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CLAP

An emphatic expression of joy, "They clapped their hands (nakhah), and said, Long live (the King James Version "God save") the king" (2 Ki 11:12); "Oh clap your hands (taqa`), all ye peoples" (Ps 47:1); or exultation (caphaq, Lam 2:15; macha', Ezek 25:6; taqa`, Nah 3:19); or repudiation (caphaq, Job 27:23; 34:37).

Figurative: To denote Nature's "sympathy" with God's people. "Let the floods clap (macha') their hands" (Ps 98:8); "All the trees of the field shall clap their hands" (Isa 55:12; compare Jdg 5:20).


CLASPS

klasps (qerec): The word occurs nine times in Ex 26; 36; and 39, which record the specifications for the erection of the tabernacle and their subsequent carrying out. In each of these passages the King James Version renders "taches"--an early English word of French origin now embodied in our "attachment." 50 clasps or taches of gold were ordered to be used in connecting together the two sets of inner tapestry curtains (10 in number) of the tabernacle (Ex 26:6), and 50 clasps of brass (bronze) were similarly to be used in joining the two sets of goats' hair curtains (11 in number) which formed the outer covering (Ex 26:11). See TABERNACLE . As to the nature of the clasp itself, it seems to have belonged to a double set of loops, opposite to each other, to one of which in each set, required to be of blue cord, a gold or brass button or pin was attached, which, being inserted into the loop opposite, kept the curtain in position (Ex 26:4-6).

A difficulty arises from the direction in Ex 26:33 that the veil which divided the "dwelling" into two parts--the holy place and the most holy--was to be suspended "under the clasps." If the clasps are supposed to be midway in the total length of the tabernacle, this would make the two holy places to be of equal size, contrary to the usual assumption that the outer was twice the length of the inner. The term "under" must therefore be used with some latitude, or the ordinary conception of the arrangement of the curtains, or of the size of the holy places will have to be revised (the dimensions are not actually given in the description).

W. Shaw Caldecott


CLAUDA

klo'-da.

See CAUDA .


CLAUDIA

klo'-di-a (Klaudia): A member of the Christian congregation at Rome, who, with other members of that church, sends her greetings, through Paul, to Timothy (2 Tim 4:21). More than this concerning her cannot be said with certainty. The Apostolical Constitutions (VII, 21) name her as the mother of Linus, mentioned subsequently by Irenaeus and Eusebius as bishop of Rome. An ingenious theory has been proposed, upon the basis of the mention of Claudia and Pudens as husband and wife in an epigram of Martial, that they are identical with the persons of the same name here mentioned. A passage in the Agricola of Tacitus and an inscription found in Chichester, England, have been used in favor of the further statement that this Claudia was a daughter of a British king, Cogidubnus. See argument by Alford in the Prolegomena to 2 Tim in his Greek Testament. It is an example of how a very few data may be used to construct a plausible theory. If it be true, the contrast between their two friends, the apostle Paul, on the one hand, and the licentious poet, Martial, on the other, is certainly unusual. If in 2 Tim 4:21, Pudens and Claudia be husband and wife, it is difficult to explain how Linus occurs between them. See argument against this in Lightfoot, The Apostolic Fathers.

H. E. Jacobs


CLAUDIUS

klo'-di-us (Klaudios): Fourth Roman emperor. He reigned for over 13 years (41-54 AD), having succeeded Caius (Caligula) who had seriously altered the conciliatory policy of his predecessors regarding the Jews and, considering himself a real and corporeal god, had deeply offended the Jews by ordering a statue of himself to be placed in the temple of Jerusalem, as Antiochus Epiphanes had done with the statue of Zeus in the days of the Maccabees (2 Macc 6:2). Claudius reverted to the policy of Augustus and Tiberius and marked the opening year of his reign by issuing edicts in favor of the Jews (Ant., XIX, 5), who were permitted in all parts of the empire to observe their laws and customs in a free and peaceable manner, special consideration being given to the Jews of Alexandria who were to enjoy without molestation all their ancient rights and privileges. The Jews of Rome, however, who had become very numerous, were not allowed to hold assemblages there (Dio LX, vi, 6), an enactment in full correspondence with the general policy of Augustus regarding Judaism in the West. The edicts mentioned were largely due to the intimacy of Claudius with Herod Agrippa, grandson of Herod the Great, who had been living in Rome and had been in some measure instrumental in securing the succession for Claudius. As a reward for this service, the Holy Land had a king once more. Judea was added to the tetrarchies of Philip and Antipas; and Herod Agrippa I was made ruler over the wide territory which had been governed by his grandfather. The Jews' own troubles during the reign of Caligula had given "rest" (the American Standard Revised Version "peace") to the churches "throughout all Judea and Galilee and Samaria" (Acts 9:31). But after the settlement of these troubles, "Herod the king put forth his hands to afflict certain of the church" (Acts 12:1). He slew one apostle and "when he saw that it pleased the Jews, he proceeded to seize" another (Acts 12:3). His miserable death is recorded in Acts 12:20-23, and in Ant, XIX, 8. This event which took place in the year 44 AD is held to have been coincident with one of the visits of Paul to Jerusalem. It has proved one of the chronological pivots of the apostolic history.

