CHARIOT chariots in Scripture is where Joseph, as a mark of distinction, rode in Pharaoh's second chariot (Gen. 41:43); and later when he went in his own chariot to meet his father (46:29). Chariots also accompanied the funeral procession of Jacob, as a guard of honor (50:9). We next find them used for a warlike purpose (Exod. 14:7), when Pharaoh pursued the Israelites with six hun dred chariots. 1. Egyptian. From the Egyptian monuments we are able to form a very correct idea of the Egyptian Chariot. chariots of that nation. They were all similar in form, having but two wheels, except in one obscure instance, furnished on the right side with cases for bows and spears and arrows. The framework, wheels, pole, and yoke were of wood, with the wheels sometimes tipped with iron, and the axletrees ending with a scythe-like projection. The binding of the framework, as well as the harness, were of rawhide or tanned leather; while the floor was often made of rope network, to give a more springy footing to the occupants. The chariot was open behind, and here the charioteer entered. From the Egyptian sculptures it would seem that an Egyptian army was composed exclusively of infantry and chariots. Chariots were manned sometimes with three men, the warrior, the shieldbearer, and the charioteer; sometimes with two, the warrior and his charioteer; sometimes with only one person. The presumption is that the horsemen and riders (Exod. 14:9; 15:1) were riders in the chariots; and the "captains" (14:7) were chariot-warriors, literally, "third" men, probably selected for their valor. 2. Assyrian. From the sculptures we learn that the Assyrian chariot resembled the Egyptian in all material points. 3. Canaan. The Canaanites had iron chariots (Josh. 17:18), "not scythe chariots, for these were introduced by Cyrus, but simply chariots tipped with iron" (K. and D., Com., in loc.). Of these it is recorded that Jabin, king of Canaan, had nine hundred (Judg. 4:3). The number of chariots which the Philistines had in the time of Saul, viz., thirty thousand (1 Sam. 13:5), appears excessive, the probability being that there is a mistake by the copyist, so that it would be more correct to read three thousand. David took from Hadadezer, king of Zobah, one thousand chariots (2 Sam. 8:4), and later seven hundred from the Syrians (10:18), who, in order to recover their ground, 'collected from various countries thirtytwo thousand (1 Chron. 19:6, 7). 4. Hebrew. Hitherto the Israelites had few chariots, partly on account of the mountainous nature of the country, partly owing to the prohibition against their multiplying horses. Solomon raised and maintained a force of one thousand four hundred chariots (1 Kings 10:26) by taxation on certain cities. The chariots and the horses were imported chiefly from Egypt (1 Kings 10:29). 5. New Testament. In the New Testament the only mention made of a chariot, except in Rev. 9:9, is in the case of the Ethiopian eunuch of Queen Candace (Acts 8:28, sq.). 6. Figurative. Chariots are frequently alluded to as symbols of power (Psa. 20:7; 104:3; Jer. 51:21; Zech. 6:1, 2); hosts or armies (2 Kings 6:17; Psa. 68:17). Elijah, by his courage, faith, and power with God, was "the chariot of Israel, and the horsemen thereof " (2 Kings 2:12). "Chariot" is likewise used poetically in Scripture to designate the rapid agencies of God in nature (Psa. 68:17; 104:3; Isa. 66:15; Hab. 3:8). "Chariot of the cherubim " (1 Chron. 28:18) probably means the cherubim as the chariot upon which God enters or is throned (see CHERUBIM, 3). Chariot cities" (2 Chron. 1:14) were the depots and stables erected by Solomon on the frontiers of his kingdom, such as Beth-marcaboth, "the house of chariots" (Josh. 19:5), and Hazor-susah, "the village of horses" (1 Kings 10:28). Solomon had one thousand four hundred chariots. "Chariot of fire, and horses of fire" (2 Kings 2:11) signifies some bright effulgence which, in the eyes of the spectators, resembled those objects. "Chariot man" (2 Chron. 