constellation which represented Nimrod, the
symbol of folly and impiety. The word some interpret by "the
giant" in this place, "some heaven-daring rebel who was chained
to the sky for his impiety."

$$T0000888
\Contentment\
a state of mind in which one's desires are confined to his lot
whatever it may be (1 Tim. 6:6; 2 Cor. 9:8). It is opposed to
envy (James 3:16), avarice (Heb. 13:5), ambition (Prov. 13:10),
anxiety (Matt. 6:25, 34), and repining (1 Cor. 10:10). It arises
from the inward disposition, and is the offspring of humility,
and of an intelligent consideration of the rectitude and
benignity of divine providence (Ps. 96:1, 2; 145), the greatness
of the divine promises (2 Pet. 1:4), and our own unworthiness
(Gen. 32:10); as well as from the view the gospel opens up to us
of rest and peace hereafter (Rom. 5:2).

$$T0000889
\Conversation\
generally the goings out and in of social intercourse (Eph. 2:3;
4:22; R.V., "manner of life"); one's deportment or course of
life. This word is never used in Scripture in the sense of
verbal communication from one to another (Ps. 50:23; Heb. 13:5).
In Phil. 1:27 and 3:20, a different Greek word is used. It there
means one's relations to a community as a citizen, i.e.,
citizenship.

$$T0000890
\Conversion\
the turning of a sinner to God (Acts 15:3). In a general sense
the heathen are said to be "converted" when they abandon
heathenism and embrace the Christian faith; and in a more
special sense men are converted when, by the influence of divine
grace in their souls, their whole life is changed, old things
pass away, and all things become new (Acts 26:18). Thus we speak
of the conversion of the Philippian jailer (16:19-34), of Paul
(9:1-22), of the Ethiopian treasurer (8:26-40), of Cornelius
(10), of Lydia (16:13-15), and others. (See REGENERATION
T0003091.)

$$T0000891
\Convocation\
a meeting of a religious character as distinguished from
congregation, which was more general, dealing with political and
legal matters. Hence it is called an "holy convocation." Such
convocations were the Sabbaths (Lev. 23:2, 3), the Passover (Ex.
12:16; Lev. 23:7, 8; Num. 28:25), Pentecost (Lev. 23:21), the
feast of Trumpets (Lev. 23:24; Num. 29:1), the feast of Weeks
(Num. 28:26), and the feast of Tabernacles (Lev. 23:35, 36). The
great fast, the annual day of atonement, was "the holy
convocation" (Lev. 23:27; Num. 29:7).

$$T0000892
\Cook\
a person employed to perform culinary service. In early times
among the Hebrews cooking was performed by the mistress of the
household (Gen. 18:2-6; Judg. 6:19), and the process was very
expeditiously performed (Gen. 27:3, 4, 9, 10). Professional
cooks were afterwards employed (1 Sam. 8:13; 9:23). Few animals,
as a rule, were slaughtered (other than sacrifices), except for
purposes of hospitality (Gen. 18:7; Luke 15:23). The paschal
lamb was roasted over a fire (Ex. 12:8, 9; 2Chr. 35:13). Cooking
by boiling was the usual method adopted (Lev. 8:31; Ex. 16:23).
No cooking took place on the Sabbath day (Ex. 35:3).

$$T0000893
\Coos\
(written Cos in the R.V.), a small island, one of the Sporades
in the Aegean Sea, in the north-west of Rhodes, off the coast of
Caria. Paul on his return from his third missionary journey,
passed the night here after sailing from Miletus (Acts 21:1). It
is now called Stanchio.

$$T0000894
\Copper\
derived from the Greek kupros (the island of Cyprus), called
"Cyprian brass," occurs only in the Authorized Version in Ezra
8:27. Elsewhere the Hebrew word (nehosheth) is improperly
rendered "brass," and sometimes "steel" (2 Sam. 22:35; Jer.
15:12). The "bow of steel" (Job 20:24; Ps. 18:34) should have
been "bow of copper" (or "brass," as in the R.V.). The vessels
of "fine copper" of Ezra 8:27 were probably similar to those of
"bright brass" mentioned in 1 Kings 7:45; Dan. 10:6.