Whatever concessions to the Jews Claudius may have been induced out of friendship for Herod Agrippa to make at the beginning of his reign, Suetonius records (Claud. chapter 25) "Judaeos impulsore Chresto assidue tumultuantes Roma expulit," an event assigned by some to the year 50 AD, though others suppose it to have taken place somewhat later. Among the Jews thus banished from Rome were Aquila and Priscilla with whom Paul became associated at Corinth (Acts 18:2). With the reign of Claudius is also associated the famine which was foretold by Agabus (Acts 11:28). Classical writers also report that the reign of Claudius was, from bad harvest or other causes, a period of general distress and scarcity over the whole world (Dio LX, 11; Suet. Claud. xviii; Tac. Ann. xi. 4; xiii.43; see Mommsen, Provinces of the Roman Empire, chapter ix; and Conybeare and Howson, Life and Epistles of Paul, I).

J. Hutchison


CLAUDIUS LYSIAS

klo'-di-us lis'-i-as Klaudios Lysias): A chief captain who intervened when the Jews sought to do violence to Paul at Jerusalem (Acts 21:31; 24:22). Lysias, who was probably a Greek by birth (compare Acts 21:37), and who had probably assumed the Roman forename Claudius (Acts 23:26) when he purchased the citizenship (Acts 22:28), was a military tribune or chiliarch (i.e. leader of 1,000 men) in command of the garrison stationed in the castle overlooking the temple at Jerusalem. Upon learning of the riot instigated by the Asiatic Jews, he hastened down with his soldiers, and succeeded in rescuing Paul from the hands of the mob. As Paul was the apparent malefactor, Lysias bound him with two chains, and demanded to know who he was, and what was the cause of the disturbance. Failing amid the general tumult to get any satisfactory reply, he conducted Paul to the castle, and there questioned him as to whether he was the "Egyptian," an postor that had lately been defeated by Felix (Josephus, BJ, II, xiii, 5; Ant, XX, viii, 6). Upon receiving the answer of Paul that he was a "Jew of Tarsus," he gave him permission to address the people from the stairs which connected the castle and the temple. As the speech of Paul had no pacifying effect, Lysias purposed examining him by scourging; but on learning that his prisoner was a Roman citizen, he desisted from the attempt and released him from his bonds. The meeting of the Sanhedrin which Lysias then summoned also ended in an uproar, and having rescued Paul with difficulty he conducted him back to the castle. The news of the plot against the life of one whom he now knew to be a Roman citizen decided for Lysias that he could not hope to cope alone with so grave a situation. He therefore dispatched Paul under the protection of a bodyguard to Felix at Caesarea, along with a letter explaining the circumstances (Acts 23:26-30. The genuineness of this letter has been questioned by some, but without sufficient reason.) In this letter he took care to safeguard his own conduct, and to shield his hastiness in binding Paul. There is evidence (compare Acts 24:22) that Lysias was also summoned to Caesarea at a later date to give his testimony, but no mention is made of his arrival there. It is probable, however, that he was among the chief captains who attended the trial of Paul before King Agrippa and Festus (compare Acts 25:22). For the reference to him in the speech of Tertullus (see Acts 24:7 the Revised Version, margin), see TERTULLUS .

C. M. Kerr


CLAW

klo (parcah, literally, "hoof"): One of the marks of a "clean" animal is stated thus: "Every beast that parteth the hoof, and cleaveth the cleft into two claws, ye shall eat" (Dt 14:6 the King James Version; the Revised Version (British and American) "hath the hoof cloven in two"). See CHEW ;CUD . the King James Version uses the word "claws" where the Revised Version (British and American) supplies "hoofs" in Zec 11:16, "and will tear their hoofs in pieces," as the sheep are being overdriven. In the only other passage containing the word (Dan 4:33) there is no Hebrew equivalent in the original--"his nails like birds' (claws)."


CLAY

kla (chomer, chacaph, TiT, meleT, `abhi, ma`abheh, abhTiT; pelos, "wet clay," "mud"): True clay, which is a highly aluminous soil, is found in certain localities in Palestine,and is used in making pottery. The Hebrew and Greek words, as well as the English "clay," are, however, used loosely for any sticky mud. In making mud bricks, true clay is not always used, but ordinary soil is worked up with water and mixed with straw, molded and left to dry in the sun. Chomer (compare chmar, "slime" or "bitumen") is rendered both "clay" and "mortar." TiT is rendered "clay" or "mire." In Isa 41:25 we have: "He shall come upon rulers as upon mortar (chomer), and as the potter treadeth clay" (TiT). In Nah 3:14, "Go into the clay (TiT), and tread the mortar (chomer); make strong the brickkiln" (i.e. make the walls ready to withstand a siege). Chacaph is the clay of the image in Nebuchadnezzar's dream (Dan 2:33 ff). MeleT occurs only in Jer 43:9, where we find: the King James Version, "Take great stones .... and hide them in the clay in the brickkiln"; the Revised Version (British and American), "hide them in mortar in the brickwork"; the Revised Version, margin, "lay them with mortar in the pavement." In Hab 2:6, `abhTiT (found only here) is rendered in the King James Version "thick clay," as if from `abhi and TiT, but the Revised Version (British and American) has "pledges," referring the word to the root `abhaT, "to give a pledge." In 1 Ki 7:46, ma`abheh ha-'adhamah (compare 2 Ch 4:17, `abhi ha-'adhamah) is the compact or clayey soil in the plain of Jordan between Succoth and Zarethan, in which Hiram cast the vessels of brass for Solomon's temple. In Jn 9:6,11,14, Thayer gives "made mud of the spittle"; in Rom 9:21, "wet clay."

