CELLAR (Heb., o-tsawr', something laid up), an underground vault for storage of wine and oil (1 Chron. 27:27, 28). The word is also used to denote the treasury of the temple (1 Kings 7:51) and of the king (14:26). See HOUSE.

CEN'CHREA (Gr. Keyxpeai, keng-khreh-a'hee, millet), the eastern harbor of Corinth, the modern name of which is still Kenchreæ, although the vulgar name is Kikries. It is about nine miles from Corinth. Paul once sailed from this port (Acts 18:18). He also makes reference in Rom. 16:1 to the church established there.

John 11:38; oh, op-ay', cave, in Heb. 11:38, and "place" of water, James 3:11). The chalky limestone of which the rocks of Syria and Palestine chiefly consist presents, as in the case in all limestone formations, a vast number of caverns and natural fissures, many of which have also been artificially enlarged and adapted to various purposes, both of shelter and defense. The most remarkable caves noticed in Scripture are: (1) That in which Lot dwelt after the destruction of Sodom (Gen. 19:30). (2) The cave of Machpelah (23:17). (3) Cave of Makkedah (Josh. 10:16). (4) Cave of Adullam (1 Sam. 22:1). (5) Cave of Engedi (24:3). (See under the several words.) (6) The cave in which Obadiah, mik-teh'-reth, from 2, mik-tawr', concealed the prophets (1 Kings 18:4), which was probably in the northern part of the country, where abundant caves fit for such a purpose might be pointed out. (7) Elijah's cave in Horeb (1 Kings 19:9), the locality of which cannot be determined. (8, 9) The rock sepulchers of Lazarus and of our Lord (John 11:38; Matt. 27:60).

Caves were used as habitations (Num. 24:21; Cant. 2:14; Jer. 49:16; Obad. 3), as places of refuge (Judg. 6:2; 1 Sam. 14:11), as prisons (Isa. 24:22; Zech. 9:11). See DWELLING.

CEDAR. See VEGETABLE KINGDOM. CE'DRON (John 18:1). See KIDRON. CEILED, or CEILING, the rendering of three Hebrew words: (1), khaw-faw', to veil or incase (2 Chron. 3:5, "He ceiled the greater house with fir-tree"). (2) E, saw-fan', to cover, as, "It is ceiled with cedar" (Jer. 22:14). Houses

Ceiling of Palace at Konieh.

thus finished were called "ceiled houses" (Hag. 1:4). The ceiling itself was spoken of as , sippoon' (1 Kings 6:15). (3) In Ezek. 41:16 the word rendered "ceiled" is, shaw-kheef, cut thin, a board used for that purpose.

The above descriptions and those of Josephus show that the ceilings of the temple and the palaces of the Jewish kings were formed of cedar planks, applied to the beams, probably with sunken panels, edged and ornamented with gold, carved and painted (Jer. 22:14).

CENSER (Heb. 2, makh-taw', a firepan;

incense), the vessel upon which the incense was burned in the sanctuary, and which was appointed to be set every morning on the altar of incense when the priest went in to trim the lamps, and again when he lighted them at even (Exod. 30:7, 8). Yearly, on the day of atonement, the high priest entered the holy of holies, bearing the censer, and threw upon the burning coals it contained the incense, holding the censer in his hand while the incense burned (Lev. 16:12, 13).

ance.

No description is given of the censer, and therefore we are left in doubt as to its form and appearThe probability is that, inasmuch as all fire upon which incense was burned was taken from the "brazen altar," every censer had a handle by which it could be carried. They are mentioned among the vessels of the tabernacle, which were to be wrapped up in proper coverings when the order was given to march (Num. 4:14); and from Lev. 10:1; Num. 16:6, 17, in which each ministering priest is spoken of as having his censer, it would seem that they existed in considerable numbers.

As to material, the censers were probably made of copper ("brazen "); and from the fact that the censers of the rebels were used as plates to cover the altar (Num. 16:38, 39) it would seem that they were simply square copper sheets, folded at the corners like the modern sheet-iron pan. Solomon prepared (6 censers of pure gold" for the temple (1 Kings 7:50; 2 Chron. 4:22). In Rev. 5:8; 8:3, 5, the angel is represented with a golden

censer.

