they should take it to the congregation for settlement (that is, to those appointed to responsible positions of governing the congregation). Paul later admonished Christians to settle difficulties in this manner and not be taking one another before worldly courts.—Matt. 18:15-17; 1 Cor. 6:1-8; see LEGAL CASE.

COURT OFFICIAL

[Heb., sa·risʹ, eunuch, courtier, royal minister; Gr., eu·nouʹkhos, bed keeper, keeper of the bedchamber, eunuch].

Translators render sa·risʹ “eunuch,” “court official,” “officer,” “commissioner,” “chamberlain,” and by related terms, according to the meaning indicated by the context. At Genesis 37:36 (AV) it is translated “officer” and a marginal note states: “But the word doth signify not only eunuchs, but also chamberlains, courtiers, and officers.”

It is generally thought that court officials were the men in charge of the private chambers or apartments of a palace or mansion, as was Blastus, chamberlain of King Herod. (Acts 12:20) (However, the Greek expression epi tou koi·toʹnos, the one “over the bedchamber,” is used here.) But the duties of officials of the king’s court varied greatly. Bigthan and Teresh were Medo-Persian court officials who were trusted servants, their duty seemingly being to guard the door of King Ahasuerus’ private apartment. (Esther 2:21) Others ministered to the person of the king. (Esther 1:10, 11) The Bible identifies some court officials as being men who held military offices. (2 Ki. 25:19) A “principal court-official” in Babylon had the responsibility to appoint a guardian over Daniel, Hananiah, Mishael and Azariah after they arrived in Babylon when Nebuchadnezzar took King Jehoiachin and certain of the Jews to Babylon in 617 B.C.E.—Dan. 1:3, 7, 11.

It appears that not all court officials were eunuchs in the literal sense, that is, emasculated men. Literal eunuchs were often in charge of the women’s quarters, or harem of a king. But the duties of officers such as chief cupbearer (a high position) and baker would not necessarily give rise to the requirement of emasculation for that office, although they could have been eunuchs who rose to those positions. (Gen. 40:2) In Pharaoh’s court, Potiphar, a court official and chief of the bodyguard, was a married man. (Gen. 39:1) The Ethiopian “eunuch” baptized by Philip the evangelizer was a man in power, over all the treasure of Queen Candace. He was a proselyte of the Jewish religion, a worshiper of Jehovah, under the Law. He could not have been a literal eunuch, for no castrated man could come into the congregation of Israel and no others aside from Jews and proselytes were baptized prior to Cornelius’ conversion. (Acts 8:26-38; 10:24, 34, 35, 44-47; Deut 23:1) David called together his court officials (who would logically not be literal eunuchs in view of the Jewish attitude and the Law), along with the princes and mighty men, to inform them that his son Solomon was designated to build the temple of Jehovah.—1 Chron. 28:1-6; see CUPBEARER; STEWARD.

COUSIN

The child of one’s aunt or uncle. The only occurrence of the Greek word a·ne·psi·osʹ (cousin) is at Colossians 4:10, where Paul calls Mark “the cousin of Barnabas.” The Greek term means primarily “first cousin,” but in a wider sense, any cousin. A·ne·psi·osʹ also occurs in the Septuagint at Numbers 36:11 (plural), but the Hebrew expression in the Masoretic text is rendered “sons of their father’s brothers.”

The King James Version calls Mary and Elizabeth cousins (syg·ge·nesʹ) at Luke 1:36, and while tradition supports this relationship, syg·ge·nesʹ is more accurately rendered “relative” or “kinswoman,” consistent with its other occurrences, as is done in modern versions. (Luke 2:44; 21:16; Acts 10:24; AT, CC, ED, NW, We) Syg·ge·nesʹ occurs five times in the Septuagint, again meaning “relatives” in general rather than the modern restricted designation “cousin.”—Lev. 18:14; 20:20; 25:45; 2 Sam. 3:39; Ezek. 22:6; LXX.

