CONGREGATION CONVERSION northern mountains, which were lost in the clouds" therewith (Acts 13:2, 3; 1 Cor. 12:28). See OR(Delitzsch, Com.). CONGREGATION, TABERNACLE OF. See TABERNACLE. DINATION. 3. Modern Use. The uses of the term in modern times correspond in the main to the fundamental Scripture ideas. Thus in ecclesiastical CONI'AH, another form of JEHOIACHIN (q. v.). phraseology it denotes the setting apart of a church CONONI'AH. See CONANIAH. CONSCIENCE (Lat. conscientia, consciousness; Gr. ovveidnoıç, soon-i'-day sis), the consciousness that a proposed act is or is not conformable to one's ideal of right, and manifesting itself in the feeling of obligation or duty. Conscience is not so much a distinct faculty of the mind, like perception, memory, etc., as an exercise of the judgment and the power of feeling, as employed with reference to moral truth. It implies moral sense "to discern both good and evil" (Heb. 5:14), and a feeling, more or less strong, of responsibility. Thus it will appear to be wrong to name conscience "the voice of God," although this is true, that the testimony of conscience certainly rests on a divine foundation, a divine law in man, the existence of which, its claims and judgments, are removed from his subjective control. If a man knows his doing to be in harmony with this law his conscience is good (Acts 23:1; 1 Tim. 1:5, 19; Heb. 13:18; 1 Pet. 3:16, 21), pure (1 Tim. 3:9; 2 Tim. 1:3), void of offense (Gr. apóσкоTOC). If his doing be evil, so also is his conscience, inasmuch as it is consciousness of such evil (Heb. 10:22); it is defiled (Gr. peaoμévn, Tit. 1:15; 1 Cor. 8:7) when it is stained by evil deeds; or seared with a hot iron (1 Tim. 4:2) when it is branded with its evil deeds, or cauterized, i. e., made insensible to all feeling. Paul lays down the law that a man should follow his own conscience, even though it be weak; otherwise moral personality would be destroyed (1 Cor. 8:10, sq.; 10:29, sq.). See GLOSSARY. CONSECRATION, the rendering of several Hebrew and Greek words. It is the act of setting apart any thing or person to the worship or service of God. 1. The Law of Moses ordained that the firstborn, both of man and beast, should be consecrated to Jehovah; also that all the race of Abraham was in a peculiar manner consecrated to his worship, while the tribe of Levi and family of Aaron were more immediately consecrated to the service of God (Exod. 13:2; Num. 3:12; 1 Pet. 2:9). There were also consecrations, voluntary and of temporary or abiding nature (see Vow). Thus Han nah devoted her son Samuel to a lifetime service in the tabernacle (1 Sam. 1:11); and David and Solomon appointed the Nethinim to a similar service in the temple (Ezra 8:20). The Hebrews sometimes devoted to the Lord their fields and cattle, spoils taken in war (Lev. 27:28, 29), vessels (Josh. 6:19), profits (Mic. 4:13), individuals (Num. 6:2-13; 1 Sam. 1:11; Luke 1:15), and nations (Exod. 19:6). for the purpose of worship, or the setting apart of The broadest and most important application is a person to an office of the Christian ministry. that which refers to the dedication of one's self to God, to be his possession and devoted to his service. Persons thus dedicating themselves are sanctified by the Spirit, and thus become in the true sense "consecrated." both the seal and power of consecration. The Holy Ghost is SANCTIFICATION. See CONSOLATION. See COMFORT, HOLY GHOST CONSTELLATIONS. See ASTRONOMY, STAR. CONSUMPTION, end, consummation (Isa. 10:22, 23; 28:22). See DISEASES. CONTAIN. See GLOSSARY. , reeb, pleading; Gr. Ĕpıç, er'-is, strife), immoderate strife or struggle in words to obtain an end, angry debate, discordant discussion, wrangling controversy, altercation, partisanship, putting one's self forward, factiousness (Prov. 13:10; 17:14; 18:6; Hab. 1:3; Acts 