18:33) is another name for "driver of chariot" (1 Kings 22:34). "Chariots of the sun" are mentioned (2 Kings 23:11) as being burned by Josiah. Horses and chariots were dedicated to the sun by its worshipers, under CHARITY CHARITY (Gr. áɣánn, ag-ah'-pay; R. V. "love"). The only word in the Bible translated charity means love. It is affection, tender and passionate attachment, a sentiment of our nature excited by qualities in a person or thing which command our affection; a virtue of such efficacy that it is said to be the fulfilling of the law. Its absence invalidates all claim to the Christian name. It is the antithesis of selfishness. Luther calls it "the shortest and longest divinity." It is active, and dissatisfied if not blessing others. Christian love is piety, the greatest boon which God can give, for "God is love." "In it all human duty is summed up" (Matt. 22:37-40; Rom. 13:8; 1 Cor. 13:13). CHARM, CHARMER, CHARMING. See CHARʼRAN (Acts 7:2, 4). See HARAN. CHASTE, CHASTITY (Gr. dyvós, hag-nos'; άyvórn, hag-not-ace, dedicated, hence, holy, clean), in scriptural sense: (1) Freedom from impure thoughts, imaginations, or desires (Phil. 4:8; 1 Tim. 5:22, "pure;' 1 Pet. 3:2); spoken of God (1 John 3:3; James 3:17). (2) Pure from illicit sexual intercourse (2 Cor. 11:2; Tit. 2:5). CHEESE CHE BAR (Heb. 7, keb-awr', length), a river in the "land of the Chaldeans" (Ezek. 1:3), on the banks of which some of the Jews were located at the time of the captivity, and where Ezekiel saw his earlier visions (Ezek. 1:1; 3:15, 23, etc.). It is commonly regarded as identical with the Habor, or river of Gozan, to which some portion of the Israelites were removed by the Assyrians (2 Kings 17:6). But this is a mere conjecture. Chebar is a name which might properly be given to any great stream. A likely conjecture identifies it with Nahr Malcha, or Royal Canal of Nebuchadnezzar. CHECK. See GLOSSARY. CHECKER WORK (Heb. 7, seb-awCharity, in modern speech, has other meanings: kaw', network), supposed to be latticework, formFirst, that sentiment which prompts us to thinking a balustrade upon the capitals of the columns and speak well of others, judge their acts kindly, in the temple (1 Kings 7:17; "network" in v. 18). and make them happy; second, generosity to the CHEDORLAʼOMER (Heb. 77, kedpoor; third, that which is thus given; and fourth, or-law-o'-mer), a king of Elam who conquered a a benevolent foundation. See BROTHERLY KIND- portion of Palestine about the Dead Sea, which NESS, LOVE. afterward rebelled. Fourteen years after the conquest he again invaded the territory, accompanied by Arioch, king of Ellasar; Amraphel, king of Shinar; and Tidal, king of Goiim. On this expedition he took the cities of Sodom and Gomorrah and carried off a great store of plunder and many captives, including Lot. He was pursued by Abraham to Hobah, north of Damascus, completely routed, and all his goods and captives retaken. The name Chedorlaomer really divides into two parts, and the Babylonian form of it is Kudur-Lagamar (man or worshiper of the god Lagamaru, an Elamite deity). Both portions of the name were found in the inscriptions of the Assyrian king, Asshur-bani-pal, 668-625 B. C., who made a raid into Elam and recovered some Babylonian property which had been taken by the has found in the British Museum a broken tablet Elamites centuries before. Recently Mr. Pinches of Hammurabi, 2287-2233 B. C. (?), on which the name of Chedorlaomer is found. This discovery ends all doubt as to the name as well as the historical character of Chedorlaomer. Many other Babylonian discoveries show the entire historical probability of such an invasion at this time from Babylonia into Palestine. Indeed, in the days of Sargon I, about 3800 B. C., such invasions had already begun. See, further, the articles on AMRAPHEL, ARIOCH, ELAM, and TIDAL. CHASTEN. See CHASTISEMEMT. CHASTISEMENT. The same Hebrew and Greek words are translated chastise, chasten, correct, nurture, and instruct. They contain the meaning sometimes of reproof with just displeasure, involving the infliction of pain visited upon the transgressor for his reformation. 1. Yaw-sar' (Heb.), the primary meaning of which is to instruct, is the word in Deut. 8:5; 21: 18; Psa. 6:1; 38:1; 94:12; 118:18; Prov. 19:18, where the translation is chasten; also in Lev. 26:28; Deut. 22:18; 1 Kings 12:11, 14; 2 Chron. 10:11, 14; Jer. 31:18, and Hos. 7:12, where the translation is chastise. 