Though no word for cousin is found in the Hebrew Scriptures, this relationship is there indicated by expressions such as “the sons of . . . Aaron’s uncle,” “the son of his uncle.” (Lev. 10:4; 25:49) Jeremiah bought the field belonging to Hanamel “the son of [his] paternal uncle.” (Jer. 32:7-9, 12) Marriages to cousins are reported: Jacob and Rachel, and the daughters of Zelophehad. (Gen. 28:2; 29:10-12; Num. 36:11) Such marriages to cousins were not included in the Mosaic prohibitions against incest. (Lev. 18:8-16) Today civil laws are at variance on this matter; some states and nations allow cousins to marry, others forbid it.

COVENANT

[Heb., b^erithʹ; Gr., di·a·theʹke].

An agreement between two or more persons to do or refrain from doing some act; a compact; a contract. The Hebrew word b^erithʹ appears at least 279 times in the Hebrew Scriptures, more than 80 of which occurrences are in the five books of Moses. It is variously translated “covenant,” “confederacy,” “league” and “arrangement.” That its basic meaning is “covenant,” comparable to our modern legal word “contract,” is seen from cuneiform tablets found in 1927 at Qatna, an ancient non-Israelite city SE of Hamath. “The contents of the two tablets [of fifteen found] are simple. Tablet A contains a list of names . . . Tablet B is a ration list, . . . List A is thus a compact in which the men in question . . . agree to enter someone’s service or to carry out certain obligations. List B, written by the same scribe, then illustrates the nature of the compact; the men were to receive specified rations in return for their services. .  . . the Israelite concept of b^erithʹ, ‘covenant,’ was a central theme in Yahwist theology. Here we have the first published extra-biblical occurrence of the word from early times—not later than the first third of the fourteenth century B.C.”—Bulletin of the American Schools of Oriental Research, February 1951, p. 22.

B^erithʹ is taken from a root meaning “to cut,” from the custom of ratifying or confirming a covenant by killing animals, cutting them in two and having the parties to the covenant walk between the parts. (Gen. 15:9-11, 17, 18; Jer. 34:18, 19) The root sometimes bears the signification “to eat,” since among Orientals to eat together amounts almost to a covenant of friendship. (Compare Genesis 31:44-47, where Jacob and Laban piled up stones and ate on them at the time of making a covenant, also Obadiah 7.)

In some translations of the Christian Greek Scriptures the word di·a·theʹke is variously rendered “covenant,” “will,” “testament” (testamentum, Vg). However, M’Clintock and Strong’s Cyclopoedia says, under “Covenant”: “There seems, however, to be no necessity for the introduction of a new word [other than ‘covenant’] conveying a new idea. The Sept[uagint] having rendered b^erithʹ (which never means will or testament, but always covenant or agreement) by di·a·theʹke consistently throughout the O.T., the N.T. writers, in adopting that word, may naturally be supposed to intend to convey to their readers, most of them familiar with the Greek O.T., the same idea. Moreover, in the majority of cases, the same thing which has been called a ‘covenant’ (b^erithʹ) in the O.T. is referred to in the N.T. (e.g. 2 Cor. iii,14; Heb. vii, ix; Rev. xi,19); while in the same context the same word and thing in the Greek are in the English [in AV] sometimes represented by ‘covenant,’ and sometimes by ‘testament’ (Heb. vii,22; viii,8-13; ix,15).”

In more than ten places in the book of Hebrews (Heb. 7:22; 8:6, 8, 9, 10; 9:4, 15, 16, 17, 20) the writer uses the word di·a·theʹke with undeniable reference to a covenant in the old Hebrew sense, even quoting from Jeremiah 31:31-34 and referring to the “ark of the covenant.” In translating these verses of Jeremiah the Greek Septuagint uses di·a·theʹke for the ancient Hebrew b^erithʹ, meaning covenant.