15:3, etc.; Rom. 2:18; see also Phil. 2:3; James 3:14, 16; in the plural, 2 Cor. 12:20; Gal. 5:20). Contention is also the rendering of Gr. Epeia, er-ith-i'-ah, from a verb meaning," to work for hire," hence a mean, sordid fellow. CONTENTMENT (Gr. aνтáркeta, ōw-tar’-kiah). The word means "sufficiency," and is so rendered in 2 Cor. 9:8. It is that disposition of mind, through grace, in which one is independent of outward circumstances (Phil. 4:11; 1 Tim. 6:6, 8), so as not to be moved by envy (James 3:16), anxiety (Matt. 6:25, 34), and repining (1 Cor. 10:10). CONTRACT. See COVENANT. CONTRITION (Heb. 77, daw-kaw', bruised; our English word is from Lat. contritus), penitence, humiliation, and grief for having sinned. The contrite soul is symbolized in the "bruised reed (Matt. 12:20), which the Saviour "will not break.” Contrition is the antecedent to pardon (Psa. 34: 18; 51:17; Isa. 66:2). Daw-kaw' is the word (Isa. 53:5, 10) rendered, "He was bruised for our iniquities; "It pleased the Lord to bruise him.” Roman Catholic theology names perfect repentance "contrition," and imperfect repentance "attrition." CONVENIENT. See GLOSSARY. CONVENT. See GLOSSARY. CONVERSANT. See GLOSSARY. CONVERSATION. See GLOSSARY. CONVERSION (Gr. Éπiστроón, ep-is-trof-ay', Acts 15:3, rendered "conversion," literally, turning toward), a term denoting, in its theological use, the “turning" of a soul from sin unto God. The verb (¿ñɩσrpéøw) is sometimes rendered in the New Testament "to convert," sometimes simply "to turn." In its active sense it represents the 2. In the New Testament all Christians are consecrated persons. They are not only "a holy nation," but also "a royal priesthood ” (1 Pet. 2: 9). The New Testament also recognizes special consecrations, as to the work of the Christian ministry, or to some particular service connected CONVICTION action of one who is instrumental in "turning" or "converting" others (Luke 1:16; Acts 26:18; James 5:19, 21); intransitively, the action of men in their own conversion, i. e., the action of men empowered by divine grace to "turn" from sin "toward" God (Acts 3:19, R. V.). The Hebrew terms of the Old Testament have a similar significance and use (Psa. 19:7; 51:13; Jer. 31:18; Ezek. 33:11). There is a measure of freedom in the Scripture use of these terms that should put us on our guard against attempts at too rigid definition. But in a general way it may be said that conversion in the Scriptures has a more exact and restricted meaning than is ascribed to it in common religious phraseology. Conversion is not justification, or regeneration, or assurance of reconciliation, however closely these blessings may be connected with true conversion. Like repentance and faith, both involved in conversion, conversion is an act of man which he is enabled to perform by divine grace. Justification and regeneration are acts of God, which he invariably accomplishes for those who are converted, i. e., for those who, with repentance and faith, "turn" away from sin "toward" him (Acts 3:19). For a full and discriminating statement of the doctrine of conversion, see Pope, Comp. Christian Doc., iii, 367-371. See REPENTANCE. CONVICTION (Gr. heyxw, el-eng'-kho, to convict, reprove, John 8:46, A. V. "convinceth." The R. V. changes the rendering to "convicteth." In 1 Cor. 14:24, A. V. "convinced" is in R. V. "reproved;" in Tit. 1:9 "convince" is changed to "convict," etc.). The meaning of conviction as a law term is being found guilty. In common language it means being persuaded or convinced. In theology it means being condemned at the bar of one's own conscience as a sinner in view of the law of God. It is the antecedent to repentance, and is often accompanied by a painful sense of exposure to God's wrath. It is the work of the Holy Spirit, showing the heinousness of sin and the