Vine’s Expository Dictionary of NT Words

C

Cage — Come Behind

Cage

1: φυλακή
(Strong’s #5438 — Noun Feminine — phulake — foo-lak-ay’ )

from phulasso, "to guard," denotes (a) "a watching, keeping watch," Luke 2:8 ; (b) "persons keeping watch, a guard," Acts 12:10 ; (c) "a period during which watch is kept," e.g., Matthew 24:43 ; (d) "a prison, a hold." In Revelation 18:2 , AV, Babylon is described figuratively, first as a "hold" and then as a "cage" of every unclean and hateful bird (RV, "hold" in both clauses; marg., "prison"). The word is almost invariably translated "prison." See HOLD , IMPRISONMENT, PRISON , WARD , WATCH.

Calf

1: μόσχος
(Strong’s #3448 — Noun Masculine — moschos — mos’-khos )

primarily denotes "anything young," whether plants or the offspring of men or animals, the idea being that which is tender and delicate; hence "a calf, young bull, heifer," Luke 15:23, 27, 30 ; Hebrews 9:12, 19 ; Revelation 4:7 .

2: μοσχοποιέω
(Strong’s #3447 — Verb — moschopoieo — mos-khop-oy-eh’-o )

signifies "to make a calf" (moschos, and poieo, "to make"), Acts 7:41 .

Call, Called, Calling

A — 1: καλέω
(Strong’s #2564 — Verb — kaleo — kal-eh’-o )

derived from the root kal---, whence Eng. "call" and "clamor" (see B and C, below), is used (a) with a personal object, "to call anyone, invite, summon," e.g., Matthew 20:8 ; Matthew 25:14 ; it is used particularly of the Divine call to partake of the blessings of redemption, e.g., Romans 8:30 ; 1 Corinthians 1:9 ; 1 Thessalonians 2:12 ; Hebrews 9:15 ; cp. B and C, below; (b) of nomenclature or vocation, "to call by a name, to name;" in the Passive Voice, "to be called by a name, to bear a name." Thus it suggests either vocation or destination; the context determines which, e.g., Romans 9:25-26 ; "surname," in Acts 15:37 , AV, is incorrect (RV, "was called"). See BID , NAME.

A — 2: εἰσκαλέομαι
(Strong’s #1528 — Verb — eiskaleo — ice-kal-eh’-o )

lit., "to call in," hence, "to invite" (eis, "in," and No. 1), is found in Acts 10:23 .

A — 3: ἐπικαλέω
(Strong’s #1941 — Verb — epikaleo — ep-ee-kal-eh’-om-ahee )

epi, "upon," and No. 1., denotes (a) "to surname;" (b) "to be called by a person’s name;" hence it is used of being declared to be dedicated to a person, as to the Lord, Acts 15:17 (from Amos 9:12 ); James 2:7 ; (c) "to call a person by a name by charging him with an offense," as the Pharisees charged Christ with doing His works by the help of Beelzebub, Matthew 10:25 (the most authentic reading has epikaleo, for kaleo); (d) "to call upon, invoke;" in the Middle Voice, "to call upon for oneself" (i.e., on one’s behalf), Acts 7:59 , or "to call upon a person as a witness," 2 Corinthians 1:23 , or to appeal to an authority, Acts 25:11 , etc.; (e) "to call upon by way of adoration, making use of the Name of the Lord," Acts 2:21 ; Romans 10:12-14 ; 2 Timothy 2:22 . See APPEAL , SURNAME.

A — 4: μετακαλέω
(Strong’s #3333 — Verb — metakaleo — met-ak-al-eh’-o )

meta, implying "change," and No. 1, "to call from one place to another, to summon" (cp. the Sept. of Hosea 11:1 ), is used in the Middle Voice only, "to call for oneself, to send for, call hither," Acts 7:14 ; Acts 10:32 ; Acts 20:17 ; Acts 24:25 .

A — 5: προσκαλέω
(Strong’s #4341 — Verb — proskaleo — pros-kal-eh’-om-ahee )

pros, "to," and No. 1, signifies (a) "to call to oneself, to bid to come;" it is used only in the Middle Voice, e.g., Matthew 10:1 ; Acts 5:40 ; James 5:14 ; (b) "God’s call to Gentiles through the Gospel," Acts 2:39 ; (c) the Divine call in entrusting men with the preaching of the Gospel," Acts 13:2 ; Acts 16:10 .

A — 6: συγκαλέω
(Strong’s #4779 — Verb — sunkaleo — soong-kal-eh’-o )

signifies "to call together," Mark 15:16 ; Luke 9:1 ; Luke 15:6, 9 ; Luke 23:13 ; Acts 5:21 ; Acts 10:24 ; Acts 28:17 .

Notes: (1) Enkaleo, Acts 19:40 , AV, "called in question," signifies "to accuse," as always in the RV. See ACCUSE , IMPLEAD.

(2) Parakaleo, "to beseech, intreat," is rendered "have called for" in Acts 28:20 , AV; RV, "did intreat" (marg., "call for"). It is used only here with this meaning. See BESEECH.

A — 7: αἰτέω
(Strong’s #154 — Verb — aiteo — ahee-teh’-o )

"to ask," is translated "called for" in Acts 16:29 ("he called for lights"). See ASK , A. No. 1.

Note: For the RV of Matthew 19:17 (AV, "callest"), see ASK (A, No. 2, Note).

A — 8: φωνέω
(Strong’s #5455 — Verb — phoneo — fo-neh’-o )

"to sound" (Eng., "phone"), is used of the crowing of a cock, e.g., Matthew 26:34 ; John 13:38 ; of "calling" out with a clear or loud voice, to cry out, e.g., Mark 1:26 (some mss. have krazo here); Acts 16:28 ; of "calling" to come to oneself, e.g., Matthew 20:32 ; Luke 19:15 ; of "calling" forth, as of Christ’s call to Lazarus to come forth from the tomb, John 12:17 ; of inviting, e.g., Luke 14:12 ; of "calling" by name, with the implication of the pleasure taken in the possession of those "called," e.g., John 10:3 ; John 13:13 . See CROW , CRY.

A — 9: λέγω
(Strong’s #3004 — Verb — lego — leg’-o )

"to speak," is used of all kinds of oral communication, e.g., "to call, to call by name," to surname, Matthew 1:16 ; Matthew 26:36 ; John 4:5 ; John 11:54 ; John 15:15 ; Revelation 2:2 , RV, "call themselves," etc. See ASK.

A — 10: ἐπιλέγω
(Strong’s #1951 — Verb — epilego — ep-ee-leg’-om-ahee )

epi, "upon," and No. 9, signifies "to call in addition," i.e., by another name besides that already intimated, John 5:2 ; for its other meaning in Acts 15:40 , see CHOOSE.

A — 11: φαῦλος
(Strong’s #5337 — Adjective — chrematizo — fow’-los )

occasionally means "to be called or named," Acts 11:26 (of the name "Christians") and Romans 7:3 , the only places where it has this meaning. Its primary significance, "to have business dealings with," led to this. They "were (publicly) called" Christians, because this was their chief business. See ADMONISH , REVEAL , SPEAK , WARN.

A — 12: λέγω
(Strong’s #3004 — Verb — eipon — leg’-o )

"to say, speak," means "to cally by a certain appellation," John 10:35 . See BID , No. 3.

A — 13: κρίνω
(Strong’s #2919 — Verb — krino — kree’-no )

"to judge," is translated "to call in question," in Acts 23:6 ; Acts 24:21 .

Notes: (1) For onoma, "a name," translated "called," AV, in Luke 24:13 , Acts 10:1 , onomazo, "to name," translated "called," AV, 1 Corinthians 5:11 , and eponomazo, "to surname," translated "art called," Romans 2:17 , see NAME and SURNAME.

(2) Lego, "to say," is rendered "calleth" in 1 Corinthians 12:3 , AV, which the RV corrects to "saith;" what is meant is not calling Christ "Anathema," but making use of the phrase "Anathema Jesus," i.e., "Jesus is accursed."

(3) Prosagoreuo, Hebrews 5:10 , means "to be named." See NAME.

(4) Metapempo, rendered "call for," in Acts 10:5 , AV, and Acts 11:13 , signifies "to fetch," RV. See FETCH , SEND , No. 9.

(5) Sunathroizo, "to assemble," is translated "he called together," in the AV of Acts 19:25 ; RV, "he gathered together."

(6) Lambano, "to take or receive," is found with the noun hupomnesis, "remembrance," in 2 Timothy 1:5 ; RV, "having been reminded" (lit., "having received remembrance"), for AV, "when I call to remembrance."

(7) In Acts 10:15 ; Acts 11:9 koinoo, "to make common" (RV) is translated "call common" in the AV.

(8) For prosphoneo, "to call unto," See SPEAK , No. 12.

B — 1: κλῆσις
(Strong’s #2821 — Noun Feminine — klesis — klay’-sis )

"a calling" (akin to A, No. 1), is always used in the NT of that "calling" the origin, nature and destiny of which are heavenly (the idea of invitation being implied); it is used especially of God’s invitation to man to accept the benefits of salvation, Romans 11:29 ; 1 Corinthians 1:26 ; 1 Corinthians 7:20 (said there of the condition in which the "calling" finds one); Ephesians 1:18 , "His calling;" Philippians 3:14 , the "high calling;" 2 Thessalonians 1:11 ; 2 Peter 1:10 , "your calling;" 2 Timothy 1:9 , a "holy calling;" Hebrews 3:1 , a "heavenly calling;" Ephesians 4:1 , "the calling wherewith ye were called;" 4:4, "in one hope of your calling." See VOCATION.

C — 1: κλητός
(Strong’s #2822 — Adjective — kletos — klay-tos’ )

"called, invited," is used, (a) "of the call of the Gospel," Matthew 20:16 ; Matthew 22:14 , not there "an effectual call," as in the Epistles, Romans 1:1, 6, 7 ; Romans 8:28 ; 1 Corinthians 1:2, 24 ; Jude 1:1 ; Revelation 17:14 ; in Romans 1:7 ; 1 Corinthians 1:2 the meaning is "saints by calling;" (b) of "an appointment to apostleship," Romans 1:1 ; 1 Corinthians 1:1 .

Calm

1: γαλήνη
(Strong’s #1055 — Noun Feminine — galene — gal-ay’-nay )

primarily signifies "calmness, cheerfulness" (from a root gal---, from which gelao, "to smile," is also derived; hence the "calm" of the sea, the smiling ocean being a favorite metaphor of the poets), Matthew 8:26 ; Mark 4:39 ; Luke 8:24 .

Calvary

1: κρανίον
(Strong’s #2898 — Noun Neuter — kranion — kran-ee’-on )

kara, "a head" (Eng., "cranium"), a diminutive of kranon, denotes "a skull" (Latin calvaria), Matthew 27:33 ; Mark 15:22 ; Luke 23:33 ; John 19:17 . The corresponding Aramaic word is Golgotha (Heb. gulgoleth; see Judges 9:53 ; 2 Kings 9:35 ).

Came

* For CAME see COME

Camel

1: κάμηλος
(Strong’s #2574 — Noun — kamelos — kam’-ay-los )

from a Hebrew word signifying "a bearer, carrier," is used in proverbs to indicate (a) "something almost or altogether impossible," Matthew 19:24 , and parallel passages, (b) "the acts of a person who is careful not to sin in trivial details, but pays no heed to more important matters," Matthew 23:24 .

Camp

* For CAMP see ARMY

Can

1: δύναμαι
(Strong’s #1410 — Verb — dunamai — doo’-nam-ahee )

see ABILITY , B, No. 1.

2: ἰσχύω
(Strong’s #2480 — Verb — ischuo — is-khoo’-o )

is translated "I can do" in Philippians 4:13 ; see ABLE , B. No. 4.

3: ἔχω
(Strong’s #2192 — Verb — echo — ekh’-o )

"to have," is translated "could" in Mark 14:8 , lit., "she hath done what she had;" in Luke 14:14 , for the AV, "cannot," the RV has "they have not wherewith;" in Acts 4:14 , "could say nothing against" is, lit., "had nothing to say against;" in Hebrews 6:13 , "he could swear" is, lit., "He had (by none greater) to swear." See ABLE , HAVE.

4: γινώσκω
(Strong’s #1097 — Verb — ginosko — ghin-oce’-ko )

"to know," is so rendered in the RV of Matthew 16:3 , "ye know how to," for AV, "ye can" (dunamai is used in the next sentence). This verb represents knowledge as the effect of experience. In Acts 21:37 , for "canst thou speak Greek?" the RV has "dost ..." See ALLOW , KNOW.

5: οἶδα
(Strong’s #1492 — Verb — oida — i’-do )

"to know by perception," is the word in Pilate’s remark "make it as sure as ye can" (marg. "sure, as ye know"), Matthew 27:65 . The phrases "cannot tell," "canst not tell," etc. are in the RV rendered "know not," etc., Matthew 21:27 ; Mark 11:33 ; Luke 20:7 ; John 3:8 ; John 8:14 ; John 16:18 ; 2 Corinthians 12:2, 3 . See KNOW.

6: εἰμί
(Strong’s #1510 — verb — esti — i-mee’ )

meaning "it is," is translated "we cannot," in Hebrews 9:5 , lit., "it is not possible (now to speak);" so in 1 Corinthians 11:20 ; see margin.

7: ἐνδέχομαι
(Strong’s #1735 — Verb — endechomai — en-dekh’-et-ahee )

"to accept, admit, allow of," is used impersonally in Luke 13:33 , "it can (not) be," i.e., it is not admissible.

Candle and Candlestick

* For CANDLE and CANDLESTICK see LAMP and LAMPSTAND

Canker

* For CANKER see GANGRENE and RUST

Captain

1: χιλίαρχος
(Strong’s #5506 — Noun Masculine — chiliarchos — khil-ee’-ar-khos )

denoting "a commander of 1000 soldiers" (from chilios, "a thousand," and archo, "to rule"), was the Greek word for the Persian vizier, and for the Roman military tribune, the commander of a Roman cohort, e.g., John 18:12 ; Acts 21:31-33, 37 . One such commander was constantly in charge of the Roman garrison in Jerusalem. The word became used also for any military commander, e.g., a "captain" or "chief captain," Mark 6:21 ; Revelation 6:15 ; Revelation 19:18 .

2: στρατηγός
(Strong’s #4755 — Noun Masculine — strategos — strat-ay-gos’ )

originally the commander of an army (from stratos, "an army," and ago, "to lead"), came to denote "a civil commander, a governor" (Latin, duumvir), the highest magistrate, or any civil officer in chief command, Acts 16:20, 22, 35, 36, 38 ; also the "chief captain" of the Temple, himself a Levite, having command of the Levites who kept guard in and around the Temple, Luke 22:4, 52 ; Acts 4:1 ; Acts 5:24, 26 . Cp. Jeremiah 20:1 .

3: ἀρχηγός
(Strong’s #747 — Adjective — archegos — ar-khay-gos’ )

see AUTHOR (No. 2).

Note: In Acts 28:16 some mss. have the word stratopedarches (lit., "camp-commander"), which some take to denote a praetorian prefect, or commander of the praetorian cohorts, the Emperor’s bodyguard, "the captain of the praetorian guard." There were two praetorian prefects, to whose custody prisoners sent bound to the Emperor were consigned. But the word probably means the commander of a detached corps connected with the commissariat and the general custody of prisoners.

Captive, Captivity

A — 1: αἰχμάλωτος
(Strong’s #164 — Adjective — aichmalotos — aheekh-mal-o-tos’ )

lit., "one taken by the spear" (from aichme, "a spear," and halotos, a verbal adjective, from halonai, "to be captured"), hence denotes "a captive," Luke 4:18 .

A — 2: αἰχμαλωσία
(Strong’s #161 — Noun Feminine — aichmalosia — aheekh-mal-o-see’-ah )

"captivity," the abstract noun in contrast to No. 1, the concrete, is found in Revelation 13:10 ; Ephesians 4:8 , where "He led captivity captive" (marg., "a multitude of captives") seems to be an allusion to the triumphal procession by which a victory was celebrated, the "captives" taken forming part of the procession. See Judges 5:12 . The quotation is from Psalms 68:18 , and probably is a forceful expression for Christ’s victory, through His death, over the hostile powers of darkness. An alternative suggestion is that at His ascension Christ transferred the redeemed Old Testament saints from Sheol to His own presence in glory.

B — 1: αἰχμαλωτεύω
(Strong’s #162 — Verb — aichmaloteuo — aheekh-mal-o-tew’-o )

signifies (a) "to be a prisoner of war," (b) "to make a prisoner of war." The latter meaning is the only one used in the NT, Ephesians 4:8 .