The word Ovuaoтhpiov, thoo-mce-as-tay'-ree-on, place of fumigation, rendered "censer "in Heb. 9:4, as a thing belonging to the tabernacle, probably means the "altar of incense."

CENSUS. This term does not occur in the A. V., although found in the original (Matt. 17:25, Kйvooç, kane'-sos, A. V. "tribute "). The act is, however, referred to in the Heb. 7, mif-kawd', or, pek-ood-dav', numbering; and the Gr. anoypaoh, ap-og-raf-ay', enrollment.

1. Old Testament. According to the law of Moses (Exod. 30:12-14) every male Israelite of twenty years old and upward was enrolled in the army and was to pay half a shekel as atonement money. The following instances of a census being taken are given in the Old Testament: (1) Under the express direction of God (Exod. 38:26), in the third or fourth month after the Exodus during the encampment at Sinai, chiefly for the purpose of

CHAIN

nature; of false teaching (Jer. 23:28); evildoers, who must come to naught (Psa. 1:4; Isa. 33:11; Matt. 3:12).

CHAIN, the rendering of several Hebrew and Greek words. From very ancient times chains have been used, as at present, both for ornament, bondage, and badges of office.

1. Badge of Office. Instances of such are the golden chain on Joseph's neck (Gen. 41:42; Heb. 777, raw-beeď, literally, collar) and the one promised to Daniel (Dan. 5:7; Heb. 2, ham oo-nayk', necklace). In Egypt it was one of the insignia of a judge, who wore an image of truth attached to it; it was also worn by the prime minister. In Persia it was considered not only a mark of royal favor, but a token of investiture. In Ezek. 16:11 the chain is mentioned as the symbol of sovereignty.

2. Ornamental. Chains for ornamental purposes were worn by men, as well as women, in many countries, both of Europe and Asia, and probably this was the case among the Hebrews (Prov. 1:9; Heb. F, aw-nawk'). In addition to necklaces of pearls, corals, etc., other chains were worn (Judith 10:4), hanging down as far as the waist or even lower. Mention is made of "stepping chains” (Isa. 3:20; Heb. 1, tseh-au-doth', rendered ornaments of the legs "), which were attached to ankle-rings to shorten the step and give it elegance. The "chains "(v. 19) were earrings.

3. Chains were used for the confinement of prisoners in a manner similar to our handcuffs (Judg. 16:21; 2 Sam. 3:34; Jer. 39:7; Heb. non, nekh-oʻ-sheth, sometimes rendered "fetters"). The Romans frequently fastened the prisoner with a light chain to the soldier guarding him, as was the case with Paul (Acts 28:20; Eph. 6:20; 2 Tim. 1:16); and when the utmost security was desired two chains were used (Acts 12:6). The prophet Isaiah speaks (40:19) of silver chains in connection with idols, which may have been for ornament or to fasten them to their shrines.

4. Figurative. Chains are used as a symbol of oppression or punishment (Lam. 3:7; Psa. 149:8; Ezek. 7:23, etc.).

Pride is termed a chain which holds men in its power (Psa. 73:6).

CHALCEDONY. See MINERAL KINGDOM,

CHAL'COL (Heb., kal-kole, perhaps sustenance), one of the four sons of Mahol, who were famous for their wisdom before the time of Solomon (1 Kings 4:31), B. C. before 960. 1 Chron. 2:6, where the name is Anglicized Calcol, he and his brothers are given as the sons of Zerah,

of the tribe of Judah.

In

CHALDE'A. See CHALDEANS, 1. CHALDE'ANS, or CHAL'DEES. The word Chaldean is used in three meanings, of which the first is the original meaning, the second is merely an extension of the original, and the third is a tropical or secondary meaning. These three meanings are here discussed in their natural order of development: (14)

CHALDEANS

1. The Chaldeans were originally a people inhabiting a small extent of land in Babylonia. Their territory lay on the south and east of the city of Babylon, which city was located in the territory known in early inscriptions as Kavadunyash. This little country of Chaldea was bounded on the south and east by the small countries of Bit-yakin and Tambim, the latter being the district on the upper border of the Persian Gulf. known. It has been proposed to derive it from The origin of the word Chaldean is entirely unthe Babylonian word Kashadu, to conquer; hence, the conquerors. To this view Sayce and Pinches are attached. The derivation is linguistically possible, but is otherwise improbable. It is, indeed, always precarious to find any etymological meaning for the name of a people. We are also not certainly informed about the origin or racial connection of the Chaldeans. We find them settled in the very heart of a country chiefly inhabited by Semites, and it is altogether probable that they also are Semites; and as they spoke a Semitic language this fact may be regarded as confirmatory.