2. Yaw-kakh' (Heb. 27, to convict, 2 Sam. 7: 14; Job 33:19), rendered chasten. This and the preceding word are translated correct, e. g., Psa. 39:11; Job 5:17, et al. 3. Aw-naw' (Heb., to humble oneself, Dan. 10:12) is translated "to chasten thyself." 4. In the New Testament we have only audεvo, pahee-dyoo'o, to instruct, train, chastise, and its derived substantive, raideia, pahee-di-ah (Luke 23:16, 22; Heb. 12:5, 7, 8, 11). It is nurture in Eph. 6:4; instruction in 2 Tim. 2:25; 3:16; learn in Acts 7:22; 1 Tim. 1:20; and teach in Acts 22:3 and Tit. 2:12. In Lev. 26:28 the meaning is to punish in just wrath. In Isa. 53:5, "The chastisement of our peace was upon him." The word means that suffering of the Son of God by which our reconciliation was effected. LITERATURE.-Sayce, Patriarchal Palestine, London, 1895; Sayce, Higher Criticism and the Monuments, London, 1894; Trumbull, Kadesh-Barnea, New York, 1884 (with a discussion of the route followed by Chedorlaomer and his allies on this invasion; important).-R. W. R. CHEEK (Heb. ?, lekh-ee'). Smiting on the cheek was considered in itself a great insult (Job 16:10; Lam. 3:30; Mic. 5:1; Luke 6:29). "Thou hast smitten all mine enemies upon the cheek bone" (Psa. 3:7) is figurative of utter destruction of those enemies. The cheek bone denotes the bone in which the teeth are placed, and to break that is to disarm the animal. "He hath the cheek teeth of a great lion" (Joel 1:6) refers to the hinder teeth, or grinders. See GLOSSARY. CHEESE, the rendering of several Hebrew CHELAL terms, as, khaw-re-tsay' he-khawlawb', slices, or segments, of cheese (1 Sam. 17:18); , sheph-owth' baw-kawr', according to the Chaldee and the rabbins, cheese of cows (2 Sam. 17:29);, gheb-ee-naw' (Job 10:10), coagulated milk. Among the regulations regarding food in the Mishna was that no cheese made by foreigners should be eaten, for fear that it might be derived from the milk of an animal which had been offered to idols. CHERITH the people after Ezra had read to them the book of the law (Neh. 9:4), B. C. 445. CHENANI'AH (Heb., ken-an-yaw', established by Jehovah), chief of the Levites who, as master of song (1 Chron. 15:22), conducted the grand musical services when the ark was removed from the house of Obed-edom to Jerusalem (15:27). He was of the family of Izharites, and was appointed over the inspectors of the building of the temple (26:29), B. C. about 1000. CHE PHAR-HAAM'MONA! (Heb. P CHELAL (Heb., kel-awl', completion), kef-ar' haw-am-mo-nee', village of the one of the "sons of Pahath-moab, who divorced of Benjamin (Josh. 18:24). No trace of it has yet Ammonites), a place mentioned among the towns been discovered. CHEPHI'RAH (Heb., kef-ee-raw', viljamin (Josh. 18:26); now Kefireh, about eleven lage, hamlet), one of the Gibeonite towns of Benmiles from Jerusalem. Joshua made a league with its people (Josh. 9:17). It was occupied after 1. The brother of Shuah and father of Mehir, of the captivity by a remnant of Benjamin (Ezra 2:25; the tribe of Judah (1 Chron. 4:11). Neh. 7:29). CHE'LUB (Heb., kel-oob', a cage). 2. The father of Ezri, who was David's chief gardener (1 Chron. 27:26), B. C. after 1000. CHELU'BAI (Heb. ", kel-oo-bah'ee), one of the sons of Hezron (1 Chron. 2:9); elsewhere in the same chapter (vers. 18, 42) called CALEB (q. v.). CHEM'ARIM (Heb. 2, kem-aw-reem', ascetics, Zeph. 1:4; elsewhere, 2 Kings 23:5, "idolatrous priests," and Hos. 10:5, "priests"), the priests appointed by the kings of Judah for the worship of the high places and the idolatrous worship of Jehovah, CHE'MOSH, the leading deity of the Moabites. See GODS, FALSE. CHENA'ANAH (Heb., ken-ah-an-aw', perhaps low). CHE'RAN (Heb. 17, ker-awn', derivation uncertain), the last named of the four sons of Dishon, the Horite "duke" descended from Seir (Gen. 36:26; 1 Chron. 1:41). CHER ETHIM (Ezek. 25:16), the regular plural of Cherethite. See CHERETHITES, No. 1. CHER ETHITES (Heb. 7, ker-ay-thee'). 1. "Those tribes of the Philistines who dwelt in the southwest of Canaan (1 Sam. 30:14), and treated by Ezekiel (25:16, Cherethim') and Zephaniah (2:5) as synonymous with Philistines" (K. and D., Com.). The LXX and Syriac rendered the words in these passages by Cretans, from which it is conjectured that the PHILISTINES (q. v.) sprang from Crete. 