Alfred Ely Day


CLEAN

klen (Anglo-Saxon cloene, "clear," "pure"): Rendering four Hebrew roots: bar, etc., "purify," "select," "make shining"; zakh, etc., "bright," "clean" "pure"; naqi, "free from," "exempt"; Taher, "clean," "pure," "empty," "bright" (?) the principal root, rendered "clean" 80 times (the King James Version); occurring in all its forms in various renderings about 200 times; also one Greek root, katharos, etc., akin to castus, "chaste," "free from admixture or adhesion of anything that soils, adulterates, corrupts" (Thayer's Lexicon). The physical, ritual, ethical, spiritual, figurative uses continually overlap, especially the last four.

1. Physical:

The physical use is infrequent: "Wash .... with snow water, and make my hands never so clean" (zakhakh, Job 9:30; figurative also); "clean provender" (hamits, the Revised Version (British and American) "savory"; the Revised Version, margin "salted"); "Cleanse .... inside of the cup and of the platter, that the outside thereof may become clean also" (katharos, Mt 23:26); "arrayed in fine linen, clean (katharon) and white" (Rev 19:8; the American Standard Revised Version "bright and pure").

2. Ceremonial:

The principal use was the ceremonial; applied to persons, places or things, "undefiled," "not causing defilement," or "from which defilement has just been removed"; Taher, almost exclusively ceremonial, being the chief Hebrew root. Katharos (New Testament), or derivatives, has this use clearly in Mk 1:44; Lk 5:14: "Offer for thy cleansing the things which Moses," etc.; Heb 9:13,12,23: "the cleanness of the flesh," etc. "Clean" is applied to animals and birds: "of every clean beast" (Gen 7:2); "of all clean birds" (Dt 14:11); (for list of unclean creatures see Lev 14-20); to places: "Carry forth .... unto a clean place" (Lev 4:12); to buildings: "Make atonement for the house; and it shall be clean" (Lev 14:53); to persons: "A clean person shall take hyssop" (Nu 19:18); to clothing: "garment .... washed the second time, and shall be clean" (Lev 13:58); and to objects of all sorts, free or freed from defilement.

3. Ethical or Spiritual:

The ethical or spiritual meaning, either directly or figuratively, is found in the Old Testament chiefly in Job, Psalms, the Prophets, whose interest is ethico-religious, rather than ritual, but the predominant uses are found in the New Testament: "Cleanse yourselves (barar) ye that bear the vessels of Yahweh" (Isa 52:11); "How can he be clean (zakhah) that is born of a woman?" (Job 25:4) (principally moral, perhaps with allusion to the ceremonial defilement of childbirth); "The fear of Yahweh is clean" (Ps 19:9), that is, the religion of Yahweh is morally undefiled, in contrast to heathen religions; "He that hath clean (naqi) hands, and a pure heart" (Ps 24:4); "Purify me with hyssop, and I shall be clean" (Taher, Ps 51:7); "Therefore said he, Ye are not all clean" (katharos, Jn 13:11). Here, as in Ps 51:7 and many others, the ritual furnishes a figure for the spiritual, illustrating the Divine purpose in the ritual, to impress, prefigure and prepare for the spiritual. A somewhat similar figurative moral use is found in Acts 18:6: "Your blood be upon your own heads; I am clean" (katharos, "guiltless," "unstained").

See also UNCLEANNESS ;PURIFICATION ;DEFILEMENT .

Clean.--Adverb (in one case adjective): "utterly," "wholly"; usually rendering an intensive use of the Hebrew verb as Joel 1:7: "He hath made it clean bare" (lit. "stripping he will strip"); Zec 11:17: "Arm .... clean dried up"; Isa 24:19 the King James Version :"Earth is clean dissolved." Twice it renders a principal verb: Josh 3:17: "Passed clean over the Jordan" (literally, "finished with regard to J."); Lev 23:22 King James Version: "Shall not make a clean riddance" (literally, "shall not finish the corners"; the American Standard Revised Version "shalt not wholly reap"). Once it renders a noun: Ps 77:8: "Is his lovingkindness clean gone for ever?" ("end," he-'aphec, "has his lovingkindness come to an end?"); and once an adverb "clean (ontos, "actually," "really") escaped" (2 Pet 2:18); but the American Standard Revised Version, following the reading "oligos," "a little," "scarcely," renders "just escaping."

