Sabachthani,
Or Sabachthani(why
hast thou forsaken me?), part of Christ's fourth cry on the cross.
(Matthew 27:46; Mark 15:34) This, with the other words uttered with it,
as given in Mark, is Aramaic (Syro-Chaldaic), the common dialect of the
people of palestine in Christ's time and the whole is a translation of
the Hebrew (given in Matthew) of the first words of the 22d Psalm.--ED.
Sabaoth,
The Lord Ofoccurs
in (Romans 9:29; James 5:4) but is more familiar through its occurrence
in the Sanctus of Te Deum--"Holy, holy, holy, Lord God of Sabaoth."
Sabaoth is the Greek form of the Hebrew word tsebaoth "armies," and is
translated in the Authorized Version of the Old Testament by "Lord of
hosts," "Lord God of hosts." In the mouth and the mind of an ancient
Hebrew, Jehovah-tsebaoth was the leader and commander of the armies of
the nation, who "went forth with them" (Psalms 44:9) and led them to
certain victory over the worshippers of Baal Chemosh. Molech, Ashtaroth
and other false gods.
Sabbath(shabbath),
"a day of rest," from shabath "to cease to do to," "to rest"). The name
is applied to divers great festivals, but principally and usually to
the seventh day of the week, the strict observance of which is enforced
not merely in the general Mosaic code, but in the Decalogue itself. The
consecration of the Sabbath was coeval with the creation. The first
scriptural notice of it, though it is not mentioned by name, is to be
found in (Genesis 2:3) at the close of the record of the six-days
creation. There are not wanting indirect evidences of its observance,
as the intervals between Noah's sending forth the birds out of the ark,
an act naturally associated with the weekly service, (Genesis 8:7-12)
and in the week of a wedding celebration, (Genesis 29:27,28) but when a
special occasion arises, in connection with the prohibition against
gathering manna on the Sabbath, the institution is mentioned as one
already known. (Exodus 16:22-30) And that this (All this is confirmed
by the great antiquity of the division of time into weeks, and the
naming the days after the sun, moon and planets.) was especially one of
the institutions adopted by Moses from the ancient patriarchal usage is
implied in the very words of the law "Remember the Sabbath day, to keep
it holy." But even if such evidence were wanting, the reason of the
institution would be a sufficient proof. It was to be a joyful
celebration of God's completion of his creation. It has indeed been
said that Moses gives quite a different reason for the institution of
the Sabbath, as a memorial of the deliverance front Egyptian bondage.
(5:15) The words added in Deuteronomy are a special motive for the joy
with which the Sabbath should be celebrated and for the kindness which
extended its blessings to the slave and the beast of burden as well as
to the master: "that thy man servant and thy maidservant may rest as
well as thought. (5:14) These attempts to limit the ordinance proceed
from an entire misconception of its spirit, as if it were a season of
stern privation rather than of special privilege. But in truth, the
prohibition of work is only subsidiary to the positive idea of joyful
rest and recreation in communion with Jehovah, who himself "rested and
was refreshed." (Exodus 31:17) comp. (Exodus 23:12) It is in (Exodus
16:23-29) that we find the first incontrovertible institution of the
day, as one given to and to be kept by the children of Israel. Shortly
afterward it was re-enacted in the Fourth Commandment. This beneficent
character of the Fourth Commandment is very apparent in the version of
it which we find in Deuteronomy. (5:12-15) The law and the Sabbath are
placed upon the same ground, and to give rights to classes that would
otherwise have been without such--to the bondman and bondmaid may, to
the beast of the field-is viewed here as their main end. "The
stranger," too is comprehended in the benefit. But the original
proclamation of it in Exodus places it on a ground which, closely
connected no doubt with these others is yet higher and more
comprehensive. The divine method of working and rest is there propose
to work and to rest. Time then to man as the model after which
presented a perfect whole it is most important to remember that the
Fourth Commandment is not limited to a mere enactment respecting one
day, but prescribes the due distribution of a week, and enforces the
six days' work as much as the seventh day's rest. This higher ground of
observance was felt to invest the Sabbath with a theological character,
and rendered if the great witness for faith in a personal and creating
God. It was to be a sacred pause in the ordinary labor which man earns
his bread the curse the fall was to be suspended for one and, having
spent that day in joyful remembrance of God's mercies, man had a fresh
start in his course of labor. A great snare, too, has always been
hidden in the word work, as if the commandment forbade occupation and
imposed idleness. The terms in the commandment show plainly enough the
sort of work which is contemplated-servile work and business. The
Pentateuch presents us with but three applications of the general
principle-- (Exodus 16:29; 35:3; Numbers 15:32-36) The reference of
Isaiah to the Sabbath gives us no details. The references in Jeremiah
and Nehemiah show that carrying goods for sale, and buying such, were
equally profanations of the day. A consideration of the spirit of the
law and of Christ's comments on it will show that it is work for
worldly gain that was to be suspended; and hence the restrictive clause
is prefaced with the restrictive command. "Six days shalt thou labor,
and do all thy work;" for so only could the sabbatic rest be fairly
earned. Hence, too, the stress constantly laid on permitting the
servant and beast of burden to share the rest which selfishness would
grudge to them. Thus the spirit of the Sabbath was joy, refreshment and
mercy, arising from remembrance of God's goodness as Creator and as the
Deliverer from bondage. The Sabbath was a perpetual sign and covenant,
and the holiness of the day is collected with the holiness of the
people; "that ye may know that I am Jehovah that doth sanctify you."
(Exodus 31:12-17; Ezekiel 20:12) Joy was the key-note Of their service.
Nehemiah commanded the people, on a day holy to Jehovah "Mourn not, nor
weep: eat the fat, and drink: the sweet, and send portions to them for
whom nothing is prepared." (Nehemiah 8:9-13) The Sabbath is named as a
day of special worship in the sanctuary. (Leviticus 19:30; 26:2) It was
proclaimed as a holy convocation. (Leviticus 23:3) In later times the
worship of the sanctuary was enlivened by sacred music. (Psalms
68:25-27; 150:1)... etc. On this day the people were accustomed to
consult their prophets, (2 Kings 4:23) and to give to their children
that instruction in the truths recalled to memory by the day which is
so repeatedly enjoined as the duty of parents; it was "the Sabbath of
Jehovah" not only in the sanctuary, but "in all their dwellings."
(Leviticus 23:3) When we come to the New Testament we find the most
marked stress laid on the Sabbath. In whatever ways the Jew might err
respecting it, he had altogether ceased to neglect it. On the contrary
wherever he went its observance became the most visible badge of his
nationality. Our Lord's mode of observing the Sabbath was one of the
main features of his life, which his Pharisaic adversaries meet eagerly
watched and criticized. They had invented many prohibitions respecting
the Sabbath of which we find nothing in the original institution. Some
of these prohibitions were fantastic and arbitrary, in the number of
those "heavy burdens and grievous to be borne" while the latter
expounders of the law "laid on men's shoulders." Comp. (Matthew
12:1-13; John 5:10) That this perversion of the Sabbath had become very
general in our Saviour's time is apparent both from the recorded
objections to acts of his on that day and from his marked conduct on
occasions to which those objections were sure to be urged. (Matthew
12:1-16; Mark 3:2; Luke 6:1-5; 13:10-17; John 6:2-18; 7:23; 9:1-34)
Christ's words do not remit the duty of keeping the Sabbath, but only
deliver it from the false methods of keeping which prevented it from
bestowing upon men the spiritual blessings it was ordained to confer.
Sabbathdays
Journey(Acts
1:12) The law as regards travel on the Sabbath is found in (Exodus
16:29) As some departure from a man's own place was unavoidable, it was
thought necessary to determine the allowable amount, which was fixed at
2000 paces, or about six furlongs from the wall of the city. The
permitted distance seems to have been grounded on the space to he kept
between the ark and the people, (Joshua 3:4) in the wilderness, which
tradition said was that between the ark and the tents. We find the same
distance given as the circumference outside the walls of the Levitical
cities to be counted as their suburbs. (Numbers 33:5) The terminus a
quo was thus not a man's own house, but the wall of the city where he
dwelt.
Sabbatical
YearEach
seventh year, by the Mosaic code, was to be kept holy. (Exodus
23:10,11) The commandment is to sow and reap for six years, and to let
the land rest on the seventh, "that the poor of thy people may eat; and
what they leave the beasts of the held shall eat. It is added in (15:1)
... that the seventh Year should also be one of release to debtors.
(15:1-11) Neither tillage nor cultivation of any sort was to be
practiced. The sabbatical year opened in the sabbatical month, and the
whole law was to be read every such year, during the feast of
Tabernacles, to the assembled people. At the completion of a week of
sabbatical years, the sabbatical scale received its completion in the
year of jubilee. [[1031]Jubilee, The Year Of] The constant neglect of
this law from the very first was one of the national sins that were
punished by the Babylonian captivity. Of the observance of the
sabbatical year after the captivity we have a proof in 1 Macc. 6:49.
Sabeans[[1032]Sheba]
Sabtah(striking),
(Genesis 10:7) or Sab'ta, (1 Chronicles 1:9) the third in order of the
sons of Cush. (B.C. 2218.)
Sabtecha,
Or Sabtechah(striking),
(Genesis 10:7; 1 Chronicles 1:9) the fifth in order of the sons of
Cush. (B.C. 2218.)
Sacar(wages).
+A Hararite, father of Ahiam. (1 Chronicles 11:35)
+The fourth son of Obed-edom. (1 Chronicles 26:4)
Sackbut(Daniel
3:5,7,10,15) the rendering in the Authorized Version of the Chaldee
sacbbeca . If this music instrument be the same as the Greek and Latin
sabbeca, the English translation is entirely wrong. The sackbut was a
wind instrument [see [1033]Music]; the sambuca was a triangular
instrument, with strings, and played with the hand.
Sackclothcloth
used in making sacks or bags, a coarse fabric, of a dark color, made of
goat's hair, (Isaiah 50:3; Revelation 6:12) end resembling the eilicium
of the Romans. It, was used also for making the rough garments used by
mourners, which were in extreme cases worn next the skin. (1 Kings
21:27; 2 Kings 6:30; Job 16:15; Isaiah 32:11)
SacrificeThe
peculiar features of each kind of sacrifice are referred to under their
respective heads. I. (A) ORIGIN OF SACRIFICE.--The universal prevalence
of sacrifice shows it to have been primeval, and deeply rooted in the
instincts of humanity. Whether it was first enjoined by an external
command, or whether it was based on that sense of sin and lost
communion with God which is stamped by his hand on the heart of man, is
a historical question which cannot be determined. (B) ANTE-MOSAIC
HISTORY OF SACRIFICE.--In examining the various sacrifices recorded in
Scripture before the establishment of the law, we find that the words
specially denoting expiatory sacrifice are not applied to them. This
fact does not at all show that they were not actually expiatory, but it
justified the inference that this idea was not then the prominent one
in the doctrine of sacrifice. The sacrifices of Cain and Abel are
called minehah, tend appear to have been eucharistic. Noah's, (Genesis
8:20) and Jacob's at Mizpah, were at the institution of a covenant; and
may be called federative. In the burnt offerings of Job for his
children (Job 1:5) and for his three friends ch. (Job 42:8) we for the
first time find the expression of the desire of expiation for sin. The
same is the case in the words of Moses to Pharaoh. (Exodus 10:26) Here
the main idea is at least deprecatory. (C) THE SACRIFICES OF THE MOSAIC
PERIOD.--These are inaugurated by the offering of the Passover and the
sacrifice of (Exodus 24:1) ... The Passover indeed is unique in its
character but it is clear that the idea of salvation from death by
means of sacrifice is brought out in it with a distinctness before
unknown. The law of Leviticus now unfolds distinctly the various forms
of sacrifice: (a) The burnt offering : Self-dedicatory. (b) The meat
offering : (unbloody): Eucharistic. (c) The sin offering ; the trespass
offering: Expiatory. To these may be added, (d) The incense offered
after sacrifice in the holy place and (on the Day of Atonement) in the
holy of holies, the symbol of the intercession of the priest (as a type
of the great High Priest) accompanying and making efficacious the
prayer of the people. In the consecration of Aaron and his sons,
(Leviticus 8:1) ... we find these offered in what became ever afterward
their appointed order. First came the sin offering, to prepare access
to God; next the burnt offering, to mark their dedication to his
service; and third the meat offering of thanksgiving. Henceforth the
sacrificial system was fixed in all its parts until he should come whom
it typified. (D) POST-MOSAIC SACRIFICES.--It will not be necessary to
pursue, in detail the history of the Poet Mosaic sacrifice, for its
main principles were now fixed forever. The regular sacrifices in the
temple service were-- (a) Burnt offerings. 1, The daily burnt
offerings, (Exodus 29:38-42) 2, The double burnt offerings on the
Sabbath, (Numbers 28:9,10) 3, The burnt offerings at the great
festivals; (Numbers 26:11; Numbers 29:39) (b) Meat offerings . 1, The
daily meat offerings accompanying the daily burnt offerings, (Exodus
29:40,41) 2, The shewbread, renewed every Sabbath, (Leviticus 24:6,9)
3, The special meat offerings at the Sabbath and the great festivals,
(Numbers 28:1; Numbers 29:1) ... 4, The first-fruits, at the Passover,
(Leviticus 23:10-14) at Pentecost, (Leviticus 23:17-20) the firstfruits
of the dough and threshing-floor at the harvest time. (Numbers
15:20,21; 26:1-11) (c) Sin offerings . 1, Sin offering each new moon
(Numbers 28:15) 2, Sin offerings at the passover, Pentecost, Feast of
Trumpets and Tabernacles, (Numbers 28:22,30;
29:5,16,19,22,25,28,31,34,38) 3, The offering of the two goats for the
people and of the bullock for the priest himself, on the Great Day of
Atonement. (Leviticus 16:1) ... (d) Incense . 1, The morning and
evening incense (Exodus 30:7,8) 2, The incense on the Great Day of
Atonement. (Leviticus 16:12) Besides these public sacrifices, there
were offerings of the people for themselves individually. II. By the
order of sacrifice in its perfect form, as in (Leviticus 8:1) ... it is
clear that the sin offering occupies the most important: place; the
burnt offering comes next, and the meat offering or peace offering last
of all. The second could only be offered after the first had been
accepted; the third was only a subsidiary part of the second. Yet, in
actual order of time it has been seen that the patriarchal sacrifices
partook much more of the nature of the peace offering and burnt
offering, and that under the raw, by which was "the knowledge of sin,"
(Romans 3:20) the sin offering was for the first time explicitly set
forth. This is but natural that the deepest ideas should be the last in
order of development. The essential difference between heathen views of
sacrifice and the scriptural doctrine of the Old. Testament is not to
be found in its denial of any of these views. In fact, it brings out
clearly and distinctly the ideas which in heathenism were uncertain,
vague and perverted. But the essential points of distinction are two.
First, that whereas the heathen conceived of their gods as alienated in
jealousy or anger, to be sought after and to be appeased by the unaided
action of man, Scripture represents God himself as approaching man, as
pointing out and sanctioning the way by which the broken covenant
should be restored. The second mark of distinction is closely connected
with this, inasmuch as it shows sacrifice to he a scheme proceeding
from God, and in his foreknowledge, connected with the one central fact
of all human history. From the prophets and the Epistle to the Hebrews
we learn that the sin offering represented that covenant as broken by
man, and as knit together again, by God's appointment through the
shedding of the blood, the symbol of life, signified that the death of
the offender was deserved for sin, but that the death of the victim was
accepted for his death by the ordinance of God's mercy. Beyond all
doubt the sin offering distinctly witnessed that sin existed in man.
that the "wages of that sin was death," and that God had provided an
atonement by the vicarious suffering of an appointed victim. The
ceremonial and meaning of the burnt offering were very different. The
idea of expiation seems not to have been absent from it, for the blood
was sprinkled round about the altar of sacrifice; but the main idea is
the offering of the whole victim to God, representing as the laying of
the hand on its head shows, the devotion of the sacrificer, body and
soul. to him. (Romans 12:1) The death of the victim was, so to speak,
an incidental feature. The meat offering, the peace or thank offering,
the firstfruits, etc., were simply offerings to God of his own best
gifts, as a sign of thankful homage, and as a means of maintaining his
service and his servants. The characteristic ceremony in the peace
offering was the eating of the flesh by the sacrificer. It betokened
the enjoyment of communion with God. It is clear from this that the
idea of sacrifice is a complex idea, involving the propitiatory, the
dedicatory and the eucharistic elements. Any one of these, taken by
itself, would lead to error and superstition. All three probably were
more or less implied in each sacrifice. each element predominating in
its turn. The Epistle to the Hebrews contains the key of the whole
sacrificial doctrine. The object of the epistle is to show the typical
and probationary character of sacrifices, and to assert that in virtue
of it alone they had a spiritual meaning. Our Lord is declared (see) (1
Peter 1:20) "to have been foreordained" as a sacrifice "before the
foundation of the world," or as it is more strikingly expressed in
(Revelation 13:8) "slain from the foundation of the world." The
material sacrifices represented this great atonement as already made
and accepted in God's foreknowledge; and to those who grasped the ideas
of sin, pardon and self-dedication symbolized in them, they were means
of entering into the blessings which the one true sacrifice alone
procured. They could convey nothing in themselves yet as types they
might, if accepted by a true though necessarily imperfect faith be
means of conveying in some degree the blessings of the antitype. It is
clear that the atonement in the Epistle to the Hebrews as in the New
Testament generally, is viewed in a twofold light. On the one hand it
is set forth distinctly as a vicarious sacrifice, which was rendered
necessary by the sin of man and in which the Lord "bare the sins of
many." It is its essential characteristic that in it he stands
absolutely alone offering his sacrifice without any reference to the
faith or the conversion of men. In it he stands out alone as the
mediator between God and man; and his sacrifice is offered once for
all, never to be imitated or repeated. Now, this view of the atonement
is set forth in the epistle as typified by the sin offering. On the
other hand the sacrifice of Christ is set forth to us as the completion
of that perfect obedience to the will of the Father which is the
natural duty of sinless man. The main idea of this view of the
atonement is representative rather than vicarious. It is typified by
the burnt offering. As without the sin offering of the cross this our
burnt offering would be impossible, so also without the burnt offering
the sin offering will to us be unavailing. With these views of our
Lord's sacrifice oil earth, as typified in the Levitical sacrifices on
the outer alter, is also to be connected the offering of his
intercession for us in heaven, which was represented by the incense.
The typical sense of the meat offering or peace offering is less
connected the sacrifice of Christ himself than with those sacrifices of
praise, thanksgiving, charity and devotion which we, as Christians,
offer to God, and "with which he is well pleased," (Hebrews 13:15,16)
as with an odor of sweet smell, a sacrifice acceptable to God."
(Philemon 4:28)
Sadducees(followers
of Zadok), (Matthew 3:7; 16:1,6,11,12; 22:23,31; Mark 12:18; Luke
20:27; Acts 4:1; 5:17; 23:6,7,8) a religious party or school among the
Jews at the time of Christ, who denied that the oral law was a
revelation of God to the Israelites. and who deemed the written law
alone to be obligatory on the nation, as of divine authority. Except on
one occasion. (Matthew 16:1,4,6) Christ never assailed the Sadducees
with the same bitter denunciations which he uttered against the
Pharisees. The origin of their name is involved in great difficulties,
but the most satisfactory conjecture is that the Sadducees or Zadokites
were originally identical with the sons of Zadok, and constituted what
may be termed a kind of sacerdotal aristocracy, this Zadok being the
priest who declared in favor of Solomon when Abiathar took the part of
Adonijah. (1 Kings 1:32-45) To these sons of Zadok were afterward
attached all who for any reason reckoned themselves as belonging to the
aristocrats; such, for example, as the families of the high priest, who
had obtained consideration under the dynasty of Herod. These were for
the most part judges, and individuals of the official and governing
class. This explanation elucidates at once (Acts 5:17) The leading
tenet of the Sadducees was the negation of the leading tenet of their
opponents. As the Pharisees asserted so the Sadducees denied, that the
Israelites were in possession of an oral law transmitted to them by
Moses, [[1034]Pharisees] In opposition to the Pharisees, they
maintained that the written law alone was obligatory on the nation, as
of divine authority. The second distinguishing doctrine of the
Sadducees was the denial of man's resurrection after death . In
connection with the disbelief of a resurrection by the Sadducees, they
likewise denied there was "angel or spirit," (Acts 23:8) and also the
doctrines of future punishment and future rewards. Josephus states that
the Sadducees believed in the freedom of the will, which the Pharisees
denied. They pushed this doctrine so far as almost to exclude God from
the government of the world. Some of the early Christian writers
attribute to the Sadducees the rejection of all the sacred Scriptures
except the Pentateuch ; a statement, however, that is now generally
admitted to have been founded on a misconception of the truth, and it
seems to have arisen from a confusion of the Sadducees with the
Samaritans. An important fact in the history of the Sadducees is their
rapid disappearance from history after the first century, and the
subsequent predominance among the Jews of the opinions of the
Pharisees. Two circumstances contributed, indirectly but powerfully, to
produce this result: 1st. The state of the Jews after the capture of
Jerusalem by Titus; and 2d. The growth of the Christian religion. As to
the first point, it is difficult to overestimate the consternation and
dismay which the destruction of Jerusalem occasioned in the minds of
sincerely-religious Jews. In their hour of darkness and anguish they
naturally turned to the consolations and hopes of a future state; and
the doctrine of the Sadducees, that there was nothing beyond the
present life, would have appeared to them cold, heartless and hateful.
Again, while they were sunk in the lowest depths of depression, a new
religion, which they despised as a heresy and a superstition, was
gradually making its way among the subjects of their detested
conquerors, the Romans. One of the causes of its success was
undoubtedly the vivid belief in the resurrection of Jesus and a
consequent resurrection of all mankind, which was accepted by its
heathen converts with a passionate earnestness of which those who at
the present day are familiar from infancy with the doctrine of the
resurrection of the dead call form only a faint idea. To attempt to
chock the progress of this new religion among the Jews by an appeal to
the temporary rewards and punishments of the Pentateuch would have been
as idle as an endeavor to check an explosive power by ordinary
mechanical restraints. Consciously, therefore, or unconsciously, many
circumstances combined to induce the Jews who were not Pharisees, but
who resisted the new heresy, to rally round the standard of the oral
law, and to assert that their holy legislator, Moses, had transmitted
to his faithful people by word of mouth, although not in writing, the
revelation of a future state of rewards and punishments.
Sadoc(Greek
form of Zadok, just).
+Zadok the ancestor of Ezra. 2 Esd. 1:1; comp. (Ezra 7:2)
+A descendant of Zerubbabel in the genealogy of Jesus Christ. (Matthew
1:14) (B.C. about 280.)
Saffron(yellow).
(Song of Solomon 4:14) Saffron has front the earliest times been in
high esteem as a perfume. "It was used," says Rosenmuller, "for the
same purposes as the modern pot-pourri." The word saffron is derived
from the Arabic zafran, "yellow." (The saffron (Crocus sativus) is a
kind of crocus of the iris family. It is used its a medicine, as a
flavoring and as a yellow dye. Homer, Virgil and Milton refer to its
beauty in the landscape. It abounds in Palestine name saffron is
usually applied only to the stigmas and part of the style, which are
plucked out and dried.--ED.)
Sala,
Or Salah(sprout),
the son of Arphaxad, and father of Eber. (Genesis 10:24; 11:18-14; Luke
3:35) (B.C. 2307.)
Salamis(suit),
a city at the east end of the island of Cyprus, and the first place
visited by Paul and Barnabas, on the first missionary journey, after
leaving the mainland at Seleucia. Here alone, among all the Greek
cities visited by St. Paul, we read expressly of "synagogues" in the
plural, (Acts 13:5) hence we conclude that there were many Jews in
Cyprus. And this is in harmony with what we read elsewhere. Salamis was
not far from the modern Famagousta, it was situated near a river called
the Pediaeus, on low ground, which is in fact a continuation of the
plain running up into the interior toward the place where Nicosia, the
present capital of Cyprus, stands.
Salathiel(I
have asked of God). (1 Chronicles 3:17) The Authorized Version has
Salathiel in (1 Chronicles 3:17) but everywhere else in the Old
Testament Shealtiel.
Salcah,
Or Salchah(migration),
a city named in the early records of Israel as the extreme limit of
Bashan, (3:10; Joshua 13:11) and of the tribe of Gad. (1 Chronicles
5:71) On another occasion the name seems to denote a district rather
than a town. (Joshua 12:5) It is identical with the town of Sulkhad (56
miles east of the Jordan, at the southern extremity of the Hauran range
of mountains. The place is nearly deserted, though it contains 800
stone houses, many of them in a good state of preservation.-ED.)
Salem(peace).
+The place of which Melchizedek was king. (Genesis 14:18; Hebrews
7:1,2) No satisfactory identification of it is perhaps possible. Two
main opinions have been current from the earliest ages of
interpretation: (1). That of the Jewish commentators, who affirm that
Salem is Jerusalem, on the ground that Jerusalem is so called in
(Psalms 76:2) Nearly all Jewish commentators hold this opinion. (2).
Jerome, however, states that the Salem of Melchizedek was not
Jerusalem, but a town eight Roman miles south of Scythopolis, and gives
its then name as Salumias, and identifies it with Salem, where John
baptized.
+(Psalms 76:2) it is agreed on all hands that Salem is here employed
for Jerusalem.
Salim(peace),
a place named (John 3:23) to denote the situation of AEnon, the scene
of St. John's last baptisms; Salim being the well-known town, and AEnon
a place of fountains or other waters near it. [[1035]Salem] The name of
Salim has been discovered by Mr. Van Deuteronomy Velde in a position
exactly in accordance with the notice of Eusebius, viz., six English
miles south of Beisan (Scythopolis), end two miles west of the Jordan.
Near here is an abundant supply of water.
Salma,
Or Salmon(garment),
(Ruth 4:20,21; 1 Chronicles 2:11,51,54; Matthew 1:4,5; Luke 3:32) son
of Nahshon. the prince of the children of Judah, and father of Boat,
the husband of Ruth. (B.C. 1296.) Bethlehem-ephratah, which was
Salmon's inheritance, was part of the territory of Caleb, the grandson
of Ephratah; and this caused him to be reckoned among the sons of Caleb.
Salmonthe
father of Boar. [[1036]Salma, Or Salmon] a hill near Shechem, on which
Abimelech and his followers cut down the boughs with which they set the
tower of Shechem on fire. (Judges 9:48) Its exact position is not
known. Referred to in (Psalms 68:14)
Salmone(clothed),
the east point of the island of Crete. (Acts 27:7) It is a bold
promontory, and is visible for a long distance.
Salome(peaceful).
+The wife of Zebedee, (Matthew 27:56; Mark 15:40) and probably sister
of Mary the mother of Jesus, to whom reference is made in (John 19:25)
The only events recorded of Salome are that she preferred a request on
behalf of her two sons for seats of honor in the kingdom of heaven,
(Matthew 20:20) that she attended at the crucifixion of Jesus, (Mark
15:40) and that she visited his sepulchre. (Mark 16:1) She is mentioned
by name on only the two latter occasions.
+The daughter of Herodias by her first husband, Herod Philip. (Matthew
14:6) She married in the first the tetrarch of Trachonitis her paternal
uncle, sad secondly Aristobulus, the king of Chalcis.
SaltIndispensable
as salt is to ourselves, it was even more so to the Hebrews, being to
them not only an appetizing condiment in the food both of man, (Job
11:6) and beset, (Isaiah 30:24) see margin, and a valuable antidote to
the effects of the heat of the climate on animal food, but also
entering largely into the religious services of the Jews as an
accompaniment to the various offerings presented on the altar.
(Leviticus 2:13) They possessed an inexhaustible and ready supply of it
on the southern shores of the Dead Sea. [[1037]Sea, The Salt, THE SALT]
There is one mountain here called Jebel Usdum, seven miles long and
several hundred feet high, which is composed almost entirely of salt.
