CLOSET to COCKLE
Contents
CLOSET
as used in the New Testament, signifies properly a storehouse (Luke 12: 24), and hence a place of privacy and retirement (Matt. 6:6; Luke 12:3).
Used as a place for prayer Mt 6:6
CLOTHING
Of the Israelites, did not become old Deut 8:4; 29:5; Ne 9:21
See DRESS
CLOUD
The Hebrew so rendered means "a covering," because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex. 16:10; 33:9; Num. 11:25; 12:5; Job 22:14; Ps. 18:11).
A "cloud without rain" is a proverbial saying, denoting a man who does not keep his promise (Prov. 16:15; Isa. 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15; Hos. 6:4). A bright cloud is the symbolical seat of the Divine presence (Ex.29:42, 43; 1 Kings 8:10; 2 Chr. 5:14; Ezek. 43:4), and was called the Shechinah (q.v.).
Jehovah came down upon Sinai in a cloud (Ex. 19:9); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (Ex. 40:34, 35). At the dedication of the temple also the cloud "filled the house of the Lord" (1 Kings 8:10).
Thus in like manner when Christ comes the second time he is described as coming "in the clouds" (Matt. 17:5; 24:30; Acts 1:9, 11). False teachers are likened unto clouds carried about with a tempest (2 Pet. 2:17).
The infirmities of old age, which come one after another, are compared by Solomon to "clouds returning after the rain" (Eccl. 12:2). The blotting out of sins is like the sudden disappearance of threatening clouds from the sky (Isa. 44:22).
Cloud, the pillar of, was the glory-cloud which indicated God's presence leading the ransomed people through the wilderness (Ex. 13:22; 33:9, 10). This pillar preceded the people as they marched, resting on the ark (Ex. 13:21; 40:36). By night it became a pillar of fire (Num. 9:17-23).
FIGURATIVE Jer 4:13; Ho 6:4; 13:3
SYMBOLICAL Re 14:14
PILLAR OF Ex 13:21-22; 14:19, 24; 16:10; 19:9, 16; 24:16-18; 33:9-10; 34:5; 40:36-38; Le 16:2; 10:11, Nu 9:15-23; 12, 33-36; 11:25; 12:5, 10; 14:10; 16:19, 42; Deut 1:33; 31:15; 1Ki 8:10-11; 2Ch 7:1-3; Ne 9:12, 19; Ps 78:14; 105:39; Isa 4:5; 6:1, 4; Eze 10:18-19; 11:22-23; Mt 17:5; Lk 2:8-9; 9:34-35
APPEARANCES OF
IN EZEKIEL'S VISION Eze 10:3-4, 18; 11:22-23
CNIDUS
a town and harbour on the extreme south-west of the peninsula of Doris in Asia Minor. Paul sailed past it on his voyage to Rome after leaving Myra (Acts 27:7).
A city in Asia Minor Ac 27:7
COAL
It is by no means certain that the Hebrews were acquainted with mineral coal, although it is found in Syria.
Their common fuel was dried dung of animals and wood charcoal. Two different words are found in Hebrew to denote coal, both occurring in Prov. 26:21, "As coal (Heb. peham; i.e., "black coal") is to burning coal (Heb. gehalim)." The latter of these words is used in Job 41:21; Prov. 6:28; Isa. 44:19.
The words "live coal" in Isa. 6:6 are more correctly "glowing stone." In Lam. 4:8 the expression "blacker than a coal" is literally rendered in the margin of the Revised Version "darker than blackness."
"Coals of fire" (2 Sam. 22:9, 13; Ps. 18:8, 12, 13, etc.) is an expression used metaphorically for lightnings proceeding from God. A false tongue is compared to "coals of juniper" (Ps. 120:4; James 3:6).
"Heaping coals of fire on the head" symbolizes overcoming evil with good. The words of Paul (Rom. 12:20) are equivalent to saying, "By charity and kindness thou shalt soften down his enmity as surely as heaping coals on the fire fuses the metal in the crucible."
FIGURATIVE Pr 25:22
SYMBOLICAL Isa 6:6, 7; 2Sa 14:7
COAL OIL
See OIL
COAT
the tunic worn like the shirt next the skin (Lev. 16:4; Cant. 5:3; 2 Sam. 15:32; Ex. 28:4; 29:5). The "coats of skins" prepared by God for Adam and Eve were probably nothing more than aprons (Gen. 3:21).
This tunic was sometimes woven entire without a seam (John 19:23); it was also sometimes of "many colours" (Gen. 37:3; R.V. marg., "a long garment with sleeves").
The "fisher's coat" of John 21:7 was obviously an outer garment or cloak, as was also the "coat" made by Hannah for Samuel (1 Sam. 2:19).
