Chorashan–Citims

(1 Samuel 30:30) It may perhaps, be identified with Ashan of Simeon.

one of the cities in which our Lord’s mighty works were done, but named only in his denunciation. Matt. 11:21; Luke 10:13 St. Jerome describes it as on the shore of the lake, two miles from Capernaum, but its modern site is uncertain.

(1 Chronicles 4:22) Perhaps the same as Achzib.

[Jesus]

The disciples, we are told, (Acts 11:26) were first called Christians at Antioch on the Orontes, somewhere about A.D. 43. They were known to each other as, and were among themselves called, brethren, (Acts 15:1,23; 1 Corinthians 7:12) disciples, (Acts 9:26; 11:29) believers, (Acts 5:14) saints, (Romans 8:27; 15:25) The name “Christian,” which, in the only other cases where it appears in the New Testament, (Acts 26:28; 1 Peter 4:16) is used contemptuously, could not have been applied by the early disciples to themselves, but was imposed upon them by the Gentile world. There is no reason to suppose that the name “Christian” of itself was intended as a term of scurrility or abuse, though it would naturally be used with contempt.

the name originally given to the record made by the appointed historiographers in the kingdoms of Israel and Judah. In the LXX. these books are called Paralipomena (i.e. things omitted), which is understood as meaning that they are supplementary to the books of Kings. The constant tradition of the Jews is that these books were for the most part compiled by Ezra. One of the greatest difficulties connected with the captivity and return must have been the maintenance of that genealogical distribution of the land which yet was a vital point of the Jewish economy. To supply this want and that each tribe might secure the inheritance of its fathers on its return was one object of the author of these books. Another difficulty intimately connected with the former was the maintenance of the temple services at Jerusalem. Zerubbabel, and after him Ezra and Nehemiah, labored most earnestly to restore the worship of God among the people, and to reinfuse something of national life and spirit into their hearts. Nothing could more effectually aid these designs than setting before the people a compendious history of the kingdom of David, its prosperity under God; the sins that led to its overthrow; the captivity and return. These considerations explain the plan and scope of that historical work which consists of the two books of Chronicles. The first book contains the sacred history by genealogies from the Creation to David, including an account of David’s reign. In the second book he continues the story, giving the history of the kings of Judah, without those of Israel, down to the return from the captivity. As regards the materials used by Ezra, they are not difficult to discover. The genealogies are obviously transcribed from some register in which were preserved the genealogies of the tribes and families drawn up at different times; while the history is mainly drawn from the same document as those used in the books of King. [Kings, First And Second Books Of, BOOKS OF]

By this term we understand the technical and historical chronology of the Jews and their ancestors from the earliest time to the close of the New Testament Canon.

occurs only in (Revelation 21:20) The true chrysoprase is sometimes found in antique Egyptian jewelry set alternately with bits of lapis-lazuli. It is problem therefore, that this is the stone named as the tenth in the walls of the heavenly Jerusalem.

one of the precious stones in the foundation of the heavenly Jerusalem. (Revelation 21:20) It has been already stated [Beryl] that the chrysolite of the ancients is identical with the modern oriental topaz the tarhish of the Hebrew Bible.

Latin form of CHRYSOPRAS.

the name of a people in alliance with Egypt in the time of Nebuchadnezzar, (Ezekiel 30:5) and probably of northern Africa.

(1 Chronicles 18:8) called Berothai in (2 Samuel 8:8)

(chief of two governments), the king of Mesopotamia who oppressed Israel during eight years in the generation immediately following Joshua. (Judges 3:8) (B.C. after 1420.) His yoke was broken from the neck of the people of Israel by Othniel, Caleb’s nephew. (Judges 3:10)

properly Chu’zas (the seer), the house-steward of Herod Antipas. (Luke 8:3)

[Jordan]

(the land of Celix), a maritime province int he southeast of Asia Minor, bordering on Pamphylia in the west, Lycaonia and Cappadocia in the north, and Syria in the east. (Acts 6:9) Cilicia was from its geographical position the high road between Syria and the west; it was also the native country of St. Paul, hence it was visited by him, firstly, soon after his conversion, (Acts 9:30; Galatians 1:21) and again in his second apostolical journey. (Acts 15:41)

a well-known aromatic substance, the rind of the Laurus cinnamomum, called Korunda-gauhah in Ceylon. It is mentioned in (Exodus 30:23) as one of the component parts of the holy anointing oil. In (Revelation 18:13) it is enumerated among the merchandise of the great Babylon.

(1 Kings 15:20) This was possibly the small enclosed district north of Tiberias, and by the side of the lake, afterwards known as “the plain of Gennesareth.”

was peculiarly, though not exclusively, a Jewish rite. It was enjoined upon Abraham, the father of the nation, by God, at the institution and as the token of the covenant, which assured to him and his descendants the promise of the Messiah. Gen. 17. It was thus made a necessary condition of Jewish nationality. Every male child was to be circumcised when eight days old, (Leviticus 12:3) on pain of death. The biblical notice of the rite describes it as distinctively Jewish; so that in the New Testament “the circumcision” and “the uncircumcision” are frequently used as synonyms for the Jews and the Gentiles. The rite has been found to prevail extensively in both ancient and modern times. Though Mohammed did not enjoin circumcision in the Koran, he was circumcised himself, according to the custom of his country; and circumcision is now as common among the Mohammedans as among the Jews. The process of restoring a circumcised person to his natural condition by a surgical operation was sometimes undergone. Some of the Jews in the time of Antiochus Epiphanes, wishing to assimilate themselves to the heathen around them, “made themselves uncircumcised.” Against having recourse to this practice, from an excessive anti-Judaistic tendency, St. Paul cautions the Corinthians. (1 Corinthians 7:18)

the father of Saul, (Acts 13:21) usually called Kish.

a receptacle for water, either conducted from an external spring or proceeding from rain-fall. The dryness of the summer months and the scarcity of springs in Judea made cisterns a necessity, and they are frequent throughout the whole of Syria and Palestine. On the long-forgotten way from Jericho to Bethel, “broken cisterns” of high antiquity are found at regular intervals. Jerusalem depends mainly for water upon its cisterns, of which almost every private house possesses one or more, excavated in the rock on which the city is built. The cisterns have usually a round opening at the top, sometimes built up with stonework above and furnished with a curb and a wheel for a bucket. (Ecclesiastes 12:6) Empty cisterns were sometimes used as prisons and places of confinement. Joseph was cast into a “pit,” (Genesis 37:22) as was Jeremiah. (Jeremiah 38:6)

The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. (Genesis 4:17) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being “a great city.” The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15; Numbers 13:22) and the Israelites, during their sojourn there, were employed in building or fortifying the “treasure cities” of Pithom and Raamses. (Exodus 1:11) Fenced cities, fortified with high walls, (3:5) were occupied and perhaps partly rebuilt after the conquest, by the settled inhabitants of Syria on both sides of the Jordan.

six Levitical cities specially chosen for refuge to the involuntary homicide until released from banishment by the death of the high priest. (Numbers 35:6,13,15; Joshua 20:2,7,9) There were three on each side of Jordan.

1 Macc. 8:5. [Chittim, Kittim]