The Jews appear to have distinguished between rock-salt and that which
was gained by evaporation as the Talmudists particularize one species
(probably the latter) as the "salt of Sodom." The salt-pits formed an
important source of revenue to the rulers of the country, and Antiochus
conferred a valuable boon on Jerusalem by presenting the city with 375
bushels of salt for the temple service. As one of the most essential
articles of diet, salt symbolized hospitality; as an antiseptic,
durability, fidelity and purity. Hence the expression "covenant of
salt," (Leviticus 2:13; Numbers 18:19; 2 Chronicles 13:5) as betokening
an indissoluble alliance between friends; and again the expression
"salted with the salt of the palace." (Ezra 4:14) not necessarily
meaning that they had "maintenance from the palace," as Authorized
Version has it, but that they were bound by sacred obligations fidelity
to the king. So in the present day, "to eat bread and salt together" is
an expression for a league of mutual amity. It was probably with a view
to keep this idea prominently before the minds of the Jews that the use
of salt was enjoined on the Israelites in their offerings to God.
Salt
Sea, Or Dead Sea[[1038]Sea,
The Salt, THE SALT]
Salt,
City Ofthe
fifth of the six cities of Judah which lay in the "wilderness." (Joshua
15:62) Mr. Robinson expresses his belief that it lay somewhere near the
plain at the south end of the Salt Sea.
Salt,
Valley Ofa
valley in which occurred two memorable victories of the Israelite arms:
+That of David over the Edomites. (2 Samuel 8:13; 1 Chronicles 18:12)
+That of Amaziah. (2 Kings 14:7; 2 Chronicles 25:11) It is perhaps the
broad open plain which lies at the lower end of the Dead Sea, and
intervenes between the lake itself and the range of heights which
crosses the valley at six or eight miles to the south. This same view
is taken by Dr. Robinson. Others suggest that it is nearer to Petra.
What little can be inferred from the narrative as to its situation
favors the latter theory.
Salu(weighed),
the father of Zimri the prince of the Simeonites who was slain by
Phinehas. (Numbers 25:14) Called also Salom. (B.C.1452.)
SalutationSalutations
may be classed under the two heads of conversational and epistolary.
The salutation at meeting consisted in early times of various
expressions of blessing, such as "God be gracious unto thee," (Genesis
43:29) "The Lord be with you;" "The Lord bless thee." (Ruth 2:4) Hence
the term "bless" received the secondary sense of "salute." The
salutation at parting consisted originally of a simple blessing,
(Genesis 24:60) but in later times the form "Go in peace," or rather
"Farewell" (1 Samuel 1:17) was common. In modern times the ordinary
mode of address current in the East resembles the Hebrew Es-selam
aleykum, "Peace be on you," and the term "salam," peace, has been
introduced into our own language to describe the Oriental salutation.
In epistolary salutations the writer placed-his own name first, and
then that of the person whom he sainted. A form of prayer for spiritual
mercies was also used. The concluding salutation consisted generally of
the term "I salute," accompanied by a prayer for peace or grace.
Samaria(watch
mountain). This city is situated 30 miles north of Jerusalem and about
six miles to the northwest of Shechem, in a wide basin-shaped valley,
six miles in diameter, encircled with high hills, almost on the edge of
the great plain which borders upon the Mediterranean. In the centre of
this basin, which is on a lower level than the valley of Shechem, rises
a less elevated hill, with steep yet accessible sides and a long fiat
top. This hill was chosen by Omri as the site of the capital of the
kingdom of Israel. He "bought the hill of Samaria of Shemer for two
talents of silver, and built on the hill, and called the name of the
city which he built, after the name of the owner of the hill, Samaria."
(1 Kings 16:23,24) From the that of Omri's purchase, B.C. 925, Samaria
retained its dignity as the capital of the ten tribes, and the name is
given to the northern kingdom as well as to the city. Ahab built a
temple to Baal there. (1 Kings 16:32,33) It was twice besieged by the
Syrians, in B.C. 901, (1 Kings 20:1) and in B.C. 892, (2 Kings 6:24-7;
2 Kings 6:20) but on both occasions the siege was ineffectual. The
possessor of Samaria was considered Deuteronomy facto king of Israel.
(2 Kings 15:13,14) In B.C. 721 Samaria was taken, after a siege of
three years, by Shalmaneser king of Assyria, (2 Kings 18:9,10) and the
kingdom of the ten tribes was put an end to. Some years afterward the
district of which Samaria was the centre was repeopled by Esarhaddon.
Alexander the Great took the city, killed a large portion of the
inhabitants, and suffered the remainder to set it at Shechem. He
replaced them by a colony of Syro-Macedonians who occupied the city
until the time of John Hyrcanus, who took it after a year's siege, and
did his best to demolish it entirely. (B.C. 109.) It was rebuilt and
greatly embellished by Herod the Great. He called it Sebaste=Augusta,
after the name of his patron, Augustus Caesar. The wall around it was 2
1/2 miles long, and in the centre of the city was a park 900 feet
square containing a magnificent temple dedicated to Caesar. In the New
Testament the city itself does not appear to be mentioned; but rather a
portion of the district to which, even in older times it had extended
its name. (Matthew 10:5; John 4:4,5) At this clay the city is
represented by a small village retaining few vestiges of the past
except its name, Sebustiyeh, an Arabic corruption of Sebaste. Some
architectural remains it has, partly of Christian construction or
adaptation, as the ruined church of St. John the Baptist, partly,
perhaps, traces of Idumaean magnificence, St. Jerome, whose
acquaintance with Palestine imparts a sort of probability to the
tradition which prevailed so strongly in later days, asserts that
Sebaste, which he invariably identifies with Samaria was the place in
which St. John the Baptist was imprisoned and suffered death. He also
makes it the burial-place of the prophets Elisha and Obadiah.
Samaria,
Country OfSamaria
at first included all the tribes over which Jeroboam made himself king,
whether east or west of the river Jordan. (1 Kings 13:32) But whatever
extent the word might have acquired, it necessarily be came contracted
as the limits of the kingdom of Israel became contracted. In all
probability the territory of Simeon and that of Dan were very early
absorbed in the kingdom of Judah. It is evident from an occurrence in
Hezekiah's reign that just before the deposition and death of Hoshea,
the last king of Israel, the authority of the king of Judah, or at
least his influence, was recognized by portions of Asher, Issachar and
Zebulun and even of Ephraim and Manasseh. (2 Chronicles 30:1-26) Men
came from all those tribes to the Passover at Jerusalem. This was about
B.C. 728. Samaria (the city) and a few adjacent cities or villages only
represented that dominion which had once extended from Bethel to Dan
northward, and from the Mediterranean to the borders of Syria and Ammon
eastward. In New Testament times Sa maria was bounded northward by the
range of hills which commences at Mount Carmel on the west, and, after
making a bend to the southwest, runs almost due east to the valley of
the Jordan, forming the southern border of the plain of Esdraelon. It
touched toward the south, is nearly as possible, the northern limits of
Benjamin. Thus it comprehended the ancient territory of Ephraim and
that of Manasseh west of Jordan. The Cuthaean Samaritans, however,
possessed only a few towns and villages of this large area, and these
lay almost together in the centre of the district. At Nablus the
Samaritans have still a settlement, consisting of about 200 persons.
[[1039]Shechem]
Samaritan
Pentateucha
recension of the commonly received Hebrew text of the Mosaic law, in
use among the Samaritans, and written in the ancient Hebrew or
so-called Samaritan character. The origin of the Samaritan Pentateuch
has given rise to much controversy, into which we cannot here enter.
The two most usual opinions are--
+That it came into the hands of the Samaritans as an inheritance from
the ten tribes whom they succeeded.
+That it was introduced by Manasseh at the time of the foundation of
the Samaritan sanctuary on Mount Gerizim. It differs in several
important points from the Hebrew text. Among these may be mentioned--
+Emendations of passages and words of the Hebrew text which contain
something objectionable in the eyes of the Samaritans, On account
either of historical probability or apparent want of dignity in the
terms applied to the Creator. Thus in the Samaritan Pentateuch no one
in the antediluvian times begets his first son after he has lived 150
years; but one hundred years are, where necessary, subtracted before,
and added after, the birth of the first son. An exceedingly important
and often-discussed emendation of this class is the passage in (Exodus
12:40) which in our text reads, "Now the sojourning of the children of
Israel who dwelt in Egypt was four hundred and thirty years." The
Samaritan has "The sojourning of the children of Israel [and their
fathers who dwelt in the Land of Cannaan and in the land of Egypt ] was
four hundred and thirty years;" an interpolation of very late date
indeed. Again, in (Genesis 2:2) "And God [?] had finished on the
seventh day," is altered into "the sixth " lest God's rest on the
Sabbath day might seem incomplete.
+Alterations made in favor of or on behalf of Samaritan theology,
hermeneutics and domestic worship.
SamaritansStrictly
speaking, a Samaritan would be an inhabitant of the city of Samaria,
but the term was applied to all the people of the kingdom of Israel.
After the captivity of Israel, B.C. 721, and in our Lord's time, the
name was applied to a peculiar people whose origin was in this wise. At
the final captivity of Israel by Shalmaneser, we may conclude that the
cities of Samaria were not merely partially but wholly depopulated of
their inhabitants in B.C. 721, and that they remained in this desolated
state until, in the words of (2 Kings 17:24) "the king of Assyria
brought men from Babylon and front Cuthah, and from Av. (Ivah,) (2
Kings 18:34) and from Hamath, and front Sepharvaim, and placed them in
the cities of Samaria instead of the children of Israel and they
possessed Samaria, and dwelt in the cities thereof." Thus the new
Samaritans were Assyrians by birth or subjugation. These strangers,
whom we will now assume to hare been placed in "the cities of Samaria"
by Esar-haddon, were of course idolaters, and worshipped a strange
medley of divinities. God's displeasure was kindled, and they were
annoyed by beasts of prey, which had probably increased to a great
extent before their entrance upon the land. On their explaining their
miserable condition to the king of Assyria, he despatched one of the
captive priests to teach them "how they should fear the Lord." The
priest came accordingly, and henceforth, in the language of the sacred
historian, they "Feared the Lord, and served their graven images, both
their children and their children's children: as did their fathers, so
do the unto this day." (2 Kings 17:41) A gap occurs in their history
until Judah has returned from captivity. They then desire to be allowed
to participate in the rebuilding of the temple at Jerusalem; but on
being refused, the Samaritans throw off the mask, and become open
enemies, frustrate the operations of the Jews through the reigns of two
Persian kings, and are only effectually silenced in the reign of Darius
Hystaspes, B.C. 519. The feud thus unhappily begun grew year by year
more inveterate. Matters at length came to a climax. About B.C. 409, a
certain Manasseh, a man of priestly lineage, on being expelled from
Jerusalem by nehemiah for an unlawful marriage, obtained permission
from the Persian king of his day, Darius Nothus, to build a temple on
Mount Gerizim for the Samaritans, with whom he had found refuge. The
animosity of the Samaritans became more intense than ever. They are sid
to have done everything in their power to annoy the Jews. Their own
temple on Gerizim they considered to be much superior to that at
Jerusalem. There they sacrificed a passover. Toward the mountain, even
after the temple on it had fallen, wherever they were they directed
their worship. To their copy of the law they arrogated an antiquity and
authority greater than attached to any copy in the possession of the
Jews. The law (i.e. the five books of Moses) was their sole code; for
they rejected every other book in the Jewish canon. The Jews, on the
other hand, were not more conciliatory in their treatment of the
Samaritans. Certain other Jewish renegades had from time to time taken
refuge with the Samaritans; hence by degrees the Samaritans claimed to
partake of jewish blood, especially if doing so happened to suit their
interest. Very far were the Jews from admitting this claim to
consanguinity on the part of these people. The traditional hatred in
which the jew held the Samaritan is expressed in Ecclus. 50:25,26. Such
were the Samaritans of our Lord's day; a people distinct from the jews,
though lying in the very midst of the Jews; a people preserving their
identity, though seven centuries had rolled away since they had been
brought from Assyria by Esar-haddon, and though they had abandoned
their polytheism for a sort of ultra Mosaicism; a people who, though
their limits had gradually contracted and the rallying-place of their
religion on Mount Gerizim had been destroyed one hundred and sixty
years before by John Hyrcanus (B.C. 130), and though Samaria (the city)
had been again and again destroyed, still preserved their nationality
still worshipped from Shechem and their impoverished settlements toward
their sacred hill, still retained their peculiar religion, and could
not coalesce with the Jews.
Samgarnebo(sword
of Nebo), one of the princes or generals of the king of Babylon.
(Jeremiah 39:3)
Samlah(garment),
(Genesis 36:36,37; 1 Chronicles 1:47,48) one of the kings of Edom,
successor to Hadad or Hadar.
Samosa
Greek island off that part of Asia Minor where Ionia touches Caria.
Samos comes before our notice in the detailed account of St. Paul's
return from his third missionary journey. (Acts 20:15)
SamothraceIn
the Revised Version for Samothracia.
SamothraciaMention
is made of this island in the account of St. Paul's first voyage to
Europe. (Acts 16:11; 20:6) Being very lofty and conspicuous, it is an
excellent landmark for sailors, and must have been full in view, if the
weather was clear throughout that voyage from Troas to Neapolis.
Samson(like
the sun), son of Manoah, a man of the town of Zorah in the tribe of
Dan, on the border of Judah. (Joshua 15:33; 19:41) (B.C. 1161). The
miraculous circumstances of his birth are recorded in Judges 13; and
the three following chapters are devoted to the history of his life and
exploits. Samson takes his place in Scripture, (1) as a judge--an
office which he filled for twenty years, (Judges 15:20; 16:31) (2) as a
Nazarite, (Judges 13:5; 16:17) and (3) as one endowed with supernatural
power by the Spirit of the Lord. (Judges 13:25; 14:6,19; 15:14) As a
judge his authority seems to have been limited to the district
bordering upon the country of the Philistines. The divine inspiration
which Samson shared with Othniel, Gideon and Jephthah assumed in him
the unique form of vast personal strength, inseparably connected with
the observance of his vow as a Nazarite: "his strength was in his
hair." He married a Philistine woman whom he had seen at Timnath. One
day, on his way to that city, he was attacked by a lion, which he
killed; and again passing that way he saw a swarm of bees in the
carcass of the lion, and he ate of the honey, but still he told no one.
He availed himself of this circumstance, and of the custom of proposing
riddles at marriage feasts, to lay a snare for the Philistines. But
Samson told the riddle to his wife and she told it to the men of the
city, whereupon Samson slew thirty men of the city. Returning to his
own house, he found his wife married to another, and was refused
permission to see her. Samson revenged himself by taking 300 foxes (or
rather jackals) and tying them together two by two by the tails, with a
firebrand between every pair of tails, and so he let them loose into
the standing corn of the Philistines, which was ready for harvest, The
Philistines took vengeance by burning Samson's wife and her father; but
he fell hip upon them in return, and smote them with a great
slaughter," after which he took refuge on the top of the rock of Etam,
in the territory of Judah. The Philistines gathered an army to revenge
themselves when the men of Judah hastened to make peace by giving up
Samson, who was hound with cords, these, however, he broke like burnt
flax and finding a jawbone of an ass at hand, he slew with it a
thousand of the Philistines. The supernatural character of this exploit
was confirmed by the miraculous bursting out of a spring of water to
revive the champion as he was ready to die of thirst. This achievement
raised Samson to the position of a judge, which he held for twenty
years. After a time he began to fall into the temptations which
addressed themselves to his strong animal nature; but he broke through
every snare in which he was caught so long as he kept his Nazarite vow.
While he was visiting a harlot in Gaza, the Philistines shut the gates
of the city, intending to kill him in the morning; but at midnight he
went out and tore away the gates, with the posts and bar and carried
them to the top of a hill looking toward Hebron. Next he formed his
fatal connection with Delilah, a woman who lived in the valley of
Sorek. Thrice he suffered himself to be bound with green withes, with
new ropes, but released himself until finally, wearied out with her
importunity, he "told her all his heart," and while he was asleep she
had him shaven of his seven locks of hair. His enemies put out his
eyes, and led him down to Gaza, bound in brazen fetters, and made him
grind in the prison. Then they held a great festival in the temple of
Dagon, to celebrate their victory over Samson. They brought forth the
blind champion to make sport for them, end placed him between the two
chief pillars which supported the roof that surrounded the court.
Samson asked the lad who guided him to let him feel the pillars, to
lean upon them. Then, with a fervent prayer that God would strengthen
him only this once, to be avenged on the Philistines, he bore with all
his might upon the two pillars; they yielded, and the house fell upon
the lords and all the people. So the dead which he slew at his death
were more than they which he slew in his life." In (Hebrews 11:32) his
name is enrolled among the worthies of the Jewish Church.
Samuelwas
the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among
the hills of Ephraim. [[1040]Ramah No. 2] (B.C. 1171.) Before his birth
he was dedicated by his mother to the office of a Nazarite and when a
young child, 12 years old according to Josephus he was placed in the
temple, and ministered unto the Lord before Eli." It was while here
that he received his first prophetic call. (1 Samuel 3:1-18) He next
appears, probably twenty years afterward, suddenly among the people,
warning them against their idolatrous practices. (1 Samuel 7:3,4) Then
followed Samuel's first and, as far as we know, only military
achievement, ch. (1 Samuel 7:5-12) but it was apparently this which
raised him to the office of "judge." He visited, in the discharge of
his duties as ruler, the three chief sanctuaries on the west of
Jordan--Bethel, Gilgal and Mizpeh. ch. (1 Samuel 7:16) His own
residence was still native city, Ramah, where he married, and two sons
grew up to repeat under his eyes the same perversion of high office
that he had himself witnessed in his childhood in the case of the two
sons of Eli. In his old age he shared his power with them, (1 Samuel
8:1-4) but the people dissatisfied, demanded a king, and finally
anointed under God's direction, and Samuel surrendered to him his
authority, (1 Samuel 12:1) ... though still remaining judge. ch. (1
Samuel 7:15) He was consulted far and near on the small affairs of
life. (1 Samuel 9:7,8) From this fact, combined with his office of
ruler, an awful reverence grew up around him. No sacrificial feast was
thought complete without his blessing. Ibid. (1 Samuel 9:13) A peculiar
virtue was believed to reside in his intercession. After Saul was
rejected by God, Samuel anointed David in his place and Samuel became
the spiritual father of the psalmist-king. The death of Samuel is
described as taking place in the year of the close of David's
wanderings. It is said with peculiar emphasis, as if to mark the loss,
that "all the Israelites were gathered together" from all parts of this
hitherto-divided country, and "lamented him," and "buried him" within
his own house, thus in a manner consecrated by being turned into his
tomb. (1 Samuel 25:1) Samuel represents the independence of the moral
law, of the divine will, as distinct from legal or sacerdotal
enactments, which is so remarkable a characteristic of all the later
prophets. He is also the founder of the first regular institutions of
religious instructions and communities for the purposes of education.
Samuel,
Books Ofare
not separated from each other in the Hebrew MSS., and, from a critical
point of view, must be regarded as one book. The present, division was
first made in the Septuagint translation, and was adopted in the
Vulgate from the Septuagint. The book was called by the Hebrews:
"Samuel," probably because the birth and life of Samuel were the
subjects treated of in the beginning of the work. The books of Samuel
commence with the history of Eli and Samuel, and contain all account of
the establishment of the Hebrew monarchy and of the reigns of Saul and
David, with the exception of the last days of the latter monarch which
are related in the beginning of the books of Kings, of which those of
Samuel form the previous portion. [[1041]Kings, First And Second Books
Of, B00KS OF] Authorship and date of the book,--
+As to the authorship. In common with all the historical books of the
Old Testament, except the beginning of Nehemiah, the book of Samuel
contains no mention in the text of the name of its author. It is
indisputable that the title "Samuel" does not imply that the prophet
was the author of the book of Samuel as a whole; for the death of
Samuel is recorded in the beginning of the 25th chapter. In our own
time the most prevalent idea in the Anglican Church seems to have been
that the first twenty-four chapters of the book of Samuel were written
by the prophet himself, and the rest of the chapters by the prophets
Nathan and Gad. This, however, is doubtful.
+But although the authorship cannot be ascertained with certainty, it
appears clear that, in its present form it must have been composed
subsequent to the secession of the ten tribes, B.C. 975. This results
from the passage in (1 Samuel 27:6) wherein it is said of David, "Then
Achish gave him Ziklag that day wherefore Ziklag pertaineth unto the
kings of Judah to this day:" for neither Saul, David nor Solomon is in
a single instance called king of Judah simply. On the other hand, it
could hardly have been written later than the reformation of Josiah,
since it seems to have been composed at a time when the Pentateuch was
not acted on as the rule of religious observances, which received a
special impetus at the finding of the Book of the Law at the
reformation of Josiah. All, therefore, that can be asserted with any
certainty is that the book, as a whole, can scarcely have been composed
later than the reformation of Josiah, and that it could not have
existed in its present form earlier than the reign of Rehoboam. The
book of Samuel is one of the best specimens of Hebrew prose in the
golden age of Hebrew literature. In prose it holds the same place which
Joel and the undisputed prophecies of Isaiah hold in poetical or
prophetical language.
Sanballat(strength),
a Moabite of Horonaim. (Nehemiah 2:10,13; 13:28) He held apparently
some command in Samaria at the time Nehemiah was preparing to rebuild
the walls of Jerusalem, B.C. 445, (Nehemiah 4:2) and from the moment of
Nehemiah's arrival in Judea he set himself to oppose every measure for
the welfare of Jerusalem. The only other incident in his life is his
alliance with the high priest's family by the marriage of his daughter
with one of the grandsons of Eliashib; but the expulsion from the
priesthood of the guilty son of Joiada by Nehemiah promptly followed.
Here the scriptural narrative ends.
Sandalwas
the article ordinarily used by the Hebrews for protecting the feet. It
consisted simply of a sole attached to the foot by thongs. We have
express notice of the thong (Authorized Version "shoe latchet") in
several passages, notably (Genesis 14:23; Isaiah 5:27; Mark 1:7)
Sandals were worn by all classes of society in Palestine, even by the
very poor; and both the sandal and the thong or shoe-latchet were so
cheap and common that they passed into a proverb for the most
insignificant thing. (Genesis 14:23) Ecclus. 46;13, They were dispensed
with in-doors, and were only put on by persons about to undertake some
business away from their homes. During mealtimes the feet were
uncovered. (Luke 7:38; John 13:5,6) It was a mark of reverence to cast
off the shoes in approaching a place or person of eminent sanctity.
(Exodus 3:5; Joshua 5:15) It was also an indication of violent emotion,
or of mourning, if a person appeared barefoot in public. (2 Samuel
15:30) To carry or to unloose a person's sandal was a menial office,
betokening great inferiority on the part of the person performing it.
(Matthew 3:11)
Sanhedrin(from
the Greek sunedrion, "a council-chamber" commonly but in correctly
Sanhedrim), the supreme council of the Jewish people in the time of
Christ and earlier.
+The origin of this assembly is traced in the Mishna to the seventy
elders whom Moses was directed, (Numbers 11:16,17) to associate with
him in the government of the Israelites; but this tribunal was probably
temporary, and did not continue to exist after the Israelites had
entered Palestine. In the lack of definite historical information as to
the establishment of the Sanhedrin, it can only be said in general that
the Greek etymology of the name seems to point to a period subsequent
to the Macedonian supremacy in Palestine. From the few incidental
notices in the New Testament, we gather that it consisted of chief
priests, or the heads of the twenty-four classes into which the priests
were divided, elders, men of age and experience, and scribes, lawyers,
or those learned in the Jewish law. (Matthew 26:57,59; Mark 15:1; Luke
22:66; Acts 5:21)
+The number of members is usually given as 71. The president of this
body was styled nasi, and was chosen in account of his eminence in
worth and wisdom. Often, if not generally, this pre-eminence was
accorded to the high priest. The vice-president, called in the Talmud
"father of the house of judgment," sat at the right hand of the
president. Some writers speak of a second vice-president, but this is
not sufficiently confirmed. While in session the Sanhedrin sat in the
form of half-circle.
+The place in which the sessions of the Sanhedrin were ordinarily held
was, according to the Talmad, a hall called Gazzith, supposed by
Lightfoot to have been situated in the southeast corner of one of the
courts near the temple building. In special exigencies, however, it
seems to have met in the residence of the high priest. (Matthew 26:3)
Forty years before the destruction of Jerusalem, and consequently while
the Saviour was teaching in Palestine, the sessions of the Sanhedrin
were removed from the hall Gazzith to a somewhat greater distance from
the temple building, although still on Mount Moriah. After several
other changes, its seat was finally established at tiberias, where it
became extinct A.D. 425. As a judicial body the Sanhedrin constituted a
supreme court, to which belonged in the first instance the trial of
false prophets, of the high priest and other priests, and also of a
tribe fallen into idolatry. As an administrative council, it determined
other important matters. Jesus was arraigned before this body as a
false prophet, (John 11:47) and Peter, John, Stephen and Paul as
teachers of error and deceivers of the people. From (Acts 9:2) it
appears that the Sanhedrin exercised a degree of authority beyond the
limits of Palestine. According to the Jerusalem Gemara the power of
inflicting capital punishment was taken away from this tribunal forty
years before the destruction of Jerusalem. With this agrees the answer
of the Jews to Pilate. (John 19:31) The Talmud also mentions a lesser
Sanhedrin of twenty-three members in every city in Palestine in which
were not less than 120 householders.
Sansannah(palm
branch), one of the towns in the south district of Judah, named in
(Joshua 15:31) only.
Saph(tall),
one of the sons of the giant slain by Sibbechai the Hushathite. (2
Samuel 21:18) In (1 Chronicles 20:4) he is called [1042]Sippai. (B.C.
about 1050.)
Saphir(fair),
one of the villages addressed by the prophet Micha, (Micah 1:11) is
described by Eusebius and jerome as "in the mountain district between
Eleutheropolis and Ascalon," perhaps represented by the village
es-Sawafir, seven or eight miles to the northeast of Ascalon.
Sapphira[[1043]Ananias]
Sapphire(Heb.
sappir), a precious stone, apparently of a bright-blue color, set:
(Exodus 24:10) the second stone in the second row of the high priest's
breastplate, (Exodus 28:18) extremely precious, (Job 28:16) it was one
of the precious stones that ornamented the king of Tyre. (Ezekiel
28:13) The sapphire of the ancients was not our gem of that name, viz.
the azure or indigo-blue, crystalline variety of corundum, but our
lapis lazuli (ultra-marine).
SaraGreek
form of Sarah.
Sarah(princess).
+The wife and half-sister, (Genesis 20:12) of Abraham, and mother of
Isaac. Her name is first introduced in (Genesis 11:29) as Sarai. The
change of her name from Sarai, my princess (i.e. Abraham's), to Sarah,
princess (for all the race), was made at the same time that Abram's
name was changed to Abraham,--on the establishment of the covenant of
circumcision between him and God. Sarah's history is of course that of
Abraham. [[1044]Abraham] She died at Hebron at the age of 127 years, 28
years before her husband and was buried by him in the cave of (B.C.
1860.) She is referred to in the New Testament as a type of conjugal
obedience in (1 Peter 3:6) and as one of the types of faith in (Hebrews
11:11)
+Sarah, the daughter of Asher. (Numbers 26:46)
Sarai(my
princess) the original name of Sarah wife of Abraham.
Saraph(burning)
mentioned in (1 Chronicles 4:22) among the descendants of Judah.
Sardine,
Sardius(red)
(Heb. odem) the stone which occupied the first place in the first row
of the high priest's breastplate. (Exodus 28:27) The sard, which is
probably the stone denoted by odem, is a superior variety of agate,
sometimes called camelian, and has long been a favorite stone for the
engraver's art. Sardis differ in color: there is a bright-red variety,
and perhaps the Hebrew odem from a root means "to be red," points to
this kind.
Sardisa
city of Asia Minor and capital of Lydia, situated about two miles to
the south of the river Hermus, just below the range of Tmolus, on a
spur of which its acropolis was built. It was 60 miles northeast of
Smyrna. It was the ancient residence of the kings of Lydia, among them
Croesus, proverbial for his immense wealth. Cyrus is said to have
taken,000,000 worth of treasure form the city when he captured it, B.C.
548. Sardis was in very early times, both from the extremely fertile
character of the neighboring region and from its convenient position, a
commercial mart of importance. The art of dyeing wool is said to have
been invented there. In the year 214 B.C. it was taken and sacked by
the army of Antiochus the Great. Afterward it passed under the dominion
of the kings of Pergamos. Its productive soil must always have
continued a source of wealth; but its importance as a central mart
appears to have diminished from the time of the invasion of Asia by
Alexander. The massive temple of Cybele still bears witness in its
fragmentary remains to the wealth and architectural skill of the people
that raised it. On the north side of the acropolis, overlooking the
valley of the Hermus, is a theatre near 400 feet in diameter, attached
to a stadium of about 1000. There are still considerable remains of the
ancient city at Sert-Kalessi . Travellers describe the appearance of
the locality as that of complete solitude. The only passage in which it
is mentioned in the Bible is (Revelation 3:1-6)
Sardites,
Thedescendants
of Sered the son of Zebulun. (Numbers 26:26) (In the Revised Version of
(Revelation 4:3) for sardine stone. The name is derived from Sardis,
where the stone was first found.)
