Corban

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An offering to God in fulfillment of a vow; from which the temple treasury into which such gifts were east is called in Greek, korbanas (Mat_27:6). Also whatever men by vow interdicted themselves from, as wine, etc., was called qorban (Leviticus 27; Numbers 30; Jdg_13:7; Jeremiah 35). Undutiful children, under the plea of having consecrated as corban to the Lord whatever help they might otherwise have given to their parents, evaded their filial obligation; this Christ denounced as a "making the commandment of God of none effect by man's traditions" (Mat_15:5; Mar_7:11-12). The rabbis allowed a youth even to pronounce corban upon his property, and retain it for himself, though withholding it from his own parents. This extreme case however was not immediately referred to by our Lord.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


Corban. An offering to God, of any sort, bloody or bloodless, but particularly, in fulfillment of a vow. The law laid down rules for vows, (1) affirmative; (2) negative. Lev_27:1; Num_30:1. Upon these rules, the traditionists enlarged, and laid down that a man might interdict himself by vow, not only from using for himself, but from giving to another or receiving from him, some particular object, whether of food or any other kind whatsoever.
The thing thus interdicted was considered as corban. A person might thus exempt himself from any inconvenient obligation under plea of corban. It was practices of this sort that our Lord reprehended, Mat_15:5; Mar_7:11, as annulling the spirit of the law.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


קרבן , Mar_7:11; from the Hebrew קרב , to offer, to present. It denotes a gift, a present made to God, or to his temple. The Jews sometimes swore by corban, or by gifts offered to God, Mat_23:18. Theophrastus says that the Tyrians forbad the use of such oaths as were peculiar to foreigners, and particularly of corban, which, Josephus informs us, was used only by the Jews. Jesus Christ reproaches the Jews with cruelty toward their parents, in making a corban of what should have been appropriated to their use. For when a child was asked to relieve the wants of his father or mother, he would often say, “It is a gift,” corban, “by whatsoever thou mightest be profited by me;” that is, I have devoted that to God which you ask of me; and it is no longer mine to give, Mar_7:11. Thus they violated a precept of the moral law, through a superstitious devotion to Pharisaic observances, and the wretched casuistry by which they were made binding upon the conscience.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


See VOW.
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.


kôr?ban (קרבּן, ḳorbān; δῶρον, dō̇ron; translated ?a gift,? ?a sacrificial offering,? literally, ?that which is brought near,? namely, to the altar): An expression frequently used in the original text of the Old Testament; in the English Bible it occurs in Mar_7:11; compare also Mat_15:5. It is the most general term for a sacrifice of any kind. In the course of time it became associated with an objectionable practice. Anything dedicated to the temple by pronouncing the votive word ?Corban? forthwith belonged to the temple, but only ideally; actually it might remain in the possession of him who made the vow. So a son might be justified in not supporting his old parents simply because he designated his property or a part of it as a gift to the temple, that is, as ?Corban? There was no necessity of fulfilling his vow, yet he was actually prohibited from ever using his property for the support of his parents. This shows clearly why Christ singled out this queer regulation in order to demonstrate the sophistry of tradition and to bring out the fact of its possible and actual hostility to the Scripture and its spirit.

International Standard Bible Encyclopedia
PRINTER 1915.


Cor?ban, a Hebrew word employed in the Hellenistic Greek, to designate an oblation of any kind to God. It occurs only once in the New Testament (Mar_7:11). There is some difficulty in the exact meaning of this passage and the corresponding one, Mat_15:5. Many interpreters, at the head of whom stands Beza, suppose that a gift of the property of the son had actually been made to the service of God. The sense is then, 'Whatever of mine might benefit thee is corban, is already dedicated to God, and I have therefore no power over it.' Others, more correctly as we think, translate the sentence, 'Be it corban (that is, devoted) whatever of mine shall profit thee.' Lightfoot notices a formula of frequent occurrence in the Talmud which seems to be exactly that quoted by our Lord, '[Be it] corban, [as to] which I may be profitable to thee.' He, as well as Grotius, shows that this and similar formula were not used to signify that the thing was actually devoted, but was simply intended to prohibit the use of it from the party to whom it was thus made corban, as though it were said, If I give you anything or do anything for you, may it be as though I gave you that which is devoted to God, and may I be accounted perjured and sacrilegious. This view of the passage certainly gives much greater force to the charge made by our Lord that the command 'Whoso curseth father or mother let him die the death' was nullified by the tradition. It would, indeed, seem surprising that such a vow as this (closely analogous to the modern profanity of imprecating curses on one's self if certain conditions be not fulfilled) should be considered to involve a religious obligation from which the party could not be freed even if afterwards he repented of his rashness and sin. It appears, however, from Rabbinical authority that anything thus devoted was irreclaimable, and that even the hasty utterance of a word implying a vow was equivalent to a vow formally made. This, indeed, seems to be the force of the expression used in Mark, 'ye suffer him no more to do aught for his father or his mother.' A more striking instance of the subversion of a command of God by the tradition of men can hardly be conceived.
The Popular Cyclopedia of Biblical Literature
by John Kitto.


