Chedorlaomer -
(= Khudur-Lagamar of the inscriptions), king of Elam. Many
centuries before the age of Abraham, Canaan and even the
Sinaitic peninsula had been conquered by Babylonian kings, and
in the time of Abraham himself Babylonia was ruled by a dynasty
which claimed sovereignity over Syria and Palestine. The kings
of the dynasty bore names which were not Babylonian, but at once
South Arabic and Hebrew. The most famous king of the dynasty was
Khammu-rabi, who united Babylonia under one rule, and made
Babylon its capital. When he ascended the throne, the country
was under the suzerainty of the Elamites, and was divided into
two kingdoms, that of Babylon (the Biblical Shinar) and that of
Larsa (the Biblical Ellasar). The king of Larsa was Eri-Aku
("the servant of the moon-god"), the son of an Elamite prince,
Kudur-Mabug, who is entitled "the father of the land of the
Amorites." A recently discovered tablet enumerates among the
enemies of Khammu-rabi, Kudur-Lagamar ("the servant of the
goddess Lagamar") or Chedorlaomer, Eri-Aku or Arioch, and
Tudkhula or Tidal. Khammu-rabi, whose name is also read
Ammi-rapaltu or Amraphel by some scholars, succeeded in
overcoming Eri-Aku and driving the Elamites out of Babylonia.
Assur-bani-pal, the last of the Assyrian conquerors, mentions in
two inscriptions that he took Susa 1635 years after
Kedor-nakhunta, king of Elam, had conquered Babylonia. It was in
the year B.C. 660 that Assur-bani-pal took Susa.
Cheek -
Smiting on the cheek was accounted a grievous injury and insult
(Job 16:10; Lam. 3:30; Micah 5:1). The admonition (Luke 6:29),
"Unto him that smiteth thee on the one cheek offer also the
other," means simply, "Resist not evil" (Matt. 5:39; 1Pet.
2:19-23). Ps. 3:7 = that God had deprived his enemies of the power of doing him injury.
Cheese -
(A.S. cese). This word occurs three times in the Authorized Version as the translation of three different Hebrew words: (1.) 1Sam. 17:18, "ten cheeses;" i.e., ten sections of curd. (2.) 2Sam. 17:29, "cheese of kine" = perhaps curdled milk of kine. The Vulgate version reads "fat calves." (3.) Job 10:10, curdled milk
is meant by the word.
Chemarim -
black, (Zeph. 1:4; rendered "idolatrous priests" in 2Kings
23:5, and "priests" in Hos. 10:5). Some derive this word from
the Assyrian Kamaru, meaning "to throw down," and interpret it
as describing the idolatrous priests who prostrate themselves
before the idols. Others regard it as meaning "those who go
about in black," or "ascetics."
Chemosh -
the destroyer, subduer, or fish-god, the god of the Moabites
(Num. 21:29; Jer. 48:7, 13, 46). The worship of this god, "the
abomination of Moab," was introduced at Jerusalem by Solomon (1Kings 11:7), but was abolished by Josiah (2Kings 23:13). On the "Moabite Stone" (q.v.), Mesha (2Kings 3:5) ascribes his
victories over the king of Israel to this god, "And Chemosh drove him before my sight."
Chenaanah -
merchant. (1.) A Benjamite (1Chr. 7:10). (2.) The father of
Zedekiah (1Kings 22:11, 24).
Chenaiah -
whom Jehovah hath made. "Chief of the Levites," probably a
Kohathite (1Chr. 15:22), and therefore not the same as mentioned in 26:29.
Chephirah -
village, one of the four cities of the Gibeonitish Hivites with
whom Joshua made a league (9:17). It belonged to Benjamin. It
has been identified with the modern Kefireh, on the west
confines of Benjamin, about 2 miles west of Ajalon and 11 from
Jerusalem.
Cherethim -
(Ezek. 25:16), more frequently Cherethites, the inhabitants of
Southern Philistia, the Philistines (Zeph. 2:5). The Cherethites
and the Pelethites were David's life-guards (1Sam. 30:14; 2Sam. 8:18; 20:7, 23; 23:23). This name is by some interpreted as
meaning "Cretans," and by others "executioners," who were ready
to execute the king's sentence of death (Gen. 37:36, marg.; 1Kings 2:25).