Sardonyxa
name compounded of sard and onyx, two precious stones, varieties of
chalcedony or agate. The sardonyx combines the qualities of both,
whence its name. It is mentioned only in (Revelation 21:20) The
sardonyx consists of "a white opaque layer, superimposed upon a red
transparent stratum of the true red sard." It is, like the sard, merely
a variety of agate, and is frequently employed by engravers for
signet-rings.
Sarepta[[1045]Zarephath]
Sargon(prince
of the sea), one of the greatest of the Assyrian kings, is mentioned by
name but once in Scripture-- (Isaiah 20:1) He was the successor of
Shalmaneser, and was Sennacherib's father and his reigned from B.C. 721
to 702, and seems to have been a usurper. He was undoubtedly a great
and successful warrior. In his annals, which cover a space of fifteen
years, from B.C. 721 to 706, he gives an account of his warlike
expeditions against Babylonia and Susiana on the south, Media on the
east, Armenia and Cappadocia toward the north, Syria, Palestine, Arabia
and Egypt toward the west and southwest. In B.C. 712 he took Ashdod, by
one of his generals, which is the event which causes the mention of his
name in Scripture. It is not as a warrior only that Sargon deserves
special mention among the Assyrian kings. He was also the builder of
useful works, and of one of the most magnificent of the Assyrian
palaces.
Sarid(survivor),
a chief landmark of the territory of Zebulun. (Joshua 19:10,12) All
that can be gathered of its position is that it lay to the west of
Chislothtabor.
Saronthe
district in which Lydda stood, (Acts 9:35) only; the Sharon of the Old
Testament. [[1046]Sharon]
Sarothieare
among the sons of the servants of Solomon who returned with Zerubbabel.
1 Esd. 6:34.
Sarsechim(prince
of the eunuchs), one of the generals of Nebuchadnezzar's army at the
taking of Jerusalem. (Jeremiah 39:3) (B.C. 588.)
Saruch(Luke
3:25) Serug the son of Reu.
SatanThe
word itself, the Hebrew satan, is simply an "adversary," and is so used
in (1 Samuel 29:4; 2 Samuel 19:22; 1 Kings 6:4; 11:14,23,25; Numbers
22:22,33; Psalms 109:6) This original sense is still found in our
Lord's application of the name to St. Peter in (Matthew 16:23) It is
used as a proper name or title only four times in the Old Testament,
vis. (with the article) in (Job 1:6; 12; 2:1; Zechariah 2:1) and
without the article in (1 Chronicles 21:1) It is with the scriptural
revelation on the subject that we are here concerned; and it is clear,
from this simple enumeration of passages, that it is to be sought in
the New rather than in the Old Testament. I. The personal existence of
a spirit of evil is clearly revealed in Scripture; but the revelation
is made gradually, in accordance with the progressiveness of God's
method. In the first entrance of evil into the world, the temptation is
referred only to the serpent. In the book of Job we find for the first
time a distinct mention of "Satan" the "adversary" of Job. But it is
important to remark the emphatic stress laid on his subordinate
position, on the absence of all but delegated power, of all terror and
all grandeur in his character. It is especially remarkable that no
power of spiritual influence, but only a power over outward
circumstances, is attributed to him. The captivity brought the
Israelites face to face with the great dualism of the Persian
mythology, the conflict of Ormuzd with Ahriman, the co-ordinate spirit
of evil; but it is confessed by all that the Satan of Scripture bears
no resemblance to the Persian Ahriman. His subordination and
inferiority are as strongly marked as ever. The New Testament brings
plainly forward the power and the influence of Satan, From the
beginning of the Gospel, when he appears as the personal tempter of our
Lord through all the Gospels, Epistles, and Apocalypse, it is asserted
or implied, again and again, as a familiar and important truth. II. Of
the nature and original state of Satan, little is revealed in
Scripture. He is spoken of as a "spirit" in (Ephesians 2:2) as the
prince or ruler of the "demons" in (Matthew 12:24-26) and as having
"angels" subject to him in (Matthew 25:41; Revelation 12:7,9) The whole
description of his power implies spiritual nature and spiritual
influence. We conclude therefore that he was of angelic nature, a
rational and spiritual creature, superhuman in power, wisdom and
energy; and not only so, but an archangel, one of the "princes" of
heaven. We cannot, of course, conceive that anything essentially and
originally evil was created by God. We can only conjecture, therefore,
that Satan is a fallen angel, who once had a time of probation, but
whose condemnation is now irrevocably fixed. As to the time cause and
manner of his fall Scripture tells us scarcely anything; but it
describes to us distinctly the moral nature of the evil one. The ideal
of goodness is made up of the three great moral attributes of
God--love, truth, and purity or holiness; combined with that spirit
which is the natural temper of the finite and dependent we find
creature, the spirit of faith. We find, accordingly, opposites of
qualities are dwelt upon as the characteristics of the devil. III. The
power of Satan over the soul is represented as exercised either
directly or by his instruments. His direct influence over the soul is
simply that of a powerful and evil nature on those in whom lurks the
germ of the same evil. Besides this direct influence, we learn from
Scripture that Satan is the leader of a host of evil spirits or angels
who share his evil work, and for whom the "everlasting fire is
prepared." (Matthew 25:41) Of their origin and fall we know no more
than of his. But one passage (Matthew 12:24-26)--identifies them
distinctly with the "demons" (Authorized Version "devils") who had
power to possess the souls of men. They are mostly spoken of in
Scripture in reference to possession; but in (Ephesians 6:12) find them
sharing the enmity to God and are ascribed in various lights. We find
them sharing the enmity to God and man implied in the name and nature
of Satan; but their power and action are little dwelt upon in
comparison with his. But the evil one is not merely the "prince of the
demons;" he is called also the "prince of this world" in (John 12:31;
14:30; 16:11) and even the. "god of this world" in (2 Corinthians 4:4)
the two expressions being united in (Ephesians 6:12) This power he
claimed for himself, as the delegated authority, in the temptation of
our Lord, (Luke 4:6) and the temptation would have been unreal had he
spoken altogether falsely. The indirect action of Satan is best
discerned by an examination of the title by which he is designated in
Scripture. He is called emphatically ho diabolos, "the devil." The
derivation of the word in itself implies only the endeavor to break the
bonds between others and "set them at variance;" but common usage adds
to this general sense the special idea of "setting at variance by
slander." In the application of the title to Satan, both the general
and special senses should be kept in view. His general object is to
break the bonds of communion between God and man, and the bonds of
truth and love which bind men to each other. The slander of God to man
is best seen in the words of (Genesis 3:4,5) They attribute selfishness
and jealousy to the Giver of all good. The slander of man to God is
illustrated by the book of Job. (Job 1:9-11; 2:4,5) IV. The method of
satanic action upon the heart itself. It may be summed up in two
words--temptation and possession. The subject of temptation is
illustrated, not only by abstract statements, but also by the record of
the temptations of Adam and of our Lord. It is expressly laid down, as
in (James 1:2-4) that "temptation," properly so called, i.e. "trial,"
is essential to man, and is accordingly ordained for him and sent to
him by God, as in (Genesis 22:1) It is this tentability of man, even in
his original nature, which is represented in Scripture as giving scope
to the evil action of Satan. But in the temptation of a fallen nature
Satan has a greater power. Every sin committed makes a man the "servant
of sin" for the future, (John 8:34; Romans 6:16) it therefore creates
in the spirit of man a positive tendency to evil which sympathizes
with, and aids, the temptation of the evil one. On the subject of
possession, see [1047]Demoniacs.
Satyr(sa'tyr
or sat'yr), a sylvan deity or demigod of Greek mythology, represented
as a monster, part man and part goat. (Isaiah 13:21; 34:14) The Hebrew
word signifies "hairy" or "rough," and is frequently applied to
"he-goats." In the passages cited it probably refers to demons of woods
and desert places. Comp. (Leviticus 17:7; 2 Chronicles 11:15)
Saul(desired),
more accurately Shaul.
+One of the early kings of Edom, and successor of Samlah. (Genesis
36:37,38; 1 Chronicles 1:48) (B.C. after 1450.)
+The first king of Israel, the son of Kish, and of the tribe of
Benjamin. (B.C, 1095-1055.) His character is in part illustrated by the
fierce, wayward, fitful nature of the tribe and in part accounted for
by the struggle between the old and new systems in which he found
himself involved. To this we must add a taint of madness. which broke
out in violent frenzy at times leaving him with long lucid intervals.
He was remarkable for his strength and activity, (2 Samuel 1:25) and,
like the Homeric heroes, of gigantic stature, taller by head and
shoulders than the rest of the people, and of that kind of beauty
denoted by the Hebrew word "good," (1 Samuel 9:2) and which caused him
to be compared to the gazelle, "the gazelle of Israel." His birthplace
is not expressly mentioned; but, as Zelah in Benjamin was the place of
Kish's sepulchre. (2 Samuel 21:14) it was probable; his native village.
His father, Kish, was a powerful and wealthy chief though the family to
which he belonged was of little importance. (1 Samuel 9:1,21) A portion
of his property consisted of a drove of asses. In search of these
asses, gone astray on the mountains, he sent his son Saul It was while
prosecuting this adventure that Saul met with Samuel for the first time
at his home in Ramah, five miles north of Jerusalem. A divine
intimation had made known to him the approach of Saul, whom he treated
with special favor, and the next morning descending with him to the
skirts of the town, Samuel poured over Saul's head the consecrated oil,
and with a kiss of salutation announced to him that he was to be the
ruler of the nation. (1 Samuel 9:25; 1 Samuel 10:1) Returning homeward
his call was confirmed by the incidents which according to Samuel's
prediction, awaited him. (1 Samuel 10:9,10) What may be named the
public call occurred at Mizpeh, when lots were cast to find the tribe
and family which was to produce the king, and Saul, by a divine
intimation was found hid in the circle of baggage which surrounded the
encampment. (1 Samuel 10:17-24) Returning to Gibeah, apparently to
private life, he heard the threat issued by Nahash king of Ammon
against Jabesh-gilead. He speedily collected an army, and Jabesh was
rescued. The effect was instantaneous on the people, and the monarchy
was inaugurated anew at Gilgal. (1 Samuel 11:1-15) It should be,
however, observed that according to (1 Samuel 12:12) the affair of
Nahash preceded and occasioned the election of Saul. Although king of
Israel, his rule was at first limited; but in the second year of his
reign he began to organize an attempt to shake off the Philistine yoke,
and an army was formed. In this crisis, Saul, now on the very confines
of his kingdom at Gilgal, impatient at Samuel's delay, whom he had
directed to be present, offered sacrifice himself. Samuel, arriving
later, pronounced the first curse, on his impetuous zeal. (1 Samuel
13:5-14) After the Philistines were driven back to their own country
occurred the first appearance of Saul's madness in the rash vow which
all but cost the life of his soil. (1 Samuel 14:24; 44) The expulsion
of the Philistines, although not entirely completed, ch. (1 Samuel
14:52) at once placed Saul in a position higher than that of any
previous ruler of Israel, and he made war upon the neighboring tribes.
In the war with Amalek, ch. (1 Samuel 14:48; 15:1-9) he disobeyed the
prophetical command of Samuel, which called down the second curse, and
the first distinct intimation of the transference of the kingdom to a
rival. The rest of Saul's life is one long tragedy. The frenzy which
had given indications of itself before now at times took almost entire
possession of him. In this crisis David was recommended to him. From
this time forward their lives are blended together. [[1048]David] In
Saul's better moments he never lost the strong affection which he had
contracted for David. Occasionally, too his prophetical gift returned,
blended with his madness. (2 Samuel 19:24) But his acts of fierce, wild
zeal increased. At last the monarchy itself broke down under the
weakness of his head. The Philistines re-entered the country, and just
before giving them battle Saul's courage failed and he consulted one of
the necromancers, the "Witch of Endor," who had escaped his
persecution. At this distance of time it is impossible to determine the
relative amount of fraud or of reality in the scene which follows,
though the obvious meaning of the narrative itself tends to the
hypothesis of some kind of apparition. ch. (2 Samuel 19:28) On hearing
the denunciation which the apparition conveyed, Saul fell the whole
length of his gigantic stature on the ground, and remained motionless
till the woman and his servants forced him to eat. The next day the
battle came on. The Israelites were driven up the side of Gilboa. The
three sons of Saul were slain. Saul was wounded. According to one
account, he fell upon his own sword, (1 Samuel 31:4) and died. The body
on being found by the Philistines was stripped slid decapitated, and
the headless trunk hung over the city walls, with those of his three
sons. ch. (1 Samuel 31:9,10) The head was deposited (probably at
Ashdod) in the temple of Dagon (1 Chronicles 10:10) The corpse was
buried at Jabesh-gilead. (1 Samuel 31:13)
+The Jewish name of St. Paul.
SawEgyptian
saws, so far as has yet been discovered, are single-handed. As is the
case in modern Oriental saws, the teeth usually incline toward the
handle, instead of away from it like ours. They have, in most cases,
bronze blades, apparently attached to the handles by leathern thongs.
No evidence exists of the use of the saw applied to stone in Egypt, but
we read of sawn stones used in the temple. (1 Kings 7:9) The saws
"under" or "in" which David is said to have placed his captives were of
iron. The expression in (2 Samuel 12:31) does not necessarily imply
torture, but the word "cut" in (1 Chronicles 20:3) can hardly be
understood otherwise.
Scapegoat[[1049]Atonement,
The Day Of, [1050]Day OF]
Scarlet[[1051]Colors]
SceptreThis
word originally meant a rod or staff . It was thence specifically
applied to the shepherd's crook, (Leviticus 27:32; Micah 7:14) and to
the wand or sceptre of a ruler. The allusions to it are all of a
metaphorical character, and describe it simply as one of the insignia
of supreme power. (Genesis 49:10) We are consequently unable to
describe the article from any biblical notice we may infer that it was
probably made of wood. The sceptre of the Persian monarch is described
as "golden" i.e. probably of massive gold. (Esther 4:11)
Scevaa
Jew residing at Ephesus at the time of St. Paul's second visit to that
town. (Acts 19:14-16) (A.D. 52.)
Schools(In
the early ages most of the instruction of young children was by the
parents. The leisure hours of the Sabbaths and festival days brought
the parents in constant contact with the children. After the captivity
schools came more into use, and at the time of Christ were very
abundant. The schools were in connection with the synagogues, which
were found in every village of the city and land. Their idea of the
value of schools may be gained from such sayings from the Talmud as
"The world is preserved by the breath of the children in the schools;"
"A town in which there are no schools must perish;" "Jerusalem was
destroyed because the education of children was neglected." Josephus
says, "Our principal care is to educate our children." The Talmud
states that in Bechar there were 400 schools, having each 400 teachers,
with 400 children each and that there were 4000 pupils in the house of
Rabban Simeon Ben-Gamaliel. Maimonides thus describes a school: "The
teacher sat at the head, and the pupils surrounded him as the crown the
head so that every one could see the teacher and hear his words. The
teacher did not sit in a chair while the pupils sat on the ground but
all either sat on chairs or on the ground." The children read aloud to
acquire fluency. The number of school-hours was limited, and during the
heat of the summer was only four hours. The punishment employed was
beating with a strap, never with a rod. The chief studies were their
own language and literature the chief school-book the Holy Scriptures;
and there were special efforts to impress lessons of morality and
chastity. Besides these they studied mathematics, astronomy and the
natural sciences. Beyond the schools for popular education there were
higher schools or colleges scattered throughout the cities where the
Jews abounded.--ED.)
Scorpion(Heb.
'akrab), a well known venomous insect of hot climates, shaped much like
a lobster. It is usually not more than two or three inches long, but in
tropical climates is sometimes six inches in length. The wilderness of
Sinai is especially alluded to as being inhabited by scorpions at the
time of the exodus, and to this day these animals are common in the
same district, as well as in some parts of Palestine. Scorpions are
generally found in dry and in dark places, under stones and in ruins.
They are carnivorous in the habits, and move along in a threatening
attitude, with the tail elevated. The sting, which is situated at the
end of the tail, has at its base a gland that secretes a poisonous
fluid, which is discharged into the wound by two minute orifices at its
extremity. In hot climates the sting often occasions much suffering,
and sometimes alarming symptoms. The "scorpions" of (1 Kings 12:1,14; 2
Chronicles 10:11,14) have clearly no allusion whatever to the animal,
but to some instrument of scourging--unless indeed the expression is a
mere figure.
ScourgingThe
punishment of scourging was common among the Jews. The instrument of
punishment in ancient Egypt, as it is also in modern times generally in
the East, was usually the stick, applied to the soles of the
feet--bastinado. Under the Roman method the culprit was stripped,
stretched with cords or thongs on a frame and beaten with rods.
(Another form of the scourge consisted of a handle with three lashes or
thongs of leather or cord, sometimes with pieces of metal fastened to
them. Roman citizens were exempt by their law from scourging.)
Scribes(Heb.sopherim),
I. Name .-- (1) Three meanings are connected with the verb saphar, the
root of sopherim-- (a) to write, (b) to set in order, (c) to count. The
explanation of the word has been referred to each of these. The
sopherim were so called because they wrote out the law, or because they
classified and arranged its precepts, or because they counted with
scrupulous minuteness every elapse and letter It contained. (2) The
name of Kirjath-sepher, (Joshua 15:15; Judges 1:12) may possibly
connect itself with some early use of the title, and appears to point
to military functions of some kind. (Judges 5:14) The men are mentioned
as filling the office of scribe under David and Solomon. (2 Samuel
8:17; 20:25; 1 Kings 4:3) We may think of them as the king's
secretaries, writing his letters, drawing up his decrees, managing his
finances. Comp (2 Kings 12:10) In Hezekiah's time transcribed old
records, and became a class of students and interpreters of the law,
boasting of their wisdom. (Jeremiah 8:8) After the captivity the office
became more prominent, as the exiles would be anxious above all things
to preserve the sacred books, the laws, the hymns, the prophecies of
the past. II. Development of doctrine .--Of the scribes of this period,
with the exception of Ezra and Zadok, (Nehemiah 13:13) we have no
record. A later age honored them collectively as the men of the Great
Synagogue. Never perhaps, was so important a work done so silently.
They devoted themselves to the careful study of the text, and laid down
rules for transcribing it with the most scrupulous precision. As time
passed on the "words of the scribes" were honored above the law. It was
a greater crime to offend against them than against the law. The first
step was taken toward annulling the commandments of God for the sake of
their own traditions. (Mark 7:13) The casuistry became at once subtle
and prurient, evading the plainest duties, tampering with conscience.
(Matthew 15:1-6; 23:16-23) We can therefore understand why they were
constantly denounced by our Lord along with the Pharisees. While the
scribes repeated the traditions of the elders, he "spake as one having
authority," "not as the scribes." (Matthew 7:29) While they confined
their teachings to the class of scholars, he "had compassion on the
multitudes." (Matthew 9:36) While they were to be found only in the
council or in their schools, he journeyed through the cities and
villages. (Matthew 4:23; 9:35) etc. While they spoke of the kingdom of
God vaguely, as a thing far off, he proclaimed that it had already come
nigh to men. (Matthew 4:17) In our Lord's time there were two chief
parties:
+the disciples of Shammai, conspicuous for their fierceness, appealing
to popular passions, using the sword to decide their controversies. Out
of this party grew the Zealots.
+The disciples of Hillel, born B.C. 112, and who may have been one of
the doctors before whom the boy Jesus came in the temple, for he lived
to be 120 years old. Hillel was a "liberal conservative, of genial
character and broad range of thought, with some approximations to a
higher teaching." In most of the points at issue between the two
parties, Jesus must have appeared in direct antagonism to the school of
Shammai, in sympathy with that of Hillel. So far, on the other hand, as
the temper of the Hillel school was one of mere adaptation to the
feeling of the people, cleaving to tradition, wanting in the intuition
of a higher life, the teaching of Christ must have been felt as
unsparingly condemning it. III. Education and life.--The special
training for a scribe's office began, probably, about the age of
thirteen. The boy who was destined by his parents to the calling of a
scribe went to Jerusalem and applied for admission in the school of
some famous rabbi. After a sufficient period of training, probably at
the age of thirty the probationer was solemnly admitted to his office.
After his admission there was a choice of a variety of functions, the
chances of failure and success. He might give himself to any one of the
branches of study, or combine two or more of them. He might rise to
high places, become a doctor of the law, an arbitrator in family
litigations, (Luke 12:14) the head of a school, a member of the
Sanhedrin. He might have to content himself with the humbler work of a
transcriber, copying the law and the prophets for the use of
synagogues, or a notary, writing out contracts of sale, covenants of
espousals, bills of repudiation. The position of the more fortunate was
of course attractive enough. In our Lord's time the passion for
distinction was insatiable. The ascending scale of rab, rabbi, rabban,
presented so many steps on the ladder of ambition. Other forms of
worldliness were not far off. The salutations in the market-place,
(Matthew 23:7) the reverential kiss offered by the scholars to their
master or by rabbis to each other the greeting of Abba, father (Matthew
23:9) the long robes with the broad blue fringe, (Matthew 23:5)--all
these go to make up the picture of a scribe's life. Drawing to
themselves, as they did, nearly all the energy and thought of Judaism,
the close hereditary caste of the priesthood was powerless to compete
with them. Unless the Priest became a scribe also, he remained in
obscurity. The order, as such, became contemptible and base. For the
scribes there were the best places at feasts, the chief seats in
synagogues. (Matthew 23:6; Luke 14:7)
ScripThe
Hebrew word thus translated appears in (1 Samuel 17:40) as a synonym
for the bag in which the shepherds of Palestine carried their food or
other necessities. The scrip of the Galilean peasants was of leather,
used especially to carry their food on a journey, and slung over their
shoulders. (Matthew 10:10; Mark 6:8; Luke 9:3; 22:35) The English word
"scrip" is probably connected with scrape, scrap, and was used in like
manner for articles of food.
Scripture[See
[1052]Bible]
Scythianoccurs
in (Colossians 3:11) as a generalized term for rude, ignorant,
degraded. The name often included all the nomadic tribes, who dwelt
mostly on the north of the Black and the Caspian Sea, stretching thence
indefinitely into inner Asia, and were regarded by the ancients as
standing extremely low In point of intelligence and civilization.
Scythopolis[BETH-SHEAN]
SeaThe
sea, yam, is used in Scripture to denote--
+"The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13)
etc.
+Some portion of this, as the Mediterranean Sea, called the "hinder,"
the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of
the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7;
Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of
the Red Sea. (Exodus 15:4) [[1053]Red Sea SEA]
+Inland lakes termed seas, as the Salt or Dead Sea. [See the special
article]
+Any great collection of waters, as the river Nile (Isaiah 19:5) and
the Euphrates. (Jeremiah 51:36)
Sea,
MoltenIn
the place of the laver of the tabernacle Solomon caused a laver to be
cast for a similar purpose, which from its size was called a sea. It
was made partly or wholly of the brass, or rather copper, which was
captured by David from "Tibhath and Chun, cities of Hadarezer king of
Zobah." (1 Kings 7:23-26; 1 Chronicles 18:8) It is said to have been 15
feet in diameter and 7 1/2 feet deep, and to have been capable of
containing 2000, or according to (2 Chronicles 4:5) 3000 Baths (16,000
to 24,000 gallons). The lever stood on twelve oxen three toward each
quarter of the heavens, and all looking outward. It was mutilated by
Ahaz by being removed from its basis of oxen and placed on a stone
base, and was finally broken up by the Assyrians. (2 Kings 16:14,17;
25:13)
Sea,
The Saltthe
usual and perhaps the most ancient name for the remarkable lake which
to the western world is now generally known as the Dead Sea. I.
Names.-- (1) The Salt Sea, (Genesis 14:3) (2) Sea of the Arabah
(Authorized Version "sea of the plain," which is found in (4:49)); (3)
The East Sea (Joel 2:20) (4) The sea, (Ezekiel 47:8) (5) Sodomitish
Sea, 2 Esdras; (6) Sea of Salt and Sea of Sodom, in the Talmud; (7) The
Asphaltic Lake, in Josephus; (8) The name "Dead Sea" appears to have
been first used in Greek by Pausanias and Galen, and in Latin (mare
mortuum) by Justin xxxvi. 3,6, or rather by the older historian Trogus
Pompeius (cir. B.C. 10), whose work he epitomized. (9) The Arabic name
is Bahr Lut, the "Sea of Lot." II Description .--The so-called Dead Sea
is the final receptacle of the river Jordan, the lowest and largest of
the three lakes which interrupt the rush of its downward course. It is
the deepest portion of that very deep natural fissure which runs like a
furrow from the Gulf of Akabah to the range of Lebanon, and from the
range of Lebanon to the extreme north of Syria. Viewed on the map, the
lake is of an oblong form, of tolerably regular contour, interrupted
only by a large and long peninsula which projects from the eastern
shore near its southern end, and virtually divides the expanse of the
water into two portions, connected by a long, narrow and somewhat
devious passage. Its surface is from north to south as nearly as
possible 40 geographical or 46 English miles long. Its greatest width
is about 9 geographical or 10 1/2 English miles. Its area is about 250
geographical square miles. At its northern end the lake receives the
stream of the Jordan; on its eastern side the Zurka Ma'in (the ancient
Callirrhoe, and possibly the more ancient en-Eglaim), the Mojib (the
Arnon of the Bible), and the Beni-Hemad ; on the south the Kurahy or
el-Ahsy ; and on the west that of Ain Jidy . The depression of its
surface, and the depth which it attains below that surface, combined
with the absence of any outlet, render it one of the most remarkable
spots on the globe. The surface of the lake in May, 1848, was 1316.7
feet below the level of the Mediterranean at Jaffa. Its depth, at about
one third of its length from the north end, is 1308 feet. The water of
the lake is not less remarkable than its other features. Its most
obvious peculiarity is its great weight. Its specific gravity has been
found to be as much as 12.28; that is to say, a gallon of it would
weigh over 12 1/4 lbs., instead of 10 lbs., the weight of distilled
water. Water so heavy must not only be extremely buoyant, but must
possess great inertia. Its buoyancy is a common theme of remark by the
travellers who have been upon it or in it. Dr. Robinson "could never
swim before, either in fresh or salt water," yet here he "could sit,
stand, lie or swim without difficulty." (B.R.i.506.) The remarkable
weight of the water is due to the very large quantity of mineral salts
which it holds in solution. Each gallon of the water, weighing 12 1/4
lbs., contains nearly 3 1/3 lbs. of matter in solution--an immense
quantity when we recollect that seawater, weighing 10 1/4 lbs. per
gallon, contains less than 1/2 a lb. Of this 3 1/2 lbs. nearly 1 lb. is
common salt (chloride of sodium), about 2 lbs. chloride of magnesium,
and less than 3 a lb. chloride of calcium (or muriate of lime). The
most usual ingredient is bromide of magnesium, which exists in truly
extraordinary quantity. It has been long supposed that no life whatever
existed in the lake; but recent facts show that some inferior
organizations do find a home even in these salt and acrid waters. The
statements of ancient travellers and geographers to the effect that no
living creature could exist on the shores of the lake, or bird fly
across its surface, are amply disproved by later travellers. The
springs on the margin of the lake harbor snipe, partridges, ducks,
nightingales and other birds as well as frogs; and hawks, doves and
hares are found along the shore. The appearance of the lake does not
fulfill the idea conveyed by its popular name. "The Dead Sea," says a
recent traveller, "did not strike me with that sense of desolation and
dreariness which I suppose it ought. I thought it a pretty, smiling
lake--a nice ripple on its surface." The truth lies, as usual,
somewhere between these two extremes. On the one hand, the lake
certainly is not a gloomy, deadly, smoking gulf. In this respect it
does not at all fulfill the promise of its name. At sunrise and sunset
the scene must be astonishingly beautiful. But on the other hand, there
is something in the prevalent sterility and the dry, burnt look of the
shores, the overpowering heat, the occasional smell of sulphur, the
dreary salt marsh at the southern end, and the fringe of dead driftwood
round the margin, which must go far to excuse the title which so many
ages have attached to the lake, and which we may be sure it will never
lose. The connection between this singular lake and the biblical
history is very slight. In the topographical records of the Pentateuch
and the book of Joshua it forms one among the landmarks of the
boundaries of the whole country, as well as of the inferior divisions
of Judah and Benjamin. As a landmark it is once named in what to be a
quotation from a lost work of the prophet Jonah, (2 Kings 14:25) itself
apparently a reminiscence of the old Mosaic statement. (Numbers
34:8,12) Besides this the name occurs once twice in the imagery of the
prophets the New Testament there is not even an allusion to it. There
is however, one passage in which the "Salt Sea" is mentioned in a
manner different from any of those already quoted viz. as having been
in the time of Abraham the vale of Siddim. (Genesis 14:3) In
consequence of this passage it has been believed that the present lake
covered a district which in historic times had been permanently
habitable dry land. But it must not he overlooked that the passage in
question is the only one in the whole Bible to countenance the notion
that the cities of the plain were submerged; a notion which does not
date earlier than the Christian era. [[1054]Sodom; [1055]Zoar] The
belief which prompted the idea of some modern writers that the Dead Sea
was formed by the catastrophe which overthrew the "cities of the plain"
is a mere assumption. It is not only unsupported by Scripture, but is
directly in the teeth of the evidence of the ground itself of the
situation of those cities, we only know that, being in the "plain of
the Jordan, they must have been to the north of the lake. Of the
catastrophe which destroyed them we only know that it is described as a
shower of ignited sulphur descending from the skies. Its date is
uncertain, but we shall be safe in placing it within the Limit of 2000
years before Christ. (It is supposed that only the southern bay of the
Dead Sea was formed by the submergence of the cities of the plain, and
is still probable. If Hugh Miller's theory of the flood in correct--and
it is the most reasonable theory yet propounded--then the Dead Sea was
formed by the depression of that part of the valley through which the
Jordan once flowed to the Red Sea. But this great depression caused all
the waters of the Jordan to remain without outlet, and the size of the
Dead Sea must be such that the evaporation from its surface just
balances the amount of water which flows in through the river. This
accounts in part for the amount of matter held in solution by the Dead
Sea waters; for the evaporation is of pure water only, while the inflow
contains more or less of salts and other matter in solution. This
theory also renders it probable that the lake was at first considerably
larger than at present, for in earlier times the Jordan had probably a
larger flow of water.--ED.) The destruction of Sodom and Gomorrah may
have been by volcanic action, but it may be safely asserted that no
traces of it have yet been discovered, and that, whatever it was, it
can have had no connection with that far vaster and far more ancient
event which opened the great valley of the Jordan and the Dead Sea, and
at some subsequent time cut it off from communication with the Red Sea
by forcing up between them the tract of the Wady Arabah .
