Crispus - curled, the chief of the synagogue at Corinth ( Acts 18:8). He was converted and, with his family, baptized by Paul (1 Cor. 1:14).

Cross - in the New Testament the instrument of crucifixion, and hence used for the crucifixion of Christ itself ( Eph. 2:16; Heb. 12:2; 1 Cor. 1:17,1 Cor. 1:18; Gal. 5:11; Gal 6:12, Gal. 5:14; Phil. 3:18). The word is also used to denote any severe affliction or trial ( Matt. 10:38;Matt 16:24; Mark 8:34; Mark 10:21).

The forms in which the cross is represented are these:

1. The crux simplex (I), a "single piece without transom."

2. The crux decussata (X), or St. Andrew's cross.

3. The crux commissa (T), or St. Anthony's cross.

4. The crux immissa (t), or Latin cross, which was the kind of cross on which our Saviour died. Above our Lord's head, on the projecting beam, was placed the "title." (See CRUCIFIXION.)

After the conversion, so-called, of Constantine the Great (B.C. 313), the cross first came into use as an emblem of Christianity. He pretended at a critical moment that he saw a flaming cross in the heavens bearing the inscription, "In hoc signo vinces", i.e., By this sign thou shalt conquer, and that on the following night Christ himself appeared and ordered him to take for his standard the sign of this cross. In this form a new standard, called the Labarum, was accordingly made, and borne by the Roman armies. It remained the standard of the Roman army till the downfall of the Western empire. It bore the embroidered monogram of Christ, i.e., the first two Greek letters of his name, X and P (chi and rho), with the Alpha and Omega. (See A.)

Crown - (1.) Denotes the plate of gold in the front of the high priest's mitre ( Ex. 29:6;Ex 39:30). The same Hebrew word so rendered (ne'zer) denotes the diadem worn by Saul in battle (2 Sam. 1:10), and also that which was used at the coronation of Joash (2 Kings 11:12).

(2.) The more general name in Hebrew for a crown is 'atarah, meaning a "circlet." This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (2 Sam. 12:30). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and Persian kings. Sometimes a diadem surrounded the royal head-dress of two or three fillets. This probably signified that the wearer had dominion over two or three countries. In Rev. 12:3; Rev 13:1, we read of "many crowns," a token of extended dominion.

(3.) The ancient Persian crown ( Esther 1:11;Esther 2:17;Esther 6:8) was called kether; i.e., "a chaplet," a high cap or tiara. Crowns were worn sometimes to represent honour and power ( Ezek. 23:42). They were worn at marriages ( Cant. 3:11; Isa. 61:10, "ornaments;" R.V., "a garland"), and at feasts and public festivals.

The crown was among the Romans and Greeks a symbol of victory and reward. The crown or wreath worn by the victors in the Olympic games was made of leaves of the wild olive; in the Pythian games, of laurel; in the Nemean games, of parsley; and in the Isthmian games, of the pine. The Romans bestowed the "civic crown" on him who saved the life of a citizen. It was made of the leaves of the oak. In opposition to all these fading crowns the apostles speak of the incorruptible crown, the crown of life ( James 1:12; Rev. 2:10) "that fadeth not away" (1 Pet. 5:4, Gr. amarantinos; comp. 1:4). Probably the word "amaranth" was applied to flowers we call "everlasting," the "immortal amaranth."

Crown of thorns - our Lord was crowned with a, in mockery by the Romans ( Matt. 27:29). The object of Pilate's guard in doing this was probably to insult, and not specially to inflict pain. There is nothing to show that the shrub thus used was, as has been supposed, the spina Christi, which could have been easily woven into a wreath. It was probably the thorny nabk, which grew abundantly round about Jerusalem, and whose flexible, pliant, and round branches could easily be platted into the form of a crown. (See THORN , 3.)

Crucifixion - a common mode of punishment among heathen nations in early times. It is not certain whether it was known among the ancien Jews; probably it was not. The modes of capital punishment according to the Mosaic law were, by the sword (Ex. 21), strangling, fire (Lev. 20), and stoning (Deut. 21).

