Chemarim

This word occurs only once in our version of the Bible: “I will cut off the remnant of Baal, and the name of the Chemarims (Chemarim) with the priests,” Zep 1:4; but it frequently occurs in the Hebrew, and is generally translated “priests of the idols,” or “priests clothed in black,” because chamar signifies blackness. By this word the best commentators understand the priests of false gods, and in particular the worshippers of fire, because they were, it is said, dressed in black. Le Clerc, however, declares against this last opinion. Our translators of the Bible would seem sometimes to understand by this word the idols or objects of worship, rather than their priests. This is also the opinion of Le Clerc. Calmet observes that camar in Arabic signifies the moon, and that Isis is the same deity. “Among the priests of Isis,” says Calmet, “were those called melanephori, that is, wearers of black; but it is uncertain whether this name was given them by reason of their dressing wholly in black, or because they wore a black shining veil in the processions of this goddess.”

Occurring once only in the English version, Zep 1:4, but frequently in the Hebrew, translated "idolatrous priests," 2Ki 23:5 Hos 10:5 . The word is supposed to be derived from a root signifying to burn, and may perhaps denote fire-priests, worshippers of the sun.\par

In Zep 1:4 distinct from "the priests," from chamar "to burn" or "blacken," the black-attired ministers of the idol priests, who felled the victim at the altar. Or they were named from branding idol marks on their foreheads, idol fanatics. Others derive it from chmar "to resound," namely, their howling during the rites. Josiah put them down (2Ki 23:5 margin; Hos 10:5). The root in Syriac is "to be sad": an ascetic priest.

(Hebrews Kemarim´, כְּמָרַיס, idol-priests). This word occurs only once in our version of the Bible ("chemarims," Zep 1:4; Sept. confounds with ἰερεῖς following); but it is met with in the Hebrew in 2Ki 23:5 (Sept. Χομαρίμ); Hos 10:5 (Sept. omits), where it is rendered "idolatrous priests," and priests;" and in both of these passages the margin has "chemarim." According to Gesenius (Thes Hebrews p. 693), the corresponding Syriac word signifies "a priest in general; but this, as well as other Syriac words relating to divine worship, is restricted by the Hebrews to idol-worship. As to the etymology, the singular form כֹּמֶר, ko´mer, is properly blackness, sadness, and concretely, one who goes about in black, in mourning, hence an ascetic, a priest." First (Heb. Lex. s.v.) suggests a derivation from כָּמִר= אָמִר, in the sense of worship, and remarks that the title chemarim, although proper to the peculiar priests of Baal, was also applied to other idolatrous priests. Zep 1:4, the chemarim are coupled with the priests, and the passage may signify, "I will destroy the chemarim, together with the priests of the tribe of Levi who have joined in the worship of idols." The priests who officiated in the service of the golden calves at Dan and Bethel were called chemarim (see the other passages referred to). Even to this day the Jews retain the word, and apply it in derision to Christian ministers, on account of their black robes. SEE BAAL.

Chemarim (kĕm’a-rĭm), those who go about in black. Occurs once only in the English version, Zep 1:4, but frequently in the Hebrew, and is translated "idolatrous priests," as in 2Ki 23:5; Hos 10:5 (priests).

[Chema’rim]

A Hebrew word signifying some class of ’priests.’ Zep 1:4; Hos 10:5, margin . It is translated ’idolatrous priest’ in 2Ki 23:5. The derivation of the word is much disputed.

By: Emil G. Hirsch

Plural of ; occurs as transliteration of the Hebrew in the English translation of Zeph. i. 4, and also as the marginal reading both in A. V. and R. V. to II Kings xxiii. 5 and Hosea x. 5, where the text renders the Hebrew by "idolatrous priests" and "priests." In Zeph. i. 4 the Septuagint omits it, and this in connection with the parallelism goes far to indicate that there it is an interpolation. But Wellhausen and others have, by emending the passage in Hosea iv. 4, , to read (my people like its idolatrous priests), claimed for the word another passage in old Hebrew writings.