(See DRESS
COAT OF MAIL
the rendering of a Hebrew word meaning "glittering" (1 Sam. 17:5, 38). The same word in the plural form is translated "habergeons" in 2 Chr. 26:14 and Neh. 4:16.
The "harness" (1 Kings 22:34), "breastplate" (Isa. 59:17), and "brigandine" (Jer. 46:4), were probably also corselets or coats of mail.
(See ARMOUR
General scriptures concerning 1Sa 17:5, 38; 1Ki 22:34; 2Ch 18:33
COCKATRICE
the mediaeval name (a corruption of "crocodile") of a fabulous serpent supposed to be produced from a cock's egg.
It is generally supposed to denote the cerastes, or "horned viper," a very poisonous serpent about a foot long. Others think it to be the yellow viper (Daboia xanthina), one of the most dangerous vipers, from its size and its nocturnal habits (Isa. 11:8; 14:29; 59:5; Jer. 8:17; in all which the Revised Version renders the Hebrew tziph'oni by "basilisk").
In Prov. 23:32 the Hebrew tzeph'a is rendered both in the Authorized Version and the Revised Version by "adder;" margin of Revised Version "basilisk," and of Authorized Version "cockatrice."
(A fabulous serpent)
FIGURATIVE Isa 11:8; 14:29; 59:5; Jer 8:17
COCK CROWING
In our Lord's time the Jews had adopted the Greek and Roman division of the night into four watches, each consisting of three hours, the first beginning at six o'clock in the evening (Luke 12:38; Matt. 14:25; Mark 6:48).
But the ancient division, known as the first and second cock-crowing, was still retained. The cock usually crows several times soon after midnight (this is the first crowing), and again at the dawn of day (and this is the second crowing).
Mark mentions (Mk 14:30) the two cock-crowings. Matthew (Mt 26:34) alludes to that only which was emphatically the cock-crowing, viz, the second.
General scriptures concerning Mt 26:34, 74-75; 14:30, Mr 13:35;
COCKLE
CLOSET
as used in the New Testament, signifies properly a storehouse (Luke 12: 24), and hence a place of privacy and retirement (Matt. 6:6; Luke 12:3).
Used as a place for prayer Mt 6:6
CLOTHING
Of the Israelites, did not become old Deut 8:4; 29:5; Ne 9:21
See DRESS
CLOUD
The Hebrew so rendered means "a covering," because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex. 16:10; 33:9; Num. 11:25; 12:5; Job 22:14; Ps. 18:11).
A "cloud without rain" is a proverbial saying, denoting a man who does not keep his promise (Prov. 16:15; Isa. 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15; Hos. 6:4). A bright cloud is the symbolical seat of the Divine presence (Ex.29:42, 43; 1 Kings 8:10; 2 Chr. 5:14; Ezek. 43:4), and was called the Shechinah (q.v.).
Jehovah came down upon Sinai in a cloud (Ex. 19:9); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (Ex. 40:34, 35). At the dedication of the temple also the cloud "filled the house of the Lord" (1 Kings 8:10).
Thus in like manner when Christ comes the second time he is described as coming "in the clouds" (Matt. 17:5; 24:30; Acts 1:9, 11). False teachers are likened unto clouds carried about with a tempest (2 Pet. 2:17).
The infirmities of old age, which come one after another, are compared by Solomon to "clouds returning after the rain" (Eccl. 12:2). The blotting out of sins is like the sudden disappearance of threatening clouds from the sky (Isa. 44:22).
Cloud, the pillar of, was the glory-cloud which indicated God's presence leading the ransomed people through the wilderness (Ex. 13:22; 33:9, 10). This pillar preceded the people as they marched, resting on the ark (Ex. 13:21; 40:36). By night it became a pillar of fire (Num. 9:17-23).
FIGURATIVE Jer 4:13; Ho 6:4; 13:3
SYMBOLICAL Re 14:14
PILLAR OF Ex 13:21-22; 14:19, 24; 16:10; 19:9, 16; 24:16-18; 33:9-10; 34:5; 40:36-38; Le 16:2; 10:11, Nu 9:15-23; 12, 33-36; 11:25; 12:5, 10; 14:10; 16:19, 42; Deut 1:33; 31:15; 1Ki 8:10-11; 2Ch 7:1-3; Ne 9:12, 19; Ps 78:14; 105:39; Isa 4:5; 6:1, 4; Eze 10:18-19; 11:22-23; Mt 17:5; Lk 2:8-9; 9:34-35
APPEARANCES OF
IN EZEKIEL'S VISION Eze 10:3-4, 18; 11:22-23
CNIDUS
a town and harbour on the extreme south-west of the peninsula of Doris in Asia Minor. Paul sailed past it on his voyage to Rome after leaving Myra (Acts 27:7).