B — 2: αἰχμαλωτίζω
(Strong’s #163 — Verb — aichmalotizo — aheekh-mal-o-tid’-zo )

practically synonymous with No. 1, denotes either "to lead away captive," Luke 21:24 , or "to subjugate, to bring under control," said of the effect of the Law in one’s members in bringing the person into captivity under the law of sin, Romans 7:23 ; or of subjugating the thoughts to the obedience of Christ, 2 Corinthians 10:5 ; or of those who took captive "silly women laden with sins," 2 Timothy 3:6 .

B — 3: ζωγρέω
(Strong’s #2221 — Verb — zogreo — dzogue-reh’-o )

lit. signifies "to take men alive" (from zoos, "alive," and agreuo, "to hunt or catch"), Luke 5:10 (marg. "take alive"), there of the effects of the work of the Gospel; in 2 Timothy 2:26 it is said of the power of Satan to lead men astray. The verse should read "and that they may recover themselves out of the snare of the Devil (having been taken captive by him), unto the will of God." This is the probable meaning rather than "to take alive or for life." See CATCH.

Carcase

1: κῶλον
(Strong’s #2966 — Noun Neuter — kolon — ko’-lon )

primarily denotes "a member of a body," especially the external and prominent members, particularly the feet, and so, a dead body (see, e.g., the Sept., in Leviticus 26:30 ; Numbers 14:29, 32 ; Isaiah 66:24 , etc.). The word is used in Hebrews 3:17 , from Numbers 14:29, 32 .

2: πτῶμα
(Strong’s #4430 — Noun Neuter — ptoma — pto’-mah )

see BODY , No. 3.

Care, Careful, Carefully, Carefulness

A — 1: μέριμνα
(Strong’s #3308 — Noun Feminine — merimna — mer’-im-nah )

probably connected with merizo, "to draw in different directions, distract," hence signifies "that which causes this, a care, especially an anxious care," Matthew 13:22 ; Mark 4:19 ; Luke 8:14 ; Luke 21:34 ; 2 Corinthians 11:28 (RV, "anxiety for"); 1 Peter 5:7 (RV, "anxiety"). See ANXIETY.

Note: The negative adjective amerimnos (a, negative) signifies "free from care," Matthew 28:14 , RV, "we will ... rid you of care," AV, "we will ... secure you" ("secure" lit. means "free from care"); 1 Corinthians 7:32 , AV, "without carefulness."

A — 2: σπουδή
(Strong’s #4710 — Noun Feminine — spoude — spoo-day’ )

primarily "haste, zeal, diligence," hence means "earnest care, carefulness," 2 Corinthians 7:11, 12 ; 2 Corinthians 8:16 (RV, "earnest care," in each place). Merimna conveys the thought of anxiety, spoude, of watchful interest and earnestness. See BUSINESS , DILIGENCE (A, No. 2), EARNESTNESS, FORWARDNESS, HASTE.

B — 1: μεριμνάω
(Strong’s #3309 — Verb — merimnao — mer-im-nah’-o )

akin to A, No. 1, signifies "to be anxious about, to have a distracting care," e.g., Matthew 6:25, 28 , RV, "be anxious," for AV, "take thought;" Matthew 10:19 ; Luke 10:41 (RV, "anxious," for AV, "careful"); Luke 12:11 (RV, "anxious"); to be careful for, 1 Corinthians 7:32-34 ; to have a care for, 1 Corinthians 12:25 ; to care for, Philippians 2:20 ; "be anxious," Philippians 4:6 , RV. See THOUGHT (to take).

B — 2: μέλω
(Strong’s #3199 — Verb — melei — mel’-o )

the third person sing. of melo, used impersonally, signifies that "something is an object of care," especially the care of forethought and interest, rather than anxiety, Matthew 22:16 ; Mark 4:38 ; Mark 12:14 ; Luke 10:40 ; John 10:13 ; John 12:6 ; Acts 18:17 ; 1 Corinthians 9:9 (RV, "Is it for the oxen that God careth?" The AV seriously misses the point. God does "care" for oxen, but there was a Divinely designed significance in the OT passage, relating to the service of preachers of the Gospel); 7:21; 1 Peter 5:7 .

B — 3: ἐπιμελέομαι
(Strong’s #1959 — Verb — epimeleomai — ep-ee-mel-eh’-om-ahee )

signifies "to take care of," involving forethought and provision (epi indicating "the direction of the mind toward the object cared for"), Luke 10:34, 35 , of the Good Samaritan’s care for the wounded man, and in 1 Timothy 3:5 , of a bishop’s (or overseer’s) care of a church, a significant association of ideas.

B — 4: φροντίζω
(Strong’s #5431 — Verb — phrontizo — fron-tid’-zo )

"to think, consider, be thoughtful" (from phren, "the mind"), is translated "be careful" in Titus 3:8 .

B — 5: φρονέω
(Strong’s #5426 — Verb — phroneo — fron-eh’-o )

translated "be careful," in Philippians 4:10 , AV (RV, "(ye did) take thought"), has a much wider range of meaning than No. 5, and denotes to be minded, in whatever way. See AFFECTION , B, Note (1), MIND , REGARD , SAVOR , THINK , UNDERSTAND.

Note: Episkopeo, "to oversee," is rendered "looking carefully," in Hebrews 12:15 , RV. See OVERSIGHT.

C — 1: ἀκριβῶς
(Strong’s #199 — Adverb — akribos — ak-ree-boce’ )

"carefully;" see ACCURATELY.

Note: For akribesteron, "more carefully," see EXACTLY.

C — 2: σπουδαιοτέρως
(Strong’s #4708 — Adverb — spoudaioteros, — spoo-dah-yot-er’-oce )

the comparative adverb corresponding to A, No. 2, signifies "the more diligently," Philippians 2:28 , RV (AV, "carefully"). The adverb spoudaios denotes "diligently." 2 Timothy 1:17 (some mss. have the comparative here); Titus 3:13 ; or "earnestly," Luke 7:4 (AV, "instantly"). See also spoudaios and its comparative, in 2 Corinthians 8:17, 22 , RV , "earnest," "more earnest."

Carnal, Carnally

1: σαρκικός
(Strong’s #4559 — Adjective — sarkikos — sar-kee-kos’ )

from sarx, "flesh," signifies (a) "having the nature of flesh," i.e., sensual, controlled by animal appetites, governed by human nature, instead of by the Spirit of God, 1 Corinthians 3:3 (for ver. 1, see below; same mss. have it in ver. 4); having its seat in the animal nature, or excited by it, 1 Peter 2:11 , "fleshly," or as the equivalent of "human," with the added idea of weakness, figuratively of the weapons of spiritual warfare, "of the flesh" (AV, "carnal"), 2 Corinthians 10:4 ; or with the idea of unspirituality, of human wisdom, "fleshly," 2 Corinthians 1:12 ; (b) "pertaining to the flesh" (i.e., the body), Romans 15:27 ; 1 Corinthians 9:11 .

2: σάρκινος
(Strong’s #4560 — Adjective — sarkinos — sar’-kee-nos )

(a) "consisting of flesh," 2 Corinthians 3:3 , "tables that are hearts of flesh" (AV, "fleshy tables of the heart"); (b) "pertaining to the natural, transient life of the body," Hebrews 7:16 , "a carnal commandment;" (c) given up to the flesh, i.e., with almost the same significance as sarkikos, above, Romans 7:14 , "I am carnal sold under sin;" 1 Corinthians 3:1 (some texts have sarkikos, in both these places, and in those in (a) and (b), but textual evidence is against it). It is difficult to discriminate between sarkikos and sarkinos in some passages. In regard to 1 Peter 2:11 , Trench (Syn. lxxi, lxxii) says that sarkikos describes the lusts which have their source in man’s corrupt and fallen nature, and the man is sarkikos who allows to the flesh a place which does not belong to it of right; in 1 Corinthians 3:1 sarkinos is an accusation far less grave than sarkikos would have been. The Corinthians saints were making no progress, but they were not anti-spiritual in respect of the particular point with which the Apostle was there dealing. In 1 Corinthians 3:3, 4 , they are charged with being sarkikos. See FLESHLY , FLESHY.

Carousings

1: πότος
(Strong’s #4224 — Noun Masculine — potos — pot’-os )

lit., "a drinking," signifies not simply a banquet but "a drinking bout, a carousal," 1 Peter 4:3 (RV, "carousings," AV, "banquetings"). Synonymous is kraipale, "surfeiting," Luke 21:34 .

Carpenter

1: Φοῖνιξ
(Strong’s #5405 — Noun Location — tekton — foy’-nix )

denotes any craftsman, but especially a worker in wood, a carpenter, Matthew 13:55 ; Mark 6:3 .

Carriage

* For CARRIAGE see BAGGAGE

Carry

1: συγκομίζω
(Strong’s #4792 — Verb — sunkomizo — soong-kom-id’-zo )

"to carry together, to help in carrying" (sun, "with," komizo, "to carry"), is used in Acts 8:2 , RV, "buried," for AV, "carried to his burial." The verb has also the meaning of "recovering or getting back a body."

2: ἐκκομίζω
(Strong’s #1580 — Verb — ekkomizo — ek-kom-id’-zo )

"to carry out," is found in Luke 7:12 .

3: φέρω
(Strong’s #5342 — verb — phero — fer’-o )

"to bear, to bring," is translated "carry" only in John 21:18 . See Note below.

4: διαφέρω
(Strong’s #1308 — — diaphero — dee-af-er’-o )

has the meaning "to carry through" in Mark 11:16 . See BETTER , DIFFER , DRIVE , EXCELLENT , MATTER , PUBLISH , VALUE.

5: μετατίθημι
(Strong’s #3346 — Verb — metatithemi — met-at-ith’-ay-mee )

"to place among, put in another place" (meta, implying "change," and tithemi, "to put"), has this latter meaning in Acts 7:16 , "carried over." See CHANGE , REMOVE , TRANSLATE , TURN.

6: ἀπάγω
(Strong’s #520 — Verb — apago — ap-ag’-o )

"to lead away" (apo, "from," ago, "to lead"), is rendered "carried" in 1 Corinthians 12:2 , AV (RV, "were led"). See BRING.

7: συναπάγω
(Strong’s #4879 — Verb — sunapago — soon-ap-ag’-o )

"to carry away with" (sun, "with," and No. 6), is used in a bad sense, in Galatians 2:13 ; 2 Peter 3:17 , "being carried away with" (RV); in a good sense in Romans 12:16 ; the RV marg. "be carried away with" is preferable to the text "condescend" (RV, and AV), and to the AV marg., "be contented (with mean things)." A suitable rendering would be "be led along with."

Notes: (1) For phero, "to carry, or bring," apophero, "to carry away," periphero, "to carry about," ekphero, "to carry forth," anaphero, "to carry up," airo, "to lift and carry away, to take away," bastazo, "to support, carry about," ago, "to lead or carry," apago, "to carry away," see BEAR and BRING.

(2) For elauno, rendered "carry" in 2 Peter 2:17 , see DRIVE.

Carrying Away

A — 1: μετοικεσία
(Strong’s #3350 — Noun Feminine — metoikesia — met-oy-kes-ee’-ah )

"a change of abode, or a carrying away by force" (meta, implying "change," oikia, "a dwelling"), is used only of the carrying away to Babylon, Matthew 1:11, 12, 17 .

B — 1: μετοικίζω
(Strong’s #3351 — Verb — metoikizo — met-oy-kid’-zo )

akin to A, is used of the removal of Abraham into Canaan, Acts 7:4 , and of the carrying into Babylon, 7:43.

Case

1: αἰτία
(Strong’s #156 — Noun Feminine — aitia — ahee-tee’-a )

see under ACCUSATION , A, No. 1.

2: ἔχω
(Strong’s #2192 — Verb — echo — ekh’-o )

"to have," is idiomatically used in the sense of being in a case or condition, as with the infirm man at the pool of Bethesda, John 5:6 , lit., "that he had already much time (in that case)."

Note: In Acts 25:14 the phrase in the original is "the things concerning Paul," AV, "cause" (as if translating aitia); RV, "Festus laid Paul’s case before the king."

3: προέρχομαι
(Strong’s #4281 — Verb — proecho — pro-er’-khom-ahee )

lit., "to have before," in the Middle Voice, Romans 3:9 , is rightly translated "are we in worse case?" (RV), as is borne out by the context. See BETTER (be), Note (1).

* The preposition en, followed by the dative of the pronoun, lit., "in me," is translated in the RV, "in my case," in 1 Corinthians 9:15 ; "unto me," in 1 Corinthians 14:11 (marg. "in my case"). Similarly, in the plural, in 1 John 4:16 , RV "in us" (marg., "in our case"); AV, incorrectly, "to us."

Note: In Matthew 5:20 the strong double negative ou me is translated "in no case" (AV): RV, "in no wise."

Cast

A — 1: βάλλω
(Strong’s #906 — Verb — ballo — bal’-lo )

"to throw, hurl, in contrast to striking," is frequent in the four Gospels and Revelation; elsewhere it is used only in Acts. In Matthew 5:30 some mss. have this verb (AV, "should be cast"); the most authentic have aperchomai, "to go away," RV, "go." See ARISE , BEAT , DUNG , LAY , POUR , PUT , SEND , STRIKE , THROW , THRUST.

A — 2: ῥίπτω
(Strong’s #4496 — Verb — rhipto — hrip’-to )

denotes "to throw with a sudden motion, to jerk, cast forth;" "cast down," Matthew 15:30 ; Matthew 27:5 ; "thrown down," Luke 4:35 ; "thrown," Luke 17:2 (AV, "cast"); rhipteo in Acts 22:23 (AV, "cast off"), of the "casting" off of clothes (in the next sentence ballo, No. 1, is used of "casting" dust into the air); in Acts 27:19 "cast out," of the tackling of a ship; in Acts 27:29 "let go" (AV, "cast"), of anchors; in Matthew 9:36 , "scattered," said of sheep. See THROW , SCATTER.

A — 3: ἐκπίπτω
(Strong’s #1601 — Verb — ekpipto — ek-pip’-to )

lit., "to fall out," is translated "be cast ashore," in Acts 27:29 , RV, AV, "have fallen upon." See EFFECT , FAIL , FALL , NOUGHT.

*A number of compound verbs consisting of ballo or rhipto, with prepositions prefixed, denote to cast, with a corresponding English preposition. Compounds of ballo are:

A — 4: ἀποβάλλω
(Strong’s #577 — Verb — apoballo — ap-ob-al’-lo )

"to throw off from, to lay aside, to cast away," Mark 10:50 ; Hebrews 10:35 .

Note: Apobole, "casting away" (akin to No. 4), is used of Israel in Romans 11:15 ; elsewhere, Acts 27:22 , "loss" (of life).

A — 5: ἐκβάλλω
(Strong’s #1544 — Verb — ekballo — ek-bal’-lo )

"to cast out of, from, forth," is very frequent in the Gospels and Acts; elsewhere, in Galatians 4:30 ; 3 John 1:10 ; in James 2:25 , "sent out;" in Revelation 11:2 , "leave out" (marg., "cast without"). See BRING , No. 28, DRIVE, EXPEL, LEAVE, PLUCK, PULL, PUT, SEND, TAKE, THRUST.

A — 6: ἐμβάλλω
(Strong’s #1685 — Verb — emballo — em-bal’-lo )

"to cast into," is used in Luke 12:5 .

A — 7: ἐπιβάλλω
(Strong’s #1911 — Verb — epiballo — ep-ee-bal’-lo )

"to cast on, or upon," is used in this sense in Mark 11:7 ; 1 Corinthians 7:35 . See BEAT (No. 5), FALL, No. 11, LAY, PUT, No. 8, STRETCH.

A — 8: καταβάλλω
(Strong’s #2598 — Verb — kataballo — kat-ab-al’-lo )

signifies "to cast down," 2 Corinthians 4:9 , AV, "cast down," RV, "smitten down;" Hebrews 6:1 , "laying." See LAY. Some mss. have this verb in Revelation 12:10 (for ballo).

A — 9: βάλλω
(Strong’s #906 — Verb — amphiballo — bal’-lo )

to cast around, occurs Mark 1:16 .

A — 10: περιβάλλω
(Strong’s #4016 — Verb — periballo — per-ee-bal’-lo )

"to cast about, or around," is used in 23 of its 24 occurrences, of putting on garments, clothing, etc.; it is translated "cast about" in Mark 14:51 ; Acts 12:8 ; in Luke 19:43 , used of "casting" up a bank or palisade against a city (see RV and marg.), AV, "shall cast a trench about thee." See CLOTHE , No. 6, PUT.

*Compounds of rhipto are:

A — 11: ἀπορίπτω
(Strong’s #641 — Verb — aporipto — ap-or-hrip’-to )

"to cast off," Acts 27:43 , of shipwrecked people in throwing themselves into the water.

