Coin Before the Exile the Jews had no regularly stamped money. They made use of uncoined shekels or talents of silver, which they weighed out (Gen. 23:16; Ex. 38:24; 2 Sam. 18:12). Probably the silver ingots used in the time of Abraham may have been of a fixed weight, which was in some way indicated on them. The "pieces of silver" paid by Abimelech to Abraham (Gen. 20:16), and those also for which Joseph was sold (37:28), were proably in the form of rings. The shekel was the common standard of weight and value among the Hebrews down to the time of the Captivity. Only once is a shekel of gold mentioned (1 Chr. 21:25). The "six thousand of gold" mentioned in the transaction between Naaman and Gehazi (2 Kings 5:5) were probably so many shekels of gold. The "piece of money" mentioned in Job 42:11; Gen. 33:19 (marg., "lambs") was the Hebrew kesitah, probably an uncoined piece of silver of a certain weight in the form of a sheep or lamb, or perhaps having on it such an impression. The same Hebrew word is used in Josh. 24:32, which is rendered by Wickliffe "an hundred yonge scheep."
Collar (Heb. peh), means in Job 30:18 the mouth or opening of the garment that closes round the neck in the same way as a tunic (Ex. 39:23). The "collars" (Heb. netiphoth) among the spoils of the Midianites (Judg. 8:26; R.V., "pendants") were ear-drops. The same Hebrew word is rendered "chains" in Isa. 3:19.
Collection The Christians in Palestine, from various causes, suffered from poverty. Paul awakened an interest in them among the Gentile churches, and made pecuniary collections in their behalf (Acts 24:17; Rom. 15:25, 26; 1 Cor. 16:1-3; 2 Cor. 8:9; Gal. 2:10).
College Heb. mishneh (2 Kings 22:14; 2 Chr. 34:22), rendered in Revised Version "second quarter", the residence of the prophetess Huldah. The Authorized Version followed the Jewish commentators, who, following the Targum, gave the Hebrew word its post-Biblical sense, as if it meant a place of instruction. It properly means the "second," and may therefore denote the lower city (Acra), which was built after the portion of the city on Mount Zion, and was enclosed by a second wall.
Colony The city of Philippi was a Roman colony (Acts 16:12), i.e., a military settlement of Roman soldiers and citizens, planted there to keep in subjection a newly-conquered district. A colony was Rome in miniature, under Roman municipal law, but governed by military officers (praetors and lictors), not by proconsuls. It had an independent internal government, the jus Italicum; i.e., the privileges of Italian citizens.
Colossae or Colosse, a city of Phrygia, on the Lycus, which is a tributary of the Maeander. It was about 12 miles above Laodicea, and near the great road from Ephesus to the Euphrates, and was consequently of some mercantile importance. It does not appear that Paul had visited this city when he wrote his letter to the church there (Col. 1:2). He expresses in his letter to Philemon (ver. 1:22) his hope to visit it on being delivered from his imprisonment. From Col. 1:7; 4:12 it has been concluded that Epaphras was the founder of the Colossian church. This town afterwards fell into decay, and the modern town of Chonas or Chonum occupies a site near its ruins.
Colossians, Epistle to the was written by Paul at Rome during his first imprisonment there (Acts 28:16, 30), probably in the spring of A.D. 57, or, as some think, 62, and soon after he had written his Epistle to the Ephesians. Like some of his other epistles (e.g., those to Corinth), this seems to have been written in consequence of information which had somehow been conveyed to him of the internal state of the church there (Col. 1:4-8). Its object was to counteract false teaching. A large part of it is directed against certain speculatists who attempted to combine the doctrines of Oriental mysticism and asceticism with Christianity, thereby promising the disciples the enjoyment of a higher spiritual life and a deeper insight into the world of spirits. Paul argues against such teaching, showing that in Christ Jesus they had all things. He sets forth the majesty of his redemption. The mention of the "new moon" and "sabbath days" (2:16) shows also that there were here Judaizing teachers who sought to draw away the disciples from the simplicity of the gospel.
Like most of Paul's epistles, this consists of two parts, a doctrinal and a practical.
(1.) The doctrinal part comprises the first two chapters. His main theme is developed in chapter 2. He warns them against being drawn away from Him in whom dwelt all the fulness of the Godhead, and who was the head of all spiritual powers. Christ was the head of the body of which they were members; and if they were truly united to him, what needed they more?
(2.) The practical part of the epistle (3-4) enforces various duties naturally flowing from the doctrines expounded. They are exhorted to mind things that are above (3:1-4), to mortify every evil principle of their nature, and to put on the new man (3:5-14). Many special duties of the Christian life are also insisted upon as the fitting evidence of the Christian character. Tychicus was the bearer of the letter, as he was also of that to the Ephesians and to Philemon, and he would tell them of the state of the apostle (4:7-9). After friendly greetings (10-14), he bids them interchange this letter with that he had sent to the neighbouring church of Laodicea. He then closes this brief but striking epistle with his usual autograph salutation. There is a remarkable resemblance between this epistle and that to the Ephesians (q.v.). The genuineness of this epistle has not been called in question.
Colour The subject of colours holds an important place in the Scriptures.
White occurs as the translation of various Hebrew words. It is applied to milk (Gen. 49:12), manna (Ex. 16:31), snow (Isa. 1:18), horses (Zech. 1:8), raiment (Eccl. 9:8). Another Hebrew word so rendered is applied to marble (Esther 1:6), and a cognate word to the lily (Cant. 2:16). A different term, meaning "dazzling," is applied to the countenance (Cant. 5:10).