Philip Wendell Crannell


CLEANSE

klenz: "Make clean," "purify" being a frequent rendering of the original. It is found often (American Revised Version) instead of "purge," "purify" (the King James Version), renders nearly the same roots, and has the same overlapping phases, as "clean."

1. Physical:

Physical cleansing, often figuratively used: "Stripes that wound cleanse away (tamriq) evil" (Prov 20:30); "A hot wind .... not to winnow, nor to cleanse" (barar, Jer 4:11); "Straightway his leprosy was cleansed" (katharizo, Mt 8:3).

2. Ceremonial:

In the ceremonial sense: (1) With a very strong religious aspect: to purify from sin by making atonement (chaTe); e.g. the altar, by the sin offering (Ex 29:36); the leprous house (Lev 14:48-53); the people, by the offering of the Day of Atonement (Lev 16:30); the sanctuary, by the blood of the sin offering (Ezek 45:18 ff). (2) To expiate (kaphar, "cover," "hide"); sin (in this case blood-guiltiness): "The land cannot be cleansed of the blood" (the King James Version Nu 35:33; the American Standard Revised Version "no expiation can be made for the land"). (3) To remove ceremonial defilement, the principal use, for which the chief root is Taher: "Take the Levites .... and cleanse them" (Nu 8:6); "and she shall be cleansed (after childbirth) from the fountain of her blood" (Lev 12:7); "Cleanse it, and hallow it (the altar) from the uncleannesses of the children of Israel" (Lev 16:19), etc. This use is infrequent in the New Testament, except figuratively. Clear instances are Mk 1:44: "Offer for thy cleansing (katharismos) .... for a testimony unto them" (also Lk 5:14); Heb 9:22,23: "necessary therefore that the copies of the things in the heavens should be cleansed with these." Physical, ritual, and figurative uses are combined in Mt 23:25: "Ye cleanse the outside of the cup and of the platter." Acts 10:15: "What God hath cleansed, make not thou common" uses the figure of the ritual to declare the complete abolition of ceremonial defilement and hence, of ceremonial cleansing. For the elaborate system of ceremonial cleansing see especially Lev 12 through 17, also articles UNCLEANNESS; PURIFICATION. Its principal agencies were water, alone, as in minor or indirect defilements, like those produced by contact with the unclean (Lev 15:5-18, etc.); or combined with a sin offering and burnt offering, as with a woman after childbirth (12:6-8); fire, as with Gentile booty (Nu 31:23; by water, when it would not endure the fire); the ashes of a red heifer without spot, mingled with running water, for those defiled by contact with the dead (Nu 19:2 ff). For the complex ceremonial in cases of leprosy, combining water, cedar, hyssop, crimson thread, the blood and flight of birds, the trespass offering, sin offering, burnt offering, see Lev 14. Blood, the vehicle and emblem of life, plays a large part in the major cleansings, in which propitiation for sin, as well as the removal of ceremonial defilement, is prominent, as of the temple, altar, etc.: "According to the law, I may almost say, all things are cleansed with blood" (Heb 9:22).

3. Ethical and Spiritual:

In the ethical and spiritual sense, using the symbolism chiefly of 2. This embodies two phases: (1) the actual removal of sin by the person's own activity, "Wherewith shall a young man cleanse (zakhah) his way?" (Ps 119:9); "Cleanse your hands, ye sinners" (Jas 4:8); "Let us cleanse ourselves from all defilement" (2 Cor 7:1); (2) God's removal of the guilt and power of sin, as, by discipline or punishment: "He cleanseth it" (Jn 15:2, the King James Version "purgeth"); "I have cleansed thee" (Ezek 24:13); or in forgiveness, justification, sanctification. In these latter cases the exculpatory idea is sometimes the prominent, although the other is not absent: "I will cleanse (Taher) them from all their iniquity, whereby they have sinned against me; and I will pardon aH their iniquities" (Jer 33:8); "Wash me thoroughly from mine iniquity, and cleanse (Taher, "declare me clean") me from my sin" (Ps 51:2). "Cleanse (naqqeh; the American Standard Revised Version "clear") thou me from hidden faults" (Ps 19:12), while formally to be understood "hold innocent," really connotes forgiveness. In Eph 5:26, it is hard to determine whether pardon or God-given holiness is predominant: "That he might sanctify it (the church), having cleansed it by the washing of water with the word." In 1 Jn 1:7, the sanctificatory meaning seems almost wholly to absorb the other: "The blood of Jesus his Son cleanseth us ("is purifying, sanctifying") from all sin"; but in 1:9 it is again hard to determine the predominance: "He is faithful and righteous to forgive us our sin, and to cleanse us from all unrighteousness." The uncertainty lies in that the second clause may not, as in our speech, add a distinct idea, but may be Hebrew synonymous parallelism. Perhaps it is not wise to seek too curiously to disentangle the two ideas, since they cannot be separated. God never "clears" where he has not begun to "cleanse," and never "cleanses" by the Spirit without "clearing" through the blood.