This was regarded as the most horrible form of death, and to a Jew it would acquire greater horror from the curse in Deut. 21:23.

This punishment began by subjecting the sufferer to scourging. In the case of our Lord, however, his scourging was rather before the sentence was passed upon him, and was inflicted by Pilate for the purpose, probably, of exciting pity and procuring his escape from further punishment ( Luke 23:22; John 19:1).

The condemned one carried his own cross to the place of execution, which was outside the city, in some conspicuous place set apart for the purpose. Before the nailing to the cross took place, a medicated cup of vinegar mixed with gall and myrrh (the sopor) was given, for the purpose of deadening the pangs of the sufferer. Our Lord refused this cup, that his senses might be clear ( Matt. 27:34). The spongeful of vinegar, sour wine, posca, the common drink of the Roman soldiers, which was put on a hyssop stalk and offered to our Lord in contemptuous pity ( Matt. 27:48; Luke 23:36), he tasted to allay the agonies of his thirst ( John 19:29). The accounts given of the crucifixion of our Lord are in entire agreement with the customs and practices of the Roman in such cases. He was crucified between two "malefactors" ( Isa. 53:12; Luke 23:32), and was watched by a party of four soldiers ( John 19:23; Matt. 27:36, Matt. 27:54), with their centurion. The "breaking of the legs" of the malefactors was intended to hasten death, and put them out of misery ( John 19:31); but the unusual rapidity of our Lord's death ( John 19:33) was due to his previous sufferings and his great mental anguish. The omission of the breaking of his legs was the fulfilment of a type ( Ex. 12:46). He literally died of a broken heart, a ruptured heart, and hence the flowing of blood and water from the wound made by the soldier's spear ( John 19:34). Our Lord uttered seven memorable words from the cross, namely, (1) Luke 23:34; (2 Luke 23:43; (3) John 19:26; (4) Matt. 27:46, Mark 15:34; (5) John 19:28; (6 John 19:30; (7) Luke 23:46.

Cruse - a utensil; a flask or cup for holding water (1 Sam. 26:11,1 Sam. 26:12,1 Sam. 26:16; 1 Kings 19:6) or oil (1 Kings 17:12,1 Kings 17:14,1 Kings 17:16). In 1 Kings 14:3 the word there so rendered means properly a bottle, as in Jer. 19:1, Jer. 19:10, or pitcher. In 2 Kings 2:20, a platter or flat metal saucer is intended. The Hebrew word here used is translated "dish" in 21:13; "pans," in 2 Chr. 35:13; and "bosom," in Prov. 19:24; Prov 26:15(R.V., "dish").

Crystal - ( Ezek. 1:22, with the epithet "terrible," as dazzling the spectators with its brightness). The word occurs in Rev. 4:6; Rev 21:11; Rev 22:1. It is a stone of the flint order, the most refined kind of quartz. The Greek word here used means also literally "ice." The ancients regarded the crystal as only pure water congealed into extreme hardness by great length of time.

Cubit - Heb. 'ammah; i.e., "mother of the arm," the fore-arm, is a word derived from the Latin cubitus, the lower arm. It is difficult to determine the exact length of this measure, from the uncertainty whether it included the entire length from the elbow to the tip of the longest finger, or only from the elbow to the root of the hand at the wrist. The probability is that the longer was the original cubit. The common computation as to the length of the cubit makes it 20.24 inches for the ordinary cubit, and 21.888 inches for the sacred one. This is the same as the Egyptian measurements.

A rod or staff the measure of a cubit is called in Judg. 3:16 gomed, which literally means a "cut," something "cut off." The LXX. and Vulgate render it "span."

Cuckoo - (Heb. shahaph), from a root meaning "to be lean; slender." This bird is mentioned only in Lev. 11:16 and Deut. 14:15 (R.V., "seamew"). Some have interpreted the Hebrew word by "petrel" or "shearwater" (Puffinus cinereus), which is found on the coast of Syria; others think it denotes the "sea-gull" or "seamew." The common cuckoo (Cuculus canorus) feeds on reptiles and large insects. It is found in Asia and Africa as well as in Europe. It only passes the winter in Palestine. The Arabs suppose it to utter the cry Yakub_, and hence they call it _tir el-Yakub; i.e., "Jacob's bird."

