The first mention of the chariot is when Joseph, as a mark of distinction, was placed in Pharaoh's second state chariot ( Gen. 41:43); and the next, when he went out in his own chariot to meet his father Jacob ( Gen 46:29). Chariots formed part of the funeral procession of Jacob ( Gen 50:9). When Pharaoh pursued the Israelites he took 600 war-chariots with him ( Ex. 14:7). The Canaanites in the valleys of Palestine had chariots of iron ( Josh. 17:18; Judg. 1:19). Jabin, the king of Canaan, had 900 chariots ( Judg. 4:3); and in Saul's time the Philistines had 30,000. In his wars with the king of Zobah and with the Syrians, David took many chariots among the spoils (2 Sam. 8:4;2 Sam 10:18). Solomon maintained as part of his army 1,400 chariots (1 Kings 10:26), which were chiefly imported from Egypt (29). From this time forward they formed part of the armies of Israel (1 Kings 22:34; 2 Kings 9:16,2 Kings 9:21;2 Kings 13:7,2 Kings 9:14;2 Kings 18:24;2 Kings 23:30).

In the New Testament we have only one historical reference to the use of chariots, in the case of the Ethiopian eunuch ( Acts. 8:28,Acts. 8:29,Acts. 8:38).

This word is sometimes used figuratively for hosts ( Ps. 68:17; 2 Kings 6:17). Elijah, by his prayers and his counsel, was "the chariot of Israel, and the horsemen thereof." The rapid agency of God in the phenomena of nature is also spoken of under the similitude of a chariot ( Ps. 104:3; Isa. 66:15; Hab. 3:8).

Chariot of the cherubim (1 Chr. 28:18), the chariot formed by the two cherubs on the mercy-seat on which the Lord rides.

Chariot cities were set apart for storing the war-chariots in time of peace (2 Chr. 1:14).

Chariot horses were such as were peculiarly fitted for service in chariots (2 Kings 7:14).

Chariots of war are described in Ex. 14:7; 1 Sam. 13:5; 2 Sam. 8:4; 1 Chr. 18:4; Josh. 11:4; Judg. 4:3, Judg. 4:13. They were not used by the Israelites till the time of David. Elijah was translated in a "chariot of fire" (2 Kings 2:11). Comp. 2 Kings 6:17. This vision would be to Elisha a source of strength and encouragement, for now he could say, "They that be with us are more than they that be with them."

Charity - (1 Cor. 13), the rendering in the Authorized Version of the word which properly denotes love, and is frequently so rendered (always so in the Revised Version). It is spoken of as the greatest of the three Christian graces (1 Cor. 12:31 to 1 Cor. 13:13).

Charmer - one who practises serpent-charming ( Ps. 58:5; Jer. 8:17; Eccl. 10:11). It was an early and universal opinion that the most venomous reptiles could be made harmless by certain charms or by sweet sounds. It is well known that there are jugglers in India and in other Eastern lands who practise this art at the present day.

In Isa. 19:3 the word "charmers" is the rendering of the Hebrew 'ittim, meaning, properly, necromancers (R.V. marg., "whisperers"). In Deut. 18:11 the word "charmer" means a dealer in spells, especially one who, by binding certain knots, was supposed thereby to bind a curse or a blessing on its object. In Isa. 3:3 the words "eloquent orator" should be, as in the Revised Version, "skilful enchanter."

Charran - another form ( Acts 7:2,Acts 7:4) of Haran (q.v.).

Chebar - length, a river in the "land of the Chaldeans" ( Ezek. 1:3), on the banks of which were located some of the Jews of the Captivity ( Ezek. 1:1;Ezek 3:15,Ezek. 1:23;Ezek 10:15,Ezek. 1:20,Ezek. 1:22). It has been supposed to be identical with the river Habor, the Chaboras, or modern Khabour, which falls into the Euphrates at Circesium. To the banks of this river some of the Israelites were removed by the Assyrians (2 Kings 17:6). An opinion that has much to support it is that the "Chebar" was the royal canal of Nebuchadnezzar, the Nahr Malcha, the greatest in Mesopotamia, which connected the Tigris with the Euphrates, in the excavation of which the Jewish captives were probably employed.

