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Closet As used in the New Testament, signifies properly a storehouse (Luk 12:24), and hence a place of privacy and retirement (Mat 6:6; Luk 12:3).

Cloud The Hebrew so rendered means "a covering," because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Exo 16:10; Exo 33:9; Num 11:25; Num 12:5; Job 22:14; Psa 18:11). A "cloud without rain" is a proverbial saying, denoting a man who does not keep his promise (Pro 16:15; Isa 18:4; Isa 25:5; Jde 1:12). A cloud is the figure of that which is transitory (Job 30:15; Hos 6:4). A bright cloud is the symbolical seat of the Divine presence (Exo 29:42, Exo 29:43; Kg1 8:10; Ch2 5:14; Eze 43:4), and was called the Shechinah (q.v.). Jehovah came down upon Sinai in a cloud (Exo 19:9); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (Exo 40:34, Exo 40:35). At the dedication of the temple also the cloud "filled the house of the Lord" (Kg1 8:10). Thus in like manner when Christ comes the second time he is described as coming "in the clouds" (Mat 17:5; Mat 24:30; Act 1:9, Act 1:11). False teachers are likened unto clouds carried about with a tempest (Pe2 2:17). The infirmities of old age, which come one after another, are compared by Solomon to "clouds returning after the rain" (Ecc 12:2). The blotting out of sins is like the sudden disappearance of threatening clouds from the sky (Isa 44:22). Cloud, the pillar of, was the glory-cloud which indicated God's presence leading the ransomed people through the wilderness (Exo 13:22; Exo 33:9, Exo 33:10). This pillar preceded the people as they marched, resting on the ark (Exo 13:21; Exo 40:36). By night it became a pillar of fire (Num 9:17).

Cnidus A town and harbour on the extreme south-west of the peninsula of Doris in Asia Minor. Paul sailed past it on his voyage to Rome after leaving Myra (Act 27:7).

Coal It is by no means certain that the Hebrews were acquainted with mineral coal, although it is found in Syria. Their common fuel was dried dung of animals and wood charcoal. Two different words are found in Hebrew to denote coal, both occurring in Pro 26:21, "As coal [Heb. peham ; i.e., "black coal"] is to burning coal (Heb. gehalim ]." The latter of these words is used in Job 41:21; Pro 6:28; Isa 44:19. The words "live coal" in Isa 6:6 are more correctly "glowing stone." In Lam 4:8 the expression "blacker than a coal" is literally rendered in the margin of the Revised Version "darker than blackness." "Coals of fire" (Sa2 22:9, Sa2 22:13; Psa 18:8, Psa 18:12, Psa 18:13, etc.) is an expression used metaphorically for lightnings proceeding from God. A false tongue is compared to "coals of juniper" (Psa 120:4; Jam 3:6). "Heaping coals of fire on the head" symbolizes overcoming evil with good. The words of Paul (Rom 12:20) are equivalent to saying, "By charity and kindness thou shalt soften down his enmity as surely as heaping coals on the fire fuses the metal in the crucible."

Coat The tunic worn like the shirt next the skin (Lev 16:4; Sol 5:3; Sa2 15:32; Exo 28:4; Exo 29:5). The "coats of skins" prepared by God for Adam and Eve were probably nothing more than aprons (Gen 3:21). This tunic was sometimes woven entire without a seam (Joh 19:23); it was also sometimes of "many colours" (Gen 37:3; R.V. marg., "a long garment with sleeves"). The "fisher's coat" of Joh 21:7 was obviously an outer garment or cloak, as was also the "coat" made by Hannah for Samuel (Sa1 2:19). (See DRESS.)

Coat of Mail In rendering of a Hebrew word meaning "glittering" (Sa1 17:5, Sa1 17:38). The same word in the plural form is translated "habergeons" in Ch2 26:14 and Neh 4:16. The "harness" (Kg1 22:34), "breastplate" (Isa 59:17), and "brigandine" (Jer 46:4), were probably also corselets or coats of mail. (See ARMOUR.)

Cock-crowing In our Lord's time the Jews had adopted the Greek and Roman division of the night into four watches, each consisting of three hours, the first beginning at six o'clock in the evening (Luk 12:38; Mat 14:25; Mar 6:48). But the ancient division, known as the first and second cock-crowing, was still retained. The cock usually crows several times soon after midnight (this is the first crowing), and again at the dawn of day (and this is the second crowing). Mark mentions (Mar 14:30) the two cock-crowings. Matthew (Mat 26:34) alludes to that only which was emphatically the cock-crowing, viz, the second.

Cockatrice The mediaeval name (a corruption of of "crocodile") of a fabulous serpent supposed to be produced from a cock's egg. It is generally supposed to denote the cerastes, or "horned viper," a very poisonous serpent about a foot long. Others think it to be the yellow viper (Daboia xanthina), one of the most dangerous vipers, from its size and its nocturnal habits (Isa 11:8; Isa 14:29; Isa 59:5; Jer 8:17; in all which the Revised Version renders the Hebrew tziphoni by "basilisk"). In Pro 23:32 the Hebrew tzeph'a is rendered both in the Authorized Version and the Revised Version by "adder;" margin of Revised Version "basilisk," and of Authorized Version "cockatrice."

Cockle Occurs only in Job 31:40 (marg., "noisome weeds"), where it is the rendering of a Hebrew word ( b'oshah ) which means "offensive," "having a bad smell," referring to some weed perhaps which has an unpleasant odour. Or it may be regarded as simply any noisome weed, such as the "tares" or darnel of Mat 13:30. In Isa 5:2, Isa 5:4 the plural form is rendered "wild grapes."
