Because of the perishable nature of papyrus, vellum or parchment superseded it as a writing material for Bible manuscripts during the fourth century C.E. This durable codex material was used until the fourteenth century, when paper became popular. Most of the important Bible manuscripts extant today are those written on vellum. In making the codex, vellum was used like papyrus, except that the leaves of the quires were arranged so that the sides of the skins matched each other. When the vellum codex was opened, both pages facing the reader would be either the flesh side or the hair side. Guidelines were often drawn with a sharp tool to create impressions on both sides of the page to guide the writer’s pen.—See BOOK; MANUSCRIPTS OF THE BIBLE.

COLHOZEH

(Col·hoʹzeh) [every seer]

1. An Israelite whose son Shallun assisted in repairing Jerusalem’s wall in Nehemiah’s day.—Neh. 3:15.

2. Son of Hazaiah of the tribe of Judah. (Neh. 11:4, 5) Perhaps the same as No. 1 above.

COLLECTION

Paul, while in Ephesus about 55 C.E., wrote to the Corinthians: “Now concerning the collection that is for the holy ones, just as I gave orders to the congregations of Galatia, do that way also yourselves.” (1 Cor. 16:1, 2) The Greek word lo·giʹa (“collection”) is not found in classical Greek writings and occurs only in these two verses of the Bible.

Matthew 17:24 describes “men collecting the two drachmas tax,” but here a different word (lam·baʹno) is used, which conveys the idea of “receiving.” Likewise, the expression “collect tithes” in Hebrews 7:5 stems from another word (a·po·de·ka·toʹo) altogether different from lo·giʹa. However, comparatively recent finds of certain Greek papyri and inscriptions down in Egypt containing this word lo·giʹa show that Paul did not use an unknown expression. It was a common business term, and was used chiefly with reference to collections of money for gods and temples, in the form of taxes, assessments or voluntary offerings.

So, from Paul’s choice of words, we learn that the collection was evidently money and not food or clothing, and when he says “the collection” it indicates a special collection and one already known to the Corinthians. Paul’s instructions were only about the manner in which the collection was to be made; the reasons for it are not here covered. It was to be in a private manner at each one’s “own house,” on a voluntary basis as each “may be prospering,” the same as was being done in “the congregations of Galatia.”

Paul was giving “orders,” not in the sense of arbitrary, compulsory commands, but as one taking the lead and supervising the whole affair, which involved several congregations. He and others had carefully planned this project. Paul always had the physical needs of the Lord’s poor in mind, as well as their spiritual needs, and it appears that this collection was especially in behalf of the Judean Christians who were hard pressed at the time. (Gal. 2:10) Elsewhere Paul referred to this collection by expressions such as “a contribution to the poor of the holy ones in Jerusalem” (Rom. 15:26), “the ministry . . . for the holy ones” (2 Cor. 9:1), “your bountiful gift previously promised,” “this public service” (2 Cor. 9:5, 12), “gifts of mercy.” (Acts 24:17) Such love and concern for the needs of fellow Christians was one of the identifying marks of first-century Christianity.—John 13:35; see CONTRIBUTION.

COLONNADE OF SOLOMON

According to the writings of Josephus, this colonnade was originally built by Solomon on an artificial embankment on the E side of the temple. The colonnade existing in the first century C.E., however, is ascribed to He rod’s rebuilding work. (Antiquities of the Jews, Book VIII, chap. III, par. 9; Book XX, chap. IX, par. 7; Wars of the Jews, Book I, chap. XXI, par. 1; Book V, chap. V, par. 1) At the festival of dedication in the wintertime of 32 C.E., Jesus was confronted by the Jews in the colonnade of Solomon with the demand that he identify himself as the Christ. (John 10:22-24) After Jesus’ ascension into the heavens, his disciples continued to frequent this area, evidently to preach to the Jews there.—Acts 3:11; 5:12.

COLORS

Bible words and expressions denoting color do not use the scores of precise terms found in modern color charts. Sometimes a root word is used for different shades of the same color family. This is not because Bible writers were insensible to color differences or were handicapped by a limited vocabulary. Rather, they had a remarkable ability to convey ideas of color simply by relying on the subject under consideration, or by comparing unfamiliar objects with well-known things. (Ex. 16:31; Rev. 1:14) The appearance of such common things as blood, snow, certain birds, fire, precious stones, and so forth, were used as color references. (2 Ki. 3:22; Ps. 51:7; Song of Sol. 5:11; Matt. 16:2, 3; Rev. 9:17) Colors may also be employed with figurative meaning, and definite ideas are sometimes associated with specific colors.

Black is mentioned in describing hair (Lev. 13:31; Matt. 5:36), horses (Zech. 6:2, 6), marble (Esther 1:6) and eye-shadow paint. (Jer. 4:30) At Revelation 6:5, 6, the black horse represents famine.

Blue describes dyed materials in various forms, such as thread, string, cloth and apparel. (Ex. 26:4, 31, 36; 39:22; Num. 4:7) A blue string was to be put above the fringed edges of every Israelite’s garment. (Num. 15:38, 39) Hyacinth blue is one of the beautiful colors decorating the breastplates of the heavenly armies.—Rev. 9:17.

Brown is found only in a description of sheep.—Gen. 30:32, 33, 35, 40.

Crimson was one of the colors of costly dyed material. (2 Chron. 2:7, 14; 3:14; Nah. 2:3) Sins are also likened to the deep color of crimson.—Isa. 1:18.

Fiery-colored symbolically describes the appearance of the great dragon, Satan the Devil. (Rev. 12:3) A horse of this color symbolizes warfare between nations, as depicted at Revelation 6:4.

Gold is not mentioned as a color, but always with reference to the metal itself.

Gray is usually employed with reference to the gray hair of aging persons. (Gen. 42:38; Lev. 19:32; Prov. 20:29) Costly wool was sometimes reddish gray.—Ezek. 27:18.

Green is frequently found in the Scriptures, but seldom refers strictly to color. Rather, it brings to mind the freshness and vigor of growing vegetation, or denotes a healthy and prosperous condition of things. (Gen. 1:30; 9:3; Ex. 10:15; 2 Ki. 19:26; Rev. 8:7) Yellowish green is used with reference to the color of such things as leprous spots in cloth and in stone-and-mortar houses, or to refined gold.—Lev. 13:49; 14:37; Ps. 68:13.

Purple and reddish purple are often referred to in the Scriptures, although there are no distinctions drawn between the many varieties of purple shades produced by the different dyes or dye methods used. (Ex. 25:4; Num. 4:13; Ezek. 27:7, 16; Dan. 5:7, 29; Mark 15:17, 20; Luke 16:19; Rev. 17:4) Because of its costliness this color was often associated with or symbolized riches, honor and royal majesty.

Red, fire-red and yellowish-red are terms used to describe various articles, as hair (Gen. 25:25), dyed ram skins (Ex. 25:5), animals (Num. 19:2; Judg. 5:10; Zech. 1:8), and clothing (Isa. 63:2), and as a weather indicator.—Matt. 16:2, 3.

Scarlet, a red of brilliant hue, is found in many references, most of which are to cord or thread, cloth and apparel; also to sin. (Gen. 38:28, 30; Num. 4:8; Josh. 2:18; Jer. 4:30; Matt. 27:28; Isa. 1:18) The “wild beast” described at Revelation,