The ancient Chaldeans are not mentioned in

the Babylonian inscriptions at all. In the Assyrian inscriptions they are first mentioned in the inscriptions of Asshur-nazir-pal (885-860 B. C.), though their existence as a people stretches far beyond that comparatively late date. Indeed, there is some reason to believe that they had a share in the ruling power in Babylonia as far back as 1100 B. C. However that may be, we find these Chaldeans playing an important role in Babylonia from the In this period also we get 8th century onward. our chief knowledge of them through the Assyrian inscriptions. When Tiglath-pileser III (745-727 B. C.) became king of Assyria he early coveted the prize of Babylonia that he might also call himself king of Babylon, and add to his titles and honors the glory which was always attached to the kingship over the ancient culture land of Babylonia. (This reign is in other points important for biblical history; see TIGLATH-PILESER.) At this time Nabonassar (747-734 B. C.) was king of Babylon. He was constantly disturbed by the encroachments of the half nomadic Aramæan tribes, and also more especially by the movements of the more civilized Chaldeans who now possessed the rule in two or three small states in the center and south of Babylonia. Nabonassar was probably friendly to Assyria and would be glad of Assyrian help in dealing with the troublesome Aramæans and Chaldeans. In September, 745, Tiglath-pileser III invaded Babylonia. He overcame the Aramæans, and established his southern Aramaan tribes he followed the river Tigris all boundary against them. In pursuit of southern the way to the gulf, and established two cities at strategic points. By these operations he prepared the way for the conquest of the Chaldeans and the setting up of Assyrian rule in Babylon. In 731 Ukinzer, who came from one of the Chaldean states, made himself king of Babylon, but was deposed in 728 by Tiglath-pileser III, who himself ascended the throne of Babylon and ruled until 726 under the name of Pul (see PUL). He was succeeded by Uluali, under which name 193

CHALDEANS

CHAMBER

ruled Shalmaneser IV of Assyria (726-722), who of Assyria. He was at once proclaimed king in was in turn succeeded by Merodach-baladan. Babylon (625), and became thereby the founder of This king was and remained one of Assyria's bit- the magnificent Chaldean empire, which was to be terest and most successful enemies. He was a the greatest Semitic empire of antiquity. Not Chaldean. On New Year's Day, 721 B. C., he satisfied with the achievement of the throne in began to reign in Babylon. Sargon was now king Babylon, he prepared to cooperate with the Medes of Assyria, and hastened southward to attack him. in their invasion of Assyria with the purpose of The battle was fought at Durilu, and the Assyrians overthrowing and destroying the city of Nineveh. were not victorious. Merodach-baladan continued His son Nebuchadnezzar was sent with an army as king until 709, when he was overcome by against Nineveh, and with Median help Nineveh Sargon, and the latter became king of Babylon was taken in the year 607-606 B. C. In the next (709-705), as well as of Assyria. After the end year Nabopolassar died, and his son Nebuchadof Sargon's life his son Sennacherib was not able nezzar became the head of the new world-power. at once to take up control in Babylonia, and the Nebuchadnezzar reigned 605-561 B. C., and no canon of Ptolemy represents the period 704-703 reign, before or after, equaled his in grandeur B. C. as an interregnum. The period immediately (see NEBUCHADNEZZAR). He was succeeded by his after this was apparently a period of confusion. son Evil-merodach (561-560 B. C.) (see EVILOur ordinary sources do not enable us to under-MERODACH), who was murdered by his brother-instand fully the state of affairs, for they are self-law Nergal-sharezer (560-558 B. C.), the chief contradictory. In 702 ruled Merodach-baladan, seer in one of the temples. The next king, Lason of Baladan, who sent an embassy to Hezekiah (2 Kings 20:12; Isa. 29:1) (see MERODACH-BALADAN). After him ruled successively Belebus, Asshurnadinshum, son of Sennacherib, and Nergal-ushezib, though of this period also there are doubts, because our sources are again doubtful. The land of Babylonia was now wholly possessed by the Assyrians, and Chaldean influence was at a low ebb. It had, however, not died. It would soon burst into a new and more brilliant life. With this, the Assyrian period in Babylonia, ends the first period of the Chaldeans. In the first meaning of the word the Chaldean are a people inhabiting a very small district in central Babylonia, out of which some of their chief men made their way into Babylon itself and got the rule there.