SealThe
importance attached to seals in the East is so great that without one
no document is regarded as authentic. Among the methods of sealing used
in Egypt at a very early period were engraved stones, graved stones,
pierced through their length and hung by a string or chain from the arm
or neck, or set in rings for the finger. The most ancient form used for
this purpose was the scarabaeus, formed of precious or common stone, or
even of blue pottery or porcelain, on the flat side of which the
inscription or device was engraved. In many cases the seal consisted of
a lump of clay, impressed with the seal and attached to the document,
whether of papyrus or other material, by strings. In other cases wax
was used. In sealing a sepulchre or box, the fastening was covered with
clay or wax, and the impression from a seal of one in authority was
stamped upon it, so that it could not be broken open without discovery.
The signet-ring was an ordinary part of a man's equipment. (Genesis
38:18) The ring or the seal as an emblem of authority in Egypt, Persia
and elsewhere is mentioned in (Genesis 41:42; 1 Kings 21:8; Esther
3:10,12; 8:2; Daniel 6:17) and as an evidence of a covenant, in
(Jeremiah 32:10,44; Nehemiah 9:38; 10:1; Haggai 2:23) Engraved signets
were in use among the Hebrews in early times. (Exodus 28:11,36; 39:6)
Seba(pl.
Sebaim ; in Authorized Version incorrectly rendered Sabeans) heads the
list of the sons of Cush. Besides the mention of Seba in the lists of
the pens of Cush, (Genesis 10:7; 1 Chronicles 1:9) there are but three
notices of the nation-- (Psalms 72:10; Isaiah 43:3; 45:14) These
passages seem to show that Seba was a nation of Africa bordering on or
included in Cush, and in Solomon's time independent and of political
importance. It may perhaps be identified with the island of Meroe.
Josephus says that Saba was the ancient name of the Ethiopian island
and city of Meroe, but he writes Seba, in the notice of the Noachian
settlements, Sabas. The island of Meroe lay between the Astaboras, the
Atbara, the most northern tributary of the Nile, and the Astapus, the
Bahr el-Azrak, "Blue River," the eastern of its two great confluents.
Sebat(a
rod). [[1056]Month]
Secacah,
Or Secacah(thicket),
one of the six cities of Judah which were situated in the Midbar
("wilderness"), that is, the tract bordering on the Dead Sea. (Joshua
15:61) Its portion is not known.
Sechu(the
watch-tower), a place mentioned once only-- (1 Samuel
19:22)--apparently as lying on the route between Saul's residence,
Gibeah, and Ramah (Ramathaim-zophim), that of Samuel. It was notorious
for "the great well" (or rather cistern) which it contained. Assuming
that Saul started from Gibeah (Tuleil el-Ful), and that Neby Samwil is
Ramah, then Bir Nebolla (the well of Neballa) just south of Beeroth,
alleged by modern traveller to contain a large pit would be in a
suitable position for the great well of Sechu.
Secundus(fortunate),
a Thessalonian Christian. (Acts 20:4) (A.D. 55.) Seer, [[1057]Prophet]
Segub(elevated).
+The youngest son of Hiel the Hethelite who rebuilt Jericho. (1 Kings
18:34) (B.C. about 910.)
+Son of Hezron. (1 Chronicles 2:21,28) (B.C. about 1682.)
Seir(hairy,
Shaggy),
+We have both "land of Seir," (Genesis 32:3; 36:50) and "Mount Seir."
(Genesis 14:6) It is the original name of the mountain range extending
along the east side of the valley of Arabah, from the Dead Sea to the
Elanitic, Golf. The Horites appear to have been the chief of the
aboriginal inhabitants, (Genesis 36:20) but it was ever afterward the
possession of the Edomites, the descendants of Esau. The Mount Seir of
the: Bible extended much farther south than the modern province, as is
shown by the words of (2:1-8) It had the Arabah on the west, vs. 1 and
8; it extended as far south as the head of the Gulf of Akabah, ver. 8;
its eastern border ran along the base of the mountain range where the
plateau of Arabia begins. Its northern, order is not so accurately
determined. There is a line of "naked" white hills or cliffs which run
across the great valley about eight miles south of the Dead Sea, the
highest eminence being Mount Hor, which is 4800 feet high.
+Mount Seir, an entirely different place from the foregoing; one of the
landmarks on the north boundary of the territory of Judah. (Joshua
15:10) only. It lay westward of Kirjath-jearim, and between it and
Beth-shemesh. If Kuriel el-Enab be the former and Ain-shems the latter
of these two, then Mount Seir cannot fail to be the ridge which lies
between the Wady Aly and the Wady Ghurab . In a pass of this ridge is
the modern village of Seir.
Seirath(the
shaggy), the place to which Ehud fled after his murder of Eglon.
(Judges 3:26,27) It was in "Mount Ephraim," ver. 27, a continuation,
perhaps, of the same wooded, shaggy hills which stretched even so far
south as to enter the territory of Judah, (Joshua 15:10) (It is
probably the same place as [1058]Mount, [1059]Mount, Mountain
[1060]Seir, 2.)
Sela,
Or Selah(the
rock), (2 Kings 14:7; Isaiah 16:1) so rendered in the Authorized
Version in Judges city later (2 Chronicles 25:12) probably known as
Petra, the ruins of which are found about two days journey north of the
top of the Gulf of Akabah and three or four south from Jericho and
about halfway between the southern end of the Dead Sea and the northern
end of the Gulf of Akabah. It was in the midst of Mount Seir, in the
neighborhood of Mount Hor, and therefore Edomite territory, taken by
Amaziah, and called Joktheel. In the end of the fourth century B.C. it
appears as the headquarters of the Nabatheans, who successfully
resisted the attacks of Antigonus. About 70 B.C. Petra appears as the
residence of the Arab princes named Aretas. It was by Trajan reduced to
subjection to the Roman empire. The city Petra lay, though at a high
level, in a hollow three quarters of a mile long and from 800 to 1500
feet wide, shut in by mountain cliffs, and approached only by a narrow
ravine, through which, and across the city's site, the river winds.
There are extensive ruins at Petra of Roman date, which have been
frequently described by modern travellers.
SelahThis
word, which is found only in the poetical books of the Old Testament,
occurs seventy-one times in the Psalms and three times in Habakkuk. It
is probably a term which had a meaning in the musical nomenclature of
the Hebrews, though what that meaning may have been is now a matter of
pure conjecture. (Gesenius and Ewald and others think it has much the
same meaning as our interlude,--a pause in the voices singing, while
the instruments perform alone.)
Selahammahlekoth(the
cliff of escapes or of divisions), a rock or cliff in the wilderness of
Maon, southeast of Hebron, the scene of one of those remarkable escapes
which are so frequent in the history of Saul's pursuit of David. (1
Samuel 23:28)
Seled(exultation),
one of the sons of Nadab, a descendant of Jerahmeel: (1 Chronicles
2:30) (B.C. after 1450.)
Seleucia,
Or Seleucia(named
after its founder, Seleucus), near the mouth of the Orontes, was
practically the seaport of Antioch. The distance between the two towns
was about 16 miles. St. Paul, with Barnabas, sailed from Seleucia at
the beginning of his first missionary circuit. (Acts 13:4) This strong
fortress and convenient seaport was constructed by the first Seleucus,
and here he was buried. It retained its importance in Roman times and
in St. Paul's day it had the privileges of a free city. The remains are
numerous.
Seleucusthe
name of five kings of the Greek dominion of Syria who are hence called
Seleucidae . Only one--the fourth--is mentioned in the Apocrypha.
Seleucus
Iv(Philopator),
son of Antiochus the Great, whom he succeeded B.C. 187 "king of Asia,"
2 Macc. 3:3, that is, of the provinces included in the Syrian monarchy,
according to the title claimed by the Seleucidae, even when they had
lost their footing in Asia Minor. He took part in the disastrous battle
of Magnesia, B.C. 190, and three years afterward, on the death of his
father, ascended the throne. He was murdered B.C. 175 after a reign of
twelve years, by Heliodorus, one of his own courtiers. (Daniel 11:20)
His son Demetrius I. (Soter) whom he had sent while still a boy, as
hostage to Rome, after a series of romantic adventures, gained the
crown in 162 B.C. 1 Macc. 7:1; 2 Macc. 14:1. The general policy of
Seleucus toward the Jews, like that of his father, 2 Macc. 3:2,3, was
conciliatory, and he undertook a large share of expenses of the temple
service. 2 Macc. 3:3,6.
Sem[1061]Shem
the patriarch. (Luke 3:36)
Semachiah(Jehovah
sustains him) one of the sons of SKEMAIAH, 9. (1 Chronicles 26:7)
Semei(the
Greek form of Shimei).
+[1062]Shimei, 14. 1 Esd. 9:33.
+[1063]Shimei, 16. (Esther 11:2)
+The father of Mattathias in the genealogy of Jesus Christ. (Luke 3:26)
SemeinIn
the Revised Version of (Luke 3:26) for Semei.
Semitic
Languages[[1064]Shemitic
Languages LANGUAGES; [1065]Hebrew Language]
Senaah(thorny).
The "children (i.e. the inhabitants) of Senaah" are enumerated among
the "people of Israel" who returned from the captivity with Zerubbabel.
(Ezra 2:35; Nehemiah 7:38) (B.C. 536.) The Magdal Senna of Eusebius and
Jerome denotes a town seven miles north of Jericho ("Senna").
Seneh(thorn),
the name of one of the two isolated rocks which stood in the "passage
of Michmash," (1 Samuel 14:4) 6 1/2 Miles north of Jerusalem.
Senir(snow
mountain), (1 Chronicles 5:23; Ezekiel 27:5) the Amorite name for Mount
Hermon.
Sennacherib,
Or Sennacherib(sin,
the moon, increases brothers), was the son and successor of Sargon.
[[1066]Sargon] His name in the original is read as Tsinakki-irib, the
meaning of which, as given above indicates that he was not the
first-born of his father. Sennacherib mounted the throne B.C. 702. His
efforts were directed to crushing the revolt of Babylonia, which he
invaded with a large army. Merodach-baladan ventured on a battle, but
was defeated and driven from the country. In his third year, B.C. 700,
Sennacherib turned his arms toward the west, chastised Sidon, and,
having probably concluded a convention with his chief enemy finally
marched against Hezekiah, king of Judah. It was at this time that
"Sennacherib came up against all the fenced cities of Judah, and took
them." (2 Kings 18:13) There can be no doubt that the record which he
has left of his campaign against "Hiskiah" in his third year is the war
with Hezekiah so briefly touched in vs. 13-16 of this chapter. In the
following year (B.C. 699) Sennacherib made his second expedition into
Palestine. Hezekiah had again revolted, and claimed the protection of
Egypt. Sennacherib therefore attacked Egypt, and from his camp at
Lachish and Libnah he sent an insulting letter to Hezekiah at
Jerusalem. In answer to Hezekiah's prayer an event occurred which
relieved both Egypt and Judea from their danger. In one night the
Assyrians lost, either by a pestilence or by some more awful
manifestation of divine power, 185,000 men! The camp immediately broke
up; the king fled. Sennacherib reached his capital in safety, and was
not deterred by the terrible disaster which had befallen his arms from
engaging in other wars, though he seems thenceforward to have carefully
avoided Palestine. Sennacherib reigned 22 years and was succeeded by
Esar-haddon, B.C. 680. Sennacherib was one of the most magnificent of
the Assyrian kings. Seems to have been the first who fixed the seat of
government permanently at Nineveh, which he carefully repaired and
adorned with splendid buildings. His greatest work is the grand palace
Kouyunjik. Of the death of Sennacherib nothing is known beyond the
brief statement of Scripture that "as he was worshipping in the house
of Nisroch his god, Adrammelech and Sharezer his sons smote him with
the sword and escaped into the land of Armenia." (2 Kings 19:37; Isaiah
37:38)
Senuah(bristling,
properly Hassenuah, with the definite article), a Benjamite. (Nehemiah
11:9)
Seorim(barley),
the chief of the fourth of the twenty-four courses of priests. (1
Chronicles 24:8)
Sephar(a
numbering). It is written after the enumeration of the sons of Joktan,
"And their dwelling was from Mesha as thou goest unto Sephar a mount of
the east." (Genesis 10:30) The Joktanites occupied the southwestern
portion of the peninsula of Arabia. The undoubted identifications of
Arabian places and tribes with their Joktanite originals are included
within these limits, and point to Sephar, on the shore of the Indian
Ocean, as the eastern boundary. The ancient seaport town called Zafar
represents the biblical site or district.
Sepharad(separated),
a name which occurs in (Obadiah 1:20) only. Its situation has always
been a matter of uncertainty.
Sepharvaim(the
two Sipparas) is mentioned by Sennacherib in his letter to Hezekiah as
a city whose king had been unable to resist the Assyrians. (2 Kings
19:13; Isaiah 37:13) comp. 2Kin 18:34 It is identified with the famous
town of Sippara., on the Euphrates above Babylon, which was near the
site of the modern Mosaib. The dual form indicates that there were two
Sipparas, one on either side of the river. Berosus celled Sippara "a
city of the sun;" and in the inscriptions it bears the same title,
being called Tsipar sha Shamas, or "Sippara of the Sun"--the sun being
the chief object of worship there. Comp. (2 Kings 17:31)
Sephelathe
Greek form of the ancient word has-Shefelah, the native name for the
southern division of the low-lying flat district which intervenes
between the central highlands of the holy land and the Mediterranean,
the other and northern portion of which was known as Sharon. The name
occurs throughout the topographical records of Joshua. The historical
works, and the topographical passages in the prophets always with the
article prefixed, and always denoting the same region. In each of these
passages, however, the word is treated in the Authorized Version not as
a proper name, analogous to the Campagna, the Wolds, the Carse, but as
a mere appellative, and rendered "the vale," "the valley," "the plain,"
"the low plains," and "the low country." The Shefelah was and is one of
the most productive regions of the holy land. It was in ancient times
the cornfield of Syria, and as such the constant subject of warfare
between Philistines and Israelites, and the refuge of the latter when
the harvests in the central country were ruined by drought. (2 Kings
8:1-3)
Septuagint(The
seventy). The Septuagint or Greek version of the Old Testament appears
at the present day in four principal editions:--
+Biblia Polyglotta Complutensis, A.D. 1514-1617,
+The Aldine Edition, Venice, A.D. 1518.
+The Roman Edition, edited under Pope Sixtus V., A.D. 1587.
+Fac-simile Edition of the Codex Alexandrinus, by H. H. Baber, A.D.
1816. [TARGUMS] The Jews of Alexandria had probably still less
knowledge of Hebrew than their brethren in Palestine their familiar
language was Alexandrian Greek. They had settled in Alexandria in large
numbers soon after the time of Alexander, and under the early
Ptolemies. They would naturally follow the same practice as the Jews in
Palestine; and hence would arise in time an entire Greek version. But
the numbers and names of the translators, and the times at which
different portions were translated are all uncertain. The
commonly-received story respecting its origin is contained in an extant
letter ascribed to Aristeas, who was an officer at the court of Ptolemy
Philadelphus. This letter which is dressed by Aristeas to his brother
Philocrates, gives a glowing account of the origin of the Septuagint;
of the embassy and presents sent by King Ptolemy to the high priest at
Jerusalem, by the advice of Demetrius Phalereus, his librarian, 30
talents of gold and 70 talents of silver, etc.; the Jewish slaves whom
he set free, paying their ransom himself the letter of the king: the
answer of the high priest; the choosing of six interpreters from each
of the twelve tribes and their names; the copy of the law, in letters
of gold; the feast prepared for the seventy two, which continued for
seven days; the questions proposed to each of the interpreters in turn,
with the answers of each; their lodging by the seashore and the
accomplishment of their work in seventy. two days, by conference and
comparison. This is the story which probably gave to the version the
title of the Septuagint, and which has been repeated in various forms
by the Christian writers. But it is now generally admitted that the
letter is spurious and is probably the fabrication of an Alexandrian
Jew shortly before the Christian era. Still there can be no doubt that
there was a basis of fact for the fiction; on three points of the story
there is no material difference of opinion and they are confirmed by
the study of the version itself:--
+The version was made at Alexandria.
+It was begun in the time of the earlier Ptolemies, about 280 B.C.
+The law (i.e. the Pentateuch) alone was translated at first. The
Septuagint version was highly esteemed by the Hellenistic Jews before
the coming of Christ. Wherever, by the conquests of Alexander or by
colonization, the Greek language prevailed wherever Jews were settled
and the attention of the neighboring Gentiles was drawn to their
wondrous history and law there was found the Septuagint, which thus
became, by divine Providence the means of spreading widely the
knowledge of the one true God and his promises of it Saviour to come,
throughout the nations. To the wide dispersion of this version we may
ascribe in great measure that general persuasion which prevailed over
the whole East of the near approach of the Redeemer, and led the Magi
to recognize the star which, reclaimed the birth of the King of the
Jews. Not less wide was the influence of the Septuagint in the spread
of the gospel. For a long period the Septuagint was the Old Testament
of the far larger part of the Christian Church. Character of the
Septuagint. The Septuagint is faithful in substance but not minutely
accurate in details. It has been clearly shown by Hody, Frankel and
others that the several books were translated by different persons,
without any comprehensive revision to harmonize the several parts.
Names and words are rendered differently in different books. Thus the
character of the version varies much in the several books, those of the
Pentateuch are the best. The poetical parts are, generally speaking,
inferior to the historical, the original abounding with rarer words and
expressions. In the major prophets (probably translated nearly 100
years after the Pentateuch) some of the most important prophecies are
sadly obscured. Ezekiel and the minor prophets (generally speaking)
seem to be better rendered. Supposing the numerous glosses and
duplicate renderings, which have evidently crept from the margin into
the text, to be removed and forming a rough estimate of what the
Septuagint was in its earliest state, we may perhaps say of it that it
is the image of the original seen through a glass not adjusted to the
proper focus; the larger features are shown, but the sharpness of
definition is lost. The close connection between the Old and the New
Testament makes the study of the Septuagint most valuable, and indeed
indispensable, to the theological student. It was manifestly the chief
storehouse from which the apostles drew their proofs and precepts.
Sepulchre[[1067]Burial,
Sepulchres]
Serahthe
daughter of Asher, (Genesis 46:17; 1 Chronicles 7:30) called in
(Numbers 26:46) [1068]Sarah. (B.C. about 1700.)
Seraiah
+The king's scribe or secretary in the reign of David. (2 Samuel 8:17)
(B.C. 1043.)
+The high priest in the reign of Zedekiah. (2 Kings 25:18; 1 Chronicles
6:14; Jeremiah 52:24) (B.C. 594.)
+The son of Tanhumeth the Netophathite. (2 Kings 25:23; Jeremiah 40:8)
+The son of Kenaz and brother of Othniel. (1 Chronicles 4:13,14)
+Ancestor of Jehu a Simeonite chieftain. (1 Chronicles 4:35)
+One of the children of the province who returned with Zerubbabel.
(Ezra 2:2) (B.C. 536.)
+One of the ancestors of Ezra the scribe. (Ezra 7:1)
+A priest, or priestly family, who signed the covenant with Nehemiah.
(Nehemiah 10:2)
+A priest, the son of Hilkiah. (Nehemiah 11:11)
+The head of a priestly house which went up from Babylon with
Zerubbabel. (Nehemiah 12:12)
+The son of Neriah and brother of Baruch. (Jeremiah 51:59,61) He went
with Zedekiah to Babylon in the fourth year of his reign. (B.C. 594.)
Perhaps he was an officer who took charge of the royal caravan on its
march, and fixed the places where it should halt.
Seraphim(burning,
glowing), an order of celestial beings, whom Isaiah beheld in vision
standing above Jehovah as he sat upon his throne. (Isaiah 6:2) They are
described as having each of them three pairs of wings, with one of
which they covered their faces (a token of humility); with the second
they covered their feet (a token of respect); while with the third they
flew. They seem to have borne a general resemblance to the human
figure. ver. 6. Their occupation was two fold to celebrate the praises
of Jehovah's holiness and power, ver. 3 and to act as the medium of
communication between heaven and earth. ver. 6.
Sered(fear),
the first-born of Zebulun. (Genesis 46:14; Numbers 26:26) about 1700.)
Sergius
Pauluswas
the proconsul of Cyprus when the apostle Paul visited that island with
Barnabas on his first missionary tour. (Acts 13:7) seq. (A.D. 44.) He
is described as an intelligent man, truth-seeking, eager for
information from all sources within his reach. Though at first
admitting to his society Elymas the magician, he afterward, on becoming
acquainted with the claims of the gospel, yielded his mind to the
evidence of its truth.
SerpentThe
Hebrew word nachash is the generic name of any serpent. The following
are the principal biblical allusions to this animal its subtlety is
mentioned in (Genesis 3:1) its wisdom is alluded to by our Lord in
(Matthew 10:18) the poisonous properties of some species are often
mentioned, see (Psalms 58:4; Proverbs 25:32) the sharp tongue of the
serpent is mentioned in (Psalms 140:3; Job 20:16) the habit serpents
have of lying concealed in hedges and in holes of walls is alluded to
in (Ecclesiastes 10:8) their dwelling in dry sandy places, in (8:10)
their wonderful mode of progression did not escape the observation of
the author of (Proverbs 30:1) ... who expressly mentions it as "one of
the three things which were too wonderful for him." ver. 19. The art of
taming and charming serpents is of great antiquity, and is alluded to
in (Psalms 58:5; Ecclesiastes 10:11; Jeremiah 8:17) and doubtless
intimated by St. James, (James 3:7) who particularizes serpents among
all other animals that "have been tamed by man." It was under the form
of a serpent that the devil seduced Eve; hence in Scripture Satan is
called "the old serpent." (Revelation 12:9) and comp. 2Cor 11:3 Hence,
as a fruit of the tradition of the Fall, the serpent all through the
East became the emblem of the spirit of evil, and is so pictured even
on the monuments of Egypt. It has been supposed by many commentators
that the serpent, prior to the Fall, moved along in an erect attitude.
It is quite clear that an erect mode of progression is utterly
incompatible with the structure of a serpent; consequently, had the
snakes before the Fall moved in an erect attitude they must have been
formed on a different plan altogether. The typical form of the serpent
and its mode of progression were in all probability the same before:
the Fall as after it; but subsequent to the Fall its form and
progression were to be regarded with hatred and disgust by all mankind,
and thus the animal was cursed above all cattle," and a mark of
condemnation was forever stamped upon it. Serpents are said in
Scripture to "eat dust," see (Genesis 3:14; Isaiah 65:25; Micah 7:17)
these animals which for the most part take their food on the ground, do
consequently swallow with it large portions of sand and dust.
Throughout the East the serpent was used as an emblem of the evil
principle, of the spirit of disobedience and contumacy. Much has been
written on the question of the "fiery serpents" of (Numbers 21:6,8)
with which it is usual to erroneously identify the "fiery flying
serpent" of (Isaiah 14:29) and Isai 30:6 The word "fiery" probably
signifies "burning," in allusion to the sensation produced by the bite.
The Cerastes, or the Naia haje, or any other venomous species
frequenting Arabia, may denote the "serpent of the burning bite" which
destroyed the children of Israel. The snake that fastened on St. Paul's
hand when he was at Melita, (Acts 28:5) was probably the common viper
of England, Pelias berus . (See also [1069]Adder; [1070]Asp] When God
punished the murmurs of the Israelites in the wilderness by sending
among them serpents whose fiery bite was fatal, Moses, upon their
repentance, was commanded to make a serpent of brass, whose polished
surface shone like fire, and to set it up on the banner-pole in the
midst of the people; and whoever was bitten by a serpent had but to
look up at it and live. (Numbers 21:4-9) The comparison used by Christ,
(John 3:14,15) adds a deep interest to this scene. To present the
serpent form, as deprived of its power to hurt, impaled as the trophy
of a conqueror was to assert that evil, physical and spiritual, had
been overcome, and thus help to strengthen the weak faith of the
Israelites in a victory over both. Others look upon the uplifted
serpent as a symbol of life and health, it having been so worshipped in
Egypt. The two views have a point of contact, for the serpent is wisdom
. Wisdom, apart from obedience to God, degenerates to cunning, and
degrades and envenoms man's nature. Wisdom, yielding to the divine law,
is the source of healing and restoring influences, and the serpent form
thus became a symbol of deliverance and health; and the Israelites were
taught that it would be so with them in proportion as they ceased to be
sensual and rebellious. Preserved as a relic, whether on the spot of
its first erection or elsewhere the brazen serpent, called by the name
of Nehushtan, became an object of idolatrous veneration, and the zeal
of Hezekiah destroyed it with the other idols of his father. (2 Kings
18:4) [[1071]Nehushtan]
Serug(branch),
son of Reu and great grandfather of Abraham. His age is given in the
Hebrew Bible as 230 years. (Genesis 11:20-23) (B.C. 2180.)
Servant[[1072]Slave]
Seth(compensation),
(Genesis 4:25; 6:3; 1 Chronicles 1:1) the third son of Adam, and father
of Enos. (B.C. 3870.) Adam handed down to Seth and his descendants the
promise of mercy, faith in which became the distinction of God's
children. (Genesis 4:26)
Sethur(hidden),
the Asherite spy, son of Michael. (Numbers 13:13) (B.C. 1490.)