Corban
(κωρβᾶν, for קָרְבָּן, korban', an offering), a Hebrew word (occurring frequently in the original of the O.T., but only in Leviticus and Numb., except in Eze_20:28; xl, 43) employed in the Hellenistic Greek, just as the corresponding Greek word δῶρον was employed in the Rabbinical Hebrew (Buxtorf, Lex. Rab. col. 579) to designate an oblation of any kind to God, whether bloody or bloodless, but particularly in fulfillment of a vow (Jahn, Bibl. Arch. v, § 392, 394). It occurs only once in the New Testament (Mar_7:11), where it is explained (as also by Josephus, Ant. 4:4, 4; contra Ap. 1:22) by the word “gift.” Money, lands, and houses, which had been made the subject of this vow, became the property of the tabernacle or the Temple, except that the land might be redeemed before the year of Jubilee (Lev_27:1-24). Among other false doctrines taught by the Pharisees, who were the keepers of the sacred treasury (κορβανᾶς, from corban, Mat_27:6), was this, that as soon as a person had pronounced to his father or mother this form of consecration or offering, “Be it (or, It is) corban [i.e. devoted] whatever of mine shall profit thee” (קָרְבָּן שְׁאָנַי נִהֲנָה לְ)ָ, he thereby consecrated all he had spoken of to God, and must not thenceforth do anything for his indigent parents if they solicited support from him. Therefore our Lord reproaches them with having destroyed by their tradition not only that commandment of the Law which enjoins children to honor their father and mother, but also another divine precept, which, under the severest penalty, forbade that kind of dishonor which consists in contumelious words (Mar_7:9; Mar_10:13). They, however, proceeded even further than this unnatural gloss; for though the son did not give, or even mean to give, his property to the Temple, yet, if he afterwards should repent of his rashness, and wish to supply his parents with anything, what he had formerly said precluded the possibility of doing so, for, according to the Pharisaic doctrine, the sacred treasury had a claim upon him in preference to his parents, although he was perfectly at liberty to keep it to himself (see Lightfoot, Hor. Heb., and Grotius, Annot., on Mat_15:5). The law laid down rules for vows, 1. affirmative; 2. negative. By the former, persons, animals, and property might be devoted to God, but, with certain limitations, they were redeemable by money payments. By the latter, persons interdicted themselves, or were interdicted by their parents, from the use of certain things lawful in themselves, as wine, either for a limited or an unlimited period (Leviticus 27; Numbers 30; Jdg_13:7; Jeremiah 35; comp. Josephus, Ant. 4:4, 4; War, 2:15, 1; see Act_18:18; Act_21:23-24). SEE VOW.
Upon these rules the traditionists enlarged, and laid down that a man might interdict himself by vow, not only from using for himself, but from giving to another, or receiving from him some particular object, whether of food or any other kind whatsoever. The thing thus interdicted was considered as corban, and the form of interdiction was virtually to this effect; “I forbid myself to touch or be concerned in any way with the thing forbidden, as if it were devoted by law,” i.e. “let it be corban.” (The exact formula, קוֹנֵם שְׁאָנַי נִהֲנָה לְ,ָ “[that] has been given [to God], which [in respect to] me is beneficial to thee,” of which the Evangelist's δῶρον, ὃ ἐὰν ἰξ ἐμοῦ ῶφεληθῇς seems a strict rendering, is cited by Schöttgen, Hor. Heb. 1:138: from the Mishna, Nedarim, fol. 24, 1.) So far did they carry the principle that they even held as binding the incomplete exclamations of anger, and called them יָדוֹת, handles. A person might thus exempt himself from assisting or receiving assistance from some particular person or persons, as parents in distress; and, in short, from any inconvenient obligation under plea of corban, though by a legal fiction he was allowed to suspend the restriction in certain cases (Surenhusius, Mischna, de Votis, 1:4; 2:2). It was with practices of this sort that our Lord found fault (Mat_15:5; Mar_7:11), as annulling the spirit of the law. SEE OFFERING.
Theophrastus, quoted by Josephus (Ap. 1:22), notices the system, miscalling it a Phoenician custom, but in naming the word corban identifies it with Judaism. Josephus (War, 2:9, 4) calls the treasury in which offerings for the Temple or its services were deposited, κορβανᾶς, corbanas; and Matthew (Mat_17:6) uses the same word to signify the treasury, saying that the chief priests did not think it lawful to put the money of Judas into it (εἰς τὸν κορβανᾶν) (Bingham, Orig. Eccl. v. 4, 2). Origen's account of the corban-system is that children sometimes refused assistance to parents on the ground that they had already contributed to the poor fund, from which they alleged their parents might be relieved. In the early Church, oblations were presented monthly, and they were always voluntarily placed in the treasury. Baronius thinks this treasury was called corban, because Cyprian uses the word when he speaks of the offerings of the people, rebuking a rich matron for coming to celebrate the Eucharist without any regard to the corban. SEE ALMS.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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