CHUSHAN RISHATHAIM to CITIES OF REFUGE
Contents
CHUSHAN-RISHATHAIM
Cush of double wickedness, or governor of two presidencies, the king of Mesopotamia who oppressed Israel in the generation immediately following Joshua (Judg. 3:8).
We learn from the Tell-el-Amarna tablets that Palestine had been invaded by the forces of Aram-naharaim (A.V., "Mesopotamia") more than once, long before the Exodus, and that at the time they were written the king of Aram-naharaim was still intriguing in Canaan. It is mentioned among the countries which took part in the attack upon Egypt in the reign of Rameses III. (of the Twentieth Dynasty), but as its king is not one of the princes stated to have been conquered by the Pharaoh, it would seem that he did not actually enter Egypt.
As the reign of Rameses III. corresponds with the Israelitish occupation of Canaan, it is probable that the Egyptian monuments refer to the oppression of the Israelites by Chushan-rishathaim. Canaan was still regarded as a province of Egypt, so that, in attacking it Chushan-rishathaim would have been considered to be attacking Egypt.
King of Mesopotamia Jud 3:8-10
CHUZA
Herod's steward Lk 8:3
CILICIA
a maritime province in the south-east of Asia Minor.
Tarsus, the birth-place of Paul, was one of its chief towns, and the seat of a celebrated school of philosophy. Its luxurious climate attracted to it many Greek residents after its incorporation with the Macedonian empire. It was formed into a Roman province, B.C. 67.
The Jews of Cilicia had a synagogue at Jerusalem (Acts 6:9). Paul visited it soon after his conversion (Gal. 1:21; Acts 9:30), and again, on his second missionary journey (Acts 15:41), "he went through Syria and Cilicia, confirming the churches." It was famous for its goat's-hair cloth, called cilicium. Paul learned in his youth the trade of making tents of this cloth.
(A maritime province of Asia Minor) Jews live in Ac 6:9 The congregations of Ac 15:23, 41; Ga 1:21
Sea of Ac 27:5
CINNAMON
Heb. kinamon, the Cinnamomum zeylanicum of botanists, a tree of the Laurel family, which grows only in India on the Malabar coast, in Ceylon, and China. There is no trace of it in Egypt, and it was unknown in Syria.
The inner rind when dried and rolled into cylinders forms the cinnamon of commerce. The fruit and coarser pieces of bark when boiled yield a fragrant oil. It was one of the principal ingredients in the holy anointing oil (Ex. 30:23).
It is mentioned elsewhere only in Prov. 7:17; So 4:14; Rev. 18:13. The mention of it indicates a very early and extensive commerce carried on between Palestine and the East.
A spice Pr 7:17; So 4:14; Re 18:13 An ingredient of the sacred oil Ex 30:23
CINNERETH
a harp, one of the "fenced cities" of Naphtali (Josh. 19:35; Deut. 3:17).
It also denotes, apparently, a district which may have taken its name from the adjacent city or lake of Gennesaret, anciently called "the sea of Chinnereth" (q.v.), and was probably that enclosed district north of Tiberias afterwards called "the plain of Gennesaret." Called Chinneroth (R.V., Chinnereth) Josh. 11:2.
The phrase "all Cinneroth, with all the land of Naphtali" in 1 Kings 15:20 is parallel to "the store-houses of the cities of Naphtali" (R.V. marg.) in 2 Chr. 16:4.
See CHINNERETH
See GALILEE, SEA OF
CIRCUIT
the apparent diurnal revolution of the sun round the earth (Ps. 19:6), and the changes of the wind (Eccl. 1:6). In Job 22:14, "in the circuit of heaven" (R.V. marg., "on the vault of heaven") means the "arch of heaven," which seems to be bent over our heads.
CIRCUMCISION
cutting around. This rite, practised before, as some think, by divers races, was appointed by God to be the special badge of his chosen people, an abiding sign of their consecration to him. It was established as a national ordinance (Gen. 17:10, 11).
In compliance with the divine command, Abraham, though ninety-nine years of age, was circumcised on the same day with Ishmael, who was thirteen years old (Ge 17:24-27). Slaves, whether home-born or purchased, were circumcised (Ge 17:12, 13); and all foreigners must have their males circumcised before they could enjoy the privileges of Jewish citizenship (Ex. 12:48).