Cucumbers - (Heb. plur. kishshuim; i.e., "hard," "difficult" of digestion, only in Num. 11:5). This vegetable is extensively cultivated in the East at the present day, as it appears to have been in earlier times among the Hebrews. It belongs to the gourd family of plants. In the East its cooling pulp and juice are most refreshing. "We need not altogether wonder that the Israelites, wearily marching through the arid solitudes of the Sinaitic peninsula, thought more of the cucumbers and watermelons of which they had had no lack in Egypt, rather than of the cruel bondage which was the price of these luxuries." Groser's Scripture Natural History.

Isaiah speaks of a "lodge" Num 1:8; Heb. sukkah), i.e., a shed or edifice more solid than a booth, for the protection throughout the season from spring to autumn of the watchers in a "garden of cucumbers."

Cummin - (Heb. kammon; i.e., a "condiment"), the fruit or seed of an umbelliferous plant, the Cuminum sativum, still extensively cultivated in the East. Its fruit is mentioned in Isa. 28:25, Isa. 28:27. In the New Testament it is mentioned in Matt. 23:23, where our Lord pronounces a "woe" on the scribes and Pharisees, who were zealous in paying tithes of "mint and anise and cummin," while they omitted the weightier matters of the law." "It is used as a spice, both bruised, to mix with bread, and also boiled, in the various messes and stews which compose an Oriental banquet." Tristram, Natural History.

Cup - a wine-cup ( Gen. 40:11,Gen. 40:21), various forms of which are found on Assyrian and Egyptian monuments. All Solomon's drinking vessels were of gold (1 Kings 10: 21). The cups mentioned in the New Testament were made after Roman and Greek models, and were sometimes of gold (Rev. 17:4).

The art of divining by means of a cup was practiced in Egypt ( Gen. 44:2-17), and in the East generally.

The "cup of salvation" ( Ps. 116:13) is the cup of thanksgiving for the great salvation. The "cup of consolation" ( Jer. 16:7) refers to the custom of friends sending viands and wine to console relatives in mourning ( Prov. 31:6). In 1 Cor. 10:16, the "cup of blessing" is contrasted with the "cup of devils" (1 Cor. 10:21). The sacramental cup is the "cup of blessing," because of blessing pronounced over it ( Matt. 26:27; Luke 22:17). The "portion of the cup" ( Ps. 11:6;Ps 16:5) denotes one's condition of life, prosperous or adverse. A "cup" is also a type of sensual allurement ( Jer. 51:7; Prov. 23:31; Rev. 17:4). We read also of the "cup of astonishment," the "cup of trembling," and the "cup of God's wrath" ( Ps. 75:8; Isa. 51:17; Jer. 25:15; Lam. 4:21; Ezek. 23:32; Rev. 16:19; comp. Matt. 26:39, Matt. 26:42; John 18:11). The cup is also the symbol of death ( Matt. 16:28; Mark 9:1; Heb. 2:9).

Cup-bearer - an officer of high rank with Egyptian, Persian, Assyrian, and Jewish monarchs. The cup-bearer of the king of Egypt is mentioned in connection with Joseph's history ( Gen. 40:1-21;Gen 41:9). Rabshakeh (q.v.) was cup-bearer in the Assyrian court (2 Kings 18:17). Nehemiah filled this office to the king of Persia ( Neh. 1:11). We read also of Solomon's cup-bearers (1 Kings 10:5; 2 Chr. 9:4).

Curious arts - ( Acts 19:19), magical arts; jugglery practised by the Ephesian conjurers. Ephesus was noted for its wizard and the "Ephesian spells;" i.e., charms or scraps of parchment written over with certain formula, which were worn as a safeguard against all manner of evils. The more important and powerful of these charms were written out in books which circulated among the exorcists, and were sold at a great price.