Chedorlaomer - (= Khudur-Lagamar of the inscriptions), king of Elam. Many centuries before the age of Abraham, Canaan and even the Sinaitic peninsula had been conquered by Babylonian kings, and in the time of Abraham himself Babylonia was ruled by a dynasty which claimed sovereignity over Syria and Palestine. The kings of the dynasty bore names which were not Babylonian, but at once South Arabic and Hebrew. The most famous king of the dynasty was Khammu-rabi, who united Babylonia under one rule, and made Babylon its capital. When he ascended the throne, the country was under the suzerainty of the Elamites, and was divided into two kingdoms, that of Babylon (the Biblical Shinar) and that of Larsa (the Biblical Ellasar). The king of Larsa was Eri-Aku ("the servant of the moon-god"), the son of an Elamite prince, Kudur-Mabug, who is entitled "the father of the land of the Amorites." A recently discovered tablet enumerates among the enemies of Khammu-rabi, Kudur-Lagamar ("the servant of the goddess Lagamar") or Chedorlaomer, Eri-Aku or Arioch, and Tudkhula or Tidal. Khammu-rabi, whose name is also read Ammi-rapaltu or Amraphel by some scholars, succeeded in overcoming Eri-Aku and driving the Elamites out of Babylonia. Assur-bani-pal, the last of the Assyrian conquerors, mentions in two inscriptions that he took Susa 1635 years after Kedor-nakhunta, king of Elam, had conquered Babylonia. It was in the year B.C. 660 that Assur-bani-pal took Susa.

Cheek - Smiting on the cheek was accounted a grievous injury and insult ( Job 16:10; Lam. 3:30; Micah 5:1). The admonition ( Luke 6:29), "Unto him that smiteth thee on the one cheek offer also the other," means simply, "Resist not evil" ( Matt. 5:39; 1 Pet. 2:19-23). Ps. 3:7 = that God had deprived his enemies of the power of doing him injury.

Cheese - (A.S. cese). This word occurs three times in the Authorized Version as the translation of three different Hebrew words: (1.) 1 Sam. 17:18, "ten cheeses;" i.e., ten sections of curd. (2.) 2 Sam. 17:29, "cheese of kine" = perhaps curdled milk of kine. The Vulgate version reads "fat calves." (3.) Job 10:10, curdled milk is meant by the word.

Chemarim - black, ( Zeph. 1:4; rendered "idolatrous priests" in 2 Kings 23:5, and "priests" in Hos. 10:5). Some derive this word from the Assyrian Kamaru, meaning "to throw down," and interpret it as describing the idolatrous priests who prostrate themselves before the idols. Others regard it as meaning "those who go about in black," or "ascetics."

Chemosh - the destroyer, subduer, or fish-god, the god of the Moabites ( Num. 21:29; Jer. 48:7, Jer. 48:13, Jer. 48:46). The worship of this god, "the abomination of Moab," was introduced at Jerusalem by Solomon (1 Kings 11:7), but was abolished by Josiah (2 Kings 23:13). On the "Moabite Stone" (q.v.), Mesha (2 Kings 3:5) ascribes his victories over the king of Israel to this god, "And Chemosh drove him before my sight."

Chenaanah - merchant. (1.) A Benjamite (1 Chr. 7:10). (2.) The father of Zedekiah (1 Kings 22:11,1 Kings 22:24).

Chenaiah - whom Jehovah hath made. "Chief of the Levites," probably a Kohathite (1 Chr. 15:22), and therefore not the same as mentioned in 26:29.

Chephirah - village, one of the four cities of the Gibeonitish Hivites with whom Joshua made a league in 9:17). It belonged to Benjamin. It has been identified with the modern Kefireh, on the west confines of Benjamin, about 2 miles west of Ajalon and 11 from Jerusalem.

Cherethim - ( Ezek. 25:16), more frequently Cherethites, the inhabitants of Southern Philistia, the Philistines ( Zeph. 2:5). The Cherethites and the Pelethites were David's life-guards (1 Sam. 30:14; 2 Sam. 8:18;2 Sam 20:7,2 Sam. 8:23;2 Sam 23:23). This name is by some interpreted as meaning "Cretans," and by others "executioners," who were ready to execute the king's sentence of death ( Gen. 37:36, marg.; 1 Kings 2:25).

Cherith - a cutting; separation; a gorge, a torrent-bed or winter-stream, a "brook," in whose banks the prophet Elijah hid himself during the early part of the three years' drought (1 Kings 17:3,1 Kings 17:5). It has by some been identified as the Wady el-Kelt behind Jericho, which is formed by the junction of many streams flowing from the mountains west of Jericho. It is dry in summer. Travellers have described it as one of the wildest ravines of this wild region, and peculiarly fitted to afford a secure asylum to the persecuted. But if the prophet's interview with Ahab was in Samaria, and he thence journeyed toward the east, it is probable that he crossed Jordan and found refuge in some of the ravines of Gilead. The "brook" is said to have been "before Jordan," which probably means that it opened toward that river, into which it flowed. This description would apply to the east as well as to the west of Jordan. Thus Elijah's hiding-place may have been the Jermuk, in the territory of the half-tribe of Manasseh.