During the journey through the wilderness, the practice of circumcision fell into disuse, but was resumed by the command of Joshua before they entered the Promised Land (Josh. 5:2-9). It was observed always afterwards among the tribes of israel, although it is not expressly mentioned from the time of the settlement in Canaan till the time of Christ, about 1,450 years. The Jews prided themselves in the possession of this covenant distinction (Judg. 14:3; 15:18; 1 Sam. 14:6; 17:26; 2 Sam. 1:20; Ezek. 31:18).
As a rite of the church it ceased when the New Testament times began (Gal. 6:15; Col. 3:11). Some Jewish Christians sought to impose it, however, on the Gentile converts; but this the apostles resolutely resisted (Acts 15:1; Gal. 6:12). Our Lord was circumcised, for it "became him to fulfil all righteousness," as of the seed of Abraham, according to the flesh; and Paul "took and circumcised" Timothy (Acts 16:3), to avoid giving offence to the Jews. It would render Timothy's labours more acceptable to the Jews. But Paul would by no means consent to the demand that Titus should be circumcised (Gal. 2:3-5).
The great point for which he contended was the free admission of uncircumcised Gentiles into the church. He contended successfully in behalf of Titus, even in Jerusalem.
In the Old Testament a spiritual idea is attached to circumcision. It was the symbol of purity (Isa. 52:1). We read of uncircumcised lips (Ex. 6:12, 30), ears (Jer. 6:10), hearts (Lev. 26:41). The fruit of a tree that is unclean is spoken of as uncircumcised (Lev. 19:23).
It was a sign and seal of the covenant of grace as well as of the national covenant between God and the Hebrews.
(1.) It sealed the promises made to Abraham, which related to the commonwealth of Israel, national promises. (2.) But the promises made to Abraham included the promise of redemption (Gal. 3:14), a promise which has come upon us. The covenant with Abraham was a dispensation or a specific form of the covenant of grace, and circumcision was a sign and seal of that covenant.
It had a spiritual meaning. It signified purification of the heart, inward circumcision effected by the Spirit (Deut. 10:16; 30:6; Ezek. 44:7; Acts 7:51; Rom. 2:28; Col. 2:11). Circumcision as a symbol shadowing forth sanctification by the Holy Spirit has now given way to the symbol of baptism (q.v.). But the truth embodied in both ordinances is ever the same, the removal of sin, the sanctifying effects of grace in the heart.
Under the Jewish dispensation, church and state were identical. No one could be a member of the one without also being a member of the other. Circumcision was a sign and seal of membership in both. Every circumcised person bore thereby evidence that he was one of the chosen people, a member of the church of God as it then existed, and consequently also a member of the Jewish commonwealth.
Institution of Ge 17:10-14; Le 12:3; Jn 7:22; Ac 7:8; Ro 4:11
A seal of righteousness Ro 2:25-29; 4:11
Performed on all males on the eighth day Ge 17:12, 13; Le 12:3; Php 3:5
Rite of, observed on the Sabbath Jn 7:23
A prerequisite of the privileges of the passover Ex 12:48
Child named at the time of Ge 21:3, 4; Lk 1:59; 2:21
Neglect of, punished Ge 17:14; Ex 4:24
Neglected Jos 5:7
Covenant promises of Ge 17:4-14; Ac 7:8; Ro 3:1; 4:11; 9:7-13; Ga 5:3
Necessity of, falsely taught by Judaizing Christians Ac 15:1
Paul's argument against the continuance of Ro 2:25, 28; Ga 6:13
Characterized by Paul as a yoke Ac 15:10
Abrogated Ac 15:5-29; Ro 3:30; 4:9-11; 1Co 7:18, 19; Ga 2:3, 4; 5:2-11; 6:12; Eph 2:11, 15; Col 2:11; 3:11
INSTANCES OF
Abraham Ge 17:23-27; 21:3-4
Shechemites Ge 34:24
Moses Ex 4:25
Israelites at Gilgal Jos 5:2-9
John the Baptist Lk 1:59
Jesus Lk 2:21 .Paul Php 3:5
Timothy Ac 16:3
FIGURATIVE Ex 6:12; Deut 10:16; 30:6; Jer 4:4; 6:10; 9:26; Ro 2:28-29; 15:8; Php 3:3; Col 2:11; 3:11 A designation of the Jews Ac 10:45; 11:2; Ga 2:9; Eph 2:11; Col 4:11; Tit 1:10 A designation of Christians Php 3:3
CIS
See KISH
CISTERN
the rendering of a Hebrew word bor, which means a receptacle for water conveyed to it; distinguished from beer, which denotes a place where water rises on the spot (Jer. 2:13; Prov. 5:15; Isa. 36:16), a fountain. Cisterns are frequently mentioned in Scripture. The scarcity of springs in Palestine made it necessary to collect rain-water in reservoirs and cisterns (Num. 21:22).