2.The Cherethites and the Pelethites," a col 1. The fourth named of the seven "sons" of lective term for David's life-guards (2 Sam. 8:18; Bilhan, a Benjamite and mighty warrior, appar- 15:18; 20:7, 23; 1 Kings 1:38, 44; 1 Chron. The Brook Cherith. 1 18:17). The words are adjectives in form, but with a substantive meaning, and were used to indicate a certain rank, literally, the executioners and runners. At a later date they were called "the captains and the guard" (2 Kings 11: 4, 19; comp. 1 Kings 14:27). The effort to identify the Cherethites with No. 1 has failed. CHE'RITH (Heb. , ker-eeth', a cut ently, in the time of David (1 Chron. 7:10), B. C. | ting, or gorge) is a brook, dry in summer, but flow about 1000. 2. The father of the false prophet Zedekiah, which latter opposed Micaiah and encouraged Ahab (1 Kings 22:11, 24; 2 Chron. 18:10, 23), B. C. before 890. ing as a torrent in winter, at the bottom of what travelers say is one of the wildest ravines in the country. Such a place as the prophet Elijah, fleeing from his enemies, might have selected as a hiding place (1 Kings 17:3, 5). "The traditional site of the brook is now the Wâdy Kelt, a wild glen which runs into the Jordan valley; but the Bible CHEN'ANI (Heb. ", ken-aw-nee', planted), one of the Levites who conducted the devotions of CHERUB expression, 'facing' or 'before' Jordan, would seem to imply that it was east of that river, and therefore in Elijah's own native country of Gilead. Wâdy Yabis, opposite Beth-shean, may be the place Harper, Bible and Mod. Dis., p. 299). CHE'. UB (Heb. 1, ker-oob′), an Israelite of doubtfu extraction, who accompanied Zerubbabel to Jude (Ezra 2:59; Neh. 7:61). CHERUB Heb. 1, ker-oob'), CHERUBIM (Heb., ker-oo-beem'; Gr. Xepovẞip, kher-oo-beem'). 1. Scripture Mention. Cherubim are mentioned: (a) At the expulsion of our first parents from Eden (Gen. 3:24), when their office was "to keep the way of the tree of life," i. e., to render it impossible for man to return to paradise and eat of the tree of life. In this account there is no mention of their nature or form. (b) We next read of them in connection with the furnishing of the tabernacle (Exod. 25:18, sq.), where directions are given to place two golden cherubim upon the top of the ark of the covenant. They were to be of "beaten work," i. e., beaten with the hammer and rounded, and not solid. They were fastened to the mercy seat (lid of the ark), and, facing each other, stretched out their wings so as to form a screen over the mercy seat. They were called the "cherubim of glory" (Heb. 9:5). Cherubim were also woven into or embroidered upon the inward curtain of the tabernacle (Exod. 26:1, sq.) and the veil (Exod. 26:31). (c) The two cherubim placed by Solomon in the holy of holies (1 Kings 6:23, sq.; 2 Chron. 3:7-14) were made of olive wood, overlaid with gold. They had bodies ten cubits high, and stood upon their feet, like men. The length of their wings was five cubits. They stood with "their faces inward," i. e., toward the holy place, the outward wing of each cherub touching the wall and the tip of the other wings touching each other. (d) Other references are as follows: He rode upon a cherub, and did fly" (2 Sam. 22:11; Psa. 18:10); the vision of four cherubim (A. V. “living creatures") seen by Ezekiel (1:5,sq.; 10:1, sq.), and that of the "four beasts" in Rev. 4:6, sq. (Gr. Ça, dzoʻ-ah, living creature). 2. Form. From the above descriptions and references it is impossible to arrive at certainty respecting various particulars of the cherubim, and it is difficult to say whether this silence may have arisen from the fact that these figures were familiar to the Israelites, or whether it was intended to leave the matter in indefiniteness. A line of similarity runs throughout the whole Bible with regard to them, with slight modifications in their structure, due, perhaps, to the fact that the idea they were intended to express had become clearer as time ran on. Turning to the cherubim of Solomon, we find that they "stood upon their feet" (2 Chron. 