Philip Wendell Crannell


CLEAR; CLEARNESS

kler, kler'-nes (bar; diablepo): Equivalent of several Hebrew and Greek words for bright, unclouded, shining without obstruction, distinct, brilliant; "clearer than the noon-day" (Job 11:17): "clear as the sun" (Song 6:10); "clear shining after rain" (2 Sam 23:4); "clear heat in sunshine" (Isa 18:4); "clear as crystal" (Rev 21:11). Adverb, "clearly," for distinctly (Mt 7:5; Mk 8:25; Rom 1:20). Noun, "clearness," for brilliancy, in Ex 24:10, "as the very heaven for clearness."

From this physical, it is applied, in a moral sense, to character, as spotless and free from guilt, or charge, or obligation "from oath" (Gen 24:8); "from transgression" (Ps 19:13). Hence, the verb "to clear" means juridically to declare or prove innocent, to vindicate (Gen 44:16; Ex 34:7; Nu 14:18; compare hagnos, 2 Cor 7:11, the Revised Version (British and American) "pure") "Be clear when thou judgest" (Ps 51:4) refers to the proof and vindication of the righteousness of God.

H. E. Jacobs


CLEAVE

klev: Is used in the Bible in two different senses:

(1) baqa` "to split," or "to rend." We are told that Abraham "clave the wood for the burnt-offering" (Gen 22:3), and that "they clave the wood of the cart" (1 Sam 6:14). The Psalmist speaks of Yahweh cleaving fountain and flood (Ps 74:15), and the plowman cleaving the earth (Ps 141:7). For other examples see Jdg 15:19; Eccl 10:9; Ps 78:15; Hab 3:9.

(2) dabhaq; kollao, "to adhere to," or "to join one's self to." This meaning is the reverse of the preceding. The Psalmist speaks of his tongue cleaving to the roof of his mouth (Ps 137:6). We are told that a man should cleave unto his wife (Gen 2:24; Mt 19:5). It is said that Ruth clave unto her mother-in-law (Ruth 1:14), and that certain men clave unto Paul (Acts 17:34; compare 4:23; 11:23 margin).

"Cleave" is also used in this sense to describe one's adherence to principles. Paul admonished the Romans to cleave to that which is good (Rom 12:9).

A. W. Fortune


CLEFT; CLIFF; CLIFT

kleft, klif, klift: The first of these words, from cleave, "to split," is a crevice or narrow opening, as "of the ragged rocks" (Isa 2:21); "under the clefts of the rocks" (Isa 57:5). "Clift" is an obsolete form of cleft, found in the King James Version Ex 33:22; Isa 57:5, but not in the Revised Version (British and American). "Cliff," an abrupt, precipitous, towering rock, is not in the Revised Version (British and American), but is found in the King James Version 2 Ch 20:16, the Revised Version (British and American) "ascent," Job 30:6.


CLEMENCY

klem'-en-si (epietkeia, "fairness," "sweet reasonableness," Acts 24:4): The Greek word is rendered elsewhere "gentleness," 2 Cor 10:1; Tit 3:2, "meekhess"; Jas 3:17; 1 Pet 2:18.


CLEMENT

klem'-ent (Klemes, "mild"): A fellow-worker with Paul at Philippi, mentioned with especial commendation in Phil 4:3. The name being common, no inference can be drawn from this statement as to any identity with the author of the Epistle to the Corinthians published under this name, who was also the third bishop of Rome. The truth of this supposition ("it cannot be called a tradition," Donaldson, The Apostolical Fathers, 120), although found in Origen, Eusebius, Epiphanius and Jerome, can neither be proved nor disproved. Even Roman Catholic authorities dispute it (article "Clement," Catholic Cyclopaedia, IV, 13). The remoteness between the two in time and place is against it; "a wholly uncritical view" (Cruttwell, Literary History of Early Christianity, 31).

H. E. Jacobs


CLEOPAS

kle'-o-pas (Kleopas, "renowned father"): One of the two disciples whom Jesus met on the way to Emmaus (Lk 24:18). The name is a contraction of Cleopatros, not identical with Clopas of Jn 19:25.

See also ALPHAEUS ;CLOPAS .


CLEOPATRA

kle-o-pa'-tra (Kleopatra, "from a famous father"): A daughter of Ptolemy VI (Philometor) and of Queen Cleopatra, who was married first to Alexander Balas 150 BC (1 Macc 10:58; Josephus, Ant, XIII, iv, 1) and was afterward taken from him by her father and given to Demetrius Nicator on the invasion of Syria by the latter (1 Macc 11:12; Josephus, Ant, XIII, iv, 7). Alexander was killed in battle against the joint forces of Ptolemy and Demetrius while Demetrius was in captivity in Parthia. Cleopatra married his brother Antiochus VII (Sidetes), who in the absence of Demetrius had gained possession of the Syrian throne (137 BC). She was probably privy (Appian, Syriac., 68) to the murder of Demetrius on his return to Syria 125 BC, but Josephus (Ant., XIII, ix, 3) gives a different account of his death. She afterward murdered Seleucus, her eldest son by Nicator, who on his father's death had taken possession of the government without her consent. She attempted unsuccessfully to poison her second son by Nicator, Antiochus VIII (Grypus), for whom she had secured the succession, because he was unwilling to concede to her what she considered her due Share of power. She was herself poisoned (120 BC) by the draught which she had prepared for their son (Justin 39). She had also a son by Antiochus VII (Sidetes Antiochus Cyzicenus), who took his name from the place in which he was educated. He was killed in battle 95 BC. The name Cleopatra was borne by many Egyptian princesses, the first of whom was daughter of Antiochus III and was married to Ptolemy V (Epiphanes) 193 BC.