A city in Asia Minor Ac 27:7
COAL
It is by no means certain that the Hebrews were acquainted with mineral coal, although it is found in Syria.
Their common fuel was dried dung of animals and wood charcoal. Two different words are found in Hebrew to denote coal, both occurring in Prov. 26:21, "As coal (Heb. peham; i.e., "black coal") is to burning coal (Heb. gehalim)." The latter of these words is used in Job 41:21; Prov. 6:28; Isa. 44:19.
The words "live coal" in Isa. 6:6 are more correctly "glowing stone." In Lam. 4:8 the expression "blacker than a coal" is literally rendered in the margin of the Revised Version "darker than blackness."
"Coals of fire" (2 Sam. 22:9, 13; Ps. 18:8, 12, 13, etc.) is an expression used metaphorically for lightnings proceeding from God. A false tongue is compared to "coals of juniper" (Ps. 120:4; James 3:6).
"Heaping coals of fire on the head" symbolizes overcoming evil with good. The words of Paul (Rom. 12:20) are equivalent to saying, "By charity and kindness thou shalt soften down his enmity as surely as heaping coals on the fire fuses the metal in the crucible."
FIGURATIVE Pr 25:22
SYMBOLICAL Isa 6:6, 7; 2Sa 14:7
COAL OIL
See OIL
COAT
the tunic worn like the shirt next the skin (Lev. 16:4; Cant. 5:3; 2 Sam. 15:32; Ex. 28:4; 29:5). The "coats of skins" prepared by God for Adam and Eve were probably nothing more than aprons (Gen. 3:21).
This tunic was sometimes woven entire without a seam (John 19:23); it was also sometimes of "many colours" (Gen. 37:3; R.V. marg., "a long garment with sleeves").
The "fisher's coat" of John 21:7 was obviously an outer garment or cloak, as was also the "coat" made by Hannah for Samuel (1 Sam. 2:19).
(See DRESS
COAT OF MAIL
the rendering of a Hebrew word meaning "glittering" (1 Sam. 17:5, 38). The same word in the plural form is translated "habergeons" in 2 Chr. 26:14 and Neh. 4:16.
The "harness" (1 Kings 22:34), "breastplate" (Isa. 59:17), and "brigandine" (Jer. 46:4), were probably also corselets or coats of mail.
(See ARMOUR
General scriptures concerning 1Sa 17:5, 38; 1Ki 22:34; 2Ch 18:33
COCKATRICE
the mediaeval name (a corruption of "crocodile") of a fabulous serpent supposed to be produced from a cock's egg.
It is generally supposed to denote the cerastes, or "horned viper," a very poisonous serpent about a foot long. Others think it to be the yellow viper (Daboia xanthina), one of the most dangerous vipers, from its size and its nocturnal habits (Isa. 11:8; 14:29; 59:5; Jer. 8:17; in all which the Revised Version renders the Hebrew tziph'oni by "basilisk").
In Prov. 23:32 the Hebrew tzeph'a is rendered both in the Authorized Version and the Revised Version by "adder;" margin of Revised Version "basilisk," and of Authorized Version "cockatrice."
(A fabulous serpent)
FIGURATIVE Isa 11:8; 14:29; 59:5; Jer 8:17
COCK CROWING
In our Lord's time the Jews had adopted the Greek and Roman division of the night into four watches, each consisting of three hours, the first beginning at six o'clock in the evening (Luke 12:38; Matt. 14:25; Mark 6:48).
But the ancient division, known as the first and second cock-crowing, was still retained. The cock usually crows several times soon after midnight (this is the first crowing), and again at the dawn of day (and this is the second crowing).
Mark mentions (Mk 14:30) the two cock-crowings. Matthew (Mt 26:34) alludes to that only which was emphatically the cock-crowing, viz, the second.
General scriptures concerning Mt 26:34, 74-75; 14:30, Mr 13:35;
COCKLE
occurs only in Job 31:40 (marg., "noisome weeds"), where it is the rendering of a Hebrew word (b'oshah) which means "offensive," "having a bad smell," referring to some weed perhaps which has an unpleasant odour.
Or it may be regarded as simply any noisome weed, such as the "tares" or darnel of Matt. 13:30.
In Isa. 5:2, 4 the plural form is rendered "wild grapes."
A general term for obnoxious plants Job 31:40
occurs only in Job 31:40 (marg., "noisome weeds"), where it is the rendering of a Hebrew word (b'oshah) which means "offensive," "having a bad smell," referring to some weed perhaps which has an unpleasant odour.
Or it may be regarded as simply any noisome weed, such as the "tares" or darnel of Matt. 13:30.
In Isa. 5:2, 4 the plural form is rendered "wild grapes."
A general term for obnoxious plants Job 31:40