A — 12: ἐπιρίπτω
(Strong’s #1977 — Verb — epiripto — ep-ir-hrip’-to )

"to cast upon," (a) lit., "of casting garments on a colt," Luke 19:35 ; (b) figuratively, "of casting care upon God," 1 Peter 5:7 .

*Other verbs are:

A — 13: ἀπωθέω
(Strong’s #683 — Verb — apotheo — ap-o-theh’-om-ahee, ap-o’-thom-ahee )

"to thrust away" (apo, "away," otheo, "to thrust"), in the NT used in the Middle Voice, signifying "to thrust from oneself, to cast off, by way of rejection," Acts 7:27, 39 ; Acts 13:46 ; Romans 11:1, 2 ; 1 Timothy 1:19 . See PUT and THRUST.

A — 14: καθαιρέω
(Strong’s #2507 — Verb — kathaireo — kath-ahee-reh’-o )

kata, "down," haireo, "to take, to cast down, demolish," in 2 Corinthians 10:5 , of strongholds and imaginations. See DESTROY , PULL , PUT , TAKE.

Note: The corresponding noun kathairesis, "a casting down," is so rendered in 2 Corinthians 10:4 (AV, "pulling down") and 2 Corinthians 13:10 (AV, "destruction").

A — 15: διαλογίζομαι
(Strong’s #1260 — Verb — dialogizomai — dee-al-og-id’-zom-ahee )

"to reason" (dia, "through," logizomai, "to reason"), is translated "cast in (her) mind," Luke 1:29 . See DISPUTE , MUSING , REASON , THINK.

A — 16: ἀποτίθημι
(Strong’s #659 — Verb — apotithemi — ap-ot-eeth’-ay-mee )

"to put off, lay aside," denotes, in the Middle Voice, "to put off from oneself, cast off," used figuratively of works of darkness, Romans 13:12 , "let us cast off," (aorist tense, denoting a definite act). See LAY , No. 8, PUT, No. 5.

A — 17: διαλογίζομαι
(Strong’s #1260 — Verb — ektithemi — dee-al-og-id’-zom-ahee )

"to expose, cast out" (ek, "out," tithemi, "to put"), is said of a new-born child in Acts 7:21 . In Acts 7:19 "cast out" translates the phrase poieo, "to make," with ekthetos, "exposed," a verbal form of ektithemi. See EXPOUND.

A — 18: περιαιρέω
(Strong’s #4014 — Verb — periaireo — per-ee-ahee-reh’-o )

"to take away," is used in Acts 27:40 , as a nautical term, RV, "casting off," AV, "taken up." See TAKE.

Notes: (1) For zemioo, "cast away," Luke 9:25 , see FORFEIT. (2) For katakremnizo, Luke 4:29 (AV, "cast down headlong"), see THROW. (3) For oneidizo, Matthew 27:44 (AV, "cast in one’s teeth"), see REPROACH. (4) For paradidomi, Matthew 4:12 (AV, "cast into prison"), see DELIVER. (5) For atheteo, 1 Timothy 5:12 (AV, "cast off"), see REJECT. (6) For ekteino, Acts 27:30 (AV, "cast out"), see LAY No. 13. (7) For tapeinos, 2 Corinthians 7:6 (AV, "cast down"), see LOWLY.

B — 1: βολή
(Strong’s #1000 — Noun Feminine — bole — bol-ay’ )

denotes "a throw" (akin to ballo, "to throw"), and is used in Luke 22:21 in the phrase "a stone’s cast," of the distance from which the Lord was parted from the disciples in the garden of Gethsemane.

Note: In James 1:17 , aposkiasma (from aposkiazo, "to cast a shadow"), is rendered "shadow that is cast," RV.

C — 1: ἀδόκιμος
(Strong’s #96 — Adjective — adokimos — ad-ok’-ee-mos )

signifies not standing the test, rejected, (a), negative, and dokimos, "tested, approved;" it is said of things, e.g., the land, Hebrews 6:8 , "rejected," and of persons, Romans 1:28 , "reprobate;" 1 Corinthians 9:27 , AV, "castaway," RV "rejected" (i.e., disapproved, and so rejected from present testimony, with loss of future reward); 2 Corinthians 13:5-7 , "reprobate" (sing. in RV in each verse), i.e., that will not stand the test; 2 Timothy 3:8 , "reprobate (concerning the faith)," Titus 1:16 , "reprobate." See REJECT , REPROBATE.

Castle

* For CASTLE see ARMY (No. 3)

Catch

1: ἁρπάζω
(Strong’s #726 — Verb — harpazo — har-pad’-zo )

"to snatch or catch away," is said of the act of the Spirit of the Lord in regard to Philip in Acts 8:39 ; of Paul in being "caught" up to paradise, 2 Corinthians 12:2, 4 ; of the Rapture of the saints at the return of the Lord, 1 Thessalonians 4:17 ; of the rapture of the man child in the vision of Revelation 12:5 . This verb conveys the idea of force suddenly exercised, as in Matthew 11:12 , "take (it) by force;" Matthew 12:29 , "spoil" (some mss. have diarpazo here); in Matthew 13:19 , RV, "snatcheth;" for forceful seizure, see also John 6:15 ; John 10:12, 28, 29 ; Acts 23:10 ; in Jude 1:23 , RV , "snatching." See PLUCK , PULL , SNATCH , TAKE (by force).

2: λαμβάνω
(Strong’s #2983 — Verb — lambano — lam-ban’-o )

"to receive," is once used of "catching" by fraud, circumventing, 2 Corinthians 12:16 . In Matthew 21:39 ; Mark 12:3 , RV "took," for AV "caught." See ACCEPT , No. 4.

3: ἀβαρής
(Strong’s #4 — Adjective — agreuo — ab-ar-ace’ )

"to take by hunting" (from agra, "a hunt, a catch"), is used metaphorically, of the Pharisees and Herodians in seeking to catch Christ in His talk, Mark 12:13 .

4: θηρεύω
(Strong’s #2340 — Verb — thereuo — thay-ryoo’-o )

"to hunt or catch wild beasts" (therion, "a wild beast"), is used by Luke of the same event as in No. 3, Luke 11:54 .

5: Ἀλεξανδρεύς
(Strong’s #221 — Noun Masculine — zogreo — al-ex-and-reuce’ )

"to take alive:" see CAPTIVE , B, No. 3.

6: πιάζω
(Strong’s #4084 — Verb — piazo — pee-ad’-zo )

"to capture:" see APPREHEND , No. 2.

7: συναρπάζω
(Strong’s #4884 — Verb — sunarpazo — soon-ar-pad’-zo )

sun, used intensively, and No. 1, "to snatch, to seize, to keep a firm grip of," is used only by Luke, and translated "caught" in the AV of Luke 8:29 , of demon-possession; in Acts 6:12 , of the act of the elders and scribes in seizing Stephen, RV, more suitably, "seized." So in Acts 19:29 . In Acts 27:15 , it is used of the effects of wind upon a ship. See SEIZE.

8: συλλαμβάνω
(Strong’s #4815 — Verb — sullambano — sool-lam-ban’-o )

sun, and No. 2, "to seize," is used, similarly to No. 7, in Acts 26:21 , of the act of the Jews in seizing Paul in the temple. See CONCEIVE , HELP , SEIZE , TAKE.

9: ἐπιλαμβάνομαι
(Strong’s #1949 — Verb — epilambano — ep-ee-lam-ban’-om-ahee )

"to lay hold" (epi, intensive, and No. 2), is translated "caught" in Acts 16:19 , AV; RV, "laid hold." See HOLD , TAKE.

Cattle

1: θρέμμα
(Strong’s #2353 — Noun Neuter — thremma — threm’-mah )

"whatever is fed or nourished" (from trepho, "to nourish, nurture, feed"), is found in John 4:12 .

2: βασίλειος
(Strong’s #934 — Adjective — ktenos — bas-il’-i-os )

"cattle as property:" see BEAST , No. 3.

Note: The verb poimaino, "to act as a shepherd" (poimen), "to keep sheep," is translated "keeping sheep" in Luke 17:7 , RV, for AV, "feeding cattle."

Cause

A — 1: αἰτία
(Strong’s #156 — Noun Feminine — aitia — ahee-tee’-a )

"a cause:" see ACCUSATION , A, No. 1.

A — 2: αἴτιον
(Strong’s #158 — Noun Neuter — aition — ah’ee-tee-on )

"a fault" (synonymous with No. 1, but more limited in scope), is translated "cause (of death)" in Luke 23:22 ; "cause" in Acts 19:40 (of a riot); "fault" in Luke 23:4, 14 . See FAULT.

A — 3: λόγος
(Strong’s #3056 — Noun Masculine — logos — log’-os )

"a word spoken for any purpose," denotes, in one place, a cause or reason assigned, Matthew 5:32 .

*The following phrases are rendered by an English phrase containing the word "cause" (see WHEREFORE):

*"For this cause."

A — 4: ἀντί
(Strong’s #473 5127 — Preposition — anti toutou — an-tee’ )

lit., "instead of this," i.e., "for this cause," signifying the principle or motive, Ephesians 5:31 .

A — 5: διά
(Strong’s #1223 5124 — Preposition — dia touto — dee-ah’ )

lit., "on account of this, for this cause," signifying the ground or reason, e.g., RV in Mark 12:24 ; John 1:31 ; John 5:16, 18 ; John 6:65 ; John 7:22 ; John 8:47 ; John 12:18, 27, 39 ; Romans 1:26 ; Romans 4:16 ; Romans 13:6 ; 1 Corinthians 4:17 ; 1 Corinthians 11:10, 30 ; Ephesians 1:15 ; Colossians 1:9 ; 1 Thessalonians 2:13 ; 1 Thessalonians 3:5, 7 ; 2 Thessalonians 2:11 ; 1 Timothy 1:16 ; Hebrews 9:15 ; 1 John 3:1 .

A — 6: εἱεκεν
(Strong’s #1752 5127 — Preposition — heneken toutou — hen’-ek-ah, hen’-ek-en, hi’-nek-en )

lit., "for the sake of this," therefore, "as a reason for," Matthew 19:5 ; Mark 10:7 ; heneka touton, "for the sake of these things," Acts 26:21 ; and heneken tou, "for the cause of the (one), etc. 2 Corinthians 7:12 (twice).

A — 7: ἀντί
(Strong’s #473 5484 — Preposition — charin toutou | toutou charin — an-tee’ )

"for this cause," not simply as a reason, as in the preceding phrase, but in favor of, Ephesians 3:1, 14 ; Titus 1:5 .

*"For this very cause."

A — 8: αὐτός
(Strong’s #846 5124 — pronoun — auto touto — ow-tos’ )

lit., "(as to) this very thing," 2 Peter 1:5 .

Notes: (1) This phrase often represents one containing aitia (see above).

(2) In John 18:37 , eis touto, "unto this," denotes "unto this end," RV (AV, "for this cause").

(3) For the phrase "for which cause" (dio), Romans 15:22 ; 2 Corinthians 4:16 , see WHEREFORE , Note (2) (RV).

(4) In Philippians 2:18 , to auto, is rendered "for the same cause," AV; RV, "in the same manner."

*"without a cause."

A — 9: δωρεάν
(Strong’s #1432 — Adjective — dorean — do-reh-an’ )

lit., "as a gift, gratis," (connected with doron, "a gift"), is rendered "without a cause," John 15:25 ; "for nought," 2 Corinthians 11:7 ; Galatians 2:21 ; 2 Thessalonians 3:8 ; "freely," Matthew 10:8 ; Romans 3:24 ; Revelation 21:6 ; Revelation 22:17 .

Notes: (1) Eike, "in vain," "without a cuase," Matthew 5:22 (AV), is absent from the most authentic mss.

(2) For "cause," in Acts 25:14 , AV, see CASE.

(3) In 2 Corinthians 5:13 (RV, "unto you"), the AV has "for your cause."

B — 1: ποιέω
(Strong’s #4160 — Verb — poieo — poy-eh’-o )

"to do," is translated by the verb "to cause" in John 11:37 ; Acts 15:3 ; Romans 16:17 ; Colossians 4:16 ; Revelation 13:15, 16 . See Do.

B — 2: δίδωμι
(Strong’s #1325 — Verb — didomi — did’-o-mee )

"to give," is translated "cause" in 1 Corinthians 9:12 , RV, for AV, "(lest we) should."

Notes: (1) In Matthew 5:32 the RV translates poieo "maketh," for AV, "causeth."

(2) In 2 Corinthians 9:11 , katergazomai, "to work," is translated "causeth" in the AV; RV, "worketh."

(3) In 2 Corinthians 2:14 , thriambeuo is rendered "causeth us to triumph," AV; RV, "leadeth us in triumph," the metaphor being taken from the circumstances of the procession of a Roman "triumph."

Cave

1: ὀπή
(Strong’s #3692 — Noun Feminine — ope — op-ay’ )

perhaps from ops, "sight," denotes "a hole, an opening," such as a fissure in a rock, Hebrews 11:38 . In James 3:11 , the RV has "opening," of the orifice of a fountain (AV, "place"). See PLACE.

2: σπήλαιον
(Strong’s #4693 — Noun Neuter — spelaion — spay’-lah-yon )

"a grotto, cavern, den" (Lat., spelunca), "cave," John 11:38 , is said of the grave of Lazarus; in the RV in Hebrews 11:38 ; Revelation 6:15 (AV, "dens"); in the Lord’s rebuke concerning the defilement of the Temple, Matthew 21:13 ; Mark 11:17 ; Luke 19:46 , "den" is used.

Cease

A — 1: παύω
(Strong’s #3973 — Verb — pauo — pow’-o )

"to stop, to make an end," is used chiefly in the Middle Voice in the NT, signifying "to come to an end, to take one’s rest, a willing cessation" (in contrast to the Passive Voice which denotes a forced cessation), Luke 5:4 , of a discourse; Luke 8:24 , of a storm; Luke 11:1 , of Christ’s prayer; Acts 5:42 , of teaching and preaching; Acts 6:13 , of speaking against; Acts 13:10 , of evil doing; Acts 20:1 , of an uproar; Acts 20:31 , of admonition; Acts 21:32 , of a scourging; 1 Corinthians 13:8 , of tongues; Ephesians 1:16 , of giving thanks; Colossians 1:9 , of prayer; Hebrews 10:2 , of sacrifices; 1 Peter 4:1 , of "ceasing" from sin. It is used in the Active Voice in 1 Peter 3:10 , "let him cause his tongue to cease from evil." See LEAVE , REFRAIN.

A — 2: διαλείπω
(Strong’s #1257 — Verb — dialeipo — dee-al-i’-po )

lit., "to leave between," i.e., "to leave an interval, whether of space or time" (dia, "between," leipo, "to leave"); hence, "to intermit, desist, cease," in Luke 7:45 is used of the kissing of the Lord’s feet.

A — 3: ἡσυχάζω
(Strong’s #2270 — Verb — hesuchazo — hay-soo-khad’-zo )

"to be quiet, still, at rest," is said of Paul’s friends in Caesarea, in "ceasing" to persuade him not to go to Jerusalem, Acts 21:14 ; it is used of silence (save in Luke 23:56 ; 1 Thessalonians 4:11 ) in Luke 14:4 ; Acts 11:18 . See PEACE (hold one’s), QUIET , REST.

A — 4: κοπάζω
(Strong’s #2869 — Verb — kopazo — kop-ad’-zo )

"to cease through being spent with toil, to cease raging" (from kopos, "labor, toil," kopiao, "to labor"), is said of the wind only, Matthew 14:32 ; Mark 4:39 ; Mark 6:51 .

A — 5: ἀφίημι
(Strong’s #863 — Verb — aphiemi — af-ee’-ay-mee )

"to let go," is translated "let us cease to" in Hebrews 6:1 , RV (marg., "leave") for AV, "leaving." See FORGIVE , LEAVE.

A — 6: καταπαύω
(Strong’s #2664 — Verb — katapauo — kat-ap-ow’-o )

"to rest" (kata, "down," intensive, and No. 1), is so translated in Hebrews 4:10 , for the AV "hath ceased." See REST , RESTRAIN.

Notes: (1) katargeo, "to render inactive, to bring to naught, to do away," is so rendered in Galatians 5:11 , RV, for the AV "ceased." See ABOLISH.

(2) Akatapaustos, "incessant, not to be set at rest" (from a, negative, kata, "down," pauo, "to cease"), is used in 2 Peter 2:14 , of those who "cannot cease" from sin, i.e., who cannot be restrained from sinning.