J. Hutchison


CLEOPHAS

kle'-o-fas.

See CLOPAS .


CLERK

See TOWN CLERK .


CLIFF; CLIFT

See CLEFT .


CLOAK; CLOKE

klok, (me`il, simlah, etc.; himation, stole, etc.): "Cloke" is retained in the English Revised Version, as in the King James Version, instead of modern "cloak" (American Revised Version). In the Old Testament, me'il (compare New Testament himation) uniformly stands for the ordinary upper garment worn over the coat (kethoneth). In Mt 5:40 both "cloak" and "coat" are mentioned together; compare Lk 6:29. In size and material the "cloak" differed according to age and sex, class and occupation, but in shape it was like our mantle or shawl. It might be sewed up to have the surplice form of the robe of the Ephod (Ex 39:23), or be worn loose and open like a Roman toga, the Arabic Abaa, or the Geneva gown. This is the "garment" referred to in Gen 39:12; Ex 22:26; Dt 24:13; "the robe" that Jonathan "stripped himself of" and gave to David (1 Sam 18:4); "the robe" of Saul, "the robe" in which it is said the "old man" (Samuel) was "covered" (1 Sam 28:14); and in the New Testament "the best robe" put on the returning prodigal (Lk 15:22). Paul's "cloak" that he left at Troas (2 Tim 4:13; phailones, Latin, paenula, Westcott and Hort, The New Testament in Greek phelones), it has been suggested, "may have been a light mantle like a cashmere dust-cloak, in which the books and parchment were wrapped"

(HDB, under the word).

Figuratively: The word lent itself easily and naturally to figurative uses. We find Paul (1 Thess 2:5) disclaiming using "a cloak of covetousness" (compare 1 Pet 2:16) and Jesus (Jn 15:22) saying, "Now they have no excuse ("cloak") for their sin." Some such usage seems common to all languages; compare English "palliate."

See DRESS .

George B. Eager


CLOD

In Job 7:5 (gish, gush, "a mass of earth"), "clods of dust," the crust of his sores, formed by the dry, swollen skin--a symptom of leprosy, though not peculiar to it. In Job 21:33; 38:38 (reghebh, "a soft clod," "lump of clay"), "The clods of the valley shall be sweet unto him," "The clods cleave fast together." In Joel 1:17 (meghraphah, "a furrow," "something thrown off" (by the spade)), "The seeds rot (m "shrivel") under their clods."

Figurative: "Jacob shall break his clods" (Hos 10:11), i.e. "must harrow for himself," used figuratively of spiritual discipline (compare Isa 28:24 the King James Version).

M. O. Evans


CLOPAS; CLEOPHAS

klo'-pas (Klopas): The former in the Revised Version (British and American), the latter in the King James Version, of Jn 19:25, for the name of the husband of one of the women who stood by the cross of Christ. Upon the philological ground of a variety in pronunciation of the Hebrew root, sometimes identified with Alpheus, the father of James the Less. Said by tradition to have been the brother of Joseph, the husband of Mary; see BRETHREN OF THE LORD . Distinguished from Cleopas, a Greek word, while Clopas is Aramaic


CLOSE

kloz, klos verb, adjective and adverb, (kacah, caghar; kammuo): Other words are charah, "to burn"; "Shalt thou reign, because thou closest thyself in cedar?" (Jer 22:15 the King James Version), the Revised Version (British and American) "strivest to excel in cedar," margin "viest with the cedar"; atsam, "to harden"; "Yahweh has closed your eyes" (Isa 29:10); gadhar, "to hedge" or "wall up" (Am 9:11); `atsar, "to restrain" (Gen 20:18). In Lk 4:20, ptusso, "to fold up." the Revised Version (British and American) has "was closed," margin "is opened," for "are open" (Nu 24:3,15), "closed" for "narrow" or "covered" (Ezek 40:16; 41:16,26). To "keep close," sigao (Lk 9:36), the Revised Version (British and American) "held their peace." We have also "kept close" (the Revised Version (British and American) Nu 5:13; Hebrew cathar, "to hide"); also Job 28:21; "kept himself close," the Revised Version, margin "shut up" (1 Ch 12:1); "close places," micgereth (2 Sam 22:46; Ps 18:45 = "castles or holds shut in with high walls").

W. L. Walker


CLOSET

kloz'-et: Is the rendering in the King James Version of (1) chuppah, and (2) tameion, also tamieion. Chuppah, derived from chaphah, "to cover," was probably originally the name of the tent specially set apart for the bride, and later (Joel 2:16) used for the bride's chamber. The word tameion, originally storeroom (compare Lk 12:24, the King James Version "storehouse"; the Revised Version (British and American) "storechamber"), but since for safety it was the inner rooms of the Hebrew house which were used for storage purposes, the word came to mean inner room, as in Mt 6:6; Lk 12:3, in both the King James Version "closet" (compare Mt 24:26, the King James Version "secret chamber"). In all cases the Revised Version (British and American) uses "inner chamber."

