Another common form of outer garment is the 0oiX(ii/77S, the ' cloke ' which St. Paul left at Troas (2 Ti 4"). This was the /xvntila {4>aii>6\ri!, ^o-oXt;?,
(paivoXcai'), a heavy woollen garment, generally red or dark-yellow in colour, worn as a protection against cold and rain, at first especially by tra- vellers and by artisans and slaves ; hence on the one hand its use by St. Paul, and on the other its frequent occurrence in the Catacombs of Rome (where the tunica, the tunica talaris, dalmatic, chlamys, pallium, and the lacerna, a cope-shaped garment, are also found, while the toga occurs only once). The pmmtla was the original of the Eucharistic chasuble, and resembles it exactly in shape (a circle or ellipse, with a hole in the centre), though not in material. As time went on, it was used by all classes, and after the Peace of the Church it became in course of time restricted to bishops and presbyters. It is worn by the ecclesi- astics in the famous 6th cent, frescoes at Ravenna, where appear also the tunica talaris, still adorned with the orphrey-like strips of the clavus, the dalmatic, lacerna, and tlie pulllitm, which, by tlie process of contabulutiu or fnlding, has come to resemble a long stole, ami is distinctive of bishops. Thus, while the toga, clihuiiys, and the original tunica disappeared, and are to us typical of classical antiquity, the pienula, pallium, lacerna, dalmatic, and tunica talaris were handed on as ecclesiastical vestments (chasuble, pall, cope, dalmatic, and alb), the last named forming a link not only with im- perial Rome, but also with the East. See, further, art. Dre.ss. LiTKRATi lu., -A. Cnii/o, Tii' niiiih' GiiraiuUmg; Keil, Ben-
ilisli'na:hi r.N/^i;.-; lir^iuii, H" i-i n firrlichen Geivdnder dee Abeudlandes, and Dtr 2>ontint:alni Gewander des Abeildtandea ; Duchesne, Oritjines du cuUe Chretien,
Percy Dearmer.
CLOPAS (KXuiros).— Mentioned in Jn 19-* as a relative, probably the husband, of one of the women who stood by the cross (Mapia ^ roi; KXaijra). By Chrj'sostom he was identified with Alphseus ; tut this is improbable (see Alph.eus). For his connexion with Joseph and the family of Jesus, see art. Brethren of the Lord and Has- tings' DB, vol. i. p. 322. According to certain apocryphal Acts of the Apostles, he is the same as the Cleopas of Lk 24'^ In that case the devotion which kept Mary of Clopas near the cross till the end finds a counterpart in her husband's sorrow at the Crucifixion. But the identification rests on the derivation of both names from a common Greek original, Cleopatros, and is denied by those who regard Clopas as a Semitic name (see Deiss- mann, Bible Studies, Eng. tr. p. 315, n. 2).
C. T. DiMONT.
CLOSET (TOAteto;-).— Mt 6«, Lk 123 AV.
Gr word was Taujslo. (found in some i^^uage freciuently shows the coalescence is.* Tlie etymology (cf. ret/Miatf, 'dis- eward,' etc .'akin to «>.«) shows that riiiiitix c meaning of the Or. word (i.e.
iit't small i
and even the RV, following Vulg. and Luther, have been compelled to break their rule of uniformity of rendering in this case. The four occurrences of the Gr..word are dealt with as follows in the versions : —
AV RV Vulgate Luther
Mt 66 closet inner chamber cubiculuin Kixmmerlein
Mt '24** secret inner chambers penetralibus Kammer
chambers Lk 12^ closets inner chambers cubiculis Kammern Lk 122-* store- store-chamber cellariuni Keller
house
The Peshitta has (joZ. (ta-waiia) in all four passages, and it seems a pity that ' store-closet • or 'store-chamber' was not used by RV in'the same way throughout.
• Cf. J. H. Moulton in Expositor, 0th ser. ix. [1904] 301 : ' Tat^!,«v, Tti'v and iyiia are overwhelmingly attested by the papyri, where there are only rare examples of a curious rever- sion, like that in Jit 20--! ' (where WH read Ti-r*, elsewhere n-in,
CLOSET
CLOUD
Every Jewish liouse, except the very smallest huts, would have a small room opening out from the ' living-room,' as our workmen's cottages have small pantries, larders, etc., in many cases; but few houses would have a small room specially for private prayer. Yet, curiously, many writers have assumed that Jewish houses did have 'prayer closets ' ; usually, they say, in the upper jjart of the house,* and many identify it with tlie inrepifov (^'h^-' Miyyah). Is there any ground for this? The I 'upper rooms' mentioned in NT were usable as
' guest-chambers (Mk 14'^, etc.), large enough to
accommodate thirteen persons reclining round tables, and (perhaps) even 120 persons (Ac I''*). Would the individual worshipper be able to enter such an important room in a house, and ' shut the door' (Mt 6") against the rest of his family? Others (e..</., Keil, Biblical Archmolor/y, % 95) think of the frail summer-house on tlie flat roof.
According to modern European ideas, the Vul- gate cubiculum, ' bedroom,' would suit the context and circumstances well in Mt 6^, perhaps in Mt 24^ and Lk 12^ but not at all in Lk VI'^. Moreover, (a) this rendering loses the connexion with the etymology ; (i) the use of separate bedrooms is not common in the East ; (c) there are other Gr. and Syr. words to express the idea.
It must be noticed that Mt 6" is founded on Is aB''", ffo-eXtfe eis to. Tajula aov, dTrSKXcKrof tt)!/ Bvpav cov. But the motive in Isaiali is fear, in Matthew desire of loving communion. ra/jKiov occurs 40 times in LXX. In most cases it retains the mean- ing 'store -closet' (Dt 28^, Sir 29'-, etc.). In other cases it is a private chamber of some sort as in Mt 6« : e.g., Gn 43=", Dt 32==, Jg 3-^. The last case is noticeable, ra/ieiov is defined by tw Oepivw, and represents Tin (hcdcr), while vTrepi^ol in the con- text is 'aliyydh, rather implying a distinction. The summer ' upper room ' (EV ' parlour ') liad a summer ' closet ' (E V ' chamber ') attached to it. In the one Eglon was with his attendants till Ehud came, but they afterwards .sui^posed tliat Eglon had retired into the other, and would not disturb him.