SevenThe
frequent recurrence of certain numbers in the sacred literature of the
Hebrews is obvious to the most superficial reader, but seven so far
surpasses the rest, both in the frequency with which it recurs and in
the importance of the objects with which it is associated, that it may
fairly be termed the representative symbolic number. The influence of
the number seven was not restricted to the Hebrews; it prevailed among
the Persians, ancient Indians, Greeks and Romans. The peculiarity of
the Hebrew view consists in the special dignity of the seventh, and not
simply in that of seen. The Sabbath being the seventh day suggested the
adoption of seven as the coefficient, so to say, for their appointment
of all sacred periods; and we thus find the 7th month ushered in by the
Feast of Trumpets, and signalized by the celebration of the Feast of
Tabernacles and the Great Day of Atonement; 7 weeks as the interval
between the Passover and the Pentecost; the 7th year as the sabbatical
year; and the year: succeeding 7X7 years as the Jubilee year. Seven
days were appointed as the length of the feasts of Passover and
Tabernacles; 7 days for the ceremonies of the consecration of priests,
and so on; 7 victims to be offered on any special occasion, as in
Balaam's sacrifice. (Numbers 23:1) and especially at the ratification
of a treaty, the notion of seven being embodied in the very term
signifying to swear, literally meaning to do seven times. (Genesis
31:28) Seven is used for any round number, or for completeness, as we
say a dozen, or as a speaker says he will say two or three words.
Shaalbim,
Or Shaalabbin(home
of foxes), a town in the allotment of Dan. (Joshua 19:42; Judges 1:35;
1 Kings 4:9) By Eusebius and Jerome it is mentioned in the Onomasticon
as a large village in the district of Sebaste (i.e. Samaria), and as
then called Selaba.
Shaalbonite,
TheEliahba
the Shaalbonite was one of David's thirty seven heroes. (2 Samuel
23:32; 1 Chronicles 11:33) He was a native of a place named Shaalbon,
but where it was is unknown. (B.C. 1048.)
Shaaph(division).
+The son of Jahdai. (1 Chronicles 2:47)
+The son of Caleb the brother of Jerahmeel, by his concubine Maachah.
(1 Chronicles 2:49) (B.C. after 1445.)
Shaaraim(two
gates), a city in the territory allotted to Judah, (Joshua 15:36) in
Authorized Version incorrectly Sharaim. (1 Samuel 17:52) Shaaraim one
of the towns of Simeon, (1 Chronicles 4:31) must be a different place.
Shaasgaz(servant
of the beautiful), the eunuch in the palace of Xerxes who had the
custody of the women in the second house. (Esther 2:14)
Shabbethai(sabbatical)
a Levite in the time of Ezra. (Ezra 10:15) It is apparently the same
who with Jeshua and others instructed the people in the knowledge of
the law. (Nehemiah 8:7) (B.C. 450.)
Shachia(announcemant)
a son of Shaharaim by his wife Hodesh. (1 Chronicles 8:10)
Shaddai(the
Mighty), an ancient name of God, rendered "Almighty" everywhere in the
Authorized Version, is found in connection with el, "God," El Shaddai
being then rendered "God Almighty." By the name or in the character of
El-Shaddai God was known to the patriarchs, (Genesis 17:1; 28:3; 43:14;
48:3; 40:25) before the name Jehovah, in its full significance, was
revealed. (Exodus 6:3) [[1073]God]
Shadrach(royal,
or the great scribe) the Hebrew, or rather Chaldee, name of Hananiah.
The history of Shadrach or Hananiah, as told in Dani 1-3 is well known.
After their deliverance from the furnace, we hear no more of Shadrach,
Meshach and Abednego, except in (Hebrews 11:33,34) but there are
repeated allusions to them in the later apocryphal books, and the
martyrs of the Maccabaean period seem to have been much encouraged by
their example.
Shage(erring),
father of Jonathan the Hararite, one of David's guard. (1 Chronicles
11:34) [See [1074]Shammah, 5] (B.C. about 1050.)
Shaharaim(double
dawn) a Benjamite. (1 Chronicles 8:8) (B.C. about 1546.)
Shahazimah(toward
the heights), one of the towns of the allotment of Issachar. (Joshua
10:22) only.
Shalem(safe).
(Genesis 33:18) Probably not a proper name, but a place. It is
certainly remarkable that there should be a modern village hearing the
name of Salim three miles east of Nablus, the ancient Shechem.
Shalim,
The Land Of(the
land of foxes), a district through which Saul passed on his journey in
quest of his father's asses. (1 Samuel 9:4) only. It probably was east
of Shalisha.
Shalisha,
The Land Ofone
of the districts traversed by Saul when in search of the asses of Kish.
(1 Samuel 9:4) only. It was a district near Mount Ephraim. In it
perhaps was situated the place called Baal-shalisha, (2 Kings 4:42) 15
Miles north of Lydda.
Shallecheth(overthrow),
The gate, one of the gates of the "house of Jehovah." (1 Chronicles
26:16) It was the gate "to the causeway of the ascent." As the causeway
is actually in existence, the gate Shallecheth can hardly fail to be
identical with the Bab Silsileh or Sinsleh which enters the west wall
of the Haram about 600 feet from the southwest corner of the Haram wall.
Shallum(retribution).
+The fifteenth king of Israel, son of Jabesh, conspired against
Zachariah, killed him, and brought the dynasty of Jehu to a close, B.C.
770. Shallum, after reigning in Samaria for a month only, was in his
turn dethroned and killed by Menahem. (2 Kings 15:10-14)
+The husband of Huldah the prophetess, (2 Kings 22:14; 2 Chronicles
34:23) in the reign of Josiah. (B.C. 830.)
+A descendant of Shesham. (1 Chronicles 2:40,41)
+The third son of Josiah king of Judah, known in the books of Kings and
Chronicles as Jehoahaz. (1 Chronicles 3:15; Jeremiah 22:11)
[[1075]Jehoahaz] (B.C. 610.)
+Son of Shaul the son of Simeon. (1 Chronicles 4:25)
+A high priest. (1 Chronicles 6:12,13; Ezra 7:2)
+A son of Naphtali. (1 Chronicles 7:13)
+The chief of a family of porters or gate-keepers of the east gate of
the temple. (1 Chronicles 9:17) (B.C. 1050.)
+Son of Kore, a Korahite. (1 Chronicles 9:19,31)
+Father of Jehizkiah, an Ephraimite. (2 Chronicles 28:12)
+One of the porters of the temple who had married a foreign wife. (Ezra
10:24)
+One of the sons of Bani. (Ezra 10:42)
+The son of Halohesh and ruler of a district of Jerusalem. (Nehemiah
3:12)
+The uncle of Jeremiah, (Jeremiah 32:7) perhaps the same as 2.
+Father or ancestor of Maaseiah (Jeremiah 35:4) perhaps the same as 9.
(B.C. 630.)
Shallun(retribution),
the son of Cohozeh, and ruler of a district of the Mizpah. (Nehemiah
3:15)
Shalmai(my
thanks). The children of Shalmai were among the Nethinim who returned
with Zerubbabel. (Ezra 2:46; Nehemiah 7:48) In Nehemiah SALMAI. (B.C.
536.)
Shalman(fire-worshipper),
a contraction for Shalmaneser king of Assyria. (Hosea 10:14) Others
think it the name of an obscure Assyrian king, predecessor of Pul.
Shalmaneser(fire-worshipper)
was the Assyrian king who reigned probably between Tiglath-Pileser and
Sargon, B.C. 727-722. He led the forces of Assyria into Palestine,
where Hoshea, the last king of Israel, had revolted against his
authority. (2 Kings 17:3) Hoshea submitted and consented to pay
tribute; but he soon after concluded all alliance with the king of
Egypt, and withheld his tribute in consequence. In B.C. 723 Shalmaneser
invaded Palestine for the second time, and, as Hoshea refused to
submit, laid siege to Samaria. The siege lasted to the third year, B.C.
721, when the Assyrian arms prevailed. (2 Kings 17:4-6; 18:9-11) It is
uncertain whether Shalmaneser conducted the siege to its close, or
whether he did not lose his crown to Sargon before the city was taken.
Shama(obedient),
one of David's guard. (1 Chronicles 11:44) (B.C. 1020.)
Shamariah(kept
by Jehovah), son of Rehoboam. (2 Chronicles 11:19)
Shamed(keeper),
properly Shamer or Shemer; one of the pens of Elpaal the Benjamite. (1
Chronicles 8:12)
Shamer(keeper).
+Merarite Levite. (1 Chronicles 6:46)
+Shomer, an Asherite. (1 Chronicles 7:34)
Shamgar(sword),
son of Anath, judge of Israel. When Israel was in a most depressed
condition, Shamgar was raised up to be a deliverer. With no arms in his
hand but an ox-goad, (Judges 3:31) comp. 1Sam 13:21 He made a desperate
assault upon the Philistines, and slew 600 of them. (B.C. about 1290.)
Shamhuth(desolation),
the fifth captain for the fifth month in David's arrangement of his
army. (1 Chronicles 27:8) (B.C. 1020.)
Shamir(n
point or thorn.)
+A town in the mountain district of Judah. (Joshua 15:48) only. It
probably lay some eight or ten miles south of Hebron.
+A place in Mount Ephraim, the residence and burial-place of Tola the
judge. (Judges 10:1,2) Perhaps Samur, half-way between Samaria and
Jenin .
+A Kohathite, son of Micah or Michal, the first-born of Uzziel. (1
Chronicles 24:24)
Shamma(astonishment),
one of the sons of Zophar, an Asherite. (1 Chronicles 7:37)
Shammah(astonishment).
+The son of Reuel the son of Esau. (Genesis 36:13,17; 1 Chronicles
1:37) (B.C. about 1700.)
+The third son of Jesse, and brother of David. (1 Samuel 16:9; 17:13)
Called also Shimea., Shimeah and Shimma.
+One of the three greatest of David's mighty men. (2 Samuel 23:11-17)
(B.C. 1061.)
+The Harodite, one of David's mighties. (2 Samuel 23:25) He is called
"[1076]Shammoth the Harorite" in (1 Chronicles 11:27) and
"[1077]Shamhuth the Izrahite" ibid. (1 Chronicles 27:8)
+In the list of David's mighty men in (2 Samuel 23:32,33) we find
"Jonathan, Shammah the Hararite;" while in the corresponding verse of
(1 Chronicles 11:34) it is Jonathan.
Shammai(desolate).
+The son of Onam. (1 Chronicles 2:28,32)
+Son of Rekem. (1 Chronicles 2:44,45)
+One of the descendants of Judah. (1 Chronicles 4:17)
Shammoth[[1078]Shammah]
Shammua(renowned).
+Reubenite spy, son of Zaccur. (Numbers 13:4) (B.C. 1490.)
+Son of David, by his wife Bathsheba. (1 Chronicles 14:4) (B.C. 1045.)
+A Levite, the father of Abda. (Nehemiah 11:17) The same as
[1079]Shemaiah, 6.
+The representative of the priestly family of Bilgah or Bilgai, in the
days of Joiakim. (Nehemiah 12:18) (B.C. about 500.)
Shammuahson
of David, (2 Samuel 5:14) elsewhere called Shammua and Shimea.
Shamsherai(sunlike),
a Benjamite. (1 Chronicles 8:26)
Shapham(bold),
a Gadite of Bashan. (1 Chronicles 5:12) (B.C. 750.)
Shaphan(coney),
the scribe or secretary of King Josiah. (2 Kings 22:3,14; 2 Chronicles
34:8,20) (B.C. 628.) He appears on an equality with the governor of the
city and the royal recorder. (2 Kings 22:4; 2 Chronicles 34:9)
Shaphat(judge).
1.The Simeonite spy, son of Hori. (Numbers 13:5) (B.C. 1490).
+The father of the prophet Elisha. (1 Kings 19:18,19; 2 Kings 3:11;
6:31) (B.C. before 900.)
+One of the six sons of Shemaiah in the royal line of Judah. (1
Chronicles 3:22) (B.C. 350.)
+One of the chiefs of the Gadites in Bashan. (1 Chronicles 5:12) (B.C.
750.)
+The son of Adlai, who was over David's oxen in the valleys. (1
Chronicles 27:29) (B.C. 1020.)
Shapher(brightness),
Mount, (Numbers 33:23) the name of a desert station where the
Israelites encamped during the wanderings in the wilderness.
Sharai(releaser),
one of the sons of Bani. (Ezra 10:40) (B.C. 457.)
Sharaim[[1080]Shaaraim]
Sharar(strong),
the father of Ahiam the Hararite. (2 Samuel 23:33) In (1 Chronicles
11:35) he is called [1081]Sacar. (B.C. 1040.)
Sharezer(prince
of fire) was a son of Sennacherib, whom, In conjunction with his
brother Adrammelech, he murdered. (2 Kings 19:37) (B.C. after 711.)
Sharon(a
plain), a district of the holy land occasionally referred to in the
Bible. (1 Chronicles 5:16; Isaiah 33:9) In (Acts 9:35) called
[1082]Saron. The name has on each occurrence with one exception only,
(1 Chronicles 5:16) the definite article; it would therefore appear
that "the Sharon" was some well-defined region familiar to the
Israelites. It is that broad, rich tract of land which lies between the
mountains of the central part of the holy land and the
Mediterranean--the northern continuation of the Shefelah.
[[1083]Palestina And Palestine] The Sharon of (2 Chronicles 5:16) to
which allusion has already been made, is distinguished front the
western plain by not having the article attached to its name, as the
other invariably has. It is also apparent from the passage itself that
it was some district on the east of the Jordan, in the neighborhood of
Gilead and Bashan. The name has not been met with in that direction.
Sharonite(belonging
to Sharon), The Shitrai, who had charge of the royal herds in the plain
of Sharon, (1 Chronicles 27:29) is the only Sharonite mentioned in the
Bible.
Sharuhen(refuge
of grace), a town named in (Joshua 19:6) only among those which were in
Jadah to Simeon. It is identified with Sheriah a large ruin in the
south country, northwest of Beersheba.
Shashai(noble),
one of the sons of Bani in the time of Ezra. (Ezra 10:40) (B.C. 457.)
Shashak(longing),
a Benjamite, one of the sons of Beriah. (1 Chronicles 8:14,25) (B.C.
after 1450.)
Shaul(asked).
+The son of Simeon by a Canaanitish woman, (Genesis 48:10; Exodus 6:15;
Numbers 26:13; 1 Chronicles 4:24) and founder of the family of the
Shaulites. (B.C. 1712.)
+One of the kings of Edom. (1 Chronicles 1:48,49) In the Authorized
Version of (Genesis 36:37) he is less accurately called [1084]Saul.
Shaveh(plain),
The valley of, described (Genesis 14:17) as "the valley of the king,"
is mentioned again in (2 Samuel 18:18) as the site of a pillar set up
by Absalom.
Shaveh
Kiriathaim(plain
of the double city), mentioned (Genesis 14:5) as the residence of the
Emim at the time of Chedorlaomer's incursion. Kiriathaim is named in
the later history, though it has not been identified; and Shaveh
Kiriathaim was probably the valley in or by which the town lay.
Shavsha(nobility),
the royal secretary in the reign of David, (1 Chronicles 18:16) called
also [1085]Seraiah in (2 Samuel 8:17) And [1086]Sheva in (2 Samuel
20:25) End in (1 Kings 4:3) [1087]Shisha.
ShawmIn
the Prayer-book version of (Psalms 98:6) "with trumpets also stands
also and shawms " is the rendering of what stands in the Authorized
Version "with trumpets and sound of cornet ." The Hebrew word
translated cornet is treated under the head. The "shawm" was a musical
instrument resembling the clarinet.
Sheal(asking),
one of the sons of Bani who had married a foreign wife. (Ezra 10:29)
(B.C. 452.)
Shealtiel(asked
of God), father of Zerubbabel. (Ezra 3:2,8; 5:2; Nehemiah 12:1; Haggai
1:1,12,14; 2:2,23) (B.C. about 580.)
Sheariah(valued
by Jehovah), one of the six sons of Azel a descendant of Saul. (1
Chronicles 8:38; 9:41)
Shearinghouse,
Thea
place on the road between Jezreel and Samaria, at which Jehu, on his
way to the latter, encountered forty-two members of the royal family of
Judah, whom he slaughtered. (2 Kings 10:12,14) Eusebius mentions it as
a village of Samaria "in the great plain [of Esdraelon], 15, miles from
Legion."
Shearjashub(lit.
a remnant shall return), the symbolical name of the son of Isaiah the
prophet. (Isaiah 7:3)
Shebaone
of the towns of the allotment of Simeon, (Joshua 19:2) probably the
same as Shema. (Joshua 15:26) (seven, or all oath).
+A son of Raamah son of Cush. (Genesis 10:7; 1 Chronicles 1:9)
+A soil of Joktan. (Genesis 10:28; 1 Chronicles 1:22)
+A son of Jokshan son of Keturah. (Genesis 25:3; 1 Chronicles 1:32) We
shall consider, first, the history of the Joktanite Sheba; and
secondly, the Cushite Sheba and the Keturahite Sheba together. I. The
Joktanites were among the early colonists of southern Arabia, and the
kingdom which they there founded was for many centuries called the
kingdom of Sheba, after one of the sons of Joktan. The visit of the
queen of Sheba to King Solomon. (1 Kings 10:1) is one of the familiar
Bible incidents. The kingdom of Sheba embraced the greater part of the
Yemen, or Arabia Felix. It bordered on the Red Sea, and was one of the
most fertile districts of Arabia. Its chief cities, and probably
successive capitals, were Seba, San'a (Uzal), and Zafar (Sephar). Seba
was probably the name of the city, and generally of the country and
nation. II. Sheba, son of Raamah son of Cush settled somewhere on the
shores of the Persian Gulf. It was this Sheba that carried on the great
Indian traffic with Palestine, in conjunction with, as we hold, the
other Sheba, son of Jokshan son of Keturah, who like Dedan appears to
have formed, with the Cushite of the same name, one tribe. (on oath),
the son of Bichri, a Benjamite, (2 Samuel 20:1-22) the last chief of
the Absalom insurrection. The occasion seized by Sheba was the
emulation between the northern and southern tribes on David's return.
(2 Samuel 20:1,2) Sheba traversed the whole of Palestine apparently
rousing the population, Joab following in full pursuit to the fortress
Abel Beth-maachah, where Sheba was beheaded. (2 Samuel 20:3-22)
Shebah(an
oath), the famous well which gave its name to the city of Beersheba.
(Genesis 26:53) [[1088]Beersheba, Or Beersheba]
Shebam(fragrance),
one of the towns in the pastoral district on the east of Jordan;
demanded by and finally ceded to the tribes of Reuben and Gad. (Numbers
32:3) It is probably the same as [1089]Shibmah, (Numbers 32:38) and
[1090]Sibmah. (Joshua 13:13; Isaiah 16:8,9; Jeremiah 48:32)
Shebaniah(increased
by Jehovah).
+A Levite in the time of Ezra. (Nehemiah 9:4,5) He sealed the covenant
with Nehemiah. (Nehemiah 10:10) (B.C. 459.)
+A priest or priestly family who sealed the covenant with Nehemiah.
(Nehemiah 10:4; 12:14) Called [1091]Shechaniah, [1092]Shechaniah in
(Nehemiah 12:3)
+Another Levite who sealed the covenant with Nehemiah. (Nehemiah 10:12)
+One of the priests appointed by David to blow with the trumpets before
the ark of God. (1 Chronicles 15:24) (B.C. 1043.)
Shebarim(the
breaches), a place named in (Joshua 7:5) only, as one of the points in
the flight from Ai.
Sheber(breaking),
son of Caleb ben-Hezron by his concubine Maachah. (1 Chronicles 2:48)
(B.C. after 1690.)
Shebna(vigor),
a person of high position in Hezekiah's court, holding at one time the
office of prefect of the palace, (Isaiah 22:15) but subsequently the
subordinate office of secretary. (Isaiah 36:3; 2 Kings 19:2) (B.C. 713.)
Shebuel,
Or Shebuel(captive
of God).
+A descendant of Moses, (1 Chronicles 23:16; 26:24) called also
[1093]Shubael. (1 Chronicles 24:20) (B.C. 1013).
+One of the fourteen sons of Heman the minstrel, (1 Chronicles 25:4)
called also [1094]Shubael. (1 Chronicles 25:20) (B.C. 1013.)
Shechaniah(dweller
with Jehovah).
+A descendant of Zerubbabel. (1 Chronicles 3:21,22)
+Some descendants of Shechaniah returned with Ezra. (Ezra 8:3)
+The sons of Shechaniah were another family who returned with Ezra.
(Ezra 8:5) (B.C. 459.)
+The son of Jehiel, of the sons of Elam. (Ezra 10:2)
+The father of Shemaiah, 2. (Nehemiah 3:29)
+The son of Arah. (Nehemiah 6:18)
+The head of a priestly family who returned with Zerubbabel. (Nehemiah
12:3) (dweller with Jehovah).
+The tenth in order of the priests who were appointed by lot in the
reign of David. (1 Chronicles 24:11) (B.C. 1014.)
+A priest in the reign of Hezekiah. (2 Chronicles 31:15) (B.C. 925.)
Shechem(back
or shoulder).
+An important city in central Palestine, in the valley between mounts
Ebal and Gerizim, 34 miles north of Jerusalem and 7 miles southeast of
Samaria. Its present name, Nablus, is a corruption of Neapolis, which
succeeded the more ancient Shechem, and received its new name from
Vespasian. On coins still extant it is called Flavia Neapolis. The
situation of the town is one of surpassing beauty. It lies in a
sheltered valley, protected by Gerizim on the south and Ebal on the
north. The feet of these mountains, where they rise from the town, are
not more than five hundred yards apart. The bottom of the valley is
about 1800 feet above the level of the sea, and the top of Gerizim 800
feet higher still. The sit of the present city, which was also that of
the Hebrew city, occurs exactly on the water-summit; and streams
issuing from the numerous springs there flow down the opposite slopes
of the valley, spreading verdure and fertility in every direction.
Travellers vie with each other in the language which they employ to
describe the scene that here bursts so suddenly upon them on arriving
in spring or early summer at this paradise of the holy land. "The whole
valley," says Dr. Robinson, "was filled with gardens of vegetables and
orchards of all kinds of fruits, watered by fountains which burst forth
in various parts and flow westward in refreshing streams. it came upon
us suddenly like a scene of fairy enchantment. We saw nothing to
compare with it in all Palestine." The allusions to Shechem in the
Bible are numerous, and show how important the place was in Jewish
history. Abraham, on his first migration to the land of promise,
pitched his tent and built an altar under the oak (or terebinth) of
Moreh at Shechem. "The Canaanite was then in the land;" and it is
evident that the region, if not the city, was already in possession of
the aboriginal race. See (Genesis 12:6) At the time of Jacob's arrival
here, after his sojourn in Mesopotamia, (Genesis 33:18; 34) Shechem was
a Hivite city, of which Hamor, the father of Shechem, was the headman.
it was at this time that the patriarch purchased from that chieftain
"the parcel of the field" which he subsequently bequeathed, as a
special patrimony, to his son Joseph. (Genesis 33:19; Joshua 24:32;
John 4:5) The field lay undoubtedly on the rich plain of the Mukhna,
and its value was the greater on account of the well which Jacob had
dug there, so as not to be dependent on his neighbors for a supply of
water. In the distribution of the land after its conquest by the
Hebrews, Shechem fell to the lot of Ephraim, (Joshua 20:7) but was
assigned to the Levites, and became a city of refuge. (Joshua 21:20,21)
It acquired new importance as the scene of the renewed promulgation of
the law, when its blessings were heard from Gerizim and its curses from
Ebal, and the people bowed their heads and acknowledged Jehovah as
their king and ruler. (27:11; Joshua 24:23-25) it was here Joshua
assembled the people, shortly before his death, and delivered to them
his last counsels. (Joshua 24:1,25) After the death of Gideon,
Abimelech, his bastard son, induced the Shechemites to revolt from the
Hebrew commonwealth and elect him as king. (Judges 9:1) ... In revenge
for his expulsion after a reign of three years, Abimelech destroyed the
city, and as an emblem of the fate to which he would consign it, sowed
the ground with salt. (Judges 9:34-45) It was soon restored, however,
for we are told in (1 Kings 12:1) ... that all Israel assembled at
Shechem, and Rehoboam, Solomon's successor, went thither to be
inaugurated as king. here, at this same place, the ten tribes renounced
the house of David, and transferred their allegiance to Jeroboam, (1
Kings 12:16) under whom Shechem became for a time the capital of his
kingdom. From the time of the origin of the Samaritans, the history of
Shechem blends itself with that of this people and of their sacred
mount, Gerizim. [[1095]Samaria] Shechem reappears in the New Testament.
It is the [1096]Sychar of (John 4:5) near which the Saviour conversed
with the Samaritan woman at Jacob's well. The population of Nablus
consists of about 5000, among whom are 500 Greek Christians, 150
Samaritans, and a few Jews. The enmity between the Samaritans and jews
is as inveterate still as it was in the days of Christ. The
Mohammedans, of course, make up the bulk of the population. The well of
Jacob and the tomb of Joseph are still shown in the neighborhood of the
town. The well of Jacob lies about a mile and a half east of the city,
close to the lower road, and just beyond the wretched hamlet of Balata
. The Christians sometimes call it Bir es-Samariyeh-- "the well of the
Samaritan woman." The well is deep--75 feet when last measured--and
there was probably a considerable accumulation of rubbish at the
bottom. Sometimes it contains a few feet of water, but at others it is
quite dry. It is entirely excavated in the solid rock, perfectly round,
9 feet in diameter, with the sides hewn smooth and regular. Of all the
special localities of our Lord's life, this is almost the only one
absolutely undisputed. The tomb of Joseph lies about a quarter of a
mile north of the well, exactly in the centre of the opening of the
valley. It is a small between Gerizim and Ebal. It is a small, square
enclosure of high whitewashed walls, surrounding a tomb of the ordinary
kind, but with the peculiarity that it is placed diagonally to the
walls, instead of parallel as usual. A rough pillar used as an altar
and black with the traces of fire is at the head and another at the
foot of the tome. In the walls are two slabs with Hebrew inscriptions,
and the interior is almost covered with the names of pilgrims in Hebrew
Arabic and Samaritan. Beyond this there is nothing to remark in the
structure itself. The local tradition of the tomb, like that of the
well is as old as the beginning of the fourth century.
+The son of Hamor, the chieftain of the Hivite settlement of Shechem at
the time of Jacob's arrival. (Genesis 33:19; 34:2-26; Joshua 24:32;
Judges 9:28)
+A man of Manasseh, of the clan of Gilead. (Numbers 26:31)
+A Gileadite, son of Shemida, the younger brother of the foregoing. (1
Chronicles 7:19)
Shechemites,
Thethe
family of Shechem son of Gilead. (Numbers 26:31) comp. Josh 17:2
Shechinah(dwelling).
This term is not found in the Bible. It was used by the later Jews, and
borrowed by Christians from them, to express the visible majesty of the
divine Presence especially when resting or dwelling between the
cherubim on the mercyseat. In the tabernacle and in the temple of
Solomon, but not in the second temple. The use of the term is first
found in the Targums, where it forms a frequent periphrasis for God,
considered its dwelling among the children of Israel. The idea which
the different accounts in Scripture convey is that of a most brilliant
and glorious light, enveloped in a cloud, and usually concealed by the
cloud, so that the cloud itself was for the most part alone visible but
on particular occasions the glory appeared. The allusions in the New
Testament to the shechinah are not unfrequent. (Luke 2:9; John 1:14;
Romans 9:4) and we are distinctly taught to connect it with the
incarnation and future coming of the Messiah as type with antitype.
Shedeur(darter
of light), the father of Elizur, chief of the tribe of Reuben at the
time of the exodus. (Numbers 1:5; 2:10; 7:30,35; 10:18) (B.C. 1491.)
SheepSheep
were an important part of the possessions of the ancient Hebrews and of
eastern nations generally. The first mention of sheep occurs in
(Genesis 4:2) They were used in the sacrificial offering,as, both the
adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus
9:3; 12:6) Sheep and lambs formed an important article of food. (1
Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) "Rams
skins dyed red" were used as a covering for the tabernacle. (Exodus
25:5) Sheep and lambs were sometimes paid as tribute. (2 Kings 3:4) It
is very striking to notice the immense numbers of sheep that were
reared in Palestine in biblical times. (Chardin says he saw a clan of
Turcoman shepherds whose flock consisted of 3,000,000 sheep and goats,
besides 400,000 Feasts of carriage, as horses, asses and camels.)