3:13), thus leading us to believe that they had a human and not a bestial form. This is confirmed by reading the accounts in Ezekiel, who says: "This was their appearance; they had the likeness of a man (1:5); and, "T There appeared in the cherubim the form of a man's hand under their wings" (10:8). Of the four living creatures mentioned in the Apocalypse CHERUB it is said that "the third . . . had a face as a man " (4:7), seeming to imply that the human figure was characteristic of them all, but that it, in addition to the figure, had also the face of a man. Whatever else, therefore, may have been associated with them, this much is clear, that the human element predominated in their form. But they were marked by characteristics taken from other spheres of creaturely existence. Thus alike in the tabernacle, in the temple, and in the visions of Ezekiel and St. John, they had wings. In Ezekiel and the Apocalypse they are said to have had not only the face of a man, but the faces of a lion, an ox, and an eagle. Ezekiel speaks of them as in possession of all the four faces (1:6-10); St. John apportions one only of the four to each (Rev. 4:7), while in the case of the cherubim both of the temple and the tabernacle no intimation is given that they possess more than one face, in all probability the human. Perhaps, however, the animal faces were latent in the cherubim of the tabernacle, and capable of development. 3. Cherubim and the Throne. An important question relative to the cherubim has reference to their position as regards the throne of God. Are they the bearers of that throne, or simply near it? Some Old Testament expressions appear to favor the former theory. Thus we read: Thou that sitteth upon the cherubim, shine forth" (Psa. 80:1), and, "He sitteth enthroned upon the cherubim, the earth is moved" (Psa. 99:1). These and similar passages must be taken figuratively, for in the books of Moses it is the mercy seat that is God's throne (Lev. 16:2; Num. 7:89). He is again and again spoken of as the "Lord of hosts that dwelleth between the cherubim" (1 Sam. 4:4; 2 Sam. 6:2). Similarly St. John speaks of them as being "in the midst of the throne and round about the throne" (Rev. 4:6). These figures appear to have been suggested by the position of the cherubim upon the ark of the covenant, and to suggest the idea of close proximity to the throne of Jehovah in service and worship. 4. Meaning. It is evident that they do not represent attributes of the Almighty, for this would be in direct contradiction to the commandment, "Thou shalt not make . . . any likeness of anything," etc. (Exod. 20:4). Again, they are represented as worshiping, and have ascribed to them creaturely position and ministerial character. The three leading theories are the mythical, real, symbolical: (1) Mythical. According to the mythical theory the cherubim was an imitation of the Egyptian sphinx or of those composite animal forms belonging to Central Asia, and to be met with, above all, upon the Assyrian and Babylonian monuments. (2) Real. This theory takes the cherubim to be supramundane spiritual essences, spiritual beings of a higher order than the angels. In support of this theory it is argued that “God would not have placed symbols, the pure creation of the Hebrew fancy, at the gate of paradise (Kliefoth). The comparison made between the king of Tyre and a cherub (Ezek. 28:14) is thought to be intelligible only on the assumption that the prophet conceived of the cherub as a supramundane and spiritual being. "Again, in the CHESTNUT. See VEGETABLE KINGDOM. CHESULʼLOTH (Heb., kes-ool-lōth', fattened), a town of Issachar (Josh. 19:18), probably identical with Chisloth-tabor (v. 12). It is thought that modern Iksal marks the ancient site. CHEʼZIB (Heb. P, kez-eeb', deceitful), a town in which Judah was when Shelah, his third son, was born (Gen. 38:5); probably the same as Achzib. CHICKEN (Gr. vocciov, nos-see-on, Esdras 1:30; Matt. 23:37). See ANIMAL KINGDOM. CHIDE. See GLOSSARY. vision (Rev. 4) the four a are not animal exist- 24:8-11). (2), ghen-aw-zeem', used only in ences representing the material creation or the the plural, rendered "chests" (Ezek. 27:24) and animal kingdom, but spiritual beings that sur- "treasures" (Esth. 3:9; 4:7). round the throne of God" (Keil, Arch., p. 115). (3) Symbolical. Those holding this theory believe that cherubim are symbolical figures, ideal conceptions, which have no corresponding representatives among actual living things. The important question then is, What do they represent? Dr. J. Strong (Tabernacle, p. 82) says: "We venture to expound