CLEAN AND UNCLEAN ANIMALS to CLOAK
Contents
CLEAN AND UNCLEAN ANIMALS
Clean - The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11:1;15:1 all; Num. 19:1 all. The division of animals into clean and unclean was probably founded on the practice of sacrifice.
It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in (Lev. 11:1 all) and Deut. 14:1-21.
The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Ex. 29:13, 22; Lev. 3:4-9; 9:19; 17:10; 19:26).
The chief design of these regulations seems to have been to establish a system of regimen which would distinguish the Jews from all other nations. Regarding the design and the abolition of these regulations the reader will find all the details in Lev. 20:24-26; Acts 10:9-16; 11:1-10; Heb. 9:9-14.
See ANIMALS
Of BIRDS
See BIRDS
Of FISH
See FISH
Of INSECTS
See INSECTS
CLEANLINESS
Taught by frequent ablutions
See ABLUTION
See PURIFICATION
Regulation relating to, in camp Deut 23:12-14
FIGURATIVE Ps 51:7, 10; 73:1; Pr 20:9; Isa 1:16; Eze 36:25; 1Jo 1:7, 9; Re 1:5
CLEANSING
See ABLUTION
CLEMENCY
Of David toward disloyal subjects Shimei 2Sa 16:5-13; 19:16-23 Amasa 2Sa 19:13 with 2Sa 17:25
DIVINE .
See GOD, LONGSUFFERING OF
See GOD, MERCY OF
CLEMENT
mild, a Christian of Philippi, Paul's "fellow-labourer," whose name he mentions as "in the book of life" (Phil. 4:3).
It was an opinion of ancient writers that he was the Clement of Rome whose name is well known in church history, and that he was the author of an Epistle to the Corinthians, the only known manuscript of which is appended to the Alexandrian Codex, now in the British Museum. It is of some historical interest, and has given rise to much discussion among critics. It makes distinct reference to Paul's First Epistle to the Corinthians.
A disciple at Philippi Php 4:3
CLEOPAS
(abbreviation of Cleopatros), one of the two disciples with whom Jesus conversed on the way to Emmaus on the day of the resurrection (Luke 24:18).
We know nothing definitely regarding him. It is not certain that he was the Clopas of John 19:25, or the Alphaeus of Matt. 10:3, although he may have been so.
A disciple to whom Jesus appeared after his resurrection Lk 24:18
CLEOPHAS
(in the spelling of this word h is inserted by mistake from Latin MSS.), rather Cleopas, which is the Greek form of the word, while Clopas is the Aramaic form.
In John 19:25 the Authorized Version reads, "Mary, the wife of Clopas." The word "wife" is conjecturally inserted here.
If "wife" is rightly inserted, then Mary was the mother of James the Less, and Clopas is the same as Alphaeus (Matt. 10:3; 27:56).
Husband of one of the Marys Jn 19:25
CLERGYMAN
See MINISTER
CLERK
Town Ac 19:35
CLOAK
an upper garment, "an exterior tunic, wide and long, reaching to the ankles, but without sleeves" (Isa. 59:17).
The word so rendered is elsewhere rendered "robe" or "mantle." It was worn by the high priest under the ephod (Ex. 28:31), by kings and others of rank (1 Sam. 15:27; Job 1:20; 2:12), and by women (2 Sam. 13:18).
The word translated "cloke", i.e., outer garment, in Matt. 5:40 is in its plural form used of garments in general (Matt. 17:2; 26:65). The cloak mentioned here and in Luke 6:29 was the Greek himation, Latin pallium, and consisted of a large square piece of wollen cloth fastened round the shoulders, like the abba of the Arabs. This could be taken by a creditor (Ex. 22:26,27), but the coat or tunic (Gr. chiton) mentioned in Matt. 5:40 could not.
The cloak which Paul "left at Troas" (2 Tim. 4:13) was the Roman paenula, a thick upper garment used chiefly in travelling as a protection from the weather. Some, however, have supposed that what Paul meant was a travelling-bag. In the Syriac version the word used means a bookcase.
(See DRESS
Paul's, left at Troas 2Ti 4:13
FIGURATIVE Jn 15:22; 1Pe 2:16