Lexicon, s.v. Koi'ai'aros). And Koi-avoios from n.-JN},:! is as natural as ^apio-aios from k;b^-!S, stat. emphat. of Aramaic iT'l? for Heb. c'»n? (see Schiirer, HJP II. ii. 19). J. C. Lambert.
CANDLE.— Candles were not much in use in an oil-bearing country like Palestine, and are not referred to in the Bible. But the word occurs in the AV 8 times as the translation of Xi'/xi-os ('lamp') ; and \vxvla. ('lampstand') is always trans- lated 'candlestick.' [On the other hand, Xaixva's, which is generally translated by its derivative ' lamp,' should be rendered either ' torch ' or ' lan- tern ' ; for it generally refers to a lamp which could be carried out of doors (Mt 25'^-, Jn 18', and even Ac 20"*, where the Xa/i7rd5fs iKaval may have been torches that had been brought in by those who had assembled by night), thus corresponding to Heb. TsS].
The Xiix^o! (Heb. ij, I'l, the latter used only in a figurative sense) was, as a rule, an earthenware vessel, like a tiny flat teapot, with a flaxen wick (Mt 12=") in the spout, and supplied with oil (mostly from olives, but also from sesame, nuts, radishes, or fish), through a hole in the centre, from an a-fyeiov (Mt 25*) or other vessel. It could either be carried about (Lk 15') or set on a stand (Mk 4=' etc.). For illustrations of lamps see Hastings' DB, vol. iii. p. 34.
In the teaching of the Son of Man the illumi- nating sign of God's presence in the world is human example and pcr.wnnl witness, as, e.gr., in the ministry of John the Baptist (Jn 5"). The Christian life is to be one that lightens and kindles others (Mk 4='), and points men to the 'Father of lights' (Mt 5'«). It must, therefore, first be itself lit. That is the key to the difficult passage in Mt 6--'-, Lk ll**'- Light may be everywliere, yet it is of no use unless received by the eye, which is the lamp of the body. Sin makes a man see dimly or double, and must be renounced with an undivided mind if the life is to be illumined with Divine truth and love (i'ayos., 2nd ser. i. [18Slj252fl'. ; cf. 18011"., 372 tf.).
But one other important quality Christ illus- trated by the use of the lamp, viz. watchfulness. It was the custom in private houses, as well as in the temple, to keep famjjs burning through the night (Pr 31'*). So, in view of the subtlety and suddenness of temptation and trial, the disciple must have his loins girded and his lamp lit (Lk 12»). The parable of the Ten Virgins with their XainrdSes teaches a similar lesson. Of Christ as the Lamb it is said that He is Himself the lamp {Xvxvo!) of the Holy City (Rev 21=3).
A. Norman Rowland.
CANDLESTICK.-In RV of the Gospels this word is without exception correctly changed into ' stand,' Xvxfla being the stand which held the little oil- fed lamp. It might mean anything from a laxuri- ous candelabrum, generally of wood covered with metal, to a bit of stonework projecting from a cottage wall. It was to the lampstand in lowly domestic use (cf. 2 K 4'") that Christ referred in ilk 4=' as being necessary to complete the value of the lamp for those in the house (Mt 5'*) and those who enter it (Lk 8'« 11^). And the lesson is that if we have received a truth or a ioy through Christ, who is the Light of the World, it is coni- mon sense and common justice not to hide it in fear or selfishness, but to use it as a means of illustrating our Father God and illumining those around us (Mt 5'*). Practical illustrations of this parable are found in MkS''-^", Mt 10^-'=, Lk 10" 17"* (cf.Lk 156- »■'-).
LiTERATrRE.— Maclaren, God of the Amen, p. 293; Expoeilor, 2nd ser. i. [18S1] pp. ISOfl., 252 ff., 372(T., Bth ser. 271 ff.
A. NOU.MAN Rowland.
CAPERNAUM
CAPERNAUM
CAPERNAUM.-
I and Bethsaida. S. References in NT. (i. History.
Literature.
The question as to the position of Capernaum is of great importance for the Gospel story. It is the pivot on which hinges the determination of tlie scene of the greater part of our Lord's active ministrj'. The three places, Capernaum, Chorazin, and Bethsaida, must all be taken together, and they must in any case be not far from the Plain of Gennesaret. This plain is undoubtedly the modern el-Ghuweir (i.e. 'the little Ghor' or 'hollow'); there is also no doubt that Chorazin is the modern Ker&zeh. Tlie present article is written in the belief that Capernaum is Tell HUm (which is the view of the majority of scholars), and that Beth- saida was the port (now called el-Araj), on tlxe Lake, of Bethsaida Julias (et-Tell).
1. The Name.— The correct form of the name is undoubtedly Ka0appaoi5/x. Tliis is found in all the oldest authorities to the end of the 4th cent. (Evv. codd. opt. ; Verss. antiq. Latt. Syrr. ^gypt. Gotli.; Jos. BJ, Onomast. Euseb. Hieron.). The spelling Kairepmoiti. begins to appear in the 5tli cent., but after that date rapidly covered the ground. In Josephus ( Vita, § 72), mention is made of a village the name of which Niese prints as KetpappaKdf, but tliere are many various readings, and the text is pretty certainly corrupt. The exact relation of the ancient name to the modern does not work out very clearly. It is easy to understand liow C'aphar (mod. .ff'c/r=' village'), as a liabitation of living men, might become Tell in the sense of ' a heap of ruins' (strictly = ' mound,' but there is no mound on the site). But tliere are difficulties in tlie way of regarding Hitm as a contraction for ' Nahuni ' ; and some good philologists (Buhl, op. cit. inf., cf. Socin, Guthe, ib. ) prefer to regard Tell Hiim as a corruption of Tenhihn or Tank urn, which occurs in Jewish authorities.