Cherub - plural cherubim, the name of certain symbolical figures frequently mentioned in Scripture. They are first mentioned in connection with the expulsion of our first parents from Eden ( Gen. 3:24). There is no intimation given of their shape or form. They are next mentioned when Moses was commanded to provide furniture for the tabernacle ( Ex. 25:17-20;Ex 26:1,Ex. 25:31). God promised to commune with Moses "from between the cherubim" ( Ex 25:22). This expression was afterwards used to denote the Divine abode and presence ( Num. 7:89; 1 Sam. 4:4; Isa. 37:16; Ps. 80:1; Ps 99:1). In Ezekiel's vision Ps 10:1-20) they appear as living creatures supporting the throne of God. From Ezekiel's description of them Ps 1;10; 41:18, Ps 1;10; 41:19), they appear to have been compound figures, unlike any real object in nature; artificial images possessing the features and properties of several animals. Two cherubim were placed on the mercy-seat of the ark; two of colossal size overshadowed it in Solomon's temple. Ezekiel Ps 1:4-14) speaks of four; and this number of "living creatures" is mentioned in Rev. 4:6. Those on the ark are called the "cherubim of glory" ( Heb. 9:5), i.e., of the Shechinah, or cloud of glory, for on them the visible glory of God rested. They were placed one at each end of the mercy-seat, with wings stretched upward, and their faces "toward each other and toward the mercy-seat." They were anointed with holy oil, like the ark itself and the other sacred furniture.

The cherubim were symbolical. They were intended to represent spiritual existences in immediate contact with Jehovah. Some have regarded them as symbolical of the chief ruling power by which God carries on his operations in providence ( Ps. 18:10). Others interpret them as having reference to the redemption of men, and as symbolizing the great rulers or ministers of the church. Many other opinions have been held regarding them which need not be referred to here. On the whole, it seems to be most satisfactory to regard the interpretation of the symbol to be variable, as is the symbol itself.

Their office was, (1) on the expulsion of our first parents from Eden, to prevent all access to the tree of life; and (2) to form the throne and chariot of Jehovah in his manifestation of himself on earth. He dwelleth between and sitteth on the cherubim (1 Sam. 4:4; Ps. 80:1; Ezek. 1:26, Ezek. 1:28).

Chesalon - strength; confidence, a place on the border of Judah, on the side of Mount Jearim ( Josh. 15:10); probably identified with the modern village of Kesla, on the western mountains of Judah.

Chesed - gain, the son of Nahor ( Gen. 22:22).

Chesil - ungodly, a town in the south of Judah ( Josh. 15:30); probably the same as Bethul ( Josh 19:4) and Bethuel (1 Chr. 4:30); now Khelasa.

Chest - (Heb. 'aron, generally rendered "ark"), the coffer into which the contributions for the repair of the temple were put (2 Kings 12:9,2 Kings 12:10; 2 Chr. 24:8,2 Chr. 24:10,2 Chr. 24:11). In Gen. 50:26 it is rendered "coffin." In Ezek. 27:24 a different Hebrew word, genazim (plur.), is used. It there means "treasure-chests."

Chestnut tree - (Heb. 'armon; i.e., "naked"), mentioned in connection with Jacob's artifice regarding the cattle ( Gen. 30:37). It is one of the trees of which, because of its strength and beauty, the Assyrian empire is likened ( Ezek. 31:8; R.V., "plane trees"). It is probably the Oriental plane tree (Platanus orientalis) that is intended. It is a characteristic of this tree that it annually sheds its outer bark, becomes "naked." The chestnut tree proper is not a native of Palestine.

Chesulloth - fertile places; the loins, a town of Issachar, on the slopes of some mountain between Jezreel and Shunem ( Josh. 19:18). It has been identified with Chisloth-tabor, 2 1/2 miles to the west of Mount Tabor, and north of Jezreel; now Iksal.

Chezib - deceitful, a town where Shelah, the son of Judah, was born ( Gen. 38:5). Probably the same as Achzib (q.v.).

Chidon - dart, the name of the threshing-floor at which the death of Uzzah took place (1 Chr. 13:9). In the parallel passage in Samuel (2 Sam. 6:6) it is called "Nachon's threshing-floor." It was a place not far north-west from Jerusalem.