Sheep-sheering is alluded to (Genesis 31:19) Sheepdogs were employed in
biblical times. (Job 30:1) Shepherds in Palestine and the East
generally go before their flocks, which they induce to follow by
calling to them, comp. (John 10:4; Psalms 77:20; 80:1) though they also
drive them. (Genesis 33:13) The following quotation from Hartley's
"Researches in Greece and the Levant," p. 321, is strikingly
illustrative of the allusions in (John 10:1-16) "Having had my
attention directed last night to the words in (John 10:3) I asked my
man if it was usual in Greece to give names to the sheep. He informed
me that it was, and that the sheep obeyed the shepherd when he called
them by their names. This morning I had an opportunity of verifying the
truth of this remark. Passing by a flock of sheep I asked the shepherd
the same question which I had put to the servant, and he gave me the
same answer. I then had him call one of his sheep. He did so, and it
instantly left its pasturage and its companions and ran up to the hands
of the shepherd with signs of pleasure and with a prompt obedience
which I had never before observed in any other animal. It is also true
in this country that a stranger will they not follow, but will flee
from him. The shepherd told me that many of his sheep were still wild,
that they had not yet learned their names, but that by teaching them
they would all learn them." The common sheer, of Syria and Palestine
are the broad-tailed. As the sheep is an emblem of meekness, patience
and submission, it is expressly mentioned as typifying these qualities
in the person of our blessed Lord. (Isaiah 53:7; Acts 8:32) etc. The
relation that exists between Christ, "the chief Shepherd," and his
members is beautifully compared to that which in the East is so
strikingly exhibited by the shepherds to their flocks [[1097]Shepherd]
Sheepgate,
Theone
of the gates of Jerusalem as rebuilt by Nehemiah. (Nehemiah 3:1,32;
12:39) It stood between the tower of Meah and the chamber of the
corner, ch. (Nehemiah 3:1,32) or gate of the guard-house, ch. (Nehemiah
12:39) Authorized Version, "prison-gate." The latter seems to have been
at the angle formed by the junction of the wall of the city of David
with that of the city of Jerusalem proper, having the sheep-gate on the
north of it. The position of the sheep-gate may therefore have been on
or near that of the Bab el Kattanin.
Sheepmarket,
The(John
5:2) The world "market" is an interpolation of our translators. We
ought probably to supply the word "gate."
Shehariah(dawning
of Jehovah), a Benjamite, son of Jehoram. (1 Chronicles 8:26) (B.C.
588.)
Shekel[[1098]Money]
Shelah(a
petition).
+The youngest son of Judah. (Genesis 38:5,11,14,26; 46:10; Numbers
26:20; 1 Chronicles 2:3; 4:21) (B.C. before 1706.)
+The proper form of the name of Salah. (1 Chronicles 1:18,24)
Shelanites,
Thethe
descendants of Shelah. 1. (Numbers 26:20)
Shelemiah(repaid
by Jehovah).
+One of the sons of Bani in the time of Ezra. (Ezra 10:30) (B.C. 458.)
+The father of Hananiah. (Nehemiah 3:30)
+A priest in the time of Nehemiah. (Nehemiah 13:13)
+The father of Jehueal, or Jucal, in the time of Zedekiah. (Jeremiah
37:3)
+The father of Irijah, the captain of the ward who arrested Jeremiah.
(Jeremiah 37:13) (B.C. before 589.)
+The same as Meshelemiah and Shallum, 8. (1 Chronicles 26:14)
+Another of the sons of Bani in the time of Ezra. (Ezra 10:41)
+Ancestor of Jehudi in the time of Jehoiakim. (Jeremiah 36:14)
+Son of Abdeel; one of those who received the orders of Jehoiakim to
take Baruch and Jeremiah. (Jeremiah 36:26) (B.C. 604.)
Sheleph(a
drawing forth), the second in order of the sons of Joktan. (Genesis
10:26; 1 Chronicles 1:20)
Shelesh(might),
son of Helem. (1 Chronicles 7:35)
Shelomi(peaceful),
an Asherite, father of Ahihud. (Numbers 34:27) (B.C. before 1450.)
Shelomith(peaceful).
+The daughter of Dibri, of the tribe of Dan. (Leviticus 24:11)
+The daughter of Zerubbabel. (1 Chronicles 3:19) (B.C. after 536.)
+Chief of the Izharites. (1 Chronicles 23:18)
+A descendant of Eliezer the son of Moses, in the reign of David. (1
Chronicles 26:25,26,28) (B.C. 1013.)
+A Gershonite. (1 Chronicles 23:9)
+One whose sons returned from Babylon with Ezra. (Ezra 8:10)
Shelomoththe
same as Shelomith, 3. (1 Chronicles 24:22)
Shelumiel(friend
of God), the son of Zurishaddai, and prince of the tribe of Simeon at
the time of the exodus. (Numbers 1:6; 2:12; 7:36,41; 10:19) (B.C. 1431.)
Shem(name),
the eldest son of Noah. (Genesis 5:32) He was 98 years old, married,
and childless at the time of the flood. After it, he, with his father,
brothers, sisters-in-law and wife, received the blessing of God,
(Genesis 9:1) and entered into the covenant. With the help of his
brother Japheth, he covered the nakedness of their father and received
the first blessing. (Genesis 9:25-27) He died at the age of 630 years.
The portion of the earth occupied by the descendants of Shem, (Genesis
10:21,31) begins at its northwestern extremity with Lydia, and includes
Syria (Aram), Chaldaea (Arphaxad), parts Of Assyria (Asshur), of Persia
(Elam), and of the Arabian peninsula (Joktan). Modern scholars have
given the name of Shemitic or Semitic to the languages spoken by his
real or supposed descendants. [[1099]Hebrew Language]
Shema
+A Reubenite, ancestor of Bela. (1 Chronicles 5:8) (B.C. before 1090.)
+Son of Elpaal. (1 Chronicles 8:13) Probably the same as Shimhi. (B.C.
after 1450.)
+One of those who stood at Ezra's right hand when he read the law to
the people. (Nehemiah 8:4) (B.C. 458.)
+(Joshua 15:26) [[1100]Sheba]
Shemaah(the
rumor), a Benjamite of Gibeah, and father of Ahiezer and Joash. (1
Chronicles 12:3) (B.C. before 1054.)
Shemaiah(heard
by Jehovah).
+A prophet in the reign of Rehoboam. (1 Kings 12:22; 2 Chronicles 11:2)
(B.C. 972.) He wrote a chronicle containing the events of Rehoboam's
reign. (2 Chronicles 12:5,15)
+The son of Shechaniah, among the descendants of Zerubbabel. (1
Chronicles 3:23; Nehemiah 3:28)
+A prince of the tribe of Simeon. (1 Chronicles 4:27)
+Son of Joel, Reubenite. (1 Chronicles 5:4) (B.C. after 1706.)
+Son of Hasshub, a Merarite Levite. (1 Chronicles 9:14; Nehemiah 11:15)
+Father of Obadiah or Abda, a Levite. (1 Chronicles 9:16)
+Son of Elizaphan, and chief of his house in the reign of David. (1
Chronicles 15:8,11) (B.C. 1043.)
+A Levite, son of Nethaneel and also a scribe in the time of David. (1
Chronicles 24:6) (B.C. 1014.)
+The eldest son of Obed-edom the Gittite. (1 Chronicles 26:4,6,7) (B.C.
1014.)
+A descendant of Jeduthun the singer who lived in the reign of Hezekiah
(2 Chronicles 29:14)
+One of the sons of Adonikam who returned with Ezra. (Ezra 5:13)
+One of Ezra's messengers. (Ezra 8:16)
+A priest of the family of Harim, who put away his foreign wife at
Ezra's bidding. (Ezra 10:21) (B.C. 455.)
+A layman of Israel son of another Harim, who had also married a
foreigner. (Ezra 10:31) (B.C. 458.)
+Son of Delaiah the son of Mehetabeel, a prophet in the time of
Nehemiah. (Nehemiah 6:10) (B.C. 446.)
+The head of a priestly house who signed the covenant with Nehemiah.
(Nehemiah 10:8; 12:6,18) (B.C. 410.)
+One of the princes of Judah at the time of the dedication of
Jerusalem. (Nehemiah 12:34)
+One of the choir on the same occasion. (Nehemiah 12:38)
+A priest. (Nehemiah 12:42)
+A false prophet in the time of Jeremiah. (Jeremiah 29:24-32)
+A Levite in the reign of Jehoshaphat. (2 Chronicles 17:8) (B.C. 909.)
+A Levite in the reign of Hezekiah. (2 Chronicles 31:15) (B.C. 726.)
+A Levite in the reign of Josiah. (2 Chronicles 35:9) (B.C. 628.)
+The father of Urijah of Kirjath-jearim. (Jeremiah 26:20) (B.C. before
608.)
+The father of Delaiah. (Jeremiah 36:12) (B.C. before 605.)
Shemariah(kept
by Jehovah).
+A Benjamite warrior who came to David at Ziklag. (1 Chronicles 12:5)
(B.C. 1054.)
+One of the family of Harim, a lay man of Israel who put away his
foreign wife in the time of Ezra. (Ezra 10:32) (B.C. 658.)
+Another who did the same. (Ezra 10:41)
Shemeber(lofty
flight), king of Zeboim, and ally of the king of Sodom when he was
attacked by Chedorlaomer. (B.C. 1912.)
Shemer(preserved),
the owner of the hill on which the city of Samaria was built. (1 Kings
16:24) (B.C. 917.) [[1101]Samaria]
Shemida(wise),
a son of Gilead. (Numbers 26:32; Joshua 17:2) (B.C. after 1690.)
ShemidahShemida
the son of Gilead. (1 Chronicles 7:19)
Shemidaites,
Thethe
descendants of Shemida the son of Gilead. (Numbers 26:32)
Sheminith(eighth),
a musical term found in the title of (Psalms 6:1) A similar direction
is found in the title of (Psalms 12:1) Comp. 1Chr 15:21 It seems most
probable that Sheminith denotes a certain air known as the eighth, or a
certain key in which the psalm was to be sung.
Shemitic
Languagesthe
family of languages spoken by the descendants of Shem, chiefly the
Hebrew, Chaldaic, Assyrian, Arabic Phoenician and Aramaic or Syriac.
The Jews in their earlier history spoke the Hebrew, but in Christ's
time they spoke the Aramaic, sometimes called the Syro-Chaldaic.
Shemuel(heard
by God).
+A commissioner appointed from the tribe of Simeon to divide the land
of Canaan. (Numbers 34:20) (B.C. 1450.)
+Samuel the prophet. (1 Chronicles 6:33)
+Son of Tola, and one of the chiefs of the tribe of Issachar, (1
Chronicles 7:2) (B.C. 1014.)
Shen(tooth),
a place mentioned only in (1 Samuel 7:12) Nothing is known of it.
Shenazar(splendid
leader), son of Salathiel or Shealtiel. (1 Chronicles 3:18) (B.C. after
606.)
Shenir[[1102]Senir]
Shepham(fruitful),
a place on the eastern boundary of the promised land. (Numbers 34:10,11)
Shephathiaha
Benjamite, father of Meshullam 6. (1 Chronicles 9:8)
Shephatiah(judged
by Jehovah).
+The fifth son of David. (2 Samuel 3:4; 1 Chronicles 3:3) (B.C. about
1050.)
+The family of Shephatiah, 372 in number, returned with Zerubbabel.
(Ezra 2:4; Nehemiah 7:9) see also Ezra 8:8 (B.C. 536.)
+The family of another Shephatiah, who came up with Zerubbabel. (Ezra
2:4)
+A descendant of Judah. (Nehemiah 11:4)
+One of the princes of Judah who counselled Zedekiah to put Jeremiah in
the dungeon. (Jeremiah 38:1) (B.C. 589.)
+One of the Benjamite warriors who joined David in his retreat at
Ziklag. (1 Chronicles 12:5) (B.C. 1054.)
+Chief of the Simeonites in the reign of David. (1 Chronicles 37:16)
+Son of Jehoshaphat. (2 Chronicles 21:2) (B.C. 887.)
ShepherdIn
a nomadic state of society every man, from the sheikh down to the
slave, is more or less a shepherd. The progenitors of the Jews in the
patriarchal age were nomads, and their history is rich in scenes of
pastoral life. The occupation of tending the flocks was undertaken,not
only by the sons of wealthy chiefs, (Genesis 30:29) ff.; Genesis37:12
ff., but even by their daughters. (Genesis 29:6,8; Exodus 2:10) The
Egyptian captivity did march to implant a love of settled abode, and
consequently we find the tribes which still retained a taste for
shepherd life selecting their own quarters apart from their brethren in
the transjordanic district. (Numbers 32:1) ff. Thenceforward in
Palestine proper the shepherd held a subordinate position. The office
of the eastern shepherd, as described in the Bible, was attended with
much hardship, and even danger. He was exposed to the extremes of heat
and cold, (Genesis 31:40) his food frequently consisted of the
precarious supplies afforded by nature, such as the fruit of the
"sycamore" or Egyptian fig, (Amos 7:14) the "husks" of the carob tree,
(Luke 15:16) and perchance the locusts and wild honey which supported
the Baptist, (Matthew 3:4) he had to encounter the attacks of wild
beasts, occasionally of the larger species, such as lions, nerves,
panthers and bears, (1 Samuel 17:34; Isaiah 31:4; Jeremiah 5:6; Amos
5:12) nor was he free from the risk of robbers or predators hordes.
(Genesis 31:39) To meet these various foes the shepherd's equipment
consisted of the following articles: a mantle, made probably of sheep
skin with the fleece on, which he turned inside out in cold weather, as
implied in the comparison in (Jeremiah 43:12) (cf. Juv. xiv. 187.); a
scrip or wallet, containing a small amount of food (1 Samuel 17:40) a
sling, which is still the favorite weapon of the Bedouin shepherd, (1
Samuel 17:40) and lastly, a which served the double purpose of a weapon
against foes and a crook for the management of the flock. (1 Samuel
17:40; Psalms 23:4; Zechariah 11:7) If the shepherd was at a distance
from his home, he was provided with a light tent, (Song of Solomon 1:8;
Jeremiah 35:7) the removal of which was easily effected. (Isaiah 38:12)
In certain localities, moreover, towers were erected for the double
purpose of spying an enemy at a distance and of protecting the flock;
such towers were erected by Uzziah and Jotham, (2 Chronicles 26:10;
27:4) while their existence in earlier times is testified by the name
Migdal-edar (Genesis 35:21) Authorized Version "a tower of Edar;"
(Micah 4:8) Authorized Version "tower of the flock." The routine of the
shepherd's duties appears to have been as follows: In the morning he
led forth his flock from the fold (John 10:4) which he did by going
before them and calling to them, as is still usual in the East; arrived
at the pasturage he watched the flock with the assistance of dogs, (Job
30:1) and should any sheep stray, he had to search for it until he
found it, (Ezekiel 34:12; Luke 15:4) he supplied them with water,
either at a running stream or at troughs attached to wells, (Genesis
29:7; 30:38; Exodus 2:16; Psalms 23:2) at evening he brought them back
to the fold, and reckoned them to see that none were missing, by
passing them "under the rod" as they entered the door of the enclosure
(Leviticus 27:32; Ezekiel 20:37) checking each sheep, as it passed, by
a motion of the hand, (Jeremiah 33:13) and, finally, he watched the
entrance of the fold throughout the night, acting as porter. (John
10:3) [See Sheepfold, under [1103]Sheep] The shepherd's office thus
required great watchfulness, particularly by night. (Luke 2:8) cf. Nahu
3:18 It also required tenderness toward the young and feeble, (Isaiah
40:11) particularly in driving them to and from the pasturage. (Genesis
33:13) In large establishments there are various grades of shepherds,
the highest being styled "rulers," (Genesis 47:6) or "chief shepherds,"
(1 Peter 5:4) in a royal household the title of abbir "mighty," was
bestowed on the person who held the post. (1 Samuel 21:7) [[1104]Sheep]
Shephi(bareness),
son of Shobal. of the sons of Seir. (1 Chronicles 1:40) Called also
[1105]Shepho. (Genesis 36:23)
Shepho(Genesis
36:23) [[1106]Shephi]
Shephuphan(an
adder), one of the sons of Bela the first-born of Benjamin. (1
Chronicles 8:5) His name is also written SHEPHUPNAM (authorized Version
"Shupham"), (Numbers 26:39) [1107]Shuppim (1 Chronicles 7:12,15) and
[1108]Muppim. (Genesis 46:21) [[1109]Muppim]
Sherah(kinswoman),
daughter of Ephraim, (1 Chronicles 7:24) and foundress of the
Beth-horons and of a town called after her Uzzen-sherah, (B.C. about
1445.)
Sherebiah(heat
of Jehovah) a Levite in the time of Ezra. (Ezra 8:18,24) (B.C. 459.)
When Ezra read the law to the people, Sherebiah was among the Levites
who assisted him. (Nehemiah 8:7) He signed the covenant with Nehemiah.
(Nehemiah 10:12)
Sheresh(root),
son of Machir the son of Manasseh by his wife Manchah. (1 Chronicles
7:16) (B.C. before 1419.)
Sherezer(prince
of fire), one of the people's messengers mentioned in (Zechariah 7:2)
Sheshach(from
the goddess Shach, reduplicated) is a term which occurs only in
(Jeremiah 25:26; 51:41) where it is evidently used as a synonym for
either Babylon or Babylonia.
Sheshai(noble),
one of the three sons of Anak who dwelt in Hebron. (Numbers 13:22)
(B.C. 1445.)
Sheshan(Noble),
a descendant of Jerahmeel the son of Hezron. (1 Chronicles 2:31,34,35)
(B.C. after 1690.)
Sheshbazzar(worshipper
of fire), the Chaldean or Persian name given to Zerubbabel in (Ezra
1:8,11; 6:14,18) [[1110]Zerubbabel]
Sheth(compensation).
+The patriarch Seth. (1 Chronicles 1:1)
+In the Authorized Version of (Numbers 24:17) not a proper name, but
there is reason to regard it as an appellative. Read instead of "the
sons of Sheth." "the suns of tumult." Comp. (Jeremiah 48:45)
Shethar(Pers.
a star), one of the seven princes of Persia and Media. (Esther 1:14)
(B.C. 483.)
Shetharboznai(Pers.
star of splendor), a Persian officer of rank in the reign of Darius
Hystaspes. (Ezra 5:3,6; 6:6,13) (B.C. 320.)
Sheva(Jehovah
contends).
+The scribe or royal secretary of David. (2 Samuel 20:26) He is called
elsewhere [1111]Meraiah, (2 Samuel 8:17) [1112]Shisha, (1 Kings 4:3)
And SHANSHA. (1 Chronicles 18:16) (B.C. 1015.)
+Son of Caleb ben-Hezron by his concubine Maachah. (1 Chronicles 2:49)
(B.C. about 1445.)
Shewbread(Exodus
25:30; 35:13; 39:36) etc. literally "bread of the face" or "faces."
Shew-bread was unleavened bread placed upon a table which stood in the
sanctuary together with the seven-branched candlestick and the altar of
incense. See (Exodus 25:23-30) for description of this table. Every
Sabbath twelve newly baked loaves, representing the twelve tribes of
Israel, were put on it in two rows, six in each, and sprinkled with
incense, where they remained till the following Sabbath. Then they were
replaced by twelve new ones, the incense was burned, and they were
eaten by the priests in the holy place, out of which they might not be
removed, The title "bread of the face" seems to indicate that bread
through which God is seen, that is, with the participation of which the
seeing of God is bound up, or through the participation of which man
attains the sight of God whence it follows that we have not to think of
bread merely as such as the means of nourishing the bodily life, but as
spiritual food as a means of appropriating and retaining that life
which consists In seeing the face of God.
Shibboleth(a
stream), (Judges 12:6) is the Hebrew word which the Gileadites under
Jephthah made use of at the passage of the Jordan, after a victory over
the Ephraimites, to test the pronunciation of the sound sh by those who
wished to cross over the river. The Ephraimites, it would appear, in
their dialect substituted for sh the simple sound s ; and the
Gileadites, regarding every one who failed to pronounce sh as an
Ephraimite and therefore an enemy, put him to death accordingly. In
this way there fell 42,000 Ephraimites. There is no mystery in this
particular word. Any word beginning with the sound sh would have
answered equally well as a test.
Shibmah(properly
[1113]Sibmah). [[1114]Shebam]
Shicron(drunkenness),
one of the landmarks at the western end of the north boundary of Judah.
(Joshua 15:11) only. It lay between Ekron (Akir) and Jabneel (Yebna).
ShieldThe
ordinary shield consisted of a framework of wood covered with leather;
it thus admitted of being burnt. (Ezekiel 39:9) It was frequently cased
with metal, either brass or copper; its appearance in this case
resembled gold when the sun shone on it, 1 Macc. 6:39 and to this,
rather than to the practice of smearing blood on the shield we may
refer the redness noticed by. Nahum. (Nahum 2:3) The surface of the
shield was kept bright by the application of oil as implied in (Isaiah
21:5) The shield was worn on the left arm, to which it was attached by
a strap. Shields of state were covered with beaten gold. Shields were
suspended about public buildings for ornamental purposes. (1 Kings
10:17) In the metaphorical language of the Bible the shield generally
represents the protection of God: e.g. (Psalms 3:3; 28:7) but in
(Psalms 47:9) it is applied to earthly rulers and in (Ephesians 6:18)
to faith. [[1115]Arms, Armor]
Shiggaion(Psalms
7:1) a particular kind of psalm, the specific character of which is now
not known perhaps a "wild, mournful ode."
Shihon(ruin),
a town of Issachar, named only in (Joshua 19:19) Eusebius mentions it
as then existing "near Mount Tabor."
Shihor
Of Egypt[[1116]Sihor]
Shihorlibnath(black
of whiteness), named only in (Joshua 19:26) as one of the landmarks of
the boundary of Asher. (probably the little stream called on the map of
Pal. Ord. Survey Wady en Nebra, "which enters the Mediterranean a
little south of Athlit." The name would come from the turgid character
of the stream contrasted with the white and glistening sands of its
shore.--ED.)
Shilhi(armed),
the father of Azubah the mother of Jehoshaphat (1 Kings 22:42; 2
Chronicles 20:31) (B.C. before 946.)
Shilhim(fountains),
one of the cities in the southern portion of the tribe of Judah.
(Joshua 15:32)
Shillem(requital),
son of Naphtali and an ancestor of the family of the Shillemites.
(Genesis 46:24; Numbers 26:49)
Shillemites,
The[[1117]Shillem]
Shiloah,
The Waters Ofa
certain soft-flowing stream, (Isaiah 8:6) better known under the later
name of Siloam -the only perennial spring of Jerusalem.
Shiloh(place
of rest), a city of Ephraim. In (Judges 21:19) it is said that Shiloh
is "on the north side of Bethel, on the east side of the highway that
goeth up from Bethel to Shechem and on the south of Lebonah." In
agreement with this the traveller of our own city, going north from
Jerusalem, lodges the first night at Beitin, the ancient Bethel; the
next day, at the distance of a few hours, turns aside to the right, in
order to visit Seilun, the Arabic for Shiloh; and then passing through
the narrow wady which brings him to the main road, leaves el-Lebban,
the Lebonah of Scripture, on the left, as he pursues "the highway" to
Nublus, the ancient Shechem. [[1118]Shechem] Shiloh was one of the
earliest and most sacred of the Hebrew sanctuaries. The ark of the
covenant, which had been kept at Gilgal during the progress of the
conquest, (Joshua 17:1) seq., was removed thence on the subjugation of
the country, and kept at Shiloh from the last days of Joshua to the
time of Samuel. (Joshua 18:10; Judges 18:31; 1 Samuel 4:3) It was here
the Hebrew conqueror divided among the tribes the portion of the west
Jordan region which had not been already allotted. (Joshua 18:10;
19:51) In this distribution, or an earlier one, Shiloh fell within the
limits of Ephraim. (Joshua 16:5) The ungodly conduct of the sons of Eli
occasioned the loss of the ark of the covenant, which had been carried
into battle against the Philistines, and Shiloh from that time sank
into insignificance. It stands forth in the Jewish history as a
striking example of the divine indignation. (Jeremiah 7:12) In the
Authorized Version of the Bible Shiloh is once used as the name of a
person, in a very difficult passage, in (Genesis 49:10) "The sceptre
shall not depart from Judah, nor a lawgiver from between his feet,
until Shiloh come; and unto him shall the gathering of the people be."
Supposing that the translation is correct, the meaning of the word is
peaceable or pacific, and the allusion is either to Solomon, whose name
has a similar signification, or to the expected Messiah, who in (Isaiah
9:6) is expressly called the Prince of Peace. [[1119]Messiah] Other
interpretations, however, of the passage are given, one of which makes
it refer to the city of this name. [See the following article] It might
be translated "The sceptre shall not depart from Judah, nor the ruler's
staff from between his feet, till he shall go to Shiloh." In this case
the allusion would be to the primacy of Judah in war, (Judges 1:1,2;
20:18; Numbers 2:3; 10:14) which was to continue until the promised
land was conquered and the ark of the covenant was solemnly deposited
at Shiloh.
ShiloniThis
word occurs in the Authorized Version only in (Nehemiah 11:5) where it
should be rendered--as it is in other cases-- "the Shilonite," that is
the descendant of Sheluh the youngest son of Judah.
Shilonite,
Thethat
is, the native or resident of Shiloh; a title ascribed only to Ahijah.
(1 Kings 11:29; 12:15; 15:29; 2 Chronicles 9:29; 10:15)
Shilonites,
Theare
mentioned among the descendants of Judah dwelling in Jerusalem at a
date difficult to (1 Chronicles 8:5) They are doubtless the members of
the house of Shelah, who in the Pentateuch are more accurately
designated Shelanites.
Shilshah(strong),
son of Zophah of the tribe of Asher. (1 Chronicles 7:37) (B.C. before
1015.)
Shimea(fame).
+Son of David by Beth-shean. (1 Chronicles 3:5) (B.C. 1045.)
+A Merarite Levite. (1 Chronicles 6:30) (15).
+A Gershonite Levite, ancestor of Asaph the minstrel. (1 Chronicles
6:39) (24). (B.C. before 1200.)
+The brother of David, (1 Chronicles 20:7) elsewhere called Shamma,
Shimma and Shimeah.
Shimeah
+Brother of David, and father of Jonathan and Jonadab, (2 Samuel 21:21)
called also Shammah, Shimea, and Shimma. (B.C. about 1060.)
+A descendant of Jehiel, the father or founder of Gibeon. (1 Chronicles
8:32) (B.C. perhaps 536.)
Shimeam(their
fame), a descendant of Jehiel, the founder or prince of Gibeon. (1
Chronicles 9:38) Called [1120]Shimeah in (1 Chronicles 8:32)
Shimeath(feminine
of Shimeah), an Ammonitess, mother of Jozachar or Zabad, one of the
murderers of King Joash. (2 Kings 12:21) (22); 2Chr 24:26 (B.C. 809.)
Shimei(renowned).
+Son of Gershon the son of Levi, (Numbers 3:18; 1 Chronicles 6:17,29;
23:7,9,10; Zechariah 12:13) called [1121]Shimi in (Exodus 6:17) (B.C.
after 1706.)
+Shimei the son of Gera, a Benjamite of the house of Saul, who lived at
Bahurim. (B.C. 1023.) When David and his suite were seen descending the
long defile, on his flight from Absolom, (2 Samuel 16:5-13) the whole
feeling of the clan of Benjamin burst forth without restraint in the
person of Shimei. He ran along the ridge, cursing and throwing stones
at the king and is companions. The next meeting was very different. The
king was now returning from his successful campaign. Just as he was
crossing the Jordan, (2 Samuel 19:18) the first person to welcome him
was Shimei who threw himself at David's feet in abject penitence. But
the king's suspicions were not set at rest by this submission; and on
his death-bed he recalls the whole scene to the recollection of his son
Solomon. Solomon gave Shimei notice that from henceforth he must
consider himself confined to the walls of Jerusalem, on pain of death.
(1 Kings 3:36,37) For three years the engagement was kept. At the end
of that time for the purpose of capturing two slaves who had escaped to
Gath, he went out on his ass, and made his journey successfully. Ibid.
(1 Kings 2:40) On his return the king took him at his word, and he was
slain by Benaiah. Ibid. (1 Kings 2:41-46)
+One of the adherents of Solomon at the time of Adonjah's usurpation.
(1 Kings 1:8) (B.C.1015.)