This colour was an emblem of purity and innocence (Mark 16:5; John 20:12; Rev. 19:8, 14), of joy (Eccl. 9:8), and also of victory (Zech. 6:3; Rev. 6:2). The hangings of the tabernacle court (Ex. 27:9; 38:9), the coats, mitres, bonnets, and breeches of the priests (Ex. 39:27,28), and the dress of the high priest on the day of Atonement (Lev. 16:4,32), were white.
Black, applied to the hair (Lev. 13:31; Cant. 5:11), the complexion (Cant. 1:5), and to horses (Zech. 6:2,6). The word rendered "brown" in Gen. 30:32 (R.V., "black") means properly "scorched", i.e., the colour produced by the influence of the sun's rays. "Black" in Job 30:30 means dirty, blackened by sorrow and disease. The word is applied to a mourner's robes (Jer. 8:21; 14:2), to a clouded sky (1 Kings 18:45), to night (Micah 3:6; Jer. 4:28), and to a brook rendered turbid by melted snow (Job 6:16). It is used as symbolical of evil in Zech. 6:2, 6 and Rev. 6:5. It was the emblem of mourning, affliction, calamity (Jer. 14:2; Lam. 4:8; 5:10).
Red, applied to blood (2 Kings 3;22), a heifer (Num. 19:2), pottage of lentils (Gen. 25:30), a horse (Zech. 1:8), wine (Prov. 23:31), the complexion (Gen. 25:25; Cant. 5:10). This colour is symbolical of bloodshed (Zech. 6:2; Rev. 6:4; 12:3).
Purple, a colour obtained from the secretion of a species of shell-fish (the Murex trunculus) which was found in the Mediterranean, and particularly on the coasts of Phoenicia and Asia Minor. The colouring matter in each separate shell-fish amounted to only a single drop, and hence the great value of this dye. Robes of this colour were worn by kings (Judg. 8:26) and high officers (Esther 8:15). They were also worn by the wealthy and luxurious (Jer. 10:9; Ezek. 27:7; Luke 16:19; Rev. 17:4). With this colour was associated the idea of royalty and majesty (Judg. 8:26; Cant. 3:10; 7:5; Dan. 5:7, 16,29).
Blue. This colour was also procured from a species of shell-fish, the chelzon of the Hebrews, and the Helix ianthina of modern naturalists. The tint was emblematic of the sky, the deep dark hue of the Eastern sky. This colour was used in the same way as purple. The ribbon and fringe of the Hebrew dress were of this colour (Num. 15:38). The loops of the curtains (Ex. 26:4), the lace of the high priest's breastplate, the robe of the ephod, and the lace on his mitre, were blue (Ex. 28:28, 31, 37).
Scarlet, or Crimson. In Isa. 1:18 a Hebrew word is used which denotes the worm or grub whence this dye was procured. In Gen. 38:28,30, the word so rendered means "to shine," and expresses the brilliancy of the colour. The small parasitic insects from which this dye was obtained somewhat resembled the cochineal which is found in Eastern countries. It is called by naturalists Coccus ilics. The dye was procured from the female grub alone. The only natural object to which this colour is applied in Scripture is the lips, which are likened to a scarlet thread (Cant. 4:3). Scarlet robes were worn by the rich and luxurious (2 Sam. 1:24; Prov. 31:21; Jer. 4:30. Rev. 17:4). It was also the hue of the warrior's dress (Nah. 2:3; Isa. 9:5). The Phoenicians excelled in the art of dyeing this colour (2 Chr. 2:7).
These four colours--white, purple, blue, and scarlet--were used in the textures of the tabernacle curtains (Ex. 26:1, 31, 36), and also in the high priest's ephod, girdle, and breastplate (Ex. 28:5, 6, 8, 15). Scarlet thread is mentioned in connection with the rites of cleansing the leper (Lev. 14:4, 6, 51) and of burning the red heifer (Num. 19:6). It was a crimson thread that Rahab was to bind on her window as a sign that she was to be saved alive (Josh. 2:18; 6:25) when the city of Jericho was taken.
Vermilion, the red sulphuret of mercury, or cinnabar; a colour used for drawing the figures of idols on the walls of temples (Ezek. 23:14), or for decorating the walls and beams of houses (Jer. 22:14).
Comforter the designation of the Holy Ghost (John 14:16, 26; 15:26; 16:7; R.V. marg., "or Advocate, or Helper; Gr. paracletos"). The same Greek word thus rendered is translated "Advocate" in 1 John 2:1 as applicable to Christ. It means properly "one who is summoned to the side of another" to help him in a court of justice by defending him, "one who is summoned to plead a cause." "Advocate" is the proper rendering of the word in every case where it occurs.
It is worthy of notice that although Paul nowhere uses the word paracletos, he yet presents the idea it embodies when he speaks of the "intercession" both of Christ and the Spirit (Rom. 8:27, 34).
Coming of Christ (1) with reference to his first advent "in the fulness of the time" (1 John 5:20; 2 John 1:7), or (2) with reference to his coming again the second time at the last day (Acts 1:11; 3:20, 21; 1 Thess. 4:15; 2 Tim. 4:1; Heb. 9:28).
The expression is used metaphorically of the introduction of the gospel into any place (John 15:22; Eph. 2:17), the visible establishment of his kingdom in the world (Matt. 16:28), the conferring on his people of the peculiar tokens of his love (John 14:18, 23, 28), and his executing judgment on the wicked (2 Thess. 2:8).