B — 1: ἀδιάλειπτος
(Strong’s #88 — Adjective — adialeiptos — ad-ee-al’-ipe-tos )

"unceasing" (from a, negative, dia, "through," leipo, "to leave"), is used of "incessant" heart pain, Romans 9:2 , AV, "continual," RV, "unceasing," and in 2 Timothy 1:3 , of remembrance in prayer; the meaning in each place is not that of unbroken continuity, but without the omission of any occasion. Cp. A, No. 2. See CONTINUAL.

C — 1: ἀδιαλείπτως
(Strong’s #89 — Adverb — adialeiptos — ad-ee-al-ipe’-toce )

"unceasingly, without ceasing," is used with the same significance as the adjective, not of what is not interrupted, but of that which is constantly recurring; in Romans 1:9 ; 1 Thessalonians 5:17 , of prayer; in 1 Thessalonians 1:3 , of the remembrance of the work, labor and patience of saints; in 1 Thessalonians 2:13 , of thanksgiving.

Note: Ektenes, lit., "stretched out, signifies "earnest, fervent;" Acts 12:5 , RV, for AV, "without ceasing." See 1 Peter 4:8 , "fervent."

Celestial

* For CELESTIAL see HEAVEN , HEAVENLY , B, No. 2

Cell

1: οἴκημα
(Strong’s #3612 — Noun Neuter — oikema — oy’-kay-mah )

lit., "a habitation" (akin to oikeo, "to dwell"), is euphemistically put for "a prison," in Acts 12:7 , RV, "cell." See PRISON.

Cellar

1: κρύπτη
(Strong’s #2926 — Noun Feminine — krupte — kroop-tay’ )

(Eng., "crypt"), "a covered way or vault" (akin to kruptos, "hidden, secret"), is used in Luke 11:33 , of lighting a lamp and putting it "in a cellar," RV. See PLACE , Note (8).

Censer

1: θυμιατήριον
(Strong’s #2369 — Noun Neuter — thumiaterion — thoo-mee-as-tay’-ree-on )

"a vessel for burning incense" (2 Chronicles 26:19 ; Ezekiel 8:11 ), is found in Hebrews 9:4 .

2: λιβανωτός
(Strong’s #3031 — Noun Masculine — libanotos — lib-an-o-tos’ )

denotes "frankincense," the gum of the libanos, "the frankincense tree;" in a secondary sense, "a vessel in which to burn incense," Revelation 8:3, 5 .

Note: No. 1 derives its significance from the act of burning (thumiao); No. 2 from that which was burned in the vessel.

Centurion

1: ἑκατοντάρχης
(Strong’s #1543 — Noun Masculine — hekatontarchos — hek-at-on-tar’-khace, hek-at-on-tar’-khos )

"a centurion," denotes a military officer commanding from 50 to 100 men, according to the size of the legion of which it was a part (hekaton, "a hundred," archo, "to rule"), e.g., Matthew 8:5, 8 .

2: ἑκατοντάρχης
(Strong’s #1543 — Noun Masculine — hekatontarches — hek-at-on-tar’-khace, hek-at-on-tar’-khos )

has the same meaning as No. 1, e.g., Acts 10:1, 22 . The Sept. has this word frequently, to denote "captains of hundreds."

3: κεντυρίων
(Strong’s #2760 — Noun Masculine — kenturion — ken-too-ree’-ohn )

is a Greek transliteration of the Latin centurio, signifying practically the same as No. 1, Mark 15:39, 44, 45 . There were ten "centurions" to a cohort when the numbers were complete. There were several at Jerusalem under the chief captain mentioned in Acts 21:31 .

Certain, Certainty, Certainly, Certify

A — 1: ἀσφάλεια
(Strong’s #803 — Noun Feminine — asphaleia — as-fal’-i-ah )

primarily, "not liable to fall, steadfast, firm," hence denoting "safety," Acts 5:23 , and 1 Thessalonians 5:3 , has the further meaning, "certainty," Luke 1:4 . See SAFETY.

B — 1: ἀσφαλής
(Strong’s #804 — Adjective — asphales — as-fal-ace’ )

safe, is translated "certainty," Acts 21:34 ; Acts 22:30 ; "certain," Acts 25:26 ; "safe," Philippians 3:1 ; "sure," Hebrews 6:19 . See SAFE , SURE.

Notes: (1) Delos, "evident, visible," is translated "certain" in 1 Timothy 6:7 , AV. The most authentic mss. omit it.

(2) The rendering "certain," is frequently changed in the RV, or omitted, e.g., Luke 5:12 ; Luke 8:22 ; Acts 23:17 ; Hebrews 2:6 ; Hebrews 4:4 .

(3) The indefinite pronoun tis signifies "anyone, some one, a certain one;" the neuter, ti, "a certain thing," e.g., Matthew 20:20 ; Mark 14:51 .

(4) In the AV of Galatians 1:11 , gnorizo is rendered "certify," RV, "to make known."

(5) For "a certain island," Acts 27:16 , see the RV , "small island."

(6) In 1 Corinthians 4:11 , the verb astateo, "to be unsettled, to lead a homeless life," is rendered "we ... have no certain dwelling place." The unsettlement conveyed by the word has suggested the meaning "we are vagabonds" or "we lead a vagabond life," a probable significance.

C — 1: ὄντως
(Strong’s #3689 — Adverb — ontos — on’-toce )

"really, actually, verily" (from eimi, "to be"), is translated "certainly" in Luke 23:47 . See CLEAN , INDEED , TRUTH , VERILY.

C — 2: πάντως
(Strong’s #3843 — Adverb — pantos — pan’-toce )

see ALTOGETHER , B.

Chaff

1: ἄχυρον
(Strong’s #892 — Noun Neuter — achuron — akh’-oo-ron )

"chaff, the stalk of the grain from which the kernels have been beaten out, or the straw broken up by a threshing machine," is found in Matthew 3:12 ; Luke 3:17 .

Chain

1: ἅλυσις
(Strong’s #254 — Noun Feminine — halusis — hal’-oo-sis )

denotes "a chain or bond for binding the body, or any part of it (the hands or feet)." Some derive the word from a, negative, and luo, "to loose," i.e., "not to be loosed;" others from a root connected with a word signifying "to restrain." It is used in Mark 5:3, 4 ; Luke 8:29 ; Acts 12:6, 7 ; Acts 21:33 ; Acts 28:20 ; Ephesians 6:20 ; 2 Timothy 1:16 ; Revelation 20:1 . See BOND.

Notes: (1) Some ancient authorities have seira, "a cord, rope, band, chain," in 2 Peter 2:4 , instead of seiros, "a cavern," RV, "pits."

(2) In Jude 1:6 the RV renders desmos by "bonds" (for the AV "chains"). See BOND.

Chalcedony

1: χαλκηδών
(Strong’s #5472 — Noun Masculine — chalkedon — khal-kay-dohn’ )

the name of a gem, including several varities, one of which resembles a cornelian, is "supposed to denote a green silicate of copper found in the mines near Chalcedon" (Swete, on the Apocalypse), Revelation 21:19 .

Chamber

1: ταμεῖον
(Strong’s #5009 — Noun Neuter — tameion — tam-i’-on )

denotes, firstly, "a store-chamber," then, "any private room, secret chamber," Matthew 6:6 ; RV, "inner chamber" (AV, "closet"); Matthew 24:26 , "inner (AV, secret) chambers;" Luke 12:3 , RV, ditto, for AV, "closets;" it is used in Luke 12:24 ("store-chamber") of birds.

2: ὑπερῷον
(Strong’s #5253 — Noun Neuter — huperoon — hoop-er-o’-on )

the neuter of huperoos, "above," denotes "an upper room, upper chamber" (huper, "above"), Acts 1:13 ; Acts 9:37, 39 ; Acts 20:8 . See ROOM.

Chambering

1: κοίτη
(Strong’s #2845 — Noun Feminine — koite — koy’-tay )

primarily a place in which to lie down, hence, "a bed, especially the marriage bed," denotes, in Romans 13:13 , "illicit intercourse." See BED , CONCEIVE.

Chamberlain

1: ἐπί
(Strong’s #1909 2849 — Preposition — ho epi tou koitonos — ep-ee’ )

lit., "the (one) over the bedchamber" (epi, "over," koiton, "a bedchamber"), denotes "a chamberlain," an officer who had various duties in the houses of kings and nobles. The importance of the position is indicated by the fact that the people of Tyre and Sidon sought the favor of Herod Agrippa through the mediation of Blastus, Acts 12:20 .

Note: In Romans 16:23 , oikonomos, "a person who manages the domestic affairs of a family, in general, a manager, a steward," is translated "chamberlain" in the AV, which the RV corrects to "treasurer."

Chance

1: συγκυρία
(Strong’s #4795 — Feminine Neuter — sunkuria — soong-koo-ree’-ah )

lit., "a meeting together with, a coincidence of circumstances, a happening," is translated "chance" in Luke 10:31 . But concurrence of events is what the word signifies, rather than chance.

Note: Some texts have tucha here (from tunchano, "to happen").

2: τυγχάνω
(Strong’s #5177 — Verb — ei tuchoi — toong-khan’-o )

lit., "if it may happen" (ei, "if," tunchano, "to happen"), signifies "it may chance," 1 Corinthians 15:37 .

Change

A — 1: μετάθεσις
(Strong’s #3331 — Noun Feminine — metathesis — met-ath’-es-is )

"a transposition, or a transference from one place to another" (from meta, implying "change," and tithemi, "to put"), has the meaning of "change" in Hebrews 7:12 , in connection with the necessity of a "change" of the Law (or, as margin, law), if the priesthood is changed (see B, No. 3). It is rendered "translation" in Hebrews 11:5 , "removing" in Hebrews 12:27 . See REMOVING , TRANSLATION.

B — 1: ἀλλάσσω
(Strong’s #236 — Verb — allasso — al-las’-so )

"to make other than it is" (from allos, "another"), "to transform, change," is used (a) of the effect of the Gospel upon the precepts of the Law, Acts 6:14 ; (b) of the effect, on the body of a believer, of Christ’s return, 1 Corinthians 15:51, 52 ; (c) of the final renewal of the material creation, Hebrews 1:12 ; (d) of a change in the Apostle’s mode of speaking (or dealing), Galatians 4:20 . In Romans 1:23 it has its other meaning, "to exchange."

B — 2: μεταλλάσσω
(Strong’s #3337 — Verb — metallasso — met-al-las’-so )

from meta, "implying change," and No. 1, "to change one thing for another, or into another," Romans 1:25, 26 , is translated "exchange" in ver. 25. See EXCHANGE.

B — 3: μετατίθημι
(Strong’s #3346 — Verb — metatithemi — met-at-ith’-ay-mee )

"to place differently, to change," (akin to A, above), is said of priesthood, Hebrews 7:12 . See CARRY , No. 5.

B — 4: μεταβάλλω
(Strong’s #3328 — Verb — metaballo — met-ab-al’-lo )

meta, as in No. 2, and ballo, "to throw," signifies "to turn quickly," or, in the Middle Voice, "to change one’s mind," and is found in Acts 28:6 .

Notes: (1) In Philippians 3:21 , for the AV rendering of metaschematizo, "change," the RV has "fashion anew;" in 2 Corinthians 3:18 metamorphoo is rendered "change," in the AV (RV, "transform"). For metanoia, "a change of mind," see REPENTANCE.

Changer

1: κολλυβιστής
(Strong’s #2855 — Noun Masculine — kollubistes — kol-loo-bis-tace’ )

from kollubos (lit., "clipped"), "a small coin or rate of change" (koloboo signifies "to cut off, to clip, shorten," Matthew 24:22 ), denotes "a money-changer," lit., money-clipper, Matthew 21:12 ; Mark 11:15 ; John 2:15 .

2: κερματιστής
(Strong’s #2773 — Noun Masculine — kermatistes — ker-mat-is-tace’ )

from kermatizo (not found in the NT), "to cut into small pieces, to make small change" (kerma signifies "a small coin," John 2:15 ; akin to keiro, "to cut short"). In the court of the Gentiles, in the temple precincts, were the seats of those who sold selected and approved animals for sacrifice, and other things. The magnitude of this traffic had introduced the bankers’ or brokers’ business, John 2:14 .

Charge, Chargeable

A — 1: αἰτία
(Strong’s #156 — Noun Feminine — aitia — ahee-tee’-a )

"a cause, accusation," is rendered "charges" in Acts 25:27 (AV, "crimes"); cp. Acts 25:18 . See ACCUSATION , CAUSE.

A — 2: αἰτίαμα
(Strong’s #157 — Noun Neuter — aitioma — ahee-tee’-am-ah )

in some texts aitiama, denotes "a charge," Acts 25:7 . See ACCUSATION , A, No. 2.

A — 3: ἔγκλημα
(Strong’s #1462 — Noun Neuter — enklema — eng’-klay-mah )

see ACCUSATION , A, No. 3. (b) With the meaning of "something committed or bestowed."

A — 4: κλῆρος
(Strong’s #2819 — Noun Masculine — kleros — klay’-ros )

"a lot, allotment, heritage" (whence Eng. "clergy"), is translated in 1 Peter 5:3 , RV, "the charge allotted to you;" here the word is in the plural, lit., "charges." See INHERITANCE , LOT , PART.

A — 5: ὀψώνιον
(Strong’s #3800 — Noun Neuter — opsonion — op-so’-nee-on )

from opson, "meat," and oneomai, "to buy," primarily signified whatever is brought to be eaten with bread, provisions, supplies for an army, soldier’s pay, "charges," 1 Corinthians 9:7 , of the service of a soldier. It is rendered "wages" in Luke 3:14 ; Romans 6:23 ; 2 Corinthians 11:8 . See WAGES.

A — 6: παραγγελία
(Strong’s #3852 — Noun Feminine — parangelia — par-ang-gel-ee’-ah )

"a proclamation, a command or commandment," is strictly used of commands received from a superior and transmitted to others. It is rendered "charge" in Acts 16:24 ; 1 Thessalonians 4:2 , RV (where the word is in the plural); 1 Timothy 1:5 (RV), 18. In Acts 5:28 the lit. meaning is "Did we not charge you with a charge?" See also COMMANDMENT , STRAITLY. Cp. C, No. 8, below.

B — 1: ἀδάπανος
(Strong’s #77 — Adjective — adapanos — ad-ap’-an-os )

lit., "without expense" (a, negative, and dapane, "expense, cost"), is used in 1 Corinthians 9:18 , "without charge" (of service in the Gospel).

C — 1: διαμαρτύρομαι
(Strong’s #1263 — Verb — diamarturomai — dee-am-ar-too’-rom-ahee )

a strengthened form of marturomai (dia, "through," intensive), is used in the Middle Voice; primarily it signifies to testify through and through, bear a solemn witness; hence, "to charge earnestly," 1 Timothy 5:21 ; 2 Timothy 2:14 ; 2 Timothy 4:1 . See TESTIFY , WITNESS.

C — 2: διαστέλλω
(Strong’s #1291 — Verb — diastellomai — dee-as-tel’-lom-ahee )

lit., "to draw asunder" (dia, "asunder," stello, "to draw"), signifies "to admonish, order, charge," Matthew 16:20 ; Mark 5:43 ; Mark 7:36 (twice); 8:15; 9:9. In Acts 15:24 it is translated "gave commandment;" in Hebrews 12:20 , AV, "commanded," RV, "enjoined." See COMMAND , Note (2).

C — 3: διατάσσω
(Strong’s #1299 — Verb — diatasso — dee-at-as’-so )

see APPOINT , No. 6.

C — 4: ἐμβριμάομαι
(Strong’s #1690 — Verb — embrimaomai — em-brim-ah’-om-ahee )

from en, "in," intensive, and brime, "strength," primarily signifies "to snort with anger, as of horses." Used of men it signifies "to fret, to be painfully moved;" then, "to express indignation against;" hence, "to rebuke sternly, to charge strictly," Matthew 9:30 ; Mark 1:43 ; it is rendered "murmured against" in Mark 14:5 ; "groaned" in John 11:33 ; "groaning" in John 11:38 . See GROAN , MURMUR.

C — 5: ἐγκαλέω
(Strong’s #1458 — Verb — enkaleo — eng-kal-eh’-o )

see ACCUSE , B, No. 2.

C — 6: ἐντέλλω
(Strong’s #1781 — Verb — entellomai — en-tel’-lom-ahee )

to order, command, enjoin (from en, in, used intensively, and teleo, to fulfil), is translated by the verb to give charge, Matthew 4:6 ; Matthew 17:9 (AV); Luke 4:10 . See COMMAND , ENJOIN.

C — 7: ἐπιτιμάω
(Strong’s #2008 — Verb — epitimao — ep-ee-tee-mah’-o )

signifies (a) to put honour upon (epi, upon, time, honour); (b) to adjudge, to find fault with, rebuke; hence to charge, or rather, to charge strictly (epi, intensive), e.g., Matthew 12:16 ; Mark 3:12 , "charged much;" Mark 8:30 ; in Mark 10:48 , RV, "rebuked." See REBUKE.