soul's exposure to divine wrath. The means of conviction are various: Gospel truth, the law read or heard, reflection, affliction, calamity, etc. It often comes suddenly, and may be stifled, as it surely is, if not heeded. CONVINCE. See GLOSSARY. CONVOCATION (Heb. 2, mik-raw a holy assembly, i. e., a meeting of the people for ti. worship of Jehovah (Exod. 12:16, etc.). The following occasions were to be held as convocations: The Sabbaths (Lev. 23:2, 3); the Passover, the first and the last day (Exod. 12:16; Lev. 23:7, 8; Num. 28:18, 25); the Pentecost, Feast of Weeks (Lev. 23:21; Num. 28:26); the Feast of Trumpets (Lev. 28:24; Num. 29:1); the Feast of Tabernacles, first and last day (Lev. 23:35, 36; Num. 29:12); the one great Fast, the annual Day of Atonement (Lev. 23:27; Num. 29:7). One great feature of the convocation was that no work was to be done upon these days, except what was necessary for the preparation of food; on the Sabbath even this was prohibited (Exod. 35:2, 3). COOK, COOKING. See FOOD. the corbels, i. e., projecting stones on which the ends of timbers are laid (1 Kings 7:9). COPPER. See MINERAL KINGDOM. COPPERSMITH (Gг. xаλкεvç, khalk-yooce', a brazier), a worker in any kind of metals; probably Alexander was so called (2 Tim. 4:14) because copper was in such common use. See HANDICRAFTS. COR. See METROLOGY, II, 1, (6). CORAL. See MINERAL KINGDOM. CORBAN (Gr. Kopßav, kor-ban', an offering), a name common to any sacred gift; the term in general use to denote sacrifice, its equivalent (Exod. 28:38) being holy gifts. All things or persons consecrated (or vowed) for religious purposes became corban and fell to the sanctuary. The Pharisees taught that as soon as a person had id to his father or mother. "Be it (or, It is) ban (i. e., devoted) whatever of mine shall all to God and was relieved from using it for his profit thee" (Mark 7:11), he thereby consecrated of the command which taught children to honor parents. This Jesus declared to be contradictory their parents. See Vows. CORD, the rendering of several Hebrew words, the most comprehensive of which is, kheh'bel, from the root meaning to twist, hence the English cable. The term cord includes in its meaning rope, twine, thread, thongs, etc. 1. The Material of which cord was made varied according to the strength required. Wilkinson says that flax was used for making ropes, CORE string, and various kinds of twine; for large ropes, however, of ordinary quality and for common purposes, the fibers of the date tree were employed, as at the present day. The strongest rope was probably made of strips of camel hide, still used by the Bedouins for drawing water. Other materials are mentioned, as reeds, rushes, osier, etc. 66 : 2. Uses. The following uses of cord are mentioned (1) For fastening a tent (Exod. 35:18; 39:40; Isa. 54:2). (2) For leading or binding animals, as a halter or rein (Psa. 118:27; Hos. 11:4). (3) For yoking them either to a cart (Isa. 5:18) or a plow (Job 39:10, A. V. “band "). (4) For binding prisoners (Judg. 15:13; Psa. 2:3; 129:4; Ezek. 3:25). (5) For bowstrings (Psa. 11:2) made of catgut; such are spoken of in Judg. 16:7 (A. V. green withs," but more properly fresh or moist bowstrings). (6) For the ropes or " tacklings " of a vessel (Isa. 33:23). (7) For measuring ground (2 Sam. 8:2; Psa. 78:55; Amos 7:17; Zech. 2:1); | hence cord or line became an expression for an inheritance (Josh. 17:14; 19:9; Psa. 16:6; Ezek. 47:13), and even for any defined district (Deut. 3:4). (8) For fishing and snaring. (9) For attaching articles of dress, as the "wreathen chains," which were rather twisted cords, worn by the high priests (Exod. 28:14, 22, 24; 39:15, 17). (10) For fastening awnings (Esth. 1:6). (11) For attaching to a plummet. (12) For drawing water out of a well or raising heavy weights (Josh. 2:15; Jer. 38:6, 13). 