Empty cisterns were sometimes used as prisons (Jer. 38:6; Lam. 3:53; Ps. 40:2; 69:15). The "pit" into which Joseph was cast (Gen. 37:24) was a beer or dry well. There are numerous remains of ancient cisterns in all parts of Palestine.
General scriptures concerning Isa 36:16 Broken Jer 2:13
FIGURATIVE 2Ki 18:31; Pr 5:15; Ec 12:6 .
See WELLS
CITIES
Ancient Ge 4:17; 10:10-12 Fortified Nu 32:36; Deut 9:1; Jos 10:20; 14:12; 2Ch 8:5; 11:10-12; 17:2, 19; 21:3; Isa 23:11 Gates of
See GATES
Designated as .Royal Jos 10:2; 1Sa 27:5; 2Sa 12:26; 1Ch 11:7 Treasure Ge 41:48; Ex 1:11; 1Ki 9:19; 2Ch 8:4; 16:4; 17:12 Chariot 2Ch 1:14; 8:6; 9:25 Merchant Isa 23:11; Eze 17:4; 27:3
Town clerk of Ac 19:35 Government of, by rulers Ne 3:9, 12, 17, 18; 7:2
See GOVERNMENT
Suburbs of Nu 35:3-5; Jos 14:4 Watchmen of
See WATCHMAN
FIGURATIVE Heb 11:10, 16; 12:22; 13:14
City The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (Ge 10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (Ge 10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (Ge 19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22).
The Israelites in Egypt were employed in building the "treasure cities" of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen. 46:34; 47:1-11). In the kingdom of Og in Bashan there were sixty "great cities with walls," and twenty-three cities in Gilead partly rebuilt by the tribes on the east of Jordan (Num. 21:21, 32, 33, 35; 32:1-3, 34-42; Deut. 3:4, 5, 14; 1 Kings 4:13). On the west of Jordan were thirty-one "royal cities" (Josh. 12:1 all), besides many others spoken of in the history of Israel.
A fenced city was a city surrounded by fortifications and high walls, with watch-towers upon them (2 Chr. 11:11; Deut. 3:5). There was also within the city generally a tower to which the citizens might flee when danger threatened them (Judg. 9:46-52).
A city with suburbs was a city surrounded with open pasture-grounds, such as the forty-eight cities which were given to the Levites (Num. 35:2-7). There were six cities of refuge, three on each side of Jordan, namely, Kadesh, Shechem, Hebron, on the west of Jordan; and on the east, Bezer, Ramoth-gilead, and Golan. The cities on each side of the river were nearly opposite each other. The regulations concerning these cities are given in Num. 35:9-34; Deut. 19:1-13; Ex. 21:12-14.
When David reduced the fortress of the Jebusites which stood on Mount Zion, he built on the site of it a palace and a city, which he called by his own name (1 Chr. 11:5), the city of David. Bethlehem is also so called as being David's native town (Luke 2:4).
Jerusalem is called the Holy City, the holiness of the temple being regarded as extending in some measure over the whole city (Neh. 11:1).
Pithom and Raamses, built by the Israelites as "treasure cities," were not places where royal treasures were kept, but were fortified towns where merchants might store their goods and transact their business in safety, or cities in which munitions of war were stored.
(See PITHOM
CITIES OF REFUGE
See REFUGE