Cherith -
a cutting; separation; a gorge, a torrent-bed or winter-stream,
a "brook," in whose banks the prophet Elijah hid himself during
the early part of the three years' drought (1Kings 17:3, 5). It
has by some been identified as the Wady el-Kelt behind Jericho,
which is formed by the junction of many streams flowing from the
mountains west of Jericho. It is dry in summer. Travellers have
described it as one of the wildest ravines of this wild region,
and peculiarly fitted to afford a secure asylum to the
persecuted. But if the prophet's interview with Ahab was in
Samaria, and he thence journeyed toward the east, it is probable
that he crossed Jordan and found refuge in some of the ravines
of Gilead. The "brook" is said to have been "before Jordan,"
which probably means that it opened toward that river, into
which it flowed. This description would apply to the east as
well as to the west of Jordan. Thus Elijah's hiding-place may
have been the Jermuk, in the territory of the half-tribe of
Manasseh.
Cherub -
plural cherubim, the name of certain symbolical figures
frequently mentioned in Scripture. They are first mentioned in
connection with the expulsion of our first parents from Eden
(Gen. 3:24). There is no intimation given of their shape or form. They are next mentioned when Moses was commanded to provide furniture for the tabernacle (Ex. 25:17-20; 26:1, 31).
God promised to commune with Moses "from between the cherubim"
(25:22). This expression was afterwards used to denote the
Divine abode and presence (Num. 7:89; 1Sam. 4:4; Isa. 37:16;
Ps. 80:1; 99:1). In Ezekiel's vision (10:1-20) they appear as
living creatures supporting the throne of God. From Ezekiel's
description of them (1:10; 41:18, 19), they appear to have been compound figures, unlike any real object in nature; artificial
images possessing the features and properties of several
animals. Two cherubim were placed on the mercy-seat of the ark;
two of colossal size overshadowed it in Solomon's temple.
Ezekiel (1:4-14) speaks of four; and this number of "living creatures" is mentioned in Rev. 4:6. Those on the ark are called the "cherubim of glory" (Heb. 9:5), i.e., of the Shechinah, or cloud of glory, for on them the visible glory of God rested.
They were placed one at each end of the mercy-seat, with wings
stretched upward, and their faces "toward each other and toward
the mercy-seat." They were anointed with holy oil, like the ark
itself and the other sacred furniture.
The cherubim were symbolical. They were intended to represent
spiritual existences in immediate contact with Jehovah. Some
have regarded them as symbolical of the chief ruling power by
which God carries on his operations in providence (Ps. 18:10).
Others interpret them as having reference to the redemption of
men, and as symbolizing the great rulers or ministers of the
church. Many other opinions have been held regarding them which
need not be referred to here. On the whole, it seems to be most
satisfactory to regard the interpretation of the symbol to be
variable, as is the symbol itself.
Their office was, (1) on the expulsion of our first parents
from Eden, to prevent all access to the tree of life; and (2) to
form the throne and chariot of Jehovah in his manifestation of
himself on earth. He dwelleth between and sitteth on the
cherubim (1Sam. 4:4; Ps. 80:1; Ezek. 1:26, 28).
Chesalon -
strength; confidence, a place on the border of Judah, on the
side of Mount Jearim (Josh. 15:10); probably identified with the
modern village of Kesla, on the western mountains of Judah.
Chesed -
gain, the son of Nahor (Gen. 22:22).
Chesil -
ungodly, a town in the south of Judah (Josh. 15:30); probably
the same as Bethul (19:4) and Bethuel (1Chr. 4:30); now
Khelasa.
Chest -
(Heb. 'aron, generally rendered "ark"), the coffer into which
the contributions for the repair of the temple were put (2Kings 12:9, 10; 2Chr. 24:8, 10, 11). In Gen. 50:26 it is rendered "coffin." In Ezek. 27:24 a different Hebrew word, genazim (plur.), is used. It there means "treasure-chests."
Chestnut tree -
(Heb. 'armon; i.e., "naked"), mentioned in connection with
Jacob's artifice regarding the cattle (Gen. 30:37). It is one of
the trees of which, because of its strength and beauty, the
Assyrian empire is likened (Ezek. 31:8; R.V., "plane trees"). It is probably the Oriental plane tree (Platanus orientalis) that is intended. It is a characteristic of this tree that it
annually sheds its outer bark, becomes "naked." The chestnut
tree proper is not a native of Palestine.
Chesulloth -
fertile places; the loins, a town of Issachar, on the slopes of
some mountain between Jezreel and Shunem (Josh. 19:18). It has
been identified with Chisloth-tabor, 2 1/2 miles to the west of
Mount Tabor, and north of Jezreel; now Iksal.
Chezib -
deceitful, a town where Shelah, the son of Judah, was born (Gen. 38:5). Probably the same as Achzib (q.v.).
Chidon -
dart, the name of the threshing-floor at which the death of
Uzzah took place (1Chr. 13:9). In the parallel passage in Samuel (2Sam. 6:6) it is called "Nachon's threshing-floor." It was a place not far north-west from Jerusalem.
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