3. Figurative. (1) To gird one's self with a cord was a token of sorrow and humiliation (1 Kings 20:31-33; Job 36:8). (2) To stretch out a cord over or about a city signifies to destroy it (Isa. 34:11; Lam. 2:8). Probably the meaning is that God brings about destruction with the same rigid exactness as that with which a builder carries out his well-considered plan. (3) Tent cords furnish several metaphors of stability (Isa. 33:20, "neither shall any of the cords thereof be broken," and Jer. 10:20, "all my cords are broken," signifying disaster). (4) "The cords of one's sins" (Prov. 5:22) are the consequences of wrongdoing. (5) As the tent supplied a favorite image of the human body, the cords which held it in its place represented the principle of life (Job 4:21; Eccles. 12:6). The "silver cord" (Eccles. 12:6) is supposed to be the spinal marrow, and is thought to refer to the silk and silver cord by which lamps were suspended, and the breaking of which allowed the lamp to be dashed to pieces. (6) A "threefold cord," i. e., one of three strands, is the symbol of union, the combination of many (Eccles. 4:12). (7) “I drew them with cords of a man" (Hos. 11:4) is an expression signifying that God had employed humane methods, such as men employed when inducing others, as, for instance, a father guiding a child, who is learning to walk, with leading strings. CORE, a mode of Grecizing (Jude 11) the name KORAH (q. V.). CORNELIUS upon an isthmus between the gulfs of Lepanto and Egina, connecting the Peloponnesus and the mainland, forty miles W. of Athens. It had two harbors, Cenchrea on the east and Lechæum on the west. Its citadel, called Acrocorinthus, was built upon the rock two thousand feet above the level of the sea. 2. History. It had a mixed population of Romans, Greeks, and Jews. It was wealthy, luxurious, immoral, and vicious. In 146 B. C. the Romans destroyed it. Julius Cæsar restored it, 46 B. C. Gallio, brother of Seneca, was proconsul when Paul first visited it. Upon the second visit Paul wrote his Epistle to the Romans, probably 58 A. D. The Gentile element prevailed in the Christian Church in Corinth. In 1462 the Turks gained possession of it and held it till the Greek revolution. Its former glory has entirely passed away. A miserable village called Gortho exists amid the ancient ruins. Paul's visit to Corinth is narrated in Acts 18. His Epistles to the Corinthians form an index of the moral character of the people. CORINTHIAN, an inhabitant of CORINTH (q. v.). CORINTHIANS, EPISTLES TO. See BIBLE, BOOKS of. CORIN'THUS, another form of CORINTH (Epistle to Romans, subscription). CORMORANT. See ANIMAL KINGDOM. CORNELIUS (Gr. Kopvýjλoç, kor-nay-lee-os). 1. Family. He was probably of the Cornelii, a noble and distinguished family at Rome. He is described (Acts 10:2) as "a devout man, and one that feared God with all his house," etc. He was a centurion of the Italian band stationed at Cæsarea. 2. Relation to Judaism. Some think him a proselyte of the gate (q. v.), who, having renounced idolatry, and worshiping the true God, submitted to the seven (supposed) precepts of Noah, frequented the synagogue, and offered sacrifices by the hands of the priests, but, not having received circumcision, was not reckoned among the Jews. Of the truth of this there is no positive evidence. Yet Cornelius appears to have been in that class of persons described by Bishop Tomline, consisting of Gentiles who had so far benefited by their contact with the Jewish people as to have become convinced that theirs was the true religion. They, consequently, worshiped the true God, were acquainted with the Scriptures of the Old Testament, and observed several Jewish customs, as, for instance, their hours of prayer or anything else that did not involve an act of special profession. 