Curse - denounced by God against the serpent ( Gen. 3:14), and against Cain ( Gen 4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men ( Gen. 9:25;Gen 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.

No one on pain of death shall curse father or mother ( Ex. 21:17), nor the prince of his people ( Ex 22:28), nor the deaf ( Lev. 19:14). Cursing God or blaspheming was punishable by death ( Lev. 24:10-16). The words "curse God and die" (R.V., "renounce God and die"), used by Job's wife ( Job 2:9), have been variously interpreted. Perhaps they simply mean that as nothing but death was expected, God would by this cursing at once interpose and destroy Job, and so put an end to his sufferings.

Curtain - (1.) Ten curtains, each twenty-eight cubits long and four wide, made of fine linen, also eleven made of goat's hair, covered the tabernacle ( Ex. 26:1-13;Ex 36:8-17).

(2.) The sacred curtain, separating the holy of holies from the sanctuary, is designated by a different Hebrew word (peroketh). It is described as a "veil of blue, and purple, and scarlet, and fine twined linen of cunning work" ( Ex. 26:31; Lev. 16:2; Num. 18:7).

(3.) "Stretcheth out the heavens as a curtain" ( Isa. 40:22), is an expression used with reference to the veil or awning which Orientals spread for a screen over their courts in summer. According to the prophet, the heavens are spread over our heads as such an awning. Similar expressions are found in Ps. 104:2l; comp. Isa. 44:24; Job 9:8.

Cush - black. (1.) A son, probably the eldest, of Ham, and the father of Nimrod ( Gen. 10:8; 1 Chr. 1:10). From him the land of Cush seems to have derived its name. The question of the precise locality of the land of Cush has given rise to not a little controversy. The second river of Paradise surrounded the whole land of Cush ( Gen. 2:13, R.V.). The term Cush is in the Old Testament generally applied to the countries south of the Israelites. It was the southern limit of Egypt ( Ezek. 29:10, A.V. "Ethiopia," Heb. Cush), with which it is generally associated ( Ps. 68:31; Isa. 18:1; Jer. 46:9, etc.). It stands also associated with Elam ( Isa. 11:11), with Persia ( Ezek. 38:5), and with the Sabeans ( Isa. 45:14). From these facts it has been inferred that Cush included Arabia and the country on the west coast of the Red Sea. Rawlinson takes it to be the country still known as Khuzi-stan, on the east side of the Lower Tigris. But there are intimations which warrant the conclusion that there was also a Cush in Africa, the Ethiopia (so called by the Greeks) of Africa. Ezekiel speaks ( Isa 29:10; comp. 30:4-6) of it as lying south of Egypt. It was the country now known to us as Nubia and Abyssinia ( Isa. 18:1; Zeph. 3:10, Heb. Cush). In ancient Egyptian inscriptions Ethiopia is termed Kesh. The Cushites appear to have spread along extensive tracts, stretching from the Upper Nile to the Euphrates and Tigris. At an early period there was a stream of migration of Cushites "from Ethiopia, properly so called, through Arabia, Babylonia, and Persia, to Western India." The Hamite races, soon after their arrival in Africa, began to spread north, east, and west. Three branches of the Cushite or Ethiopian stock, moving from Western Asia, settled in the regions contiguous to the Persian Gulf. One branch, called the Cossaeans, settled in the mountainous district on the east of the Tigris, known afterwards as Susiana; another occupied the lower regions of the Euphrates and the Tigris; while a third colonized the southern shores and islands of the gulf, whence they afterwards emigrated to the Mediterranean and settled on the coast of Palestine as the Phoenicians. Nimrod was a great Cushite chief. He conquered the Accadians, a Tauranian race, already settled in Mesopotamia, and founded his kingdom, the Cushites mingling with the Accads, and so forming the Chaldean nation.

(2.) A Benjamite of this name is mentioned in the title of Ps. 7. "Cush was probably a follower of Saul, the head of his tribe, and had sought the friendship of David for the purpose of 'rewarding evil to him that was at peace with him.'"