C — 8: παραγγέλλω
(Strong’s #3853 — Verb — parangello — par-ang-gel’-lo )

lit., "to announce beside" (para, "beside," angello, "to announce"), "to hand on an announcement from one to another," usually denotes "to command, to charge," Luke 5:14 ; Luke 8:56 ; 1 Corinthians 7:10 (AV, "command"), "give charge," RV; 11:17, "in giving you this charge," RV; 1 Timothy 1:3 ; 1 Timothy 6:13 , RV; 6:17. It is rendered by the verb "to charge" in the RV of Acts 1:4 ; Acts 4:18 ; Acts 5:28 ; Acts 15:5 ; 1 Thessalonians 4:11 . See Acts 5:28 under A, No. 6. See COMMAND , DECLARE.

C — 9: προαιτιάομαι
(Strong’s #4256 — Verb — proaitiaomai — pro-ahee-tee-ah’-om-ahee )

"to accuse beforehand, to have already brought a charge" (pro, "before," aitia, "an accusation"), is used in Romans 3:9 , "we before laid to the charge."

C — 10: τηρέω
(Strong’s #5083 — Verb — tereo — tay-reh’-o )

"to keep, to guard," is translated "to be kept in charge," in Acts 24:23 ; Acts 25:4 , RV (AV, "kept"). See HOLD , KEEP , OBSERVE , PRESERVE , WATCH.

Notes: (1) Martureo, "to testify," translated "charged" in 1 Thessalonians 2:11 , AV, is found there in the most authentic mss. and translated "testifying" in the RV. (2) Enorkizo, "to adjure" (en, "in," used intensively, horkos, "an oath"), is translated "I adjure," in 1 Thessalonians 5:27 , RV, for AV, "I charge." Some mss. have horkizo here. (3) The following are translated by the verb "to charge or to be chargeable" in the AV, but differently in the RV, and will be found under the word BURDEN: bareo, B, No. 1; epibareo, B, No. 2; katanarkao, B. No. 5. (4) Epitasso, "to command," is so translated in Mark 9:25 , RV, for the AV, "charge." (5) Dapanao, "to be at the expense of anything" (cp. B. above), is translated "be at charges," in Acts 21:24 . See CONSUME , SPEND. (6) In 2 Timothy 4:16 , logizomai is rendered "laid to (their) charge," AV; RV, "... account." (7) In Acts 8:27 , the RV translates the verb eimi, "to be," with epi, "over," "was over," AV, "had the charge of." (8) In Acts 7:60 histemi, "to cause to stand," is rendered "lay ... to the charge."

Charger

1: πίναξ
(Strong’s #4094 — Noun Feminine — pinax — pin’-ax )

primarily "a board or plank," came to denote various articles of wood; hence, "a wooden trencher, charger," Matthew 14:8, 11 ; Mark 6:25, 28 ; Luke 11:39 . See PLATTER.

Chariot

1: ἅρμα
(Strong’s #716 — Noun Neuter — harma — har’-mah )

akin to ararisko, "to join," denotes "a war chariot with two wheels," Acts 8:28, 29, 38 ; Revelation 9:9 .

2: ῥέδη
(Strong’s #4480 — Noun Feminine — rhede — hred’-ah )

"a wagon with four wheels," was chiefly used for traveling purposes, Revelation 18:13 .

Charity

* For CHARITY see LOVE

Chaste

1: ἁγνός
(Strong’s #53 — Adjective — hagnos — hag-nos’ )

signifies (a) "pure from every fault, immaculate," 2 Corinthians 7:11 (AV, "clear"); Philippians 4:8 ; 1 Timothy 5:22 ; James 3:17 ; 1 John 3:3 (in all which the RV rendering is "pure"), and 1 Peter 3:2 , "chaste;" (b) "pure from carnality, modest," 2 Corinthians 11:2 , RV, "pure;" Titus 2:5 , "chaste." See CLEAR , HOLY , PURE.

Note: Cp. hagios, "holy, as being free from admixture of evil;" hosios, "holy, as being free from defilement;" eilikrines, "pure, as being tested," lit., "judged by the sunlight;" katharos, "pure, as being cleansed."

Chasten, Chastening, Chastise, Chastisement

A — 1: παιδεύω
(Strong’s #3811 — Verb — paideuo — pahee-dyoo’-o )

primarily denotes "to train children," suggesting the broad idea of education (pais, "a child"), Acts 7:22 ; Acts 22:3 ; see also Titus 2:12 , "instructing" (RV), here of a training gracious and firm; grace, which brings salvation, employs means to give us full possession of it; hence, "to chastise," this being part of the training, whether (a) by correcting with words, reproving, and admonishing, 1 Timothy 1:20 (RV, "be taught"); 2 Timothy 2:25 , or (b) by "chastening" by the infliction of evils and calamities, 1 Corinthians 11:32 ; 2 Corinthians 6:9 ; Hebrews 12:6, 7, 10 ; Revelation 3:19 . The verb also has the meaning "to chastise with blows, to scourge," said of the command of a judge, Luke 23:16, 22 . See CORRECTION , B, INSTRUCT , LEARN , TEACH , and cp. CHILD (Nos. 4 to 6).

B — 1: παιδεία
(Strong’s #3809 — Noun Feminine — paideia — pahee-di’-ah )

denotes "the training of a child, including instruction;" hence, "discipline, correction," "chastening," Ephesians 6:4 , RV (AV, "nurture"), suggesting the Christian discipline that regulates character; so in Hebrews 12:5, 7, 8 (in ver. 8, AV, "chastisement," the RV corrects to "chastening"); in 2 Timothy 3:16 , "instruction." See INSTRUCTION , NURTURE.

Cheek

1: σιαγών
(Strong’s #4600 — Noun Feminine — siagon — see-ag-one’ )

primarily denotes "the jaw, the jaw-bone;" hence "cheek," Matthew 5:39 ; Luke 6:29 .

Cheer, Cheerful, Cheerfully, Cheerfulness

A — 1: εὐθυμέω
(Strong’s #2114 — Verb — euthumeo — yoo-thoo-meh’-o )

signifies, in the Active Voice, "to put in good spirits, to make cheerful" (eu, "well," thumos, "mind or passion"); or, intransitively, "to be cheerful," Acts 27:22, 25 ; James 5:13 (RV, "cheerful," for AV, "merry"). See MERRY.

A — 2: θαρσέω
(Strong’s #2293 — Verb — tharseo — thar-seh’-o )

"to be of good courage, of good cheer" (tharsos, "courage, confidence"), is used only in the imperative mood, in the NT; "be of good cheer," Matthew 9:2, 22 ; Matthew 14:27 ; Mark 6:50 ; Mark 10:49 ; Luke 8:48 ; John 16:33 ; Acts 23:11 . See BOLD , A, No. 1, COMFORT, COURAGE.

B — 1: εὔθυμος
(Strong’s #2115 — Adjective — euthumos — yoo’-thoo-mos )

means "of good cheer" (see A, No. 1), Acts 27:36 .

B — 2: ἱλαρός
(Strong’s #2431 — Adjective — hilaros — hil-ar-os’ )

from hileos, "propitious," signifies that readiness of mind, that joyousness, which is prompt to do anything; hence, "cheerful" (Eng., "hilarious"), 2 Corinthians 9:7 , "God loveth a cheerful (hilarious) giver."

Note: In the Sept. the verb hilaruno translates a Hebrew word meaning "to cause to shine," in Psalms 104:15 .

C — 1: εὔθυμος
(Strong’s #2115 — Adjective — euthumos — yoo’-thoo-mos )

cheerfully (see A, No. 1), is found in the most authentic mss., in Acts 24:10 , instead of the comparative degree, euthumoteron.

D — 1: ἱλαρότης
(Strong’s #2432 — Noun Feminine — hilarotes — hil-ar-ot’-ace )

"cheerfulness" (akin to B, No. 2), is used in Romans 12:8 , in connection with showing mercy.

Cherish

1: θάλπω
(Strong’s #2282 — Verb — thalpo — thal’-po )

primarily means "to heat, to soften by heat;" then, "to keep warm," as of birds covering their young with their feathers, Deuteronomy 22:6 , Sept.; metaphorically, "to cherish with tender love, to foster with tender care," in Ephesians 5:29 of Christ and the Church; in 1 Thessalonians 2:7 of the care of the saints at Thessalonica by the Apostle and his associates, as of a nurse for her children.

Cherubim

1: Χερούβ
(Strong’s #5502 — Noun Neuter — cheroubim — kher-oo-beem’ )

are regarded by some as the ideal representatives of redeemed animate creation. In the Tabernacle and Temple they were represented by the two golden figures of two-winged living creatures. They were all of one piece with the golden lid of the ark of the covenant in the Holy of Holies, signifying that the prospect of redeemed and glorified creatures was bound up with the sacrifice of Christ.

This in itself would indicate that they represent redeemed human beings in union with Christ, a union seen, figuratively, proceeding out of the mercy seat. Their faces were towards this mercy seat, suggesting a consciousness of the means whereby union with Christ has been produced.

The first reference to the "cherubim" is in Genesis 3:24 , which should read "... at the East of the Garden of Eden He caused to dwell in a tabernacle the cherubim, and the flaming sword which turned itself to keep the way of the Tree of Life." This was not simply to keep fallen human beings out; the presence of the "cherubim" suggests that redeemed men, restored to God on God’s conditions, would have access to the Tree of Life. (See Revelation 22:14 ).

Certain other references in the OT give clear indication that angelic beings are upon occasion in view, e.g., Psalms 18:10 ; Ezekiel 28:4 . So with the vision of the cherubim in Ezekiel 10:1-20 ; Ezekiel 11:22 . In the NT the word is found in Hebrews 9:5 , where the reference is to the Ark in the Tabernacle, and the thought is suggested of those who minister to the manifestation of the glory of God.

We may perhaps conclude, therefore, that, inasmuch as in the past and in the present angelic beings have functioned and do function administratively in the service of God, and that redeemed man in the future is to act administratively in fellowship with Him, the "cherubim" in Scripture represent one or other of these two groups of created beings according to what is set forth in the various passages relating to them.

Chicken

* For CHICKEN see BROOD

Chief, Chiefest, Chiefly

A — 1: πρῶτος
(Strong’s #4413 — Adjective — protos — pro’-tos )

denotes "the first," whether in time or place. It is translated "chief" in Mark 6:21 , RV, of men of Galilee; in Acts 13:50 , of men in a city; in Acts 28:7 , of the "chief" man in the island of Melita; in Acts 17:4 , of "chief" women in a city; in Acts 28:17 , of Jews; in 1 Timothy 1:15, 16 , of a sinner. In the following, where the AV has "chief," or "chiefest," the RV renderings are different: Matthew 20:27 ; Mark 10:44 , "first;" Luke 19:47 ; Acts 25:2 , "principal men;" Acts 16:12 , said of Philippi, "the first (city) of the district," RV, for incorrect AV, "the chief city of that part of Macedonia." Amphipolis was the "chief" city of that part. Protos here must mean the first in the direction in which the Apostle came. See BEGINNING , BEFORE , BEST , FIRST , FORMER.

B — 1: κεφάλαιον
(Strong’s #2774 — Noun Neuter — kephalaion — kef-al’-ah-yon )

akin to the adjective kephalaios, "belonging to the head," and kephale, "the head," denotes the chief point or principal thing in a subject, Hebrews 8:1 , "the chief point is this" (AV, "the sum"); elsewhere in Acts 22:28 (of principal, as to money), "(a great) sum." See SUM.

*Certain compound nouns involving the significance of chief, are as follows:

B — 2: ἀρχιερεύς
(Strong’s #749 — Noun Masculine — archiereus — ar-khee-er-yuce’ )

a chief priest, high priest" (arche, "first," hiereus, "a priest"), is frequent in the Gospels, Acts and Hebrews, but there only in the NT. It is used of Christ e.g. in Hebrews 2:17 ; Hebrews 3:1 ; of "chief" priests, including ex-high-priests and members of their families, e.g., Matthew 2:4 ; Mark 8:31 .

B — 3: ἀρχιποίμην
(Strong’s #750 — Noun Masculine — archipoimen — ar-khee-poy’-mane )

"a chief shepherd" (arche, "chief," poimen, "a shepherd"), is said of Christ only, 1 Peter 5:4 . Modern Greeks use it of tribal chiefs.

B — 4: ἀρχιτελώνης
(Strong’s #754 — Noun Masculine — architelones — ar-khee-tel-o’-nace )

denotes "a chief tax-collector, or publican," Luke 19:2 .

B — 5: ἀκρογωνιαῖος
(Strong’s #204 — Adjective — akrogoniaios — ak-rog-o-nee-ah’-yos )

denotes "a chief corner-stone" (from akros, "highest, extreme," gonia, "a corner, angle"), Ephesians 2:20 and 1 Peter 2:6 . In the Sept., Isaiah 28:16

B — 6: πρωτοκαθεδρία
(Strong’s #4410 — Noun Feminine — protokathedria — pro-tok-ath-ed-ree’-ah )

"a sitting in the first or chief seat" (protos, "first," kathedra, "a seat"), is found in Matthew 23:6 ; Mark 12:39 ; Luke 11:43 ; Luke 20:46 .

B — 7: πρωτοκλισία
(Strong’s #4411 — Noun Feminine — protoklisia — pro-tok-lis-ee’-ah )

"the first reclining place, the chief place at table" (from protos, and klisia, "a company reclining at a meal;" cp. klino, "to incline"), is found in Matthew 23:6 ; Mark 12:39 (as with No. 6); Luke 14:7, 8 ; Luke 20:46

B — 8: χιλίαρχος
(Strong’s #5506 — Noun Masculine — chiliarchos — khil-ee’-ar-khos )

denotes "a chief captain:" SEE CAPTAIN, No 1.

B — 9: Ἀσιάρχης
(Strong’s #775 — Noun Masculine — asiarches — as-ee-ar’-khace )

"an Asiarch," was one of certain officers elected by various cities in the province of Asia, whose function consisted in celebrating, partly at their own expense, the public games and festivals; in Acts 19:31 , RV, the word is translated "chief officers of Asia" (AV, "chief of Asia").

It seems probable, according to Prof. Ramsay, that they were "the high priests of the temples of the Imperial worship in various cities of Asia;" further, that "the Council of the Asiarchs sat at stated periods in the great cities alternately ... and were probably assembled at Ephesus for such a purpose when they sent advice to St. Paul to consult his saftey." A festival would have brought great crowds to the city.

B — 10: ἄρχων
(Strong’s #758 — Noun Masculine — archon — ar’-khone )

"a ruler," is rendered "chief" in the AV of Luke 14:1 (RV, "ruler"); "chief rulers," in John 12:42 , RV, "rulers (of the people)," i.e., of members of the Sanhedrin; "chief," in Luke 11:15 (RV, "prince") in reference to Beelzebub, the prince of demons. SEE MAGISTRATE, PRINCE, RULER.

B — 11: ἀρχισυνάγωγος
(Strong’s #752 — Noun Masculine — archisunagogos — ar-khee-soon-ag’-o-gos )

"a ruler of a synagogue," translated "chief ruler of the synagogue," in Acts 18:8, 17 , AV, was the administrative officer supervising the worship.

C — 1: ἡγέομαι
(Strong’s #2233 — Verb — hegeomai — hayg-eh’-om-ahee )

"to lead the way, to preside, rule, be the chief," is used of the ambition "to be chief" among the disciples of Christ, Luke 22:26 ; of Paul as the "chief" speaker in Gospel testimony at Lystra, Acts 14:12 ; of Judas and Silas, as chief (or rather, "leading") men among the brethren at Jerusalem, Acts 15:22 . See ACCOUNT , COUNT , ESTEEM , GOVERNOR , JUDGE , SUPPOSE , THINK.

D — 1: χόρτος
(Strong’s #5528 3029 — Noun Masculine — huperlian — khor’-tos )

"chiefest" (huper, "over," lian, "exceedingly, pre-eminently, very much"), is used in 2 Corinthians 11:5 ; 2 Corinthians 12:11 , of Paul’s place among the Apostles.

D — 2: μάλιστα
(Strong’s #3122 — Adverb — malista — mal’-is-tah )

the superlative of mala, "very, very much," is rendered "chiefly" in 2 Peter 2:10 and in the AV of Philippians 4:22 (RV, "especially"). See ESPECIALLY MOST.

Note: In Romans 3:2 , RV, the adverb proton is translated "first of all" (AV, "chiefly").

