among them incest, bestiality and sodomy. In some instances the death penalty is specifically mentioned in connection with the offense for which ‘cutting off’ is decreed as the sanction.—Ex. 31:14; Lev 7:27; 18:6, 22, 23, 29; 20:3-6; 22:3, 4, 9; 23:28-30; Num. 4:15, 18, 20; 15:30, 31; see also Exodus 30:31-33, 38.

The writer of the letter to the Hebrews evidently had in mind the statement at Numbers 15:30: “The soul that does something deliberately . . . that soul must be cut off from among his people,” when he said: “Any man that has disregarded the law of Moses dies without compassion, upon the testimony of two or three.” (Heb. 10:28) Jesus used the expression in setting out the punishment for the symbolic “goats”: “These will depart into everlasting cutting off [Gr., koʹla·sin], but the righteous ones into everlasting life.” (Matt. 25:46) Here the contrast is between life and death. If Matthew wrote his Gospel first in Hebrew, as is believed, then he probably used a form of the Hebrew word ka·rathʹ in this passage.

CUTTINGS

The making of cuttings upon the flesh or scratching the arms, hands and face in times of mourning was evidently a common practice among the ancients. (Jer. 47:5; 48:37) This may have been done with a view to pacifying or propitiating the deities believed to preside over the dead. With reference to this practice among the Scythians upon the death of their king, the Greek historian Herodotus writes (Book IV, sec. 71): “They cut off part of their ear, shave off their hair, wound themselves on the arms, lacerate their forehead and nose, and drive arrows through their left hand.”

Inflicting lacerations upon the flesh, however, was not limited to mourning rites. In the hope of having their god answer their appeals, the prophets of Baal cut themselves “according to their custom with daggers and with lances, until they caused blood to flow out upon them.” (1 Ki. 18:28) Similar rites were engaged in by other ancient peoples. For example, Herodotus (Book II, sec. 61) mentions that during the festival of Isis the Carians residing in Egypt cut their foreheads with knives.

God’s law specifically forbade the making of cuttings upon the flesh for the dead. (Lev. 19:28; 21:5; Deut. 14:1) The reason for this was that Israel was a holy people to Jehovah, a special property. (Deut. 14:2) As such, Israel was to remain free from all idolatrous practices. Then, too, such extreme displays of mourning accompanied by self-inflicted lacerations upon the flesh were most inappropriate for a people who were fully aware of the actual condition as well as the hope of the dead (compare Daniel 12:13; Hebrews 11:19; 1 Thessalonians 4:13.) Also, the prohibition against self-mutilation would have impressed upon the Israelites proper respect for God’s creation, the human body.

Apparently, though, the Israelites on occasion disregarded God’s law with respect to making cuttings upon their flesh.—Jer. 41:5; compare Micah 5:1.

CYMBALS

In Bible times, a percussion instrument similar to modern cymbals, used to accompany the harp, trumpet and other instruments. (2 Sam. 6:5; 1 Chron. 15:28; 2 Chron. 5:12, 13) According to 1 Chronicles 15:19, the cymbals for Jehovah’s temple were made of copper, but beyond this there is no further Scriptural description. Interestingly, though, a pair of cymbals have been found in an ancient Egyptian tomb that may be somewhat representative of Biblical cymbals. They are about five and a half inches (14.0 centimeters) in diameter with handles in the center, and were made of copper alloyed with a slight amount of sliver.

Psalm 150:5 indicates that more than one type of cymbal may have been known in Israel. The first occurrence of the term in this text describes “cymbals of melodious sound,” while the second reference is to “clashing cymbals.” Because each stanza of verses 3 and 4 of this song refers to one or more different musical instruments, the two stanzas of verse 5 could quite consistently be referring first to smaller, tinkling, well-tuned cymbals and, second, to cymbals of a larger diameter producing louder, deeper-toned sounds, when clashed together in heavy strokes.

The figure of “a clashing cymbal” is used by the apostle Paul to illustrate the shallowness of one’s speaking in tongues, if the motive of love is lacking. (1 Cor. 13:1) However, other references to cymbals, in addition to those already mentioned, are in connection with the worship of Jehovah. (1 Chron. 13:8; 16:5, 42; 25:1, 6; 2 Chron. 29:25; Ezra 3:10; Neh. 12:27) Whenever temple service was involved, trained Levites were the instrumentalists. (1 Chron. 16:4, 5, 42) While some scholars are inclined to believe that cymbals were strictly a Levitical and even a priestly instrument, Psalm 150:1, 5 may indicate a more general usage: “Praise Jah, you people! . . . Praise him with the cymbals.”