Cushan - probably a poetic or prolonged name of the land of Cush, the Arabian Cush ( Hab. 3:7). Some have, however, supposed this to be the same as Chushan-rishathaim ( Judg. 3:8,Judg. 3:10), i.e., taking the latter part of the name as a title or local appellation, Chushan "of the two iniquities" (= oppressing Israel, and provoking them to idolatry), a Mesopotamian king, identified by Rawlinson with Asshur-ris-ilim (the father of Tiglathpileser I.); but incorrectly, for the empire of Assyria was not yet founded. He held Israel in bondage for eight years.

Cushite - (1.) The messenger sent by Joab to David to announce his victory over Absalom (2 Sam. 18:32).

(2.) The father of Shelemiah ( Jer. 36:14).

(3.) Son of Gedaliah, and father of the prophet Zephaniah ( Jer 1:1).

(4.) Moses married a Cushite woman ( Num. 12:1). From this circumstance some have supposed that Zipporah was meant, and hence that Midian was Cush.

Custom - a tax imposed by the Romans. The tax-gatherers were termed publicans (q.v.), who had their stations at the gates of cities, and in the public highways, and at the place set apart for that purpose, called the "receipt of custom" (Matt.9: 9; Mark 2:14), where they collected the money that was to be paid on certain goods (Matt.17:25). These publicans were tempted to exact more from the people than was lawful, and were, in consequence of their extortions, objects of great hatred. The Pharisees would have no intercourse with them (Matt.5:46, 47; 9:10, 11).

A tax or tribute (q.v.) of half a shekel was annually paid by every adult Jew for the temple. It had to be paid in Jewish coin ( Matt. 22:17-19; Mark 12:14, Mark 12:15). Money-changers (q.v.) were necessary, to enable the Jews who came up to Jerusalem at the feasts to exchange their foreign coin for Jewish money; but as it was forbidden by the law to carry on such a traffic for emolument ( Deut. 23:19,Deut. 23:20), our Lord drove them from the temple ( Matt. 21:12; Mark 11:15).

Cuthah - one of the Babylonian cities or districts from which Shalmaneser transplanted certain colonists to Samaria (2 Kings 17:24). Some have conjectured that the "Cutheans" were identical with the "Cossaeans" who inhabited the hill-country to the north of the river Choaspes. Cuthah is now identified with Tell Ibrahim, 15 miles north-east of Babylon.

Cutting - the flesh in various ways was an idolatrous practice, a part of idol-worship ( Deut. 14:1; 1 Kings 18:28). The Israelites were commanded not to imitate this practice ( Lev. 19:28;Lev 21:5; Deut. 14:1). The tearing of the flesh from grief and anguish of spirit in mourning for the dead was regarded as a mark of affection ( Jer. 16:6;Jer 41:5;Jer 48:37).

Allusions are made in Revelation ( Jer 13:16;Jer 17:5;Jer 19:20) to the practice of printing marks on the body, to indicate allegiance to a deity. We find also references to it, through in a different direction, by Paul (Gal. 6; 7) and by Ezekiel ( Jer 9:4). (See HAIR.)

Cymbals - (Heb. tzeltzelim, from a root meaning to "tinkle"), musical instruments, consisting of two convex pieces of brass one held in each hand, which were clashed together to produce a loud clanging sound; castanets; "loud cymbals." "Highsounding cymbals" consisted of two larger plates, one held also in each hand (2 Sam. 6:5; Ps. 150:5; 1 Chr. 13:8;1 Chr 15:16,1 Chr. 13:19,1 Chr. 13:28; 1 Cor. 13:1).

Cypress - (Heb. tirzah, "hardness"), mentioned only in Isa. 44:14 (R.V., "holm tree"). The oldest Latin version translates this word by ilex, i.e., the evergreen oak, which may possibly have been the tree intended; but there is great probability that our Authorized Version is correct in rendering it "cypress." This tree grows abundantly on the mountains of Hermon. Its wood is hard and fragrant, and very durable. Its foliage is dark and gloomy. It is an evergreen (Cupressus sempervirens). "Throughout the East it is used as a funereal tree; and its dark, tall, waving plumes render it peculiarly appropriate among the tombs."