Child, Children, Childbearing, Childish, Childless

1: τέκνον
(Strong’s #5043 — Noun Neuter — teknon — tek’-non )

"a child" (akin to tikto, "to beget, bear"), is used in both the natural and the figurative senses. In contrast to huios, "son" (see below), it gives prominence to the fact of birth, whereas huios stresses the dignity and character of the relationship. Figuratively, teknon is used of "children" of (a) God, John 1:12 ; (b) light, Ephesians 5:8 ; (c) obedience, 1 Peter 1:14 ; (d) a promise, Romans 9:8 ; Galatians 4:28 ; (e) the Devil, 1 John 3:10 ; (f) wrath, Ephesians 2:3 ; (g) cursing, 2 Peter 2:14 ; (h) spiritual relationship, 2 Timothy 2:1 ; Philemon 1:10 . See DAUGHTER , SON.

2: τεκνίον
(Strong’s #5040 — Noun Neuter — teknion — tek-nee’-on )

"a little child," a diminutive of No. 1, is used only figuratively in the NT, and always in the plural. It is found frequently in 1John, see 2:1,12,28; 3:7,18; 4:4; 5:21; elsewhere, once in John’s Gospel, John 13:33 , once in Paul’s Epistles, Galatians 4:19 . It is a term of affection by a teacher to his disciples under circumstances requiring a tender appeal, e.g., of Christ to the Twelve just before His death; the Apostle John used it in warning believers against spiritual dangers; Paul, because of the deadly errors of Judaism assailing the Galatian churches. Cp. his use of teknon in Galatians 4:28 .

3: υἱός
(Strong’s #5207 — Noun Masculine — huios — hwee-os’ )

"a son," is always so translated in the RV, except in the phrase "children of Israel," e.g., Matthew 27:9 ; and with reference to a foal, Matthew 21:5 . The AV does not discriminate between teknon and huios. In the First Epistle of John, the Apostle reserves the word for the Son of God. See teknia, "little children" (above), and tekna, "children," in John 1:12 ; John 11:52 . See paidion (below). For the other use of huios, indicating the quality of that with which it is connected, see SON.

4: παῖς
(Strong’s #3816 — Noun — pais — paheece )

signifies (a) "a child in relation to descent," (b) "a boy or girl in relation to age," (c) "a servant, attendant, maid, in relation to condition." As an instance of (a) see Matthew 21:15 , "children," and Acts 20:12 (RV "lad"). In regard to (b) the RV has "boy" in Matthew 17:18 ; Luke 9:42 . In Luke 2:43 it is used of the Lord Jesus. In regard to (c), see Matthew 8:6, 8, 13 , etc. As to (a) note Matthew 2:16 , RV, "male children. See MAID , MANSERVANT , SERVANT , SON , YOUNG MAN.

5: παιδίον
(Strong’s #3813 — Noun Neuter — paidion — pahee-dee’-on )

a diminutive of pais, signifies "a little or young child;" it is used of an infant just born, John 16:21 ; of a male child recently born, e.g., Matthew 2:8 ; Hebrews 11:23 ; of a more advanced child, Mark 9:24 ; of a son, John 4:49 ; of a girl, Mark 5:39, 40, 41 ; in the plural, of "children," e.g., Matthew 14:21 . It is used metaphorically of believers who are deficient in spiritual understanding, 1 Corinthians 14:20 , and in affectionate and familiar address by the Lord to His disciples, almost like the Eng., "lads," John 21:5 ; by the Apostle John to the youngest believers in the family of God, 1 John 2:13, 18 ; there it is to be distinguished from teknia, which term he uses in addressing all his readers (1 John 2:1, 12, 28 : see teknia, above). See DAMSEL.

Note: The adverb paidiothen, "from (or of) a child," is found in Mark 9:21 .

6: παιδάριον
(Strong’s #3808 — Noun Neuter — paidarion — pahee-dar’-ee-on )

another diminutive of pais, is used of "boys and girls," in Matthew 11:16 (the best texts have paidiois here), and a "lad," John 6:9 ; the tendency in colloquial Greek was to lose the diminutive character of the word.

7: νήπιος
(Strong’s #3516 — Adjective — nepios — nay’-pee-os )

lit., "not-speaking" (from ne, a negative, and epos, a word is rendered "childish" in 1 Corinthians 13:11 : see BABE.

8: μονογενής
(Strong’s #3439 — Adjective — monogenes — mon-og-en-ace )

lit., "only-begotten," is translated "only child" in Luke 9:38 . See ONLY , ONLY-BEGOTTEN.

9: τεκνογονία
(Strong’s #5042 — Noun Feminine — teknogonia — tek-nog-on-ee’-ah )

teknon and a root gen---, whence gennao, "to beget," denotes "bearing children," implying the duties of motherhood, 1 Timothy 2:15 .

A — 1: νηπιάζω
(Strong’s #3515 — Verb — nepiazo — nay-pee-ad’-zo )

"to be a babe," is used in 1 Corinthians 14:20 , "(in malice) be ye babes" (akin to No. 7, above).

A — 2: τεκνοτροφέω
(Strong’s #5044 — Verb — teknotropheo — tek-not-rof-eh’-o )

"to rear young," teknon, and trepho, "to rear," signifies "to bring up children," 1 Timothy 5:10 .

A — 3: τεκνογονέω
(Strong’s #5041 — Verb — teknogoneo — tek-nog-on-eh’-o )

"to bear children" (teknon, and gennao, "to beget"), see No. 9 above, is found in 1 Timothy 5:14 .

B — 1: ἔγκυος
(Strong’s #1471 — Adjective — enkuos — eng’-koo-os )

denotes "great with child" (en, "in," and kuo, "to conceive"), Luke 2:5 .

B — 2: φιλότεκνος
(Strong’s #5388 — Adjective — philoteknos — fil-ot’-ek-nos )

from phileo, "to love," and teknon, signifies "loving one’s children," Titus 2:4 .

B — 3: ἄτεκνος
(Strong’s #815 — Adjective — ateknos — at’-ek-nos )

from a, negative, and teknon, signifies "childless," Luke 20:28-30 .

Notes: (1) For brephos, "a new born babe," always rendered "babe" or "babes" in the RV (AV, "young children," Acts 7:19 ; "child," 2 Timothy 3:15 ), see under BABE.

(2) Huiothesia, "adoption of children," in the AV of Ephesians 1:5 , is corrected to "adoption as sons" in the RV. See on ADOPTION.

Choice, Choose, Chosen

A — 1: ἐκλέγω
(Strong’s #1586 — Verb — eklego — ek-leg’-om-ahee )

"to pick out, select," means, in the Middle Voice, "to choose for oneself," not necessarily implying the rejection of what is not chosen, but "choosing" with the subsidiary ideas of kindness of favor or love, Mark 13:20 ; Luke 6:13 ; Luke 9:35 (RV); 10:42; 14:7; John 6:70 ; John 13:18 ; John 15:16, 19 ; Acts 1:2, 24 ; Acts 6:5 ; Acts 13:17 ; Acts 15:22, 25 ; in Acts 15:7 it is rendered "made choice;" 1 Corinthians 1:27, 28 ; Ephesians 1:4 ; James 2:5 .

A — 2: ἐπιλέγω
(Strong’s #1951 — Verb — epilego — ep-ee-leg’-om-ahee )

in the Middle Voice, signifies "to choose," either in addition or in succession to another. It has this meaning in Acts 15:40 , of Paul’s choice of Silas. For its other meaning, "to call or name," John 5:2 , see CALL.

A — 3: αἱρέω
(Strong’s #138 — Verb — haireo — hahee-reh’-om-ahee )

"to take," is used in the Middle Voice only, in the sense of taking for oneself, choosing, 2 Thessalonians 2:13 , of a "choice" made by God (as in Deuteronomy 7:6, 7 ; Deuteronomy 26:18 , Sept.); in Philippians 1:22 ; Hebrews 11:25 , of human "choice." Its special significance is to select rather by the act of taking, than by showing preference or favor.

A — 4: αἱρετίζω
(Strong’s #140 — Verb — hairetizo — hahee-ret-id’-zo )

akin to the verbal adjective hairetos, "that which may be taken" (see No.3), signifies "to take," with the implication that what is taken is eligible or suitable; hence, "to choose," by reason of this suitability, Matthew 12:18 , of God’s delight in Christ as His "choosen." It is frequent in the Sept., e.g., Genesis 30:20 ; Numbers 14:8 ; Psalms 25:12 ; Psalms 119:30, 173 ; Psalms 132:13, 14 ; Hos.4:18; Haggai 2:23 ("he hath chosen the Canaanites"); Zechariah 1:17 ; Zechariah 2:12 ; Malachi 3:17 .

A — 5: χειροτονέω
(Strong’s #5500 — Verb — cheirotoneo — khi-rot-on-eh’-o )

see APPOINT , NO. 11.

A — 6: προχειροτονέω
(Strong’s #4401 — Verb — procheirotoneo — prokh-i-rot-on-eh’-o )

signifies "to choose before," Acts 10:41 , where it is used of a choice made before by God.

Notes: (1) For procheirizo see APPOINT , No. 12.

(2) Stratologeo, in 2 Timothy 2:4 (AV, "chosen to be a soldier"), signifies to enroll as a soldier (RV). See SOLDIER.

B — 1: ἐκλεκτός
(Strong’s #1588 — Adjective — eklektos — ek-lek-tos’ )

akin to A, No. 1, signifies "chosen out, select," e.g., Matthew 22:14 ; Luke 23:35 ; Romans 16:13 (perhaps in the sense of "eminent"); Revelation 17:14 . In 1 Peter 2:4, 9 , the RV translates it "elect." See ELECT.

C — 1: ἐκλογή
(Strong’s #1589 — Noun Feminine — ekloge — ek-log-ay’ )

akin to A, No. 1 and B, "a picking out, choosing" (Eng., "eclogue"), is translated "chosen" in Acts 9:15 , lit., "he is a vessel of choice unto Me." In the six other places where this word is found it is translated "election." See ELECTION.

Choke

1: πνίγω
(Strong’s #4155 — Verb — pnigo — pnee’-go )

is used, in the Passive Voice, of "perishing by drowning," Mark 5:13 ; in the Active, "to seize a person’s throat, to throttle," Matthew 18:28 . See THROAT.

2: ἀποπνίγω
(Strong’s #638 — Verb — apopnigo — ap-op-nee’-go )

a strengthened form of No. 1 (apo, "from," intensive; cp. Eng., "to choke off"), is used metaphorically, of "thorns crowding out seed sown and preventing its growth," Matthew 13:7 ; Luke 8:7 . It is Luke’s word for "suffocation by drowning," Luke 8:33 (cp. Mark 5:13 , above).

3: συμπνίγω
(Strong’s #4846 — Verb — sumpnigo — soom-pnee’-go )

gives the suggestion of "choking together" (sun, "with"), i.e., by crowding, Matthew 13:22 ; Mark 4:7, 19 ; Luke 8:14 . It is used in Luke 8:42 , of the crowd that thronged the Lord, almost, so to speak, to suffocation.

Christ

1: Χριστός
(Strong’s #5547 — Adjective — christos — khris-tos’ )

"anointed," translates, in the Sept., the word "Messiah," a term applied to the priests who were anointed with the holy oil, particularly the high priest, e.g., Leviticus 4:3, 5, 16 . The prophets are called hoi christoi Theou, "the anointed of God," Psalms 105:15 . A king of Israel was described upon occassion as christos tou Kuriou, "the anointed of the Lord," 1 Samuel 2:10, 35 ; 2 Samuel 1:14 ; Psalms 2:2 ; Psalms 18:50 ; Habakkuk 3:13 ; the term is used even of Cyrus, Isaiah 45:1 .

The title ho Christos, "the Christ," is not used of Christ in the Sept. version of the inspired books of the OT. In the NT the word is frequently used with the article, of the Lord Jesus, as an appellative rather than a title, e.g., Matthew 2:4 ; Acts 2:31 ; without the article, Luke 2:11 ; Luke 23:2 ; John 1:41 . Three times the title was expressly accepted by the Lord Himself, Matthew 16:17 ; Mark 14:61, 62 ; John 4:26 .

It is added as an appellative to the proper name "Jesus," e.g., John 17:3 , the only time when the Lord so spoke of Himself; Acts 9:34 ; 1 Corinthians 3:11 ; 1 John 5:6 . It is distinctly a proper name in many passages, whether with the article, e.g., Matthew 1:17 ; Matthew 11:2 ; Romans 7:4 ; Romans 9:5 ; Romans 15:19 ; 1 Corinthians 1:6 , or without the article, Mark 9:41 ; Romans 6:4 ; Romans 8:9, 17 ; 1 Corinthians 1:12 ; Galatians 2:16 . The single title Christos is sometimes used without the article to signify the One who by His Holy Spirit and power indwells believers and molds their character in conformity to His likeness, Romans 8:10 ; Galatians 2:20 ; Galatians 4:19 ; Ephesians 3:17 . As to the use or absence of the article, the title with the article specifies the Lord Jesus as "the Christ;" the title without the article stresses His character and His relationship with believers. Again, speaking generally, when the title is the subject of a sentence it has the article; when it forms part of the predicate the article is absent. See also JESUS.

Christian

1: Χριστιανός
(Strong’s #5546 — Noun Masculine — christianos — khris-tee-an-os’ )

"Christian," a word formed after the Roman style, signifying an adherent of Jesus, was first applied to such by the Gentiles and is found in Acts 11:26 ; Acts 26:28 ; 1 Peter 4:16 .

Though the word rendered "were called" in Acts 11:26 (see under CALL) might be used of a name adopted by oneself or given by others, the "Christians" do not seem to have adopted it for themselves in the times of the Apostles. In 1 Peter 4:16 , the Apostle is speaking from the point of view of the persecutor; cp. "as a thief," "as a murderer." Nor is it likely that the appellation was given by Jews. As applied by Gentiles there was no doubt an implication of scorn, as in Agrippa’s statement in Acts 26:28 . Tacitus, writing near the end of the first century, says, "The vulgar call them Christians. The author or origin of this denomination, Christus, had, in the reign of Tiberius, been executed by the procurator, Pontius Pilate" (Annals xv. 44). From the second century onward the term was accepted by believers as a title of honor.

Christs

1: ψευδόχριστος
(Strong’s #5580 — Noun Masculine — pseudochristos — psyoo-dokh’-ris-tos )

denotes "one who falsely lays claim to the name and office of the Messiah," Matthew 24:24 ; Mark 13:22 . See Note under ANTICHRIST.

Chrysolite

1: χρυσόλιθος
(Strong’s #5555 — Noun Masculine — chrusolithos — khroo-sol’-ee-thos )

lit., "a gold stone" (chrusos, "gold," lithos, "a stone"), is the name of a precious stone of a gold color, now called "a topaz," Revelation 21:20 (see also Exodus 28:20 ; Ezekiel 28:13 ).

Chrysoprasus

1: χρυσόπρασος
(Strong’s #5556 — Noun Masculine — chrusoprasos — khroo-sop’-ras-os )

from (chrusos, "gold," and prasos, "a leek"), is a precious stone like a leek in color, a translucent, golden green. Pliny reckons it among the beryls. The word occurs in Revelation 21:20 .

Church

* For CHURCH see ASSEMBLY and CONGREGATION

Cinnamon

1: κινάμωμον
(Strong’s #2792 — Noun Neuter — kinnamomon — kin-am’-o-mon )

is derived from an Arabic word signifying "to emit a smell;" the substance was an ingredient in the holy oil for anointing, Exodus 30:23 . See also Proverbs 7:17 ; Song of Song of Solomon 4:14 . In the NT it is found in Revelation 18:13 . The cinnamon of the present day is the inner bark of an aromatic tree called canella zeylanica.

Circuit

1: περιέρχομαι
(Strong’s #4022 — Verb — perierchomai — per-ee-er’-khom-ahee )

"to go about" (peri, "about," erchomai, "to go"), is said of "navigating a ship under difficulty owing to contrary winds," Acts 28:13 , RV, "we made a circuit," for AV, "we fetched a compass." See COMPASS , STROLLING , WANDER.

CircuMcIsion, Uncircumcision, Circumcise

A — 1: περιτομή
(Strong’s #4061 — Noun Feminine — peritome — per-it-om-ay’ )

lit., "a cutting round, circumcision" (the verb is peritemno), was a rite enjoined by God upon Abraham and his male descendants and dependents, as a sign of the covenant made with him, Genesis 17 ; Acts 7:8 ; Romans 4:11 . Hence Israelites termed Gentiles "the uncircumcised," Judges 15:18 ; 2 Samuel 1:20 . So in the NT, but without the suggestion of contempt, e.g., Romans 2:26 ; Ephesians 2:11 .