+Solomon's commissariat officer in Benjamin. (1 Kings 4:18)
+Son of Pedaiah, and brother of Zerubbabel. (1 Chronicles 3:19) (B.C.
536.)
+A Simeonite, son of Zacchur. (1 Chronicles 4:26,27)
+Son of Gog, a Reubenite. (1 Chronicles 5:4)
+A Gershonite Levite, son of Jahath. (1 Chronicles 6:42)
+Son of Jeduthun, and chief of the tenth division of the singers. (1
Chronicles 25:17)
+The Ramathite who was over David's vineyards. (1 Chronicles 27:27)
+A Levite of the sons of Heman, who took part in the purification of
the temple under Zedekiah. (2 Chronicles 29:14) (B.C. 726.)
+The brother of Cononiah the Levite, in the reign of Hezekiah. (2
Chronicles 31:12,13) Perhaps the same as the preceding.
+A Levite in the time of Ezra who had married a foreign wife. (Ezra
10:23)
+One of the family of Hashum, who put away his foreign wife at Ezra's
command. (Ezra 10:33)
+A son of Bani, who had also married a foreign wife, and put her away.
(Ezra 10:38) (B.C. 459.)
+Son of Kish, a Benjamite, and ancestor of Mordecai. (Esther 2:5) (B.C.
before 479).
Shimeon(hearing
(prayer), a lay man of Israel, of the family of Harim, who had married
a foreign wife, and divorced her in the time of Ezra. (Ezra 10:31)
(B.C. 458.)
Shimhi(renowned),
a Benjamite, apparently the same as Shema the son of Elpaal. (1
Chronicles 8:21)
Shimi=
[1122]Shimei, 1. (Exodus 6:17)
Shimites,
Thethe
descendants of Shimei the son of Gershon. (Numbers 3:21)
Shimon(desert).
The four sons of Shimon are enumerated in an obscure genealogy of the
tribe of Judah. (1 Chronicles 4:20)
Shimrath(guard),
a Benjamite, of the sons of Shimhi. (1 Chronicles 8:21)
Shimri(vigilant).
+A Simeonite son of Shemaiah. (1 Chronicles 4:37) (B.C. after 1450.)
+The father of Jediael, one of David's guard. (1 Chronicles 11:45)
(B.C. before 1043.)
+A Kohathite Levite in the reign of Hezekiah. (2 Chronicles 29:13)
(B.C. 726.)
Shimrith(feminine
of Shimri, vigilant), a Moabitess, mother of Jehozabad, one of the
assassins of King Joash. (2 Chronicles 24:26) In (2 Kings 12:21) she is
called [1123]Shomer. (B.C. 839.)
Shimrom(1
Chronicles 7:1) [[1124]Shimron]
Shimron(watch-height).
+A city of Zebulun. (Joshua 11:1; 19:15) Its full appellation was
perhaps Shimron-meron.
+The fourth son of Issachar according to the lists of Genesis, (Genesis
46:13) and Numbers, (Numbers 26:24) and the head of the family of the
Shimronites.
Shimronites,
The[[1125]Shimron]
Shimronmeron(watch-height
of Meron). The king of Shimron-meron is mentioned as one of the
thirty-one kings vanquished by Joshua. (Joshua 12:20) It is probably
the complete name of the place elsewhere called Shimron, a city of
Zebulun. (Joshua 11:1; 19:15)
Shimshai,
Or Shimshai(sunny),
the scribe or secretary of Kehum, who was a kind of satrap of the
conquered province of Judea and of the colony of Samaria, supported by
the Persian court. (Ezra 4:8,13,17,23) He was apparently an Aramaean,
for the letter which he wrote to Artaxerxes was in Syriac. (Ezra 4:7)
(B.C. 529.)
Shinab(splendor
of the father, i.e. God), the king of Admah in the time of Abraham.
(Genesis 14:2) (B.C. 1912.)
Shinar(country
of two rivers), the ancient name of the great alluvial tract through
which the Tigris and Euphrates pass before reaching the sea--the tract
known in later times as Chaldaea or Babylonia. It was a plain country,
where brick had to be used for stone and slime for mortar. (Genesis
11:3) Among the cities were Babel (Babylon), Erech or Orech (Orchoe),
Calneh or Calno (probably Niffer), and Accad, the site of which is
unknown. It may be suspected that Shinar was the name by which the
Hebrews originally knew the lower Mesopotamian country where they so
long dwelt, and which Abraham brought with him from "Ur of the
Chaldees."
ShipNo
one writer in the whole range of Greek and Roman literature has
supplied us with so much information concerning the merchant-ships of
the ancients as St. Luke in the narrative of St. Paul's voyage to Rome.
Acts 27,28. It is important to remember that he accomplished it in
three ships: first, the Adramyttian vessel which took him from Caesarea
to Myra, and which was probably a coasting-vessel of no great size,
(Acts 27:1-6) secondly, the large Alexandrian corn-ship, in which he
was wrecked on the coast of Malta (Acts 27:6-28) :1; and thirdly,
another large Alexandrian corn-ship, in which he sailed from Malta by
Syracuse and Rhegium to Puteoli. (Acts 28:11-13)
+Size of ancient ships .--The narrative which we take as our chief
guide affords a good standard for estimating this. The ship, in which
St. Paul was wrecked had persons on board, (Acts 27:37) besides a cargo
of wheat, ibid. (Acts 27:10,38) and all these passengers seem to have
been taken on to Puteoli in another ship, ibid, (Acts 28:11) which had
its own crew and its own cargo. Now, in modern transport-ships,
prepared far carrying troops, it is a common estimate to allow a toll
and a half per man. On the whole, if we say that an ancient
merchant-ship might range from 500 to 1000 tons, we are clearly within
the mark.
+Steering apparatus .--Some commentators have fallen into strange
perplexities from observing that in (Acts 27:40) ("the fastenings of
the rudders") St. Luke uses the plural. Ancient ships were in truth not
steered at all by rudders fastened or hinged to the stern, but by means
of two paddle-rudders one on each quarter, acting in a rowlock or
through a port-hole as the vessel might be small or large.
+Build and ornaments of the hull.--It is probable that there was no
very marked difference between the bow and the stern. The "hold,"
(Jonah 1:5) would present no special peculiarities. That
personification of ships which seems to be instinctive led the ancients
to paint an eye on each side of the bow. Comp. (Acts 27:15) An ornament
of the ship which took Paul from Malta to Pozzuoli is more explicitly
referred to. The "sign" of that ship, (Acts 28:11) was Castor and
Pollux; and the symbols of those heroes were doubtless painted or
sculptured on each side of the bow.
+Under-girders .--The imperfection of the build, and still more (see
below, 6) the peculiarity of the rig, in ancient ships, resulted in a
greater tendency than in our times to the starting of the pranks and
consequently to leaking and foundering. Hence it was customary to take
on board peculiar contrivances, suitable called helps," (Acts 27:17) as
precautions against such dangers. These were simply cables or chains,
which in case of necessity could be passed round the frame of the ship,
at right angles to its length, and made tight.
+Anchors.--Ancient anchors were similar in form to those which we use
now. except that they were without flukes. The ship in which Paul was
sailing had four anchors on board. The sailors on this occasion
anchored by the stern. (Acts 27:29)
+Masts, sails, ropes and yards . -The rig of an ancient ship was more
simple and clumsy than that employed in modern times. Its great feature
was one large mast, with one large square sail fastened to a yard of
great length. Hence the strain upon the hull, and the danger of
starting the planks, were greater than under the present system, which
distributes the mechanical pressure more evenly over the whole ship.
Not that there were never more masts than one, or more sails than one
on the same mast, in an ancient merchantman; but these were
repetitions, so to speak, of the same general unit of rig. Another
feature of the ancient, as of the modern, feature of the ancient, as of
ship is the flag at the top of the mast. Isai l.c., and (Isaiah 30:17)
We must remember that the ancients had no compass, and very imperfect
charts and instruments, if any at all.
+Rate of sailing .--St. Paul's voyages furnish excellent data for
approximately estimating this; and they are quite in harmony with what
we learn from other sources. We must notice here, however--what
commentators sometimes curiously forget-that winds are variable. That
the voyage between Troas and Philippi, accomplished on one occasion,
(Acts 16:11,12) in two days, occupied on another occasion, (Acts 20:6)
five days. With a fair wind an ancient ship would sail fully seven
knots an hour.
+Sailing before the wind.--The rig which has been described is, like
the rig of Chinese junks, peculiarly favorable to a quick run before
the wind. (Acts 16:11; 27:16) It would, however, be a great mistake to
suppose that ancient ships could not work to windward. The superior rig
and build, however, of modern ships enable them to sail nearer to the
wind than was the case in classical times. A modern ship, if the
weather is not very boisterous, will sail within six points of the
wind. To an ancient vessel, of which the hull was more clumsy and the
yards could not be braced so tight, it would be safe to assign seven
points as the limit. Boats on the Sea Of Galilee .--In the narrative of
the call of the disciples to be "fishers of men," (Matthew 4:18-22;
Mark 1:16,20; Luke 5:1-11) there is no special information concerning
the characteristics of these. With the large population round the Lake
of Tiberias, there must have been a vast number of both fighting-boats
and pleasure-boats, and boat-building must have been an active trade on
its shores.
Shiphi(abundant),
a Simeonite, father of Ziza, a prince of the tribe in the time of
Hezekiah. (1 Chronicles 4:37) (B.C. 726.)
Shiphmite
Theprobably,
though not certainly, the native of Shepham. (1 Chronicles 27:27)
Shiphrah(brightness),
(Exodus 1:15) the name of one of the two midwives of the Hebrews who
disobeyed the command of Pharaoh to kill the mule children. vs. (Exodus
1:15-21) (B.C. 1570.)
Shiphtan(judicial),
father of Kemuel, a prince of the tribe of Ephraim. (Numbers 34:24)
(B.C. before 1450.)
Shiramoth(name
of heights, i.e. Jehovah).
+A Levite of the second degree in the choir formed by David. (1
Chronicles 15:18,20; 16:5) (B.C. 104.)
+A Levite in the reign of Jehoshaphat. (2 Chronicles 17:8) (B.C. 909.)
Shisha(Jehovah
contends), father of Elihoreph and Ahiah, the royal secretaries in the
reign of Solomon. (1 Kings 4:3) He is apparently the same as Shavsha,
who held the same position under David. (B.C. 1000.)
Shishakking
of Egypt, the Sheshonk I. of the monuments, first sovereign of the
Bubastite twenty-second dynasty. His reign offers the first determined
syncronism of Egyptian and hebrew history. The first year of Shishak
would about correspond to the 26th of Solomon (B.C. 989), and the 20th
of shishak to the 5th of Rehoboam. Shishak at the beginning of his
reign received the fugitive Jeroboam, (1 Kings 11:40) and it was
probably at the instigation of Jeroboam that he attacked Rehoboam. "He
took the fenced cities which [pertained] to Judah, and came to
Jerusalem." he exacted all the treasures of his city from Rehoboam, and
apparently made him tributary. (1 Kings 14:25,26; 2 Chronicles 12:2-9)
Shishak has left a record of this expedition sculptured on the wall of
the great temple of El-Karnak. It is a list of the countries, cities
and tribes conquered or ruled by him, or tributary to him.
Shittah
Tree, Shittim(Heb.
shittah, the thorny), is without doubt correctly referred to some
species of Acacia, of which three or four kinds occur in the Bible
lands. The woof of this tree--perhaps the Acacia seyal is more
definitely signified--was extensively employed in the construction of
the tabernacle. See Exod 25,26,36,37,38. (This tree is sometimes three
or four feet in diameter (Tristram). The wood is close-grained and
hard, of a fine orange-brown color, and admirably adapted to cabinet
work.--ED.) The A. seyal is very common in some parts of the peninsula
of Sinai. It yields the well-known substance called gum arabic, which
is obtained by incisions in the bark, but it is impossible to say
whether the ancient Jews were acquainted with its use. From the tangled
thicket into which the stem of this tree expands, Stanley well remarks
that hence is to be traced the use of the plural form of the Heb. noun
shittim, the singular number occurring once only in the Bible. This
acacia must not be confounded with the tree (Robinia pseudo-acacia)
popularly known by this name in England, which is a North American
plant, and belongs to a different genus and suborder. The true acacias
belong to the order Leguminosae, sub-order Mimoseae .
Shittim(the
acacias), the place of Israel's encampment between the conquest of the
transjordanic highlands and the passage of the Jordan. (Numbers 25:1;
33:49; Joshua 2:1; 3:1; Micah 6:5) Its full name appears to be given in
the first of these passage--Abel has-Shittim, "the meadow, or moist
place, of the acacias." it was "in the Arboth-moab, by Jordan-Jericho,"
(Numb 22:1; 26:3; 31:12; 33:48,49 That is to say, it was in the Arabah
or Jordan valley, opposite Jericho.
Shiza(splendor),
a Reubenite, father of Adina, (1 Chronicles 11:42) one of David's
warriors. (B.C. 1043.)
Shoa(rich),
a proper name which occurs only in (Ezekiel 23:23) in connection with
Pekod and Koa. The three apparently designate districts of Assyria with
which the southern kingdom of Judah has been intimately connected, and
which were to be arrayed against it for punishment.
Shobab(rebellious).
+Son of David by Bath-sheba. (2 Samuel 5:14; 1 Chronicles 3:5; 14:4)
(B.C. about 1046.)
+Apparently the son of Caleb the son of Hezron by his wife Azubah. (1
Chronicles 2:18) (B.C. after 1706.)
Shobach(expansion),
the general of Hadarezer king of the Syrians of Zoba, who was defeated
by David. (2 Samuel 10:15-18) In (1 Chronicles 19:16) he is called
[1126]Shophach. (B.C. 1034.)
Shobai(glorious).
The children of Shobai were a family of the door-keepers of the temple,
who returned with Zerubbabel. (Ezra 2:42; Nehemiah 7:45) (B.C. before
536.)
Shobal(flowing).
+Second son of Seir the Horite, (Genesis 36:20; 1 Chronicles 1:38) and
one of the "dukes" of the Horites (Genesis 36:29)
+Son of Caleb the son of Hur and founder or prince of Kirjath-jearim.
(1 Chronicles 2:50,52) (B.C. about 1445.)
+In (1 Chronicles 4:1,2) Shobal appears with Hur among the sons of
Judah. He is possibly the same as the preceding.
Shobek(free),
one of the heads of the people who sealed the covenant with Nehemiah.
(Nehemiah 10:24) (B.C. 446.)
Shobi(glorious)
son of Nahash of Rabbah of the children of Ammon. (2 Samuel 17:27) He
was one of the first to meet David at Mahanaim on his flight from
Absalom. (B.C. 1023.)
Shocho(2
Chronicles 28:18) one of the four varieties of the name Socoh.
Shochoh(1
Samuel 17:1) same as Socoh.
Shoco(2
Chronicles 11:7) a variation in the Authorized Version of the name
Socoh.
Shoe[[1127]Sandal]
Shoham(onyx),
a Merarite Levite, son of Jaaziah. (1 Chronicles 24:27) (B.C.1043.)
Shomer(keeper).
+An Asherite, (1 Chronicles 7:32) also called Shamer. ver. (1
Chronicles 7:34)
+The father (mother ?) of Jehozabad who slew King Joash. (2 Kings
12:21) In the parallel passage in (2 Chronicles 24:26) the name is
converted into the feminine form Shimrith, who is further described as
a Moabitess. [[1128]Shimrith] (B.C. 839.)
Shophach(expansion),
Shobach, the general of Hadarezer. (1 Chronicles 19:16,18) (B.C. 1034.)
Shophan(bareness),
one of the fortified towns on the east of Jordan which were taken
possession of and rebuilt by the tribe of Gad. (Numbers 32:35)
Shoshannim(lilies).
"To the chief musician upon Shoshannim" is a musical direction to the
leader of the temple choir which occurs in (Psalms 45:1; 69:1) and most
probably indicates the melody "after" or "in the manner of" (Authorized
Version upon") which the psalms were to be sung. Shoshannim-eduth
occurs in the same way in the title of (Psalms 80:1) ... As the words
now stand they signify "lilies, a testimony," and the two are separated
by a large distinctive accent. In themselves they have no meaning in
the present text, and must therefore be regarded as probably a fragment
of the beginning of an older psalm with which the choir were familiar.
Shuah(wealth).
+Son of Abraham by Keturah. (Genesis 25:2; 1 Chronicles 1:32).) (B.C.
before 1820.)
+Properly Shuchah brother of Chelub. (1 Chronicles 4:11)
+The father of Judah's wife, (Genesis 38:2,12) called also Shua in the
Authorized Version. (B.C. before 1725.)
Shual(a
jackal), son of Zophah, an Asherite. (1 Chronicles 7:36) (B.C. after
1445.)
Shual,
The Land Ofa
district named in (1 Samuel 13:17) only. It is pretty certain from the
passage that it lay north of Michmash. If therefore it be identical
with the "land of Shalim" (1 Samuel 9:4)--as is not impossible--we have
the first and only clue yet obtained to Saul's journey in quest of the
asses. The name Shual has not yet been identified.
Shubael
+Shebuel the son of Gershon. (1 Chronicles 24:20)
+Shebuel the son of Heman the minstrel. (1 Chronicles 25:20)
Shuham(pit-digger)
son of Dan and ancestor of the Shuhamites. (Numbers 26:42)
Shuhamites,
The[[1129]Shuham]
Shuhite(decendant
of Shuah). This ethnic appellative "Shuhite" is frequent in the book of
Job, but only as the apithet of one person, Bildad The local
indications of this book point to a region on the western side of
Chaldea, bordering on Arabia; and exactly in this locality, above Hit
and on both sides of the Euphrates, are found, in the Assyrian
inscriptions, the Tsahi, a powerful people. It is probable that these
were the Shuhites.
Shulamite,
Theone
of the personages in the poem of Solomon's (Song of Solomon 6:13) The
name denotes a woman belonging to a place called Shulem, which is
probably the same as Shunem. [[1130]Shunem] If, then, Shulamite and
Shunammite are equivalent, we may conjecture that the Shunammite who
was the object of Solomon's passion was Abishag, the most lovely girl
of her day, and at the time of David's death the most prominent person
at Jerusalem.
Shumathites,
Theone
of the four families who sprang from Kirjath-jearim. (1 Chronicles 2:53)
Shunammite,
Thei.e.
the native of Shunem, is applied to two persons: Abishag, the nurse of
King David, (1 Kings 1:3,15; 2:17,21,22) and the nameless hostess of
Elisha. (2 Kings 4:12,25; 36)
Shunem(double
resting-place), one of the cities allotted to the tribe of Issachar.
(Joshua 13:18) It is mentioned on two occasions-- (1 Samuel 23:4; 2
Kings 4:8) It was besides the native place of Abishag. (1 Kings 1:3) It
is mentioned by Eusebius as five miles south of Mount Tabor, and then
known us Sulem. This agrees with the position of the present Solam, a
village three miles north of Jezreel and five from Gilboa.
Shuni(fortunate),
son of Gad, and founder of the family of the Shunites. (Genesis 46:16;
Numbers 26:15) (B.C. 1706.)
Shunites,
Thethe
descendants of Shuni.
Shupham[[1131]Shuppim]
Shuphamites,
Thethe
descendants of Shupham or Shephupham, the Benjamite. (Numbers 26:3)
Shuppim(serpents).
In the genealogy of Benjamin "Shuppim and Huppim, the children of Ir,"
are reckoned in (1 Chronicles 7:12) It is the same as Iri the son of
Bela the son of Benjamin, so that Shuppim was the great-grandson of
Benjamin.
Shur(a
wall), a place just without the eastern border of Egypt. Shur is first
mentioned in the narrative of Haggar's flight from Sarah. (Genesis
16:7) Abraham afterward "dwelled between Kadesh and Shur, and sojourned
in Gerar." (Genesis 20:1) It is also called Ethami. The wilderness of
Shur was entered in the Israelites after they had crossed the Red Sea.
(Exodus 15:22,23) It was also called the wilderness of Etham. (Numbers
33:8) Shur may have been a territory town east of the ancient head of
the Red Sea; and from its being spoken of as a limit, it was probably
the last Arabian town before entering Egypt.
Shushan,
Or Susa(a
lily), is said to have received its name from the abundance of the lily
(shushan or shushanah) in its neighborhood. It was originally the
capital of the country called in Scripture Elam, and by the classical
writers Susis or Susiana. In the time of Daniel Susa was in the
possession of the Babylonians, to whom Elam had probably passed at the
division of the Assyrian empire made by Cyaxares and Nabopolassar.
(Daniel 8:2) The conquest of Babylon by Cyrus transferred Susa to the
Persian dominion; and it was not long before the Achaemenian princes
determined to make it the capital of their whole empire and the chief
place of their own residence. According to some writers the change was
made by Cyrus; according to others it had at any rate taken place
before the death of Cambyses; but, according to the evidence of the
place itself and of the other Achaemenian monuments, it would seem most
probable that the transfer was really the work of Darius Hystaspes.
Nehemiah resided here. (Nehemiah 1:1) Shushan was situated on the Ulai
or Choaspes. It is identified with the modern Sus or Shush, its ruins
are about three miles in circumference. (Here have been found the
remains of the great palace build by Darius, the father of Xerxes, in
which and the surrounding buildings took place the scenes recorded in
the life of Esther. The great central hall was 343 feet long by 244
feet wide. The king's gate, says Schaff, where Mordecai sat, "was
probably a hall 100 feet square, 150 feet from the northern portico.
Between these two was probably the inner court, where Esther appeared
before the king."--ED.)
Shushaneduth(the
lily of testimony), (Psalms 60:1) ... is probably an abbreviation of
"Shoshannim-eduth." (Psalms 80:1) ... [[1132]Shoshannim]
Shuthalhites,
The[[1133]Shuthelah]
Shuthelah(noise
of breaking), head of an Ephraimite family, called after him
Shuthalhites, (Numbers 26:35) and lineal ancestor of Joshua the son of
Numb (1 Chronicles 7:20-27)
SiaThe
"children of Sia" were a family of Nethinim who returned with
Zerubbabel. (Nehemiah 7:47) The name is written [1134]Siaha in (Ezra
2:44) and SUD in 1 Esd. 5:29.
Siaha-
Sia. (Ezra 2:44)
Sibbecai=
[1135]Sibbechai the Hushathite.
Sibbechai(a
weaver), one of David's guard, and eighth captain for the eighth month
of 24,000 men of the king's 1043.) He belonged to one of the principal
families of Judah, the Zarhites or the descendants of Zerah, and is
called "the Hushathite," probably from the place of his birth.
Sibbechai's great exploit, which gave him a place among the mighty men
of David's army, was his single combat with Saph or Sippai, tire
Philistine giant, in the battle at, Gezer or Gob. (2 Samuel 21:18; 1
Chronicles 20:4)
Sibboleththe
Ephraimite pronunciation of the word Shibboleth. (Judges 12:6)
[[1136]Shibboleth]
Sibmah[[1137]Shebam]
Sibraim(twofold
hope), one of the landmarks on the northern boundary of the holy land
as stated by Ezekiel. (Ezekiel 47:16) It has not been identified.
Sichem(Genesis
12:6) [[1138]Shechem]
Sicyon(sish'eon),
1 Macc. 15:23, a celebrated Greek city in Peloponnesus, upon the
Corinthian Gulf.
Siddim(field,
plain), The vale of, a place named only in one passage of Genesis--
(Genesis 14:3,8,10) It was one of that class of valleys which the
Hebrews designated by the word emek . This term appears to have been
assigned to a broad, flattish tract, sometimes of considerable width,
enclosed on each side by a definite range of hills. It has so far a
suitable spot for the combat between the four and five kings, ver. 8;
but it contained a multitude of bitumen-pits sufficient materially to
affect the issue of the battle. In this valley the kings of the five
allied cities of Sodom, Gomorrah, Admah, Zeboim and Bela seem to, have
awaited the approach of the invaders. It is therefore probable that it
was in the neighborhood of the "plain or circle of Jordan" in which
those cities stood. If we could venture, as some have done, to
interpret the latter clause of ver. 3 "which is near," or "which is at,
or by, the Salt Sea," then we might agree with Dr. Robinson and others
in identifying the valley of Siddim with the enclosed plain which
intervenes between the south end of the lake and the range of heights
which terminate the Ghor and commence the Wady Arabah . But the
original of the passage seems to imply that the Salt Sea covers the
actual space formerly occupied by the vale of Siddim. [[1139]Sea, The
Salt, THE SALT]
Sidea
city on the coast of Pamphylia, 10 or 12 miles to the east of the river
Eurymedon. It is mentioned in 1 Macc. 15:23, and was a colony of
Cumaeans.
Sidonthe
Greek form of the Phoenician name Zidon. [[1140]Zidon, Or Sidon]
Sidoniansthe
Greek form of the word Zidonians, usually so exhibited in the
Authorized Version of the Old Testament. It occurs (3:9; Joshua 13:4,6;
Judges 3:3; 1 Kings 5:6) [[1141]Zidon, Or Sidon]
Sihimmathe
third son of Jesse, and brother of David. (1 Chronicles 2:13) Same as
Shimeah.
Sihon(warrior)
king of the Amorites when Israel arrived on the borders of the promised
land. (Numbers 21:21) (B.C. 1451.) Shortly before the time of Israel's
arrival he had dispossessed the Moabites of a splendid territory,
driving them south of the natural bulwark of the Amen. Ibid. (Numbers
21:26-29) When the Israelite host appeared, he did not hesitate or
temporize like Balak, but at once gathered his people together and
attacked them. But the battle was his last. He and all his host were
destroyed, and their district from Amen to Jabbok became at once the
possession of the conqueror.
Sihor(dark),
accurately Shi'hor, once The Shihor, or Shihor of Egypt, when
unqualified a name of the Nile. It is held to signify "the black" or
"turbid." In Jeremiah the identity of Shihor with the Nile seems
distinctly stated. (Jeremiah 2:18) The stream mentioned in (1
Chronicles 13:5) is possibly that of the Wadi l' Areesh .
Silas(contracted
form of Silvanus, woody), an eminent member of the early Christian
Church, described under that name in the Acts but as Silvanus in St.
Paul's epistles. He first appears as one of the leaders of the church
at Jerusalem (Acts 15:22) holding the office of an inspired teacher.
(Acts 15:32) His name, derived from the Latin silva, "wood," betokens
him a Hellenistic Jew, and he appears to have been a Roman citizen.
(Acts 16:37) He was appointed as a delegate to accompany Paul and
Barnabas on their return to Antioch with the decree of the Council of
Jerusalem. (Acts 15:22,32) Having accomplished this mission, he
returned to Jerusalem. (Acts 15:33) He must, however, have immediately
revisited Antioch, for we find him selected by St. Paul as the
companion of his second missionary journey. (Acts 15:40; Acts 17:10) At
Berea he was left behind with Timothy while St. Paul proceeded to
Athens, (Acts 17:14) and we hear nothing more of his movements until he
rejoined the apostle at Corinth. (Acts 18:5) His presence at Corinth is
several times noticed. (2 Corinthians 1:19; 1 Thessalonians 1:1; 2
Thessalonians 1:1) Whether he was the Silvanus who conveyed St. Peter's
first epistle to Asia Minor, (1 Peter 5:12) is doubtful the
probabilities are in favor of the identity. A tradition of very slight
authority represents Silas to have become bishop of Corinth.
SilkThe
only undoubted notice of silk in the Bible occurs in (Revelation 18:12)
where it is mentioned among the treasures of the typical Babylon. It is
however, in the highest degree probable that the texture was known to
the Hebrews from the time that their commercial relations were extended
by Solomon. The well-known classical name of the substance does not
occur in the Hebrew language.
Silla(a
highway). "The house of Millo which goeth down to Silla" was the scene
of the murder of King Joash. (2 Kings 12:20) What or where Sills was is
entirely matter of conjecture. Some have suggested the pool of Siloam.
Siloah,
The Pool Ofproperly
"the pool of Shelach." (Nehemiah 3:15) [[1142]Siloam]
Siloam(sent).