64 3. Sends for Peter. While in prayer an angel appeared to him and declared that his prayers and alms had come up for a memorial before God," and directed him to send to Joppa for Peter. The messengers were received and hospitably entertained by Peter, who had been pre COR'INTH (Gr. Kópivoç, kor'-in-thos, orna-pared by the revelations of the noonday vision. ment, beauty). Arriving at the house of Cornelius, Peter pro1. Physical Description. A Grecian city ceeded to explain his vision, when the Holy Ghost fell CORNER upon the Gentiles present, and they were "baptized in the name of the Lord" (Acts 10:1-3), A. D. 45. Cornelius thus became the first fruit of the Gentile world to Christ, and was publicly recognized as such. According to Jerome, he built a Christian church at Cæsarea, but later tradition makes him bishop of Scamandios (Scamandria ?) and ascribes to him the working of a great miracle. CORNER, the rendering of several Hebrew and Greek words: 1. Pin-naw' (Heb., pinnacle), an angle, as the corner of a house (Job 1:19), a street (Prov. 7:8), roof (Prov. 21:9), etc. 2. Pay-aw' (Heb. NE, mouth, hence side, the extreme part), the side of anything, as the points of the compass, sometimes rendered "quarter," side;" districts of a country (Neh. 9:22), in the plural meaning the whole land (Num. 24:17); the extreme part of anything, as of a field (Lev. 19:9), of the table of showbread (Exod. 25:26), of a divan (Amos 3:12, in which passage its use is obscure, some understanding it to mean the post of honor, others the most convenient place for repose, still others as meaning only a small portion, implying poverty). The " corners of the head and beard" (Lev. 19:27; 21:5) were the places where the hair of the beard meets that of the head, which the Jews were forbidden to cut (see HAIR). 3. Kaw-nawf" (Heb. P, edge), used in Isa. 11:12; 30:20; Ezek. 7:2, to express the "four corners of the earth," or the whole land. 4. Kaw-thafe' (Heb. 9, shoulder), the border or side of a building (1 Kings 6:8; 7:30), the sea (Num. 34:11), city or country (Josh. 15:8, 10, etc.). 5. Mak-tso'-ah (Heb. 2, angle), spoken of the external extremities of the tabernacle (Exod. 27:2, 4; 36:29), the internal ones of a court (Ezek. 41:22). 6. Pak'-am (Heb. E, step), a term applied to the extremities (perhaps feet) of the ark and laver (Exod. 25:12; 1 Kings 7:30). 7. Tsay-law' (Heb. 7, rib, or side), the corners of each side of the altar of incense (Exod. 30:4; 37:27). 8. Kaw-tsaw' (Heb., cut off, end). Used as No. 7. 9. Zaw-veeth' (Heb. 7, angle), the corners of an altar (Zech. 9:15); the corner columns of a palace, representing female figures (Psa. 144:12). 10. The Greek word ywvia, go-nee'-ah, may mean the corner of a street, forming a square (Matt. 6:5), or a dark recess used for secrecy (Acts 26:26). The "corners" of the sheet in Peter's vision (Acts 10:11; 11:5) is the rendering of another word, meaning the "beginning." The "corner "of the field was not allowed to be wholly reaped (Lev. 19:9), but was to be left to the gleaning by the poor. See REAPING. COTTAGE CORNER STONE (Heb. E, eh'-ben pin'naw, Job 38:6; Isa. 28:16; Gr. kepaλý ywvias, kef-al-ay' go-nee'-as), the stone at the corner of two walls and uniting them; specifically, the stone built into one corner of the foundation of an edifice as the actual or nominal starting point of a building. From a comparison of passages we find mention of "a stone for foundations" (Isa. 28:16), "a stone for a corner" (Jer. 51:26, from which it would appear that corner stones were placed in different positions as regards elevation). 