See also HOUSE .

David Foster Estes


CLOTH; CLOTHING

kloth, kloth'-ing.

See DRESS .


CLOTHED UPON

klothd, (ependuo, "to put on over" another garment): Used only in 2 Cor 5:2,4. In 5:4 in contrast with unclothed, compare 1 Cor 15:53 f, in which the idea of putting on, as a garment, is expressed of incorruption and immortality. The meaning here is very subtle and difficult of interpretation. In all probability Paul thinks of a certain envelopment of his physical mortal body even in this life ("in this we groan," i.e. in this present body), hence, the force of the prefixed preposition. The body itself was regarded by the philosophers of his day as a covering of the soul, and hence, it was to be clothed upon and at the same time transformed by the superimposed heavenly body. Ependutes, an outer garment, is used several times in Septuagint for me`il, an upper garment or robe (compare Jn 21:7).

Walter G. Clippinger


CLOTHES, RENDING OF

klothz, (keri`ath beghadhim): This term is used to describe an ordinary tear made in a garment. Samuel's skirt was rent when Saul laid hold upon it (1 Sam 15:27). Jesus spoke about a rent being made in a garment (Mt 9:16). The term is also used to describe a Hebrew custom which indicated deep sorrow. Upon the death of a relative or important personage, or when there was a great calamity, it was customary for the Hebrews to tear their garments. Reuben rent his clothes when he found that Joseph had been taken from the pit (Gen 37:29). The sons of Jacob rent their clothes when the cup was found in Benjamin's sack (Gen 44:13). A messenger came to Eli with his clothes rent to tell of the taking of the ark of God and of the death of his two sons (1 Sam 4:12). David rent his garments when he heard that Absalom had slain his brothers (2 Sam 13:31). See also 2 Sam 15:32; 2 Ki 18:37; Isa 36:22; Jer 41:5. Rending of clothes was also an expression of indignation. The high priest rent his garment when Jesus spoke what he thought was blasphemy (Mt 26:65).

See also MOURNING .

A. W. Fortune


CLOUD

kloud (`anan, `abh; nephele, nephos):

I. Clouds in Palestine.

In the Bible few references are found of particular clouds or of clouds in connection with the phenomena of the weather conditions. The weather in Palestine is more even and has less variety than that in other lands. It is a long, narrow country with sea on the West and desert on the East. The wind coming from the West is always moist and brings clouds with it. If the temperature over the land is low enough the clouds will be condensed and rain will fall, but if the temperature is high, as in the five months of summer, there can be no rain even though clouds are seen. As a whole the winter is cloudy and the summer clear.

1. Rain Clouds:

In the autumn rain storms often arise suddenly from the sea, and what seems to be a mere haze, "as small as a man's hand," such as Gehazi saw (1 Ki 18:44) over the sea, within a few hours becomes the black storm cloud pouring down torrents of rain (1 Ki 18:45). Fog is almost unknown and there is very seldom an overcast, gloomy day. The west and southwest winds bring rain (Lk 12:54).

2. Disagreeable Clouds:

In the months of April, May and September a hot east wind sometimes rises from the desert and brings with it a cloud of dust which fills the air and penetrates everything. In the summer afternoons, especially in the month of August, on the seacoast there is apt to blow up from the South a considerable number of low cirro-stratus clouds which seem to fill the air with dampness, making more oppressive the dead heat of summer. These are doubtless the detested "clouds without water" mentioned in Jude 1:12, and "heat by the shade of a cloud" (Isa 25:5).

II. Figurative Uses.

1. Yahweh's Presence and Glory:

The metaphoric and symbolic uses of clouds are many, and furnish some of the most powerful figures of Scripture. In the Old Testament, Yahweh's presence is made manifest and His glory shown forth in a cloud. The cloud is usually spoken of as bright and shining, and it could not be fathomed by man: "Thou hast covered thyself with a cloud, so that no prayer can pass through" (Lam 3:44). Yahweh Himself was present in the cloud (Ex 19:9; 24:16; 34:5) and His glory filled the places where the cloud was (Ex 16:10; 40:38; Nu 10:34); "The cloud filled the house of Yahweh" (1 Ki 8:10). In the New Testament we often have "the Son of man coming on" or "with clouds" (Mt 24:30; 26:64; Mk 13:26; 14:62; Lk 21:27) and received up by clouds (Acts 1:9). The glory of the second coming is indicated in Rev 1:7 for "he cometh with the clouds" and "we that are alive .... shall together with them be caught up in the clouds, to meet the Lord" and dwell with Him (1 Thess 4:17).

2. Pillar of Cloud:

The pillar of cloud was a symbol of God's guidance and presence to the children of Israel in their journeys to the promised land. The Lord appeared in a pillar of cloud and forsook them not (Neh 9:19). They followed the guidance of this cloud (Ex 40:36; Ps 78:14).