[Picture on page 406]

Ancient Egyptian cymbals

CYPRESS

[Heb., t^eʼash·shurʹ].

The Hebrew name of this tree comes from a root word meaning “erectness; straightness.” It is included along with other trees as forming part of the “glory of Lebanon,” and this is indicative of the place where it grew and also suggests a tree of desirable qualities or impressive appearance. The “box tree” referred to in the Authorized Version is not a likely translation since, according to some authorities (see Unger’s Bible Dictionary, p. 1134; The Interpreter’s Dictionary of the Bible, Vol. 2, p. 292), the box tree does not grow in Palestine, and in Syria is only a small shrub. The cypress is considered by many to be the tree probably referred to by this Hebrew word at Isaiah 41:19; 60:13.—See Moffatt’s translation; W. Corswant, A Dictionary of Life in Bible Times, page 55; The Interpreter’s Dictionary of the Bible, Volume 1, page 459; Volume 2, page 292; Koehler and Baumgartner, Lexicon in Veteris Testamenti Libros, page 1017.

The cypress is an evergreen of the cone-bearing family with dark-green foliage and branches that extend upward somewhat like those of the Lombardy poplar. It has an average height of from thirty to fifty feet (9.1 to 15.2 meters) but at times may grow as high as eighty feet (24.4 meters). It is commonly cultivated throughout Palestine; some specimens have been found growing wild in Gilead and Edom; and it is said to be the only tree able to live at the summit of Mount Lebanon. The wood has a rich reddish hue is fragrant and of great durability. It was possibly employed by the Phoenicians, Cretans and Greeks in shipbuilding (Ezek. 27:6 [NW, ftn. b, 1960 ed.]), and it is suggested that the “resinous tree” from which Noah obtained wood for the ark was the cypress tree.—Gen. 6:14; see RESINOUS TREE.

At Isaiah 41:19 Jehovah promises to cause trees growing normally in fertile lands to thrive in desert areas as well, and, in a prophecy concerning Zion’s future exaltation and prosperity, it is foretold that the cypress, along with the ash and the juniper, will be used to beautify the place of God’s sanctuary.—Isa. 60:13.

CYPRUS

(Cyʹprus) [Gr., Kyʹpros].

An island in the NE corner of the Mediterranean Sea, situated about forty-five miles (72.4 kilometers) from the coast of Cilicia in Asia Minor and about half again that far from the Syrian coast. Cyprus is the third largest island of the Mediterranean, coming after Sicily and Sardinia. The main body of Cyprus is about one hundred miles (c. 161 kilometers) long, but a narrow arm of land extends out at the NE corner for another forty-five miles (72.4 kilometers) or so. The island is sixty miles (96.5 kilometers) across at its broadest point. The NW section is mountainous, with one peak (Mount Troodos or Olympus) rising to 6,403 feet (c. 1,952 meters). Another mountain range runs along the northern coast, and between these two ranges lies the central plain. Winter caps the mountain peaks with snow, while summer brings hot, dry weather to the plains. From ancient times the island was famous for its rich copper resources, and the name of the island became synonymous with this metal. (The English word “copper” is derived from the Greek Kyʹpros.)

Historical evidence points principally to Cyprus as the “Kittim” of the Hebrew Scriptures. (Isa. 23:1, 12; Dan. 11:30) The island was renowned not only for its copper but also for its fine timber, particularly cypress wood, such as was exported to Tyre on the Phoenician coast for use in shipbuilding.—Ezek. 27:2, 6.

Because of its associations with the Biblical Kittim, it is to be expected that the original population of Cyprus would show some connection with Greece. (See Genesis 10:4; Javan is the progenitor of the Ionians or early Greeks.) And, as is shown in the article on KITTIM, this connection did exist. Little is known of the original language of the native inhabitants of Cyprus; although ancient tablets have been found there, believed to date from the middle of the second millennium B.C.E. onward, they are as yet undeciphered and the language on them remains unknown. In later times the script was apparently adapted for use in writing Greek. Archaeological discoveries demonstrate continued strong Greek influence, particularly Mycenaean, in Cyprus, either through trade or by colonization.