118:22) and the "headstone" (Zech. 4:7) seem to The expressions "the head of the corner" (Psa. warrant the conclusion that the "corner stone" is a term equally applicable to the chief stone at the top and that in the foundation. Figurative. The phrase 66 corner stone" is sometimes used to denote any principal person, as the princes of Egypt (Isa. 19:13, margin). Christ is called the "corner stone" in reference to his being the foundation of the Christian faith (Eph. 2:20) and the importance and conspicuousness of the place he occupies (Matt. 21:42; 1 Pet. 2:6). CORNET. See MUSIC, INSTRUMENTAL. CORRECTION (Heb., yaw-sarʼ, to instruct, chastise; 7, yaw-kakh', to manifest, reason with, reprove). In "He that chastiseth the heathen, shall not he correct?" (Psa. 94:10) both Hebrew words are used in the above order. man is styled happy whom God thus correcteth (Job 5:17). The Scriptures are for correction (2 Tim. 3:16). In the Bible the word has the same double meaning as in other English literato chastise or punish; the act of correcting. ture, viz., to reform, rectify, free from errors, and The Hebrew and Greek words, signifying (1) The decay CORRUPTION, the rendering of several of the body (Job 17:14; Psa. 16:10, etc.). (2) The blemishes which rendered an animal unfit for sacrifice (Lev. 22:25). (3) The demoralization of heart and life through sin (Gen. 6:12; Deut. 9:12), resulting in those sinful habits and practices which defile and ruin men (Rom. 8:21; 2 Pet. 2:12, 19). (4) Everlasting ruin (Gal. 6:8). Jerusalem, where Solomon established high places CORRUPTION, MOUNT OF, a hill near com, afterward overthrown by Josiah (2 Kings for the worship of Ashtoreth, Chemosh, and Mil23:13). Tradition locates it at the eminence immediately south of the Mount of Olives. CO'SAM (Gr. Kwoáu, ko-sam', a diviner), the son of Elmodam and father of Addi, in the line of Joseph, the husband of Mary (Luke 3:28). av COTES (Heb. only in the plural, ış, ay-roth', stalls), pens or inclosures for flocks (2 Chron. 32:28). COTTAGE. (1) A hut made of boughs (Isa. 1:8; Heb., sook-kaw'), for the purpose of temporary shelter. Being of slight structure, when the fruits were gathered they were either taken For the "head of the corner," see CORNER STONE. down or blown down by the winds of winter CORNER GATE. This gate was at the north (Job 27:18, “booth "). (2) Another Hebrew word west corner of Jerusalem (2 Kings 14:13; 2 Chron., mel-oo naw′) occurs in Isa. 24:20,"The 25:23). See JERUSALEM. earth... shall be removed like a cottage;" better, COUCH swing to and fro like a hammock. It would seem to have been a swinging bed suspended from the trees or an even frailer structure than No. 1 (rendered “lodge," Isa. 1:8). (3) The cottages mentioned in Zephaniah (2:6; Heb. 2, ke-roth', literally, diggings) are thought by some to mean wells, but probably were excavations made by the shepherds as a protection against the sun. COUCH. See BED. COVENANT a career (2 Tim. 4:7), path, direction (Psa. 82:5), running as of a horse (Jer. 8:6; 23:10). COURSE OF PRIESTS AND LEVITES (Heb. 2, makk-al-o'-keth; Gr. ¿ønμɛpía, efay-mer-ee-ah, lasting for a day). The number of the priests and Levites had so increased that David divided them into twenty-four classes or orders, with a president at the head of each class. The order in which each of these classes was to take its turn was determined by lot, a new one being appointed every week, their duties beginning with one Sabbath and ending on the next (2 Kings 11:9; 2 Chron. 23:8; see also 1 Chron. 24:1, where the twenty-four orders are enumerated; and 27:1, sq.). See LEVITES, PRIESTS. COUCHING PLACE (Heb. 772, marbates), a resting place for flocks (Ezek. 25:5), an expression showing the utter ruin of Ammon. COULTER (Heb. , ayth, 1 Sam. 13:20, 21), according to Isa. 2:4, Mic. 4:3, and Joel 3:10, is an iron instrument used in agriculture, the majority of the ancient versions rendering it plow-open inclosure; applied in Scripture mostly to the share. 