3. Bow in Cloud:

The clouds are spoken of in the Old Testament as the symbol of God's presence and care over His people; and so the "bow in the cloud" (Gen 9:13) is a sign of God's protection.

4. Clouds Blot Out:

As the black cloud covers the sky and blots out the sun from sight, so Yahweh promises "to blot out the sins" of Israel (Isa 44:22); Egypt also shall be conquered, "As for her, a cloud shall cover her" (Ezek 30:18; compare Lam 2:1).

5. Transitory:

There is usually a wide difference in temperature between day and night in Palestine. The days axe warm and clouds coming from the sea are often completely dissolved in the warm atmosphere over the land. As the temperature falls, the moisture again condenses into dew and mist over the hills and valleys. As the sun rises the "morning cloud" (Hos 6:4) is quickly dispelled and disappears entirely. Job compares the passing of his prosperity to the passing clouds (Job 30:15).

6. God's Omnipotence and Man's Ignorance:

God "bindeth up the waters in his thick clouds" (Job 26:8) and the "clouds are the dust of his feet" (Nah 1:3). Yahweh "commands the clouds that they rain no rain" (Isa 5:6), but as for man, "who can number the clouds?" (Job 38:37); "Can any understand the spreadings of the clouds?" (Job 36:29); "Dost thou know the balancings of the clouds, the wondrous works of him who is perfect in knowledge?" (Job 37:16). See BALANCINGS . "He that regardeth the clouds shall not reap" (Eccl 11:4), for it is God who controls the clouds and man cannot fathom His wisdom. "Thick clouds are a covering to him" (Job 22:14).

7. Visions:

Clouds are the central figure in many visions. Ezekiel beheld "a stormy wind .... out of the north, a great cloud" (Ezek 1:4), and John saw "a white cloud; and on the cloud one sitting" (Rev 14:14). See also Dan 7:13; Rev 10:1; 11:12.

8. The Terrible and Unpleasant:

The cloud is also the symbol of the terrible and of destruction. The day of Yahweh's reckoning is called the "day of clouds" (Ezek 30:3) and a day of "clouds and thick darkness" (Zeph 1:15). The invader is expected to "come up as clouds" (Jer 4:13). Joel (2:2) foretells the coming of locusts as "a day of clouds and thick darkness" which is both literal and figurative. Misfortune and old age are compared to "the cloudy and dark day" (Ezek 34:12) and "the clouds returning after rain" (Eccl 12:2).

9. Various Other Figures:

Clouds are used in connection with various other figures. Rapidity of motion, "these that fly as a cloud" (Isa 60:8). As swaddling clothes of the newborn earth (Job 38:9); indicating great height (Job 20:6) and figurative in Isa 14:14, "I will ascend above the heights of the clouds," portraying the self-esteem of Babylon. "A morning without clouds" is the symbol of righteousness and justice (2 Sam 23:4); partial knowledge and hidden glory (Lev 16:2; Acts 1:9; Rev 1:7).

Alfred H. Joy


CLOUD, PILLAR OF

See CLOUD ,II , 2;PILLAR OF CLOUD .


CLOUT

klout: As substantive (ha-cechabhoth) a patch or piece of cloth, leather, or the like, a rag, a shred, or fragment. Old "cast clouts and old rotten rags" (Jer 38:11,12 the King James Version). As verb (Tala') "to bandage," "patch," or mend with a clout. "Old shoes and clouted (the American Standard Revised Version "patched") upon their feet" (Josh 9:5; compare Shakespeare, Cym., IV, 2: "I thought he slept, And put my clouted brogues from off my feet"; Milton, Comus: "And the dull swain treads on it daily with his clouted shoon."


CLOVEN

klo'-v'-n: In the Old Testament, represented by a participle from shaca, "to split," and applied to beasts that divide the hoof (Lev 11:3; Dt 14:7). Beasts with hoofs completely divided into two parts, that were also ruminant, were allowed the Israelites as food; see CUD ;HOOF . In the New Testament, for diamerizomenai, in Acts 2:3 the King James Version, the Revised Version (British and American) "tongues parting asunder," i.e. "bifurcated flames." Another explanation found in the Revised Version, margin applies the word, not to tongues, but to the multitude, "parting among them," or "distributing themselves among them," settling upon the head of each disciple.

H. E. Jacobs


CLUB

klub.

See ARMOR ,III , 1;SHEPHERD ;STAFF .


CLUSTER

klus'-ter:

(1) 'eshkol; compare proper nameVALE OF ESHCOL . (which see), from root meaning "to bind together." A cluster or bunch of grapes (Gen 40:10; Nu 13:23; Isa 65:8; Song 7:8; Mic 7:1, etc.); a cluster of henna flowers (Song 1:14); a cluster of dates (Song 7:7). "Their grapes are grapes of gall, their clusters are bitter." (Dt 32:32).

(2) botrus, "gather the clusters of the vine of the earth" (Rev 14:18).

The "cluster of raisins" (tsimmuqim) of 1 Sam 25:18; 30:12, should rather be "raisin cakes" or "dried raisins."

E. W. G. Masterman



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