The meaning of the word is well assured to be "priests." It occurs with certainty in this acceptation in Semitic inscriptions (Halévy, in "Rev. Sém." 1896, pp. 280, 282; "C. I. S." ii. 170), and possibly as "kamiru" on the El-Amarna tablets (Bezold, "Oriental Dipolmacy," p. 92). In the Aramaic and in the Peshiṭta "kumra" stands for "priest" without tinge of evil sense. In Neo-Hebrew designates a Catholic priest and monk. In the passages quoted above, the term without doubt carries a by-flavor of disrepute. It is the "idol-worshiping priest" that is so denominated. And in this sense the appellation is very frequent in the Talmud (, 'Ar. 30b; , Pesiḳ. R. 65c).

The etymology, however, is not so clear. Usually it is associated with the verb "kamar," to be black. Ḳimḥi, among others, is of this opinion, and derives the meaning "priest" from the circumstance that the "priests wore black garments." Others connect the root with the idea to be sad, "kumra" being a sad person; i.e., an ascete, monk, priest. Delitzsch, in "Assyrisches Handwörterbuch," holds it to have sprung from "kamaru," to overthrow, to prostrate, the "priest" being he who prostrates himself before the idol. Perhaps the meaning of in the Nif'al (" to grow hot") best explains the transition to "priest" with a by-sense of "reprobate." The old Semitic idols were without exception worshiped by intemperate (sexual) excesses. The "hot" "exciting man" was the priest κατ' ἐξοχήν.

CHEMARIM.—In EV [Note: English Version.] this word is found only in Zep 1:4; but the original of which it is the transliteration is used also at 2Ki 23:5 and Hos 10:5, and in both instances Chĕmârim is placed in the margin of AV [Note: Authorized Version.] and RV [Note: Revised Version.] . Chômer, of which Chĕmârim is the plural, is of Aram. [Note: Aramaic.] origin, and when used in Syr. carries no unfavourable connotation. In the Heb. of the OT, however, Chĕmârim always has a bad sense; it is applied to the priests who conducted the worship of the calves (2Ki 23:5, Hos 10:5), and to those who served the Baalim (Zep 1:4). Kimchi believed the original significance of the verbal form was ‘to be black,’ and explained the use of the noun by the assertion that the idolatrous priests wore black garments. Others take the root to mean, ‘to be sad,’ the chumra being a sad, ascetic person, a monk or priest.

kem´a-rim (כּמרים, k^emārı̄m, a plural whose singular kōmer is not found in the Old Testament): Occurs only once in the text of English Versions of the Bible (Zep 1:4, the King James Version Chemarims), though the Hebrew word is found also in 2Ki 23:5 (English Versions “idolatrous priests”) and Hos 10:5 (English Versions “priests,” English Versions margins, however, having “Chemarim” in both places). Some regard the word as an interpolation in Zep 1:4, since the Septuagint omits it and its presence disturbs the parallelism. The word, which is of Aramaic origin (kumra, priest), is used in the Old Testament only in an unfavorable sense, its origin and associations naturally suggesting Syriac affinities. In the Syriac, however, no such connotation is involved. In the Peshitta version of the Old Testament it is used indifferently of idolatrous priests and of priests of Yahweh, while in the same version of the New Testament it is used of the Levitical priests and of our Lord (e.g. Heb 2:17; Heb 3:1; Heb 4:14, Heb 4:15, and often) and in Act 19:35 it is the rendering of neōkóros (the Revised Version (British and American) “temple-keeper,” the King James Version “worshipper”). The question of the root idea of the word remains unsettled. The traditional supposition, which finds some support even among modern scholars, is that the verbal form means “to be black,” the priests being supposed to have been clad in black. But it is doubtful whether the root had this meaning. Another conjecture takes the root to mean “to be sad,” the priest being a man of a sad countenance, an ascetic. Cheyne would relate the word to the Assyrian kummaru, having the sense of “a clean vesture.” It is at all events probable that the priests, both in Israel and in the surrounding nations, employed white vestments, rather than black, when in the performance of their official functions. According to the Mishna, Middōth, verse 4, a Levitical priest who had become disqualified for service put on black garments and departed, while the others put on white garments and went in and ministered. The reference to the Baal worship in 2Ki 10:22 seems more congruous with this view; hence, probably blackrobed priests (Chemarim) of Baal and the unfaithful priests of Yahweh shall be cut off together. G. A. Smith (BTP, II, 56) reads “the priestlings with the priests.”