1. A consultation of persons (Matt. 12:14, ovμẞovov, soom-boo'-lee-on). In Acts 25:12 refer ence is made to a board of assessors or advisors, with whom the governors of the provinces took counsel before rendering judgment (Grimm, Greek Lex., s. v.). COURT (Heb. usually, khaw-tsare'), an inclosures of the tabernacle and TEMPLE (q. v.). It also means a yard of a prison (Neh. 3:25; Jer. 32:2), of a private house (2 Sam. 17:18), and of a palace (2 Kings 20:4; Esth. 1:5, etc.). Delitzsch (Com., in loc.) "pasture for ostriches." "Court for owls" (Isa. 34:13) is rendered by He says that the Hebrew word corresponds to the Arabic for green, a green field, and takes it in the sense of a grassy place, such as is frequented by ostriches. In Amos (7:13) the Heb. 2, bah'yith, a house, is rendered "court." In the New Testament the Gr. avλh, ow-lay', 2. Any assembly for the purpose of deliberating designates an open court (Rev. 11:2), while “kings' or adjudicating (ovvédpiov, soon-ed-ree-on, a sit-courts" is the rendering of the Greek word ting together). Among the Jews these councils ẞaoíλetov, a palace. See HOUSE. were: (1) The Sanhedrin. (2) The lesser courts (Matt. 10:17; Mark 13:9), of which there were two at Jerusalem and one in each town of Palestine. See LAW, ADMINISTRATION OF. COUNCIL, APOSTOLICAL. TOLICAL COUNCIL. COURTS, JUDICIAL. See LAW, ADMINIS TRATION OF. COUSIN, the rendering of the Gr. σvyyevýs (soong-ghen-ace'), a blood relative or "kinsman," as See APOS- elsewhere translated. COUNSELOR (usually Heb. Y, yaw-ats") In general, an adviser upon any matter (Prov. 11:14; 15:22; 2 Chron. 25:16, etc.), especially the king's state adviser (2 Sam. 15:12; Ezra 7:28; 1 Chron. 27:33, etc.), and one of the chief men of the government (Job 3:14; 12:17; Isa. 1:26; 3:3, etc.). In Mark 15:43 and Luke 23:50 the word probably designates a member of the Sanhedrin. COUNTERVAIL (Esth. 7:4). See GLOSSARY. COUPLING (Heb. 7, khaw-bar', to join), of curtains (Exod. 26:4, 5, 10; 28:27; 36:11, etc.), and wooden beams for fastening a building (2 Chron. 34:11). COURAGE, COURAGEOUS (Heb. 5, lay bawb', heart, Dan. 11:25; 7, roo'-akh, breath, life, spirit, Josh. 2:11; 772, aw-mats', to be alert, strong, Deut. 31:6, 7, etc.; PIT, khaw-zak', to seize, Josh. 23:6; 2 Sam. 10:12; 13:28; 2 Chron. 15:8, etc.; Gr. Oápooc, thar'-sos, courage, cheer, Acts 28:15). Courage is that condition of mind into which fear does not enter; which enables us to face difficulties and dangers with firmness and fearlessness. COURSE. This word is used in Scripture in the sense of advance, progress (2 Thess. 3:1), race, COVENANT (Heb., ber-eeth', cutting), the term applied to various transactions between God and man, and man and his fellow-man. It is also rendered league (Josh. 9:6, 7, 11, etc.; Judg. 2:2; 2 Sam. 3:12, 13, 21; 5:3; 1 Kings 5:12, etc.), "confederacy" (Obad. 7). In the New Testament the word dialýkŋ, dee-ath-ay'-kay, disposition or will respecting a person or thing, is used; sometimes it is translated "TESTAMENT" (q. v.), at other times "covenant." 1. Application of the Term. (1) Properly, of a compact between man and man; either between tribes or nations (1 Sam. 11:1; Josh. 9: 6, 15), or between individuals (Gen. 21:27), in which each party bound himself to fulfill certain conditions, and was promised certain advantages. In making covenants God was solemnly invoked as a witness (Gen. 31:50), whence the expression “a covenant of Jehovah" (1 Sam. 20:8; comp. Jer. 34:18, 19; Ezek. 17:19), and an oath was sworn (Gen. 21:31). Accordingly, a breach of covenant was regarded as a heinous sin (Ezek. 17:12-20). The marriage compact is called "the covenant of God" (Prov. 2:17). As a witness to the covenant a gift was presented (Gen. 21:30), or a heap of stones set up (Gen. 31:52). (2) Improperly, of a covenant between God and man. As man is not in the position of an independent covenanting party, |