HISTORY

Thutmose III of Egypt claimed conquest of Cyprus, perhaps the first reference to the island in secular history. Centuries later, during the early part of the first millennium B.C.E., the Phoenicians appear to have settled colonies there, though the population continued to show a major affinity with Greece. Assyrian Emperors Sargon II, Sennacherib and Esar-haddon (contemporaries of Kings Hezekiah and Manasseh) all boast of their domination of the island. Following the collapse of the Assyrian Empire, Egypt reasserted its control. When Cyrus the Great advanced against the Babylonian Empire, Cyprus is reported to have lent support, thereby gaining the privilege of having its own kings during Persian rule. Such Cypriot assistance in the conquest of the Assyro-Babylonian region might have some connection with the prophecy at Numbers 24:24. (See, however, the article on KITTIM for another possible explanation.) Cyprus was included in a Persian satrapy, along with Syria and Phoenicia, and is listed as supplying one hundred and fifty manned ships to the Persian imperial navy during the reign of Xerxes.

The kings of the city-states of Cyprus came under Greek rule following Alexander the Great’s victory at the Battle of Issus in 333 B.C.E. After Alexander’s death, the Ptolemaic dynasty of Egypt took control and Cyprus remained within the Egyptian realm until 58 B.C.E., when it was annexed by Rome. Though not specifically listed, it is likely that Jews from Cyprus were present in Jerusalem at the feast of Pentecost in 33 C.E. The Levite Joseph, better known as Barnabas, was born in Cyprus.—Acts 4:36.

CHRISTIANITY

The persecution of Christians that followed the martyrdom of Stephen and their subsequent dispersion resulted in some disciples going to Cyprus, where they witnessed to the resident Jews. Certain Cypriot Christians went to the city of Antioch opposite Cyprus on the Syrian coast, and preached with much success among people who, like themselves, were Greek-speaking. (Acts 11:19, 20) When Paul and Barnabas, accompanied by John Mark, were sent out from Antioch on their first missionary tour (47-48 C.E.), their initial territory was in Barnabas’ home island, Cyprus. Arriving at the important commercial city of Salamis, on the E coast of Cyprus, they found more than one synagogue, indicating a Jewish population of some size. After publishing God’s Word here they traveled across the entire island to Paphos on the W coast, then the Roman provincial capital. Here the encounter with the interested proconsul, Sergius Paulus, and the opposing sorcerer, Elymas (Bar-Jesus), took place.—Acts 13:1–12.

Historian Luke’s reference to Sergius Paulus as a proconsul has been shown to be accurate. Cyprus had been transferred to the Roman Senate in 22 B.C.E. and hence the appointed governor of the island thereafter bore, not the title of legate, but that of proconsul, a deputy governor acting as the Senate’s representative. Archaeological evidence for Sergius Paulus’ proconsulship is presented in the article under his name, which see.

From the port of Paphos, Paul and his companions sailed to Pamphylia on the Asia Minor coast. (Acts 13:13) About two years later Barnabas returned to his homeland with John Mark to do further discipling work, while Paul set out on his second missionary journey through Asia Minor (c. 49 C.E.). (Acts 15:36-41) At the close of Paul’s third tour (c. 56 C.E.), when sailing from Patara on the SW coast of Asia Minor en route to Phoenicia, the apostle passed within sight of Cyprus but “left it behind on the left side,” evidently passing the SW end of the island as the ship headed for Tyre. (Acts 21:1-3) Not long thereafter, on arriving in Jerusalem, Paul was entertained at the home of Mnason, who, like Barnabas, was a native of Cyprus. (Acts 21:15, 16) On Paul’s voyage to Rome his ship sailed “under the shelter of Cyprus, because the winds were contrary.” Since the prevailing winds at that time of year are from the W and NW, this would work against crossing the open sea and evidently caused the ship to sail around the E end of Cyprus and then along the coast of Asia Minor, where land breezes would help it along on its westward course.—Acts 27:4, 5, 9, 12.

[Map on page 407]

CILICIA

SYRIA

Antioch

CYPRUS

Salamis

Paphos

GREAT SEA

CYRENE

(Cy·reʹne), Cyrenian (Cy·reʹni·an).

Cyrene was the original ancient capital of the district of Cyrenaica on the N coast of Africa, nearly opposite the island of Crete. It was situated some fifteen miles (24.1 kilometers) inland and lay on a plateau 1,800 feet (548.6 meters) above the Mediterranean Sea.

Cyrene was apparently first settled by the Greeks