them as cosmical emblems of the divine attributes, or, as modern science (somewhat atheistically, we fear) styles them, 'the laws of nature.' They are the creative and providential functions of God, exercised in behalf of his human subjects. . . . The four faces are the main index of their typical significance; the human denotes intelligence, the leonine strength, the bovine perseverance, and the aquiline rapidity; so that we have the complete picture of an omniscient, omnipotent, uniform, and ubiquitous maintenance and superintendence of the external fortunes and affairs of the body of true worshipers, i. e., the Church of all time." Dr. Milligan (in an article in Bible Educator, vol. iii, p. 295) says: "Thus, therefore, we reach the meaning and purport of the cherubim. They are an emblem of man, associated on the one hand with the inanimate, on the other with animated creation, all brought into the immediate presence of God, all placed close around his throne, and either filling or stretching forth to fill the holy of holies with their presence.” Fairbairn (Imp. Dict., ii, 11) concludes thus: "They (cherubim) were ideal representatives of humanity in the highest and holiest places-representatives, not of what it actually is, but of what it was destined to become when the purpose of God in its behalf is accomplished. . . . God manifested as dwelling between the cherubim is God appearing Per in a state of blessed nearness to men," etc. CHE'SED (Heb., keh'-sed, doubtful sig nification), the fourth named of the sons of Nahor (Abraham's brother) by Milcah (Gen. 22:22), B. C. about 2200. CHE'SIL (Heb. ?, kes-eel', ungodly, fleshly), a town in the south of Judah (Josh. 15:30), identical with Bethul and Bethuel (Josh. 19:4; 1 Chron. 4:30; Beth-el," 1 Sam. 30:27). CHEST, the rendering of two distinct Hebrew terms: (1), or, aw-rone, invariably used for the ark of the covenant, and, with two exceptions, for that only. These exceptions are (a) the "coffin" in which the bones of Joseph were carried to Palestine (Gen. 50:26), and (b) the "chest" in which Jehoiada, the priest, collected the offerings for temple repairs (2 Kings 12:9, 10; 2 Chron. CHI'DON (Heb. 17, kee-dohn', a spear), thought by some to be an Israelite to whom be longed the thrashing floor where the accident to the ark, on its journey to Jerusalem, took place, as well as the death of Uzzah (1 Chron. 13:9). It is, more probable that it was the name of the place. CHIEF, the rendering of a large number of Hebrew and Greek words, frequently in connec tion with official terms, as CHIEF BUTLER " (q. v.), "Chief Captain" (see ARMY), "Chief of the Fathers" (see FATHER), "Chief of the Levites" (see LEVITES), "Chief Musician" (see MUSIC), "CHIEF PORTER (q. v.), "Chief Priests" (see PRIEST), "Chief Rulers" (see SYNAGOGUE). רֹאשׁ הַשָּׁלִשִׁי .CHIEF OF THREE (IHeb roshe hash-shaw-lee-shee"), the official title of ADINO (q. v.), the Ezrite (2 Sam. 23:8, A. V. "chief among the captains; " marg. "head of the three "). ילד CHIEFS OF ASIA. See ASIARCH. CHILD, CHILDREN (Heb.properly yeh'led; Gr. TÉкvov, tek'-non, something born). This term is often used in Scripture with considerable latitude; thus the descendants of a man, however remote, are called his sons or children. For other uses, see below. 1. Desire for. It is of children that the house, the family, is built (Gen. 16:2; 30:3, marg. "builded by her "). The conception and bearing of children was a matter of longing and joy among the Israelites, especially to the women (Gen. 24:60; 30:1; 1 Sam. 1:11). On the ground of the twofold blessing connected with creation and the covenant promise (Gen. 1:28; 12:2, 7; 13:16) a special gift of God's grace (Deut. 28:4; Psa. numerous group of children was considered as a 113:9; 128:3, sq.; Prov. 17:6; Eccles. 6:3), and sterility in marriage was thought to be a divine punishment (Gen. 16:2; 30:23; 1 Sam. 1:6, sq.; Isa. 47:9). by nurses, midwives, even in the time of the 2. Infants. At childbirth women were helped patriarchs (Gen. 35:17; 38:28; Exod. 1:15), although women in the East often give birth so easily as not to need this help. The newborn child, after having the navel cord cut, was bathed in water, rubbed with salt, and wrapped in swaddling clothes (Ezek. 16:4). As a rule, it was |