  Tubal-cain was the first artificer in brass and iron (Gen.
4:22). Hiram was noted as a worker in brass (1 Kings 7:14).
Copper abounded in Palestine (Deut. 8:9; Isa. 60:17; 1 Chr.
22:3, 14). All sorts of vessels in the tabernacle and the temple
were made of it (Lev. 6:28; Num. 16:39; 2 Chr. 4:16; Ezra 8:27);
also weapons of war (1 Sam. 17:5, 6, 38; 2 Sam. 21:16). Iron is
mentioned only four times (Gen. 4:22; Lev. 26:19; Num. 31:22;
35:16) in the first four books of Moses, while copper (rendered
"brass") is mentioned forty times. (See BRASS T0000641.)

  We find mention of Alexander (q.v.), a "coppersmith" of
Ephesus (2 Tim. 4:14).

$$T0000895
\Cor\
This Hebrew word, untranslated, denotes a round vessel used as a
measure both for liquids and solids. It was equal to one homer,
and contained ten ephahs in dry and ten baths in liquid measure
(Ezek. 45:14). The Rabbins estimated the cor at forty-five
gallons, while Josephus estimated it at about eighty-seven. In 1
Kings 4:22; 5:11; 2 Chr. 2:10; 27:5, the original word is
rendered "measure."

$$T0000896
\Coral\
Heb. ramoth, meaning "heights;" i.e., "high-priced" or valuable
things, or, as some suppose, "that which grows high," like a
tree (Job 28:18; Ezek. 27:16), according to the Rabbins, red
coral, which was in use for ornaments.

  The coral is a cretaceous marine product, the deposit by
minute polypous animals of calcareous matter in cells in which
the animal lives. It is of numberless shapes as it grows, but
usually is branched like a tree. Great coral reefs and coral
islands abound in the Red Sea, whence probably the Hebrews
derived their knowledge of it. It is found of different colours,
white, black, and red. The red, being esteemed the most
precious, was used, as noticed above, for ornamental purposes.

$$T0000897
\Corban\
a Hebrew word adopted into the Greek of the New Testament and
left untranslated. It occurs only once (Mark 7:11). It means a
gift or offering consecrated to God. Anything over which this
word was once pronounced was irrevocably dedicated to the
temple. Land, however, so dedicated might be redeemed before the
year of jubilee (Lev. 27:16-24). Our Lord condemns the Pharisees
for their false doctrine, inasmuch as by their traditions they
had destroyed the commandment which requires children to honour
their father and mother, teaching them to find excuse from
helping their parents by the device of pronouncing "Corban" over
their goods, thus reserving them to their own selfish use.

$$T0000898
\Cord\
frequently used in its proper sense, for fastening a tent (Ex.
35:18; 39:40), yoking animals to a cart (Isa. 5:18), binding
prisoners (Judg. 15:13; Ps. 2:3; 129:4), and measuring ground (2
Sam. 8;2; Ps. 78:55). Figuratively, death is spoken of as the
giving way of the tent-cord (Job 4:21. "Is not their tent-cord
plucked up?" R.V.). To gird one's self with a cord was a token
of sorrow and humiliation. To stretch a line over a city meant
to level it with the ground (Lam. 2:8). The "cords of sin" are
the consequences or fruits of sin (Prov. 5:22). A "threefold
cord" is a symbol of union (Eccl. 4:12). The "cords of a man"
(Hos. 11:4) means that men employ, in inducing each other,
methods such as are suitable to men, and not "cords" such as
oxen are led by. Isaiah (5:18) says, "Woe unto them that draw
iniquity with cords of vanity, and sin as it were with a cart
rope." This verse is thus given in the Chaldee paraphrase: "Woe
to those who begin to sin by little and little, drawing sin by
cords of vanity: these sins grow and increase till they are
strong and are like a cart rope." This may be the true meaning.
The wicked at first draw sin with a slender cord; but by-and-by
their sins increase, and they are drawn after them by a cart
rope. Henderson in his commentary says: "The meaning is that the
persons described were not satisfied with ordinary modes of
provoking the Deity, and the consequent ordinary approach of his
vengeance, but, as it were, yoked themselves in the harness of
iniquity, and, putting forth all their strength, drew down upon
themselves, with accelerated speed, the load of punishment which
their sins deserved."

$$T0000899
\Coriander\
Heb. gad, (Ex. 16:31; Num. 11:7), seed to which the manna is
likened in its form and colour. It is the Coriandrum sativum of
botanists, an umbelliferous annual plant with a round stalk,
about two feet high. It is widely cultivated in Eastern
countries and in the south of Europe for the sake of its seeds,
which are in the form of a little ball of the size of a
peppercorn. They are used medicinally and as a spice. The Greek
name of this plant is korion or koriannon, whence the name
"coriander."