bashi-Marduk (called by Ptolemy Laborasoarchad), reigned but three months, and was succeeded by the usurper Nabonidus, in whose reign the Chaldean empire came to an end (538 B. C.). The Chaldeans had done marvelous things. That so small a land as Chaldea should produce a conquering race sufficient in power to overcome and rule in mighty empires is one of the marvels of history.

3. The third meaning of the word Chaldean is astrologers. In this sense the word is used in the book of Daniel (2:2, 10; 4:7, etc.). Curtius, Strabo, and Diodorus use the word in the same meaning. The origin of this usage is easily understood. The Chaldeans, from 625 B. C. onward, held complete sway in Babylonia. The city of Babylon was their capital city. But Babylon was from time immemorial the very center of intellectual life in all western Asia. This intellectual activity was much employed in the study of the stars, both scientifically and as a means of divining. Astronomy and astrology were much sought after in the land. Hence Babylon became famous as the home of magicians and sorcerers. As the Chaldeans held Babylon it was perfectly natural that they should give their name to the sorcerers, or astrologers, who had made the city famous.-R. W. R.

CHAL'DEE. See CHALDEANS.
CHALK. See MINERAL KINGDOM.
CHALLENGE. See GLOSSARY.

2. In its second meaning the word Chaldean is applied, not to the small homeland of the Chaldean people, but to all Babylonia. The kings who ruled in Babylon are not called kings of Babylonia, but rather kings of Chaldea. The territory thus called Chaldea was about four hundred miles in length, and its average breadth was about one hundred miles. In order to understand this strange extension of meaning for the word Chaldean it will be necessary to examine the history of Babylonia from the Assyrian period onward for a space. In Assyria, after the death of Esarhaddon, all real force had gone out of the people. Assyria was grand and imposing as a world power, but it had no longer power to conquer and expand. Asshur-bani-pal (668-625 B. C.), who next ruled in Assyria, was devoted to the arts of peace and added scarcely anything to the military prestige of the empire. The end of the Assyrian state was approach-heavens. ing. That thrilling and joyous fact was known long before to the prophets of the Hebrew people. It was now becoming known in Egypt, in Media, and in Chaldea. The Chaldean people had been resting and gaining power for a time. They would be ready for action and leadership when the hour should strike. When the end of Asshur-bani-pal's reign was come the head of the garrison in Babylon was a Chaldean, whose name was NabopolasSome think that he was connected collaterally with the old native line of Babylonian kings. He was, in any event, ready to seize the moment and convert to his own gain the weakness | shiped.

sar.

CHAMBER, as an apartment of a house (q.v.). Figurative. The term "chamber" is used metaphorically in the Psalms (104:3, 13) for the

The expression, "Enter into my chambers,” etc. (Isa. 26:20), is figurative of earnest prayer.

The "chambers of the south" (Job 9:9) are the constellations, or, perhaps, in a more general sense, the regions of the southern sky.

“Chambers of imagery” (Heb. “image apartments," Ezek. 8:12) is used by the prophet to denote the vision which he had of the idolatrous practices of the Jews in Jerusalem. "Image chambers "is the term applied to the rooms or closets in the houses of the people, in which idolatrous images were set up and secretly wor

CHANAAN (Gr. Xavaáv, khan-ah-an), an-, keh-aw-raw', literally, a deep dish; the silver other form (Acts 7:11; 13:19) of CANAAN (q. v.). CHANCE. The use of this word in Scripture has the sense of to meet unexpectedly (Deut. 22:6; 2 Sam. 1:6), an occurrence for which there seems to be no explanation (1 Sam. 6:9), a coincidence (Luke 10:31), opportunity (Eccles. 9:11), example (1 Cor. 15:37). See GLOSSARY.