The rite had a moral significance, Exodus 6:12, 30 , where it is metaphorically applied to the lips; so to the ear, Jeremiah 6:10 , and the heart, Deuteronomy 30:6 ; Jeremiah 4:4 . Cp. Jeremiah 9:25, 26 . It refers to the state of "circumcision," in Romans 2:25-28 ; Romans 3:1 ; Romans 4:10 ; 1 Corinthians 7:19 ; Galatians 5:6 ; Galatians 6:15 ; Colossians 3:11 .

"In the economy of grace no account is taken of any ordinance performed on the flesh; the old racial distinction is ignored in the preaching of the Gospel, and faith is the sole condition upon which the favor of God in salvation is to be obtained, Romans 10:11-13 ; 1 Corinthians 7:19 . See also Romans 4:9-12 " * [* From Notes on Galations by Hogg and Vine, p 69]

Upon the preaching of the Gospel to, and the conversion of, Gentiles, a sect of Jewish believers arose who argued that the Gospel, without the fulfillment of "circumcision," would make void the Law and make salvation impossible, Acts 15:1 . Hence this party was known as "the circumcision," Acts 10:45 ; Acts 11:2 ; Galatians 2:12 ; Colossians 4:11 ; Titus 1:10 (the term being used by metonymy, the abstract being put for the concrete, as with the application of the word to Jews generally, Romans 3:30 ; Romans 4:9, 12 ; Romans 15:8 ; Galatians 2:7-9 ; Ephesians 2:11 ). It is used metaphorically and spiritually of believers with reference to the act, Colossians 2:11 ; Romans 2:29 ; to the condition, Philippians 3:3 .

The Apostle Paul’s defense of the truth, and his contention against this propaganda, form the main subject of the Galatian epistle. Cp. katatome, "concision," Philippians 3:2 . See CONCISION.

A — 2: ἀκροβυστία
(Strong’s #203 — Noun Feminine — akrobustia — ak-rob-oos-tee’-ah )

"uncircumcision," is used (a) of the physical state, in contrast to the act of "circumcision," Acts 11:3 (lit., "having uncircumcision"); Romans 2:25, 26 ; Romans 4:10, 11 ("through they be in uncircumcision," RV), 12; 1 Corinthians 7:18, 19 ; Galatians 5:6 ; Galatians 6:15 ; Colossians 3:11 ; (b) by metonymy, for Gentiles, e.g., Romans 2:26, 27 ; Romans 3:30 ; Romans 4:9 ; Galatians 2:7 ; Ephesians 2:11 ; (d) in a metaphorical or transferred sense, of the moral condition in which the corrupt desires of the flesh still operate, Colossians 2:13 .

Note: In Romans 4:11 , the phrase "though they be in uncircumcision" translates the Greek phrase di’ akrobustias, lit., "through uncircumcision;" here dia has the local sense of proceeding from and passing out.

B — 1: ἀπερίτμητος
(Strong’s #564 — Adjective — aperitmetos — ap-er-eet’-may-tos )

"uncircumcised" (a, negative, peri, "around," temno, "to cut"), is used in Acts 7:51 , metaphorically, of "heart and ears."

C — 1: περιτέμνω
(Strong’s #4059 — Verb — peritemno — per-ee-tem’-no )

to circumcise," is used (a) lit., e.g., Luke 1:59 ; Luke 2:21 ; of receiving circumcision, Galatians 5:2, 3 ; Galatians 6:13 , RV; (b) metaphorically, of spiritual circumcision, Colossians 2:11 .

C — 2: ἐπισπάομαι
(Strong’s #1986 — Verb — epispaomai — ep-ee-spah’-om-ahee )

lit., "to draw over, to become uncircumcised," as if to efface Judaism, appears in 1 Corinthians 7:18 .

Circumspectly

* For CIRCUMSPECTLY see ACCURATELY

Citizen, Citizenship

1: πολίτης
(Strong’s #4177 — Noun Masculine — polites — pol-ee’-tace )

"a member of a city or state, or the inhabitant of a country or district," Luke 15:15 , is used elsewhere in Luke 19:14 ; Acts 21:39 , and, in the most authentic mss., in Hebrews 8:11 (where some texts have plesion, "a neighbor"). Apart from Hebrews 8:11 , the word occurs only in the writings of Luke (himself a Greek).

2: συμπολίτης
(Strong’s #4847 — Noun Masculine — sumpolites — soom-pol-ee’-tace )

sun, "with," and No. 1, denotes "a fellow-citizen," i.e., possessing the same "citizenship," Ephesians 2:19 , used metaphorically in a spiritual sense.

3: πολιτεία
(Strong’s #4174 — Noun Feminine — politeia — pol-ee-ti’-ah )

signifies (a) "the relation in which a citizen stands to the state, the condition of a citizen, citizenship," Acts 22:28 , "with a great sum obtained I this citizenship" (AV, "freedom"). While Paul’s "citizenship" of Tarsus was not of advantage outside that city, yet his Roman "citizenship" availed throughout the Roman Empire and, besides private rights, included (1) exemption from all degrading punishments; (2) a right of appeal to the emperor after a sentence; (3) a right to be sent to Rome for trial before the emperor if charged with a capital offense. Paul’s father might have obtained "citizenship" (1) by manumission; (2) as a reward of merit; (3) by purchase; the contrast implied in Acts 22:28 is perhaps against the last mentioned; (b) "a civil polity, the condition of a state, a commonwealth," said of Israel, Ephesians 2:12 . See COMMONWEALTH.

4: πολίτευμα
(Strong’s #4175 — Noun Neuter — politeuma — pol-it’-yoo-mah )

signifies "the condition, or life, of a citizen, citizenship;" it is said of the heavenly status of believers, Philippians 3:20 , "our citizenship (AV, "conversation") is in Heaven." The RV marg. gives the alternative meaning, "commonwealth," i.e., community. See COMMONWEALTH , FREEDOM.

Note: Politeuo, Philippians 1:27 , signifies "to be a polites" (see No. 1), and is used in the Middle Voice, signifying, metaphorically, conduct characteristic of heavenly "citizenship," RV, "let your manner of life (AV, "conversation") be worthy (marg., "behave as citizens worthily") of the Gospel of Christ." In Acts 23:1 it is translated "I have lived." See CONVERSATION , LIVE.

City

1: πόλις
(Strong’s #4172 — Noun Feminine — polis — pol’-is )

primarily "a town enclosed with a wall" (perhaps from a root ple---, signifying "fullness," whence also the Latin pleo, "to fill," Eng., "polite, polish, politic, etc."), is used also of the heavenly Jerusalem, the abode and community of the redeemed, Hebrews 11:10, 16 ; Hebrews 12:22 ; Hebrews 13:14 . In the Apocalypse it signifies the visible capital of the Heavenly Kingdom, as destined to descend to earth in a coming age, e.g., Revelation 3:12 ; Revelation 21:2, 14, 19 . By metonymy the word stands for the inhabitants, as in the English use, e.g., Matthew 8:34 ; Matthew 12:25 ; Matthew 21:10 ; Mark 1:33 ; Acts 13:44 .

Note: In Acts 16:13 , the most authentic mss. have pule, "gate," RV, "without the gate."

Clamor

1: κραυγή
(Strong’s #2906 — Noun Feminine — krauge — krow-gay’ )

an onomatopoeic word, imitating the raven’s cry, akin to krazo and kraugazo, "to cry," denotes "an outcry," "clamor," Acts 23:9 , RV; Ephesians 4:31 , where it signifies "the tumult of controversy." See CRY.

Clanging

1: ἀλαλάζω
(Strong’s #214 — Verb — alalazo — al-al-ad’-zo )

an onomatopoeic word, from the battle-cry, alala, is used of "raising the shout of battle," Joshua 6:20 ; hence, "to make a loud cry or shout," e.g., Psalms 47:1 ; "to wail," Jeremiah 29:2 ; in the NT, in Mark 5:38 , of wailing mourners; in 1 Corinthians 13:1 , of the "clanging" of cymbals (AV, "tinkling").

Clay

1: πηλός
(Strong’s #4081 — Noun Masculine — pelos — pay-los’ )

"clay," especially such as was used by a mason or potter, is used of moist "clay," in John 9:6, 11, 14-15 , in connection with Christ’s healing the blind man; in Romans 9:21 , of potter’s "clay," as to the potter’s right over it as an illustration of the prerogatives of God in His dealings with men.

Clean, Cleanness, Cleanse, Cleansing

A — 1: καθαρός
(Strong’s #2513 — Adjective — katharos — kath-ar-os’ )

"free from impure admixture, without blemish, spotless," is used (a) physically, e.g., Matthew 23:26 ; Matthew 27:59 ; John 13:10 (where the Lord, speaking figuratively, teaches that one who has been entirely "cleansed," needs not radical renewal, but only to be "cleansed" from every sin into which he may fall); John 15:3 ; Hebrews 10:22 ; Revelation 15:6 ; Revelation 19:8, 14 ; Revelation 21:18, 21 ; (b) in a Levitical sense, Romans 14:20 ; Titus 1:15 , "pure;" (c) ethically, with the significance free from corrupt desire, from guilt, Matthew 5:8 ; John 13:10, 11 ; Acts 20:26 ; 1 Timothy 1:5 ; 1 Timothy 3:9 ; 2 Timothy 1:3 ; 2 Timothy 2:22 ; Titus 1:15 ; James 1:27 ; blameless, innocent (a rare meaning for this word), Acts 18:6 ; (d) in a combined Levitical and ethical sense ceremonially, Luke 11:41 , "all things are clean unto you." See CLEAR , C, Note (2), PURE.

B — 1: καθαρίζω
(Strong’s #2511 — Verb — katharizo — kath-ar-id’-zo )

akin to A, signifies (1) "to make clean, to cleanse" (a) from physical stains and dirt, as in the case of utensils, Matthew 23:25 (figuratively in Matthew 23:26 ); from disease, as of leprosy, Matthew 8:2 ; (b) in a moral sense, from the defilement of sin, Acts 15:9 ; 2 Corinthians 7:1 ; Hebrews 9:14 ; James 4:8 , "cleanse" from the guilt of sin, Ephesians 5:26 ; 1 John 1:7 ; (2) "to pronounce clean in a Levitical sense," Mark 7:19 , RV; Acts 10:15 ; Acts 11:9 ; "to consecrate by cleansings," Hebrews 9:22, 23 ; Hebrews 10:2 . See PURGE , PURIFY.

B — 2: διακαθαρίζω
(Strong’s #1245 — Verb — diakatharizo — dee-ak-ath-ar-id’-zo )

"to cleanse thoroughly," is used in Matthew 3:12 , RV.

Note: For kathairo, John 15:2 , RV, See PURGE , No. 1. For diakathairo, Luke 3:17 , RV, see PURGE , No. 3.

C — 1: καθαρισμός
(Strong’s #2512 — Noun Masculine — katharismos — kath-ar-is-mos’ )

akin to A, denotes "cleansing," (a) both the action and its results, in the Levitical sense, Mark 1:44 ; Luke 2:22 , "purification;" 5:14, "cleansing;" John 2:6 ; John 3:25 , "purifying;" (b) in the moral sense, from sins, Hebrews 1:3 ; 2 Peter 1:9 , RV, "cleansing." See PURGE , PURIFICATION , PURIFYING.

C — 2: καθαρότης
(Strong’s #2514 — Noun Feminine — katharotes — kath-ar-ot’-ace )

akin to B, "cleannes, purity," is used in the Levitical sense in Hebrews 9:13 , RV, "cleanness." See PURIFY.

Note: In 2 Peter 2:18 , some inferior mss. have ontos, "certainly" (AV, "clean"), for oligos, "scarcely" (RV, "just").

Clear, Clearing, Clearly

A — 1: κρυσταλλίζω
(Strong’s #2929 — Verb — krustallizo — kroos-tal-lid’-zo )

"to shine like crystal, to be of crystalline brightness, or transparency," is found in Revelation 21:11 , "clear as crystal." The verb may, however, have a transitive force, signifying "to crystallize or cause to become like crystal." In that case it would speak of Christ (since He is the "Lightgiver," see the preceding part of the verse), as the One who causes the saints to shine in His own likeness.

B — 1: λαμπρός
(Strong’s #2986 — Adjective — lampros — lam-pros’ )

is said of crystal, Revelation 22:1 , AV, "clear," RV, "bright. See BRIGHT , GAY , GOODLY , GORGEOUS , WHITE.

Note: The corresponding adverb lampros signifies "sumptuously."

C — 1: τηλαυγῶς
(Strong’s #5081 — Adverb — telaugos — tay-low-goce )

from tele, "afar," and auge, "radiance," signifies "conspicuously, or clearly," Mark 8:25 , of the sight imparted by Christ to one who had been blind. Some mss. have delaugos, "clearly" (delos, "clear").

Notes: (1) In 2 Corinthians 7:11 , AV, hagnos is rendered "clear." See PURE.

(2) In Revelation 21:18 , katharos, ("pure," RV) is rendered "clear," in the AV. SEE CLEAN.

(3) Apologia (Eng., "apology"), "a defense against an accusation," signifies, in 2 Corinthians 7:11 , a clearing of oneself.

(4) For diablepo, "to see clearly," Matthew 7:5 ; Luke 6:42 , and kathorao, ditto, Romans 1:20 , see SEE.

Cleave, Clave

1: κολλάω
(Strong’s #2853 — Verb — kollao — kol-lah’-o )

"to join fast together, to glue, cement," is primarily said of metals and other materials (from kolla, "glue"). In the NT it is used only in the Passive Voice, with reflexive force, in the sense of "cleaving unto," as of cleaving to one’s wife, Matthew 19:5 ; some mss. have the intensive verb No. 2, here; 1 Corinthians 6:16, 17 , "joined." In the corresponding passage in Mark 10:7 , the most authentic mss. omit the sentence. In Luke 10:11 it is used of the "cleaving" of dust to the feet; in Acts 5:13 ; Acts 8:29 ; Acts 9:26 ; Acts 10:28 ; Acts 17:34 , in the sense of becoming associated with a person so as to company with him, or be on his side, said, in the last passage, of those in Athens who believed: in Romans 12:9 , ethically, of "cleaving" to that which is good. For its use in Revelation 18:5 see REACH (RV, marg. "clave together"). See COMPANY , JOIN.

2: προσκολλάω
(Strong’s #4347 — Verb — proskollao — pros-kol-lay’-o )

in the Passive Voice, used reflexively, "to cleave unto," is found in Ephesians 5:31 (AV "joined to").

3: προσμένω
(Strong’s #4357 — Verb — prosmeno — pros-men’-o )

lit., "to abide with" (pros, "toward or with," and meno, "to abide"), is used of "cleaving" unto the Lord, Acts 11:23 . See ABIDE.

Clemency

1: ἐπιείκεια
(Strong’s #1932 — Noun Feminine — epieikeia — ep-ee-i’-ki-ah )

"mildness, gentleness, kindness" (what Matthew Arnold has called "sweet reasonableness"), is translated "clemency" in Acts 24:4 ; elsewhere, in 2 Corinthians 10:1 , of the gentleness of Christ. See GENTLENESS. Cp. epieikes (see FORBEARANCE).

Clerk

* For CLERK see under TOWNCLERK

Climb Up

1: ἀναβαίνω
(Strong’s #305 — Verb — anabaino — an-ab-ah’ee-no )

"to ascend," is used of climbing up, in Luke 19:4 ; John 10:1 . See ARISE.

Cloke

* For the various words for garments see CLOTHING.

Cloke (2)

* For the various words for garments see CLOTHING.

Close

1: ἆσσον
(Strong’s #788 — Adverb — asson — as’-son )

the comparative degree of anchi, "near," is found in Acts 27:13 of sailing "close" by a place.

Close (2)

1: ἆσσον
(Strong’s #788 — Adverb — asson — as’-son )

the comparative degree of anchi, "near," is found in Acts 27:13 of sailing "close" by a place.

Closet

* For CLOSET see CHAMBER

Cloth

1: ῥάκος
(Strong’s #4470 — Noun Neuter — rhakos — hrak’-os )

denotes "a ragged garment, or a piece of cloth torn off, a rag," hence, a piece of "undressed cloth," Matthew 9:16 ; Mark 2:21 .

Note: For other words, othonion, sindon, See LINEN , Nos. 1 and 3.

Clothe

1: ἀμφιέννυμι
(Strong’s #294 — Verb — amphiennumi — am-fee-en’-noo-mee )

"to put clothes round" (amphi, "around," hennumi, "to clothe"), "to invest," signifies, in the Middle Voice, to put clothing on oneself, e.g., Matthew 6:30 ; Matthew 11:8 ; Luke 7:25 ; Luke 12:28 .

