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BuziAid to Bible Understanding
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BUZI
(Buʹzi) [descendant of Buz].
The Levitical and priestly father of the prophet Ezekiel.—Ezek. 1:3.
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BuziteAid to Bible Understanding
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BUZITE
See Buz No. 1.
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CabAid to Bible Understanding
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CAB
A measure that, according to rabbinical sources, was one-eighteenth of an ephah (2 Ki. 6:25), and hence also one eighteenth of a bath measure. (Ezek. 45:11) If the bath measure is to be viewed as having a capacity of 5.81 gallons (22 liters), as archaeological evidence seems to indicate, then the cab measure would have a capacity of 2.58 pints (2.2 dry pints, 1.22 liters).
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CabbonAid to Bible Understanding
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CABBON
(Cabʹbon) [wrap around, surrond].
One of the cities of Judah in the Shephelah. (Josh. 15:40) The Septuagint Version reads “Chabra” instead of Cabbon at Joshua 15:40, and this has led some to relate the town with Hebra, E of Lachish. On the basis of the Hebrew name, however, others suggest an identification with Qubeibeh, SW of Beit Jibrin.
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CabulAid to Bible Understanding
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CABUL
(Caʹbul) [perhaps, fettered land].
1. A town assigned to the tribe of Asher as part of its inheritance. (Josh. 19:24, 27) It is thought to be the same as modern Kabul, situated about nine miles (14.5 kilometers) E-SE of Acre (Acco).
2. The name applied to a district of twenty cities given by Solomon to King Hiram of Tyre, the gift likely deriving from Solomon’s appreciation for Hiram’s assistance in his building program. Hiram, however, on inspecting the cities, found them “not just right in his eyes,” saying to Solomon: “What sort of cities are these that you have given me, my brother?” Thereafter they came to be called the “Land of Cabul.”—1 Ki. 9:10-13.
According to Josephus (Antiquities of the Jews, Book VIII, chap. V, par. 3), the cities “lay not far from Tyre.” Galilee is called by Isaiah (9:1) “Galilee of the nations,” and certain scholars consider it probable that the twenty cities were inhabited by a pagan population. It does not seem likely that Solomon would turn them over to a foreign king if they were inhabited by Israelites, and they may indeed have been outside the boundaries actually inhabited by Israel, though still within the limits of the original area promised Israel by God and conquered by Solomon’s father David. (Ex. 23:31; 2 Sam. 8:1-15) The propriety of Solomon’s action has been questioned due to God’s law at Leviticus 25:23, 24. This law may have been considered as applying only to the region actually occupied by God’s covenant people, in which case Solomon’s gift would not have been improper. If otherwise, then it would be an additional example of his failure to adhere completely to divine counsel, as in the case of his multiplying horses and also taking many wives from the foreign nations.—Compare Deuteronomy 17:16, 17 with 1 Kings 4:26; 11:1-8.
The account does not give the reason for Hiram’s lack of satisfaction with the cities; some suggest that the pagan inhabitants kept them in poor condition; others, that their geographical situation was undesirable. At any rate his displeasure with them resulted in their receiving the name the “Land of Cabul.” The meaning of Cabul in this text has been a subject of considerable discussion. Josephus (as above) says that “according to the language of the Phoenicians, [it] denotes what does not please,” but modern scholars find no other evidence to support this interpretation. Lexicographers generally advance the suggestion that a form of pun is involved, Cabul being used in the sense of the similar-sounding Hebrew phrase kevalʹ, meaning as “good as nothing.”
In the parallel account of events following the completion of Solomon’s building project, 2 Chronicles 8:2 mentions cities “that Hiram had given to Solomon,” which cities Solomon rebuilt for use by the Israelites. Whether or not these were the same cities that Solomon had first presented as a gift to Hiram is not stated. If so, then this text would indicate that Hiram rejected the gift. It is also suggested by some that an exchange of gifts of cities was involved, though this is not mentioned in the account at First Kings 9.
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CaesarAid to Bible Understanding
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CAESAR
(Caeʹsar).
A Roman family name that became a title. In 46 B.C.E., Gaius Julius Caesar became dictator of Rome, though not quelling all opposition till 44 B.C.E. Caesar was the name of his family (Gaius being his personal name and Julius that of his clan or house). The family name passed to his adopted son and ultimate successor Gaius Julius Caesar Octavianus (Octavian). Octavian established his rulership over the realm in 31 B.C.E. and in 27 B.C.E. was accorded the title of Augustus by the Roman Senate, becoming known as Caesar Augustus.—Luke 2:1-7.
Thereafter, the next four Roman emperors (Tiberius, Gaius [Caligula], Claudius, and Nero) laid claim to the name either on the basis of actual relationship or of adoption. The family name thus became so closely associated with the position of Sovereign ruler that, even after the end of the Caesarean dynasty, the name was retained as a regal title equivalent to that of Emperor, producing the later forms Kaiser (German) and Czar (Russian).
The Caesars ruling during the period covered by the Christian Greek Scriptures, along with their reigns and the major events of the Bible taking place during these, are listed on the accompanying chart. Of these, only three are mentioned by name in the Bible itself: Augustus, Tiberius and Claudius. For fuller discussion, see articles under their names.
GOD AND CAESAR
Jesus’ only recorded reference to Caesar is when laying down the principle: “Pay back, therefore, Caesar’s things to Caesar, but God’s things to God.” (Matt. 22:17-21; Mark 12:14-17; Luke 20:22-25) The question evoking this statement was with regard to the payment of “head tax” by Jews to the Roman state. It therefore dealt with an established law or regular practice and hence neither the question nor the answer was evidently intended to be restricted to Tiberius, then ruling. (Compare Matthew 17:25.) “Caesar” meant or symbolized the civil authority, the state, represented by its duly appointed representatives, called the “superior authorities” by Paul and expressed by Peter as “the king” and his “governors.”—Rom. 13:1-7; Titus 3:1; 1 Pet. 2:13-17; see SUPERIOR AUTHORITIES.
Caesar’s “things” were therefore the payment due for services rendered by the secular government and for which services the government levied taxes or tribute. Despite its imperialistic nature, the Roman state provided numerous services for its subject peoples, including the construction of highways, and a form of mail service, as well as the maintenance of civil order and protection from criminal elements. The people paid for these services by taxes. This is underscored by Jesus’ reference to Caesar’s coin, called the “head tax coin.”—Matt. 22:19.
That “Caesar’s” authority to exact payment even from Christians could not be allowed to infringe upon the Christian’s service to God was shown by Jesus’ statement that ‘God’s things should be paid back to God.’ (Matt. 22:21) Jesus’ apostles showed that they understood that their duty toward human authorities was limited (relative) and not absolute, for when later brought before the Jewish high court
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