Easton's Bible Dictionary

Chephirah Village, one of the four cities of the Gibeonitish Hivites with whom Joshua made a league (Ch1 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 (Eze 25:16), more frequently Cherethites, the inhabitants of Southern Philistia, the Philistines (Zep 2:5). The Cherethites and the Pelethites were David's life-guards (Sa1 30:14; Sa2 8:18; Sa2 20:7, Sa2 20:23; Sa2 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.; Kg1 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 (Kg1 17:3, Kg1 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 (Exo 25:17; Exo 26:1, Exo 26:31). God promised to commune with Moses "from between the cherubim" (Exo 25:22). This expression was afterwards used to denote the Divine abode and presence (Num 7:89; Sa1 4:4; Isa 37:16; Psa 80:1; Psa 99:1). In Ezekiel's vision (Ezek. 10:1-20) they appear as living creatures supporting the throne of God. From Ezekiel's description of them (Ezek. 1; 10; Eze 41:18, Eze 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 (Eze 1:4) 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 (Psa 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 (Sa1 4:4; Psa 80:1; Eze 1:26, Eze 1:28).

Chesalon Strength; confidence, a place on the border of Judah, on the side of Mount Jearim (Jos 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 (Jos 15:30); probably the same as Bethul (Jos 19:4) and Bethuel (Ch1 4:30); now Khelasa.

Chest (Heb. 'aron , generally rendered "ark"), the coffer into which the contributions for the repair of the temple were put (Kg2 12:9, Kg2 12:10; Ch2 24:8, Ch2 24:10, Ch2 24:11). In Gen 50:26 it is rendered "coffin." In Eze 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 (Eze 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 (Jos 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.