2: ἐνδύω
(Strong’s #1746 — Verb — enduo — en-doo’-o )

(Eng., "endue"), signifies "to enter into, get into," as into clothes, "to put on," e.g., Mark 1:6 ; Luke 8:27 (in the best mss.); 24:49 (AV, "endued"); 2 Corinthians 5:3 ; Revelation 1:13 ; Revelation 19:14 . See ARRAY , ENDUE , PUT ON.

3: ἐνδιδύσκω
(Strong’s #1737 — Verb — endidusko — en-did-oos’-ko )

has the same meaning as No. 2; the termination, ---sko suggests the beginning or progress of the action. The verb is used in the Middle Voice in Luke 16:19 (of a rich man). Some mss. have it in Luke 8:27 , for No. 2 (of a demoniac). In Mark 15:17 the best texts have this verb (some have No. 2). See WEAR.

4: ἐπενδύομαι
(Strong’s #1902 — Verb — ependuo — ep-en-doo’-om-ahee )

a strengthened form of No. 2, used in the Middle Voice, "to cause to be put on over, to be clothed upon," is found in 2 Corinthians 5:2, 4 , of the future spiritual body of the redeemed.

5: ἱματίζω
(Strong’s #2439 — Verb — himatizo — him-at-id’-zo )

means "to put on raiment" (see himation, below), Mark 5:15 ; Luke 8:35 .

6: περιβάλλω
(Strong’s #4016 — Verb — periballo — per-ee-bal’-lo )

"to cast around or about, to put on, array," or, in the Middle and Passive Voices, "to clothe oneself," e.g., Matthew 25:36, 38, 43 , is most frequent in the Apocalypse, where it is found some 12 times (see peribolaion, below). See CAST , No. 10, PUT, No. 9).

Note: The verb enkomboomai, "to grid oneself with a thing," in 1 Peter 5:5 , is rendered in the AV, "be clothed with."

Clothing, Cloths, Clothes, Cloke, Coat

1: ἀπάρτι
(Strong’s #534 — Adverb — phelones | phailones — ap-ar’-tee )

probably by metathesis from phainoles (Latin paenula), "a mantle," denotes a traveling "cloak" for protection against stormy weather, 2 Timothy 4:13 . Some, however, regard it as a Cretan word for chiton, "a tunic." It certainly was not an ecclesiastical vestment. The Syriac renders it a case for writings (some regard it as a book-cover), an explanation noted by Chrysostom, but improbable. It may have been "a light mantle like a cashmere dust-cloak, in which the books and parchments were wrapped" (Mackie in Hastings’ Dic. of the Bible).

2: ἱμάτιον
(Strong’s #2440 — Noun Neuter — himation — him-at’-ee-on )

"an outer garment, a mantle, thrown over the chiton." In the plural, "clothes" (the "cloke" and the tunic), e.g., Matthew 17:2 ; Matthew 26:65 ; Matthew 27:31, 35 . See APPAREL , No. 2.

3: χιτών
(Strong’s #5509 — Noun Masculine — chiton — khee-tone’ )

denotes "the inner vest or undergarment," and is to be distinguished, as such, from the himation. The distinction is made, for instance, in the Lord’s command in Matthew 5:40 : "If any man would go to law with thee, and take away thy coat (chiton), let him have thy cloke (himation) also." The order is reversed in Luke 6:29 , and the difference lies in this, that in Matthew 5:40 the Lord is referring to a legal process, so the claimant is supposed to claim the inner garment, the less costly. The defendant is to be willing to let him have the more valuable one too. In the passage in Luke an act of violence is in view, and there is no mention of going to law. So the outer garment is the first one which would be seized.

When the soldiers had crucified Jesus they took His garments (himation, in the plural), His outer garments, and the "coat," the chiton, the inner garment, which was without seam, woven from the top throughout, John 19:23 . The outer garments were easily divisible among the four soldiers, but they could not divide the chiton without splitting it, so they cast lots for it.

Dorcas was accustomed to make coats (chiton) and garments (himation), Acts 9:39 , that is, the close fitting undergarments and the long, flowing outer robes. A person was said to be "naked" (gumnos), whether he was without clothing, or had thrown off his outer garment, e.g., his ependutes, (No. 6, below), and was clad in a light undergarment, as was the case with Peter, in John 21:7 . The high priest, in rending his clothes after the reply the Lord gave him in answer to his challenge, rent his undergarments (chiton), the more forcibly to express his assumed horror and indignation, Mark 14:63 . In Jude 1:23 , "the garment spotted by the flesh" is the chiton, the metaphor of the undergarment being appropriate; for it would be that which was brought into touch with the pollution of the flesh.

4: ἱματισμός
(Strong’s #2441 — Noun Masculine — himatismos — him-at-is-mos’ )

in form a collective word, denoting "vesture, garments," is used generally of "costly or stately raiment," the apparel of kings, of officials, etc. See Luke 7:25 , where "gorgeously apparelled" is, lit., "in gorgeous vesture." See also Acts 20:33 ; 1 Timothy 2:9 , "costly raiment." This is the word used of the Lord’s white and dazzling raiment on the Mount of Transfiguration, Luke 9:29 . It is also used of His chiton, His undergarment (see note above), for which the soldiers cast lots, John 19:23, 24 , "vesture;" in Matthew 27:35 it is also translated vesture. See APPAREL , RAIMENT , VESTURE.

5: ἔνδυμα
(Strong’s #1742 — Noun Neuter — enduma — en’-doo-mah )

akin to enduo (see CLOTHE , No. 2), denotes "anything put on, a garment of any kind." It was used of the clothing of ancient prophets, in token of their contempt of earthly splendor, 1 Kings 19:13 ; 2 Kings 1:8 , RV; Zechariah 13:4 . In the NT it is similarly used of John the Baptist’s raiment, Matthew 3:4 ; of raiment in general, Matthew 6:25, 28 ; Luke 12:23 ; metaphorically, of sheep’s clothing, Matthew 7:15 ; of a wedding garment, 22:11,12; of the raiment of the angel at the tomb of the Lord after His resurrection, 28:3. See GARMENT , RAIMENT.

6: ἐπενδύτης
(Strong’s #1903 — Noun Masculine — ependutes — ep-en-doo’-tace )

denotes "an upper garment" (epi, "upon," enduo, "to clothe"). The word is found in John 21:7 , where it apparently denotes a kind of linen frock, which fishermen wore when at their work. See No. 3.

7: ἐσθής
(Strong’s #2066 — Noun Feminine — esthes — es-thace’ )

"clothing," Acts 10:30 ; See APPAREL , No. 1.

8: στολή
(Strong’s #4749 — Noun Feminine — stole — stol-ay’ )

(Eng. "stole"), denotes any "stately robe," a long garment reaching to the feet or with a train behind. It is used of the long clothing in which the scribes walked, making themselves conspicuous in the eyes of men, Mark 12:38 ; Luke 20:46 ; of the robe worn by the young man in the Lord’s tomb, Mark 16:5 ; of the best or, rather, the chief robe, which was brought out for the returned prodigal, Luke 15:22 ; five times in the Apocalypse, as to glorified saints, Luke 6:11 ; Luke 7:9, 13, 14 ; Luke 22:14 . In the Sept. it is used of the holy garments of the priests, e.g., Exodus 28:2 ; Exodus 29:21 ; Exodus 31:10 .

Notes: (1) Peribolaion, from periballo, "to throw around," lit., "that which is thrown around," was a wrap or mantle. It is used in 1 Corinthians 11:15 , of the hair of a woman which is given to her as a veil; in Hebrews 1:12 , of the earth and the heavens, which the Lord will roll up "as a mantle," RV, for AV, "vesture". The other word in that verse rendered "garment," RV, is himation.

(2) Endusis, is "a putting on (of apparel)," 1 Peter 3:3 . Cp. No. 5.

(3) Esthesis, See APPAREL , No. 1.

(4) The chlamus was a short "cloak" or robe, worn over the chiton (no. 3), by emperors, kings, magistrates, military officers, etc. It is used of the scarlet robe with which Christ was arrayed in mockery by the soldiers in Pilate’s Judgment Hall, Matthew 27:28, 31 .

What was known as purple was a somewhat indefinite color. There is nothing contradictory about its being described by Mark and John as "purple," though Matthew speaks of it as "scarlet." The soldiers put it on the Lord in mockery of His Kingship.

(5) The poderes was another sort of outer garment, reaching to the feet (from pous, "the foot," and aro, "to fasten"). It was one of the garments of the high priests, a robe (Hebrew, chetoneth), mentioned after the ephod in Exodus 28:4 , etc. It is used in Ezekiel 9:2 , where instead of "linen" the Sept. reads "a long robe;" and in Zechariah 3:4 , "clothe ye him with a long robe;" in the NT in Revelation 1:13 , of the long garment in which the Lord is seen in vision amongst the seven golden lampstands. There, poderes is described as "a garment down to the feet," indicative of His High Priestly character and acts.

(6) For katastole, see APPAREL , No. 4.

Cloud

1: νέφος
(Strong’s #3509 — Noun Neuter — nephos — nef’-os )

denotes "a cloudy, shapeless mass covering the heavens." Hence, metaphorically, of "a dense multitude, a throng," Hebrews 12:1 .

2: νεφέλη
(Strong’s #3507 — Noun Feminine — nephele — nef-el’-ay )

"a definitely shaped cloud, or masses of clouds possessing definite form," is used, besides the physical element, (a) of the "cloud" on the mount of transfiguration, Matthew 17:5 ; (b) of the "cloud" which covered Israel in the Red Sea, 1 Corinthians 10:1, 2 ; (c), of "clouds" seen in the Apocalyptic visions, Revelation 1:7 ; Revelation 10:1 ; Revelation 11:12 ; Revelation 14:14-16 ; (d) metaphorically in 2 Peter 2:17 , of the evil workers there mentioned; but RV, "and mists" (homichle), according to the most authentic mss. In 1 Thessalonians 4:17 , the "clouds" referred to in connection with the rapture of the saints are probably the natural ones, as also in the case of those in connection with Christ’s Second Advent to the earth. See Matthew 24:30 ; Matthew 26:64 , and parallel passages. So at the Ascension, Acts 1:9 .

Cloven

1: διαμερίζω
(Strong’s #1266 — Verb — diamerizo — dee-am-er-id’-zo )

"to part asunder" (dia, "asunder," meros, "a part"), is translated "cloven" in the AV of Acts 2:3 , RV, "parting asunder." See DIVIDE , PART.

Cluster

1: βότρυς
(Strong’s #1009 — Noun Masculine — botrus — bot’-rooce )

"a cluster, or bunch, bunch of grapes," is found in Revelation 14:18 .

Note: Cp. staphule, "a bunch of grapes, the ripe cluster," stressing the grapes themselves, Matthew 7:16 ; Luke 6:44 ; Revelation 14:18 .

Coals

1: ἄνθραξ
(Strong’s #440 — Adjective — antrax — anth’-rax )

"a burning coal" (cp. Eng., "anthracite,") is used in the plural in Romans 12:20 , metaphorically in a proverbial expression, "thou shalt heap coals of fire on his head" (from Proverbs 25:22 ), signifying retribution by kindness, i.e., that, by conferring a favor on your enemy, you recall the wrong he has done to you, so that he repents, with pain of heart.

2: ἀνθρακιά
(Strong’s #439 — Noun Feminine — anthrakia — anth-rak-ee-ah’ )

akin to No. 1, is "a heap of burning coals, or a charcoal fire," John 18:18 ; John 21:9 .

Coast, Coasting

A — 1: ὅριον
(Strong’s #3725 — Noun Neuter — horion — hor’-ee-on )

"a bound, boundary, limit, frontier" (akin to horizo, "to bound, limit"), is rendered "coasts" ten times in the AV, but "borders" in Matthew 4:13 , and is always translated "borders" in the RV. See BORDER.

B — 1: παράλιος
(Strong’s #3882 — Adjective — paralios — par-al’-ee-os )

"by the sea" (para, "by," hals, "salt"), hence denotes "a sea coast," Luke 6:17 . In the Sept., Genesis 49:13 ; Deuteronomy 1:7 ; Deuteronomy 33:19 ; Joshua 9:1 ; Joshua 11:3 (twice); Job 6:3 ; Isaiah 9:1 .

C — 1: παραλέγομαι
(Strong’s #3881 — Verb — paralego — par-al-eg’-om-ahee )

is used, in the Middle Voice, as a nautical term, "to sail past," Acts 27:8 , "coasting along;" Acts 27:13 , "sailed by."

Notes: (1) Methorion (meta, "with," and A), in Mark 7:24 , is translated "borders." (2) The phrase "upon the sea coasts," Matthew 4:13 , AV, translates parathalassios (para, "by," thalassa, "the sea"), RV, "by the sea." (3) Meros, "a part," is translated "coasts" in Matthew 15:21 ; Matthew 16:13 , AV (RV, "parts,"); "country," RV, in Acts 19:1 , AV "coasts;" this refers to the high land in the interior of Asia Minor. See BEHALF , CRAFT , PART , PARTICULAR, PIECE , PORTION , RESPECT , SOMEWHAT , SORT. (4) Chora, "a country," rendered "coasts" in Acts 26:20 , AV, is corrected in the RV to "country." See COUNTRY , FIELD , GROUND , LAND , REGION. (5) In Acts 27:2 the phrase in the RV, "on the coast of," translates the preposition kata, "along," and the complete clause, "unto the places on the coast of Asia," RV, is curiously condensed in the AV to "by the coasts of Asia."

Coat

* For COAT (ependeutes) see CLOKE, CLOTHING

Cock, Cock-Crowing

1: ἀλέκτωρ
(Strong’s #220 — Noun Masculine — alektor — al-ek’-tore )

"a cock," perhaps connected with a Hebrew phrase for the oncoming of the light, is found in the passages concerning Peter’s denial of the Lord, Matthew 26:34, 74, 75 ; Mark 14:30, 68, 72 ; Luke 22:34, 60, 61 ; John 13:38 ; John 18:27 .

2: ἀλεκτοροφωνία
(Strong’s #219 — Noun Feminine — alektorophonia — al-ek-tor-of-o-nee’-ah )

denotes "cock-crowing" (alketor, and phone, "a sound"), Mark 13:35 . There were two "cock-crowings," one after midnight, the other before dawn. In these watches the Jews followed the Roman method of dividing the night. The first "cock-crowing" was at the third watch of the night. That is the one mentioned in Mark 13:35 . Mark mentions both; see Mark 14:30 . The latter, the second, is that referred to in the other Gospels and is mentioned especially as "the cock-crowing."

Cold

A — 1: ψύχος
(Strong’s #5592 — Noun Neuter — psuchos — psoo’-khos )

"coldness, cold," appears in John 18:18 ; Acts 28:2 ; 2 Corinthians 11:27 .

B — 1: ψυχρός
(Strong’s #5593 — Adjective — psuchros — psoo-chros’ )

"cool, fresh, cold, chilly" (fuller in expression than psuchos), is used in the natural sense in Matthew 10:42 , "cold water;" metaphorically in Revelation 3:15, 16 .

C — 1: ψύχω
(Strong’s #5594 — Verb — psucho — psoo’-kho )

"to breathe, blow, cool by blowing," Passive Voice, "grow cool," is used metaphorically in Matthew 24:12 , in the sense of waning zeal or love.

Collection

1: λογεία
(Strong’s #3048 — Noun Feminine — logia — log-ee’-ah )

akin to lego, "to collect," is used in 1 Corinthians 16:1, 2 ; in the latter verse, AV "gatherings," RV, "collections," as in ver. 1. See GATHERING.

Colony

1: κολωνία
(Strong’s #2862 — Noun Feminine — kolonia — kol-o-nee’-ah )

transliterates the Latin colonia. Roman colonies belonged to three periods and classes, (a) those of the earlier republic before 100 B.C., which were simply centers of Roman influence in conquered territory; (b) agrarian "colonies," planted as places for the overflowing population of Rome; (c) military "colonies" during the time of the Civil wars and the Empire, for the settlement of disbanded soldiers. This third class was established by the imperator, who appointed a legate to exercise his authority. To this class Philippi belonged as mentioned in Acts 16:12 , RV, "a Roman colony." They were watch-towers of the Roman State and formed on the model of Rome itself. The full organization of Philippi as such was the work of Augustus, who, after the battle of Actium, 31 B.C., gave his soldiers lands in Italy and transferred most of the inhabitants there to other quarters including Philippi. These communities possessed the right of Roman freedom, and of holding the soil under Roman law, as well as exemption from poll-tax and tribute. Most Roman "colonies" were established on the coast.

Color

* For COLOR (Acts 27:30 ) see CLOKE

Colt

1: πῶλος
(Strong’s #4454 — Noun Masculine — polos — po’-los )

"a foal," whether "colt or filly," had the general significance of "a young creature;" in Matthew 21:2 , and parallel passages, "an ass’s colt."

Come Behind

* For COME BEHIND see BEHIND