Shiloach, (Isaiah 8:6) Siloah, (Nehemiah 3:15) Siloam, (John 9:11)
Siloam is one of the few undisputed localities in the topography of
Jerusalem; still retaining its old name (with Arabic modification,
Silwan), while every other pool has lost its Bible designation. This is
the more remarkable as it is a mere suburban tank of no great size, and
for many an age not particularly good or plentiful in its waters,
though Josephus tells us that in his day they were both "sweet and
abundant." A little way below the Jewish burying-ground, but on the
opposite side of the valley, where the Kedron turns slightly westward
and widens itself considerable, is the fountain of the Virgin, or
Um'ed'Deraj, near the beginning of that saddle-shaped projection of the
temple hill supposed to be the Ophel of The Bible and the Ophlas of
Josephus. At the back part of this fountain a subterraneous passage
begins, through which the water flows, and through which a man may make
his way, sometimes walking erect, sometimes stooping, sometimes
kneeling, and sometime crawling, to Siloam. This conduit is 1708 feet
long, 16 feet high at the entrance, but only 16 inches at its narrowest
tributaries which sent their waters down from the city pools or temple
wells to swell Siloam. It enters Siloam at the northwest angle; or
rather enters a small rock-cut chamber which forms the vestibule of
Siloam, about five or six feet broad. To this you descend by a few rude
steps, under which the water pours itself into the main pool. This pool
is oblong, about 52 feet long, 18 feet broad and 19 feet deep; but it
is never filled, the water either passing directly through or being
maintained at a depth of three or four feet. The present pool is a
ruin, with no moss or ivy to make it romantic; its sides fallen in; its
pillars broken; its stair a fragment; its walls giving way; the edge of
every stone was round or sharp by time; in some parts mere debris,
though around its edges wild flowers, and among other plants the caper
trees, grow luxuriantly. The present pool is not the original building;
it may be the work of crusaders, perhaps even improved by Saladin,
whose affection for wells and pools led him to care for all these
things. Yet the spot is the same. This pool, which we may call the
second, seems anciently to have poured its waters into a third before
it proceeded to water the royal gardens. This third is perhaps that
which Josephus calls "Solomon's pool," and which nehemiah calls the
"king's pool." (Nehemiah 2:14) The expression in (Isaiah 8:6) "waters
of Shiloah that go softly," seems to point to the slender rivulet,
flowing gently though once very profusely out of Siloam into the lower
breadth of level where the king's gardens, or royal paradise, stood,
and which is still the greenest spot about the holy city. Siloam is a
mere spot even to the Moslem; much more to the Jew. It was to Siloam
that the Levite was sent with the golden pitcher on the "last and great
day of the feast" of Tabernacles; it was from Siloam that he brought
the water which was then poured over the sacrifice, in memory of the
water from the rock of Rephidim; and it was to this Siloam water that
the Lord pointed when he stood in the temple on that day and cried, "If
any man thirst let him come unto me and drink." The Lord sent the blind
man to wash, not in, as our version has it, but at (eis), the pool of
siloam; for it was the clay from his eyes that was to be washed off.
Siloam,
Tower, In(Luke
13:4) Of this we know nothing definitely beyond these words of the
Lord. In connection with Ophel, there is mention made of "a tower that
lieth out," (Nehemiah 3:26) and there is no unlikelihood in connecting
this projecting tower with the tower in Siloam, while one may be almost
excused for the conjecture that its projection was the cause of its
ultimate fall.
Silvanus[[1143]Silas]
SilverIn
very early times silver was used for ornaments, (Genesis 24:53) and for
vessels of various kinds. Images for idolatrous worship were made of
silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar.
6:39, and the manufacture of silver shrines for Diana was a trade in
Ephesus. (Acts 19:24) But its chief use was as a medium of exchange,
and throughout the Old Testament we find "silver" used for money, like
the French argent . Silver was brought to Solomon from Arabia, (2
Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied
the markets of Tyre. (Ezekiel 27:12) From Tarshish it came int he form
of plates, (Jeremiah 10:9) like those on which the sacred books of the
Singhalese are written to this day. Spain appears to have been the
chief source whence silver was obtained by the ancients. Possibly the
hills of Palestine may have afforded some supply of this metal. Silvers
mixed with alloy is referred to in (Jeremiah 6:30) and a finer kind,
either purer in itself or more thoroughly purified, is mentioned in
(Proverbs 8:19)
Silverlingsa
word used once only in the Authorized Version, (Isaiah 7:23) as a
translation of the Hebrew word elsewhere rendered "silver" or "money."
Simeon(heard).
+The second of Jacob's son by Leah. His birth is recorded in (Genesis
29:33) The first group of Jacob's children consists, besides Simeon, of
the three other sons of Leah--Reuben, Levi, Judah. Besides the massacre
of Shechem, (Genesis 34:25) the only personal incident related of
Simeon is the fact of his being selected by Joseph as the hostage for
the appearance of Benjamin. (Genesis 42:19,24,36; 43:23) The chief
families of the tribe of Simeon are mentioned int he lists of (Genesis
46:10) At the census of Sinai Simeon numbered 59,300 fighting men.
(Numbers 1:23) When the second census was taken, at Shittim, the
numbers had fallen to 22,200, and it was the weakest of all the tribes.
This was no doubt partly due to the recent mortality following the
idolatry of Peor, but there must have been other causes which have
escaped mention. To Simeon was allotted a portion of land out of the
territory of Judah, on its southern frontier, which contained eighteen
or nineteen cities, with their villages, spread round the venerable
well of Beersheba. (Joshua 19:1-8; 1 Chronicles 4:28-33) Of these
places, with the help of Judah, the Simeonites possessed themselves,
(Judges 1:3,17) and there they were found, doubtless by Joab, residing
in the reign of David. (1 Chronicles 4:31) What part of the tribe took
at the time of the division of the kingdom we are not told. The only
thing which can be interpreted into a trace of its having taken any
part with the northern kingdom are the two casual notices of (2
Chronicles 15:9) and 2Chr 34:6 Which appear to imply the presence of
Simeonites there in the reigns of Asa and Josiah. On the other hand the
definite statement of (1 Chronicles 4:41-43) proves that at that time
there were still some of them remaining in the original seat of the
tribe, and actuated by all the warlike, lawless spirit of their
progenitor.
+A devout Jew, inspired by the Holy Ghost, who met the parents of our
Lord in the temple, took him in his arms, and gave thanks for what he
saw and knew of Jesus. (Luke 2:25-35) There was a Simeon who succeeded
his father Hillel as president of the Sanhedrin about A.D. 13, and
whose son Gamaliel was the Pharisee at whose feet St. Paul was brought
up. (Acts 22:3) It has been conjectured that he may be the Simeon of
St. Luke.
Simeon
Niger(Acts
13:1) [[1144]Niger]
Simon(contracted
form of Simeon, a hearing).
+Son of Mattathias. [[1145]Maccabees]
+Son of Onias the high priest, whose eulogy closes the "praise of
famous men" in the book of Ecclesiasticus, ch. 4. (B.C. 302-293.)
+A "governor of the temple" in the time of Seleucus Philopator, whose
information as to the treasures of the temple led to the sacrilegious
attach of Heliordorus. 2 Macc. 3:4, etc. (B.C. 175.)
+Simon the brother of Jesus. The only undoubted notice of this Simon
occurs in (Matthew 13:55; Mark 6:3) He has been identified by some
writers with Simon the Canaanite, and still more generally with Symeon
who became bishop of Jerusalem after the death of James, A.D. 62. The
former of these opinions rests on no evidence whatever, nor is the
later without its difficulties.
+Simon the Canaanite, one of the twelve apostles, (Matthew 10:4; Mark
3:18) otherwise described as Simon Zelotes, (Luke 6:15; Acts 1:13)
(A.D. 28.) The latter term, which is peculiar to Luke, is the Greek
equivalent for the Chaldee term preserved by Matthew and Mark.
[[1146]Canaanite, The] Each of these equally points out Simon as
belonging to the faction of the Zealots, who were conspicuous for their
fierce advocacy of the Mosaic ritual.
+Simon of Cyrene, a Hellenistic Jew, born at Cyrene, on the north coast
of Africa, who was present at Jerusalem at the time of the crucifixion
of Jesus, either as an attendant at the feast, (Acts 2:10) or as one of
the numerous settlers at Jerusalem from that place. (Acts 6:9) (A.D.
30.) Meeting the procession that conducted Jesus to Golgotha, as he was
returning from the country, he was pressed into the service to bear the
cross, (Matthew 27:32; Mark 15:21; Luke 23:26) when Jesus himself was
unable to carry it any longer. Comp. (John 19:17) Mark describes him as
the father of Alexander and Rufus, perhaps because this was the Rufus
known to the Roman Christians, (Romans 16:13) for whom he more
especially wrote.
+Simon, a resident at Bethany, distinguished as "the leper." It is not
improbable that he had been miraculously cured by Jesus. In his house
Mary anointed Jesus preparatory to his death and burial. (Matthew 26:6)
etc.; Mark 14:3 etc.; John 12:1 etc.
+Simon Magus, a Samaritan living in the apostolic age, distinguished as
a sorcerer or "magician," from his practice of magical arts. (Acts 8:9)
According to ecclesiastical writers he was born at Gitton, a village of
Samaria, and was probably educated at Alexandria in the tenets of the
Gnostic school. He is first introduced to us as practicing magical arts
in a city of Samaria, perhaps Sychar, (Acts 8:5) comp. John 4:5 And
with such success that he was pronounced to be "the power of God which
is called great." (Acts 8:10) The preaching and miracles of Philip
having excited his observation, he became one of his disciples, and
received baptism at his hands, A.D. 36,37. Subsequently he witnessed
the effect produced by the imposition of hands, as practiced by the
apostles Peter and John, and, being desirous of acquiring a similar
power for himself, he offered a sum of money for it. His object
evidently was to apply the power to the prosecution of magical arts.
The motive and the means were equally to be reprobated; and his
proposition met with a severe denunciation from Peter, followed by a
petition on the part of Simon, the tenor of which bespeaks terror, but
not penitence. (Acts 8:9-24) The memory of his peculiar guilt has been
perpetuated in the word simony, as applied to all traffic in spiritual
offices. Simon's history, subsequent to his meeting with Peter, is
involved in difficulties. Early Church historians depict him as the
pertinacious foe of the apostle Peter, whose movements he followed for
the purpose of seeking encounters, in which he was signally defeated.
He is said to have followed the apostle to Rome. His death is
associated with this meeting. According to Hippolytus, the earliest
authority on the subject, Simon was buried alive at his own request, in
the confident assurance that he would rise on the third day.
+Simon Peter. [[1147]Peter]
+Simon, a Pharisee, in whose house a penitent woman anointed the head
and feet of Jesus. (Luke 7:40)
+Simon the tanner, a Christian convert living at Joppa, at whose house
Peter lodged. (Acts 9:43) The house was near the seaside, (Acts
10:6,32) for the convenience of the water. (A.D. 37.)
+Simon the father of Judas Iscariot. (John 6:71; 13:2,26)
Simri(vigilant),
properly Shimri, son of Hosah, a Merarite Levite in the reign of David.
(1 Chronicles 26:10)
Sina
city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name
is Hebrew, or at least Semitic, perhaps signifying clay . It is
identified in the Vulgate with Pelusium, "the clayey or muddy" town.
Its antiquity may perhaps be inferred from the mention of "the
wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1;
Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt."
(Ezekiel 30:15) This place was held by Egypt from that time until the
period of the Romans. Herodotus relates that Sennacherib advanced
against Pelusium, and that near Pelusium Cambyses defeated Psammenitus.
In like manner the decisive battle in which Ochus defeated the last
native king, Nectanebes, was fought near this city.
Sin
OfferingThe
sin offering among the Jews was the sacrifice in which the ideas of
propitiation and of atonement for sin were most distinctly marked. The
ceremonial of the sin offering is described in Levi 4 and 6. The
trespass offering is closely connected with the sin offering in
Leviticus, but at the same time clearly distinguished from it, being in
some cases offered with it as a distinct part of the same sacrifice;
as, for example, in the cleansing of the leper. Levi 14. The
distinction of ceremonial clearly indicates a difference in the idea of
the two sacrifices. The nature of that difference is still a subject of
great controversy. We find that the sin offerings were--
+Regular . (a) For the whole people, at the New Moon, Passover,
Pentecost, Feast of Trumpets and Feast of Tabernacles, (Numbers
28:15-29; 38:1) ... besides the solemn offering of the two goats on the
Great Day of Atonement. Levi 16 (B) For the priests and Levites at
their consecration, (Exodus 29:10-14,36) besides the yearly sin
offering (a, bullock) for the high priest on the Great Day of
Atonement. (Leviticus 16:2) Special . For any sin of "ignorance" and
the like recorded in Levi 4 and 5. It is seen that in the law most of
the sins which are not purely ceremonial are called sins of
"ignorance," see (Hebrews 9:7) and in Numb 15:30 It is expressly said
that while such sins call be atoned for by offerings, "the soul that
doeth aught presumptuously " (Heb. with a high hand) "shall be cut off
from among his people." "His iniquity shall he upon him." Comp.
(Hebrews 10:20) But here are sufficient indications that the sins here
called "of ignorance" are more strictly those of "negligence" or
"frailty" repented of by the unpunished offender, as opposed to those
of deliberate and unrepentant sin. It is clear that two classes of
sacrifices, although distinct, touch closely upon each other. It is
also evident that the sin offering was the only regular and general
recognition of sin in the abstract and accordingly was for more solemn
and symbolical in it's ceremonial; the trespass offering was confined
to special cases, most of which related to the doing of some material
damage, either to the holy things or to man. Josephus declares that the
sin offering is presented by those "who fall into sin in ignorance."
and the trespass offering by "one who has sinned and is conscious of
his sin. But has no one to convict him thereof." Without attempting to
decide so difficult and so controverted a question, we may draw the
following conclusions. First, that the sin offering was for the more
solemn and comprehensive of the two sacrifices. Secondly, that the sin
offering looked more to the guilt of the sin done, irrespective of its
consequences, while the trespass offering looked to the evil
consequences of sin, either against the service of God or against man,
and to the duty of atonement, as far as atonement was possible.
Thirdly, that in the sin offering especially we find symbolized the
acknowledgment of sinfulness as inherent in man, and of the need of
expiation by sacrifice to renew the broken covenant between man and
God. In considering this subject, it must he remembered that the
sacrifices of the law had a temporal as well as a spiritual
significance and effect. They restored sin offender to his place in the
commonwealth of Israel; they were therefore an atonement to the King of
Israel for the infringement of his low.
Sin,
Wilderness Ofa
tract of the wilderness which the Israelites reached after leaving the
encampment by the Red Sea. (Numbers 33:11,23) Their next halting-place,
(Exodus 16:1; 17:1) was Rephidim, probably the Wady Feiran
[[1148]Rephidim]; on which supposition it would follow that Sin must
lie between that way and the coast of the Gulf of Suez, and of course
west of Sinai. In the wilderness of Sin the manna was first gathered,
and those who adopt the supposition that this was merely the natural
product of the tarfa bush find from the abundance of that shrub in Wady
es-Sheikh, southeast of Wady Ghurundel, a proof of local identity.
Sina,
Mountthe
Greek form of the well-known name Sinai. (Acts 7:30,38)
Sinai,
Or Sinai(thorny).
Nearly in the centre of the peninsula which stretches between the horns
of the Red Sea lies a wedge of granite, grunstein and porphyry rocks
rising to between 8000 and 9000 feet above the sea. Its shape resembles
st scalene triangle. These mountains may be divided into two great
masses-that of Jebel Serbal (8759 feet high), in the northwest above
Wady Feiran, and the central group, roughly denoted by the general name
of Sinai. This group rises abruptly from the Wady es-Sheikh at its
north foot, first to the cliffs of the Ras Sufsafeh, behind which
towers the pinnacle of Jebel Musa (the Mount of Moses), and farther
back to the right of it the summit of Jebel Katerin (Mount St.
Catherine, 8705 feet) all being backed up and. overtopped by Um Shamer
(the mother of fennel, 9300 feet), which is the highest point of the
whole peninsula.
+Names .--These mountains are called Horeb, and sometimes Sinai. Some
think that Horeb is the name of the whole range, and Sinai the name of
a particular mountain; others, that Sinai is the range and Horeb the
particular mountain; while Stanley suggests that the distinction is one
of usage, and that both names are applied to the same place.
+The mountain from which the law was given .--Modern investigators have
generally come to the conclusion that of the claimants Jebel Serba,
Jebel Musa and Ras Sufsafeh, the last the modern Horeb of the
monks--viz. the northwest and lower face of the Jebel Musa, crowned
with a range of magnificent cliffs, the highest point called Ras
Sufsafeh, as overlooking the plain er Rahah--is the scene of the giving
of the law, and that peak the mountain into which Moses ascended. (But
Jebel Musa and Ras Sufsafeh are really peaks of the Same mountain, and
Moses may have received the law on Jebel Musa, but it must have been
proclaimed from Ras Sufsafeh. Jebel Musa is the traditional mount where
Moses received the law from God. It is a mountain mass two miles long
and one mile broad, The southern peak is 7363 feet high; the northern
peak, Ras Sufsafeh is 6830 feet high. It is in full view of the plain
er Rahah, where the children of Israel were encamped. This plain is a
smooth camping-ground, surrounded by mountains. It is about two miles
long by half a mile broad, embracing 400 acres of available standing
round made into a natural amphitheatre by a low semicircular mount
about 300 yards from the foot of the mountain. By actual measurement it
contains over 2,000,000 square yards, and with its branches over
4,000,000 square yards, so that the whole people of Israel, two million
in number, would find ample accommodations for seeing and hearing. In
addition to this, the air is wonderfully clear, both for seeing and
hearing. Dean Stanley says that "from the highest point of Ras Sufsafeh
to its lower peak, a distance of about 60 feet, the page of a book
distinctly but not loudly read was perfectly audible." It was the
belief of the Arabs who conducted Niebuhr that they could make
themselves heard across the Gulf of Akabah,--a belief fostered by the
great distance to which the voice can actually be carried. There is no
other place known among all these mountains so well adapted for the
purpose of giving and receiving the law as this rocky pulpit of Ras
Sufsafeh and the natural amphitheatre of er Rahah.
Sinima
people noticed in (Isaiah 49:12) as living at the extremity of the
known world. They may be identified with the classical Sinoe, the
inhabitants of the southern part of China.
Sinitea
tribe of Canaanites, (Genesis 10:17; 1 Chronicles 1:15) whose position
is to be sought for in the northern part of the Lebanon district.
Sion(lofty),
Mount.
+One of the various names of Mount Hermon. (4:48) only.
+The Greek form of the Hebrew name Zion, the famous mount of the
temple. 1 Macc. 4:37,60; 5:54; 6:48,62; 7:33; 10:11; 14:27; (Hebrews
12:22; Revelation 14:1) [[1149]Jerusalem]
Siphmoth(fruitful),
one of the places in the south of Judah which David frequented during
his freebooting life. (1 Samuel 30:28)
Sippai(threshold),
Saph, one of the sons of Rephaim, or "the giants," slain by Sibbechai
at Gezer. (1 Chronicles 20:4) (B.C. about 1050.)
Sirachthe
father of Jesus (Joshua), the writer of the Hebrew original of the book
of Ecclesiasticus. (B.C. 310-220.)
Sirah(the
turning), The well of, from which Abner was recalled by Joab to his
death at Hebron. (2 Samuel 3:26) only. It was apparently on the
northern road from Hebron. There is a spring and reservoir on the
western side of the ancient northern road, about one mile out of
Hebron, which is called Ain Sara.
Sirion(breastplate),
one of the various names of Mount Hermon, that by which it was known to
the Zidonians. (3:9) The use of the name in (Psalms 29:6) (slightly
altered in the original--Shirion instead of Sirion) is remarkable.
Sisamaia
descendant of Sheshan in the line of Jerahmeel. (1 Chronicles 2:40)
(B.C. about 1450.)
Sisera(battle
array).
+Captain of the army of Jabin king of Canaan, who reigned in Hazor. He
himself resided in Harosheth of the Gentiles. The particulars of the
rout of Megiddo and of Sisera's flight and death are drawn out under
the heads of [1150]Barak, [1151]Deborah, [1152]Jael, [1153]Kishon.
(B.C. 1296.)
+After a long interval the name appears in the lists of Nethinim who
returned from the captivity with Zerubbabel. (Ezra 2:53; Nehemiah 7:55)
It doubtless tells of Canaanite captives devoted to the lowest offices
of the temple. (B.C. before 536.)
Sitnah(strife),
the second of the two wells dug by Isaac in the valley of Gerar, the
possession of which the herdmen of the valley disputed with him.
(Genesis 26:21)
Sivan[[1154]Month]
SlaveThe
institution of slavery was recognized, though not established, by the
Mosaic law with a view to mitigate its hardship and to secure to every
man his ordinary rights. I. Hebrew slaves.--
+The circumstances under which a Hebrew might be reduced to servitude
were-- (1) poverty; (2) the commission of theft; and (3) the exercise
of paternal authority. In the first case, a man who had mortgaged his
property, and was unable to support his family, might sell himself to
another Hebrew, with a view both to obtain maintenance and perchance a
surplus sufficient to redeem his property. (Leviticus 25:25,39) (2) The
commission of theft rendered a person liable to servitude whenever
restitution could not be made on the scale prescribed by the law.
(Exodus 22:1,3) The thief was bound to work out the value of his
restitution money in the service of him on whom the theft had been
committed. (3) The exercise of paternal authority was limited to the
sale of a daughter of tender age to be a maidservant, with the ulterior
view of her becoming the concubine of the purchaser. (Exodus 21:7)
+The servitude of a Hebrew might be terminated in three ways: (1) by
the satisfaction or the remission of all claims against him; (2) by the
recurrence of the year of jubilee, (Leviticus 25:40) and (3) the
expiration of six years from the time that his servitude commenced.
(Exodus 21:2; 15:12) (4) To the above modes of obtaining liberty the
rabbinists added, as a fourth, the death of the master without leaving
a son, there being no power of claiming the salve on the part of any
heir except a son. If a servant did not desire to avail himself of the
opportunity of leaving his service, he was to signify his intention in
a formal manner before the judges (or more exactly at the place of
judgment), and then the master was to take him to the door-post, and to
bore his ear through with an awl, (Exodus 21:6) driving the awl into or
"unto the door," as stated in (15:17) and thus fixing the servant to
it. A servant who had submitted to this operation remained, according
to the words of the law, a servant "forever." (Exodus 21:6) These words
are however, interpreted by Josephus and by the rabbinsts as meaning
until the year of jubilee.
+The condition of a Hebrew servant was by no means intolerable. His
master was admonished to treat him, not "as a bond-servant, but as an
hired servant and as a sojourner," and, again, "not to rule over him
with rigor." (Leviticus 25:39,40,43) At the termination of his
servitude the master was enjoined not to "let him go away empty," but
to remunerate him liberally out of his flock, his floor and his
wine-press. (15:13,14) In the event of a Hebrew becoming the servant of
a "stranger," meaning a non-Hebrew, the servitude could be terminated
only in two ways, viz. by the arrival of the year of jubilee, or by the
repayment to the master of the purchase money paid for the servant,
after deducting a sum for the value of his services proportioned to the
length of his servitude. (Leviticus 25:47-55) A Hebrew woman might
enter into voluntary servitude on the score of poverty, and in this
case she was entitled to her freedom after six years service, together
with her usual gratuity at leaving, just as in the case of a man.
(15:12,13) Thus far we have seen little that is objectionable in the
condition of Hebrew servants. In respect to marriage there were some
peculiarities which, to our ideas, would be regarded as hardships. A
master might, for instance, give a wife to a Hebrew servant for the
time of his servitude, the wife being in this case, it must be
remarked, not only a slave but a non-Hebrew. Should he leave when his
term had expired, his wife and children would remain the absolute
property of the master. (Exodus 21:4,5) Again, a father might sell his
young daughter to a Hebrew, with a view either of marrying her himself
or of giving her to his son. (Exodus 21:7-9) It diminishes the apparent
harshness of this proceeding if we look on the purchase money as in the
light of a dowry given, as was not unusual, to the parents of the
bride; still more, if we accept the rabbinical view that the consent of
the maid was required before the marriage could take place. The
position of a maiden thus sold by her father was subject to the
following regulations: (1) She could not "go out as the men-servants
do," i.e. she could not leave at the termination of six years, or in
the year of jubilee, if her master was willing to fulfill the object
for which he had purchased her. (2) Should he not wish to marry her, he
should call upon her friends to procure her release by the repayment of
the purchase money. (3) If he betrothed her to his son, he was bound to
make such provision for her as he would for one of his own daughters.
(4) If either he or his son, having married her, took a second wife, it
should not be to the prejudice of the first. (5) If neither of the
three first specified alternatives took place, the maid was entitled to
immediate and gratuitous liberty. (Exodus 21:7-11) The custom of
reducing Hebrews to servitude appears to have fallen into disuse
subsequent to the Babylonish captivity. Vast numbers of Hebrews were
reduced to slavery as war-captives at different periods by the
Phoenicians, (Joel 3:6) the Philistines, (Joel 3:6; Amos 1:6), the
Syrians, 1 Macc. 3:42; 2 Macc. 8:11, the Egyptians, Joseph Ant. xii.
2,3, and above all by the Romans. Joseph. B.C. vi. 9,3. II. Non-Hebrew
slaves.--
+The majority of non-Hebrew slaves were war-captives, either of the
Canaanites who had survived the general extermination of their race
under Joshua or such as were conquered from the other surrounding
nations. (Numbers 31:26) ff. Besides these, many were obtained by
purchase from foreign slave-dealers, (Leviticus 25:44,45) and others
may have been resident foreigners who were reduced to this state by
either poverty or crime. The children of slaves remained slaves, being
the class described as "born in the house," (Genesis 14:14; 17:12;
Ecclesiastes 2:7) and hence the number was likely to increase as time
went on. The average value of a slave appears to have been thirty
shekels. (Exodus 21:32)
+That the slave might be manumitted appears from (Exodus 21:26,27;
Leviticus 19:20)
+The slave is described as the "possession" of his master, apparently
with a special reference to the power which the latter had of disposing
of him to his heirs, as he would any other article of personal
property. (Leviticus 25:45,46) But, on the other hand, provision was
made for the protection of his person. (Exodus 21:20; Leviticus
24:17,22) A minor personal injury, such as the loss of an eye or a
tooth, was to be recompensed by giving the servant his liberty. (Exodus
21:26,27) The position of the slave in regard to religious privileges
was favorable. He was to be circumcised, (Genesis 17:12) and hence was
entitled to partake of the paschal sacrifice, (Exodus 12:44) as well as
of the other religious festivals. (12:12,18; 16:11,14) The occupations
of slaves were of a menial character, as implied in (Leviticus 25:39)
consisting partly in the work of the house and partly in personal
attendance on the master. It will be seen that the whole tendency of
the Bible legislation was to mitigate slavery, making it little than
hired service, and to abolish it, as indeed it was practically
abolished among the Jews six hundred years before Christ.
Slimetranslated
bitumen in the Vulgate. The three instances in which it is mentioned in
the Old Testament are illustrated by travellers and historians. It is
first spoken of as used for cement by the builders in the plain of
Shinar or Babylonia. (Genesis 11:3) The bitumen pits in the vale of
Siddim are mentioned in the ancient fragment of Canaanitish history,
(Genesis 14:10) and the ark of papyrus in which Moses was placed was
made impervious to water by a coating of bitumen and pitch. (Exodus
2:3) Herodotus, i. 179, tells us of the bitumen found at Is, the modern
Heet, a town of Babylonia, eight days journey from Babylon. (Bitumen,
or asphalt, is "the product of the decomposition of vegetable and
animal substances. It is usually found of a black or brownish-black
color, externally not unlike coal, but it varies in a consistency from
a bright, pitchy condition, with a conchoidal fracture, to thick,
viscid masses of mineral tar."--Encyc. Brit. In this last state it is
called in the Bible slime, and is of the same nature as our petroleum,
but thicker, and hardens into asphalt. It is obtained in various places
in Europe, and even now occasionally from the Dead Sea.--ED.)
Sling[[1155]Arms,
Armor]
Smith[[1156]Handicraft]
Smyrna(myrrh),
a city of Asia Minor, situated on the AEgean Sea, 40 miles north of
Ephesus. Allusion is made to it in (Revelation 2:8-11) It was founded
by Alexander the Great, and was situated twenty shades (2 1/2 miles)
from the city of the same name, which after a long series of wars with
the Lydians had been finally taken and sacked by Halyattes. The ancient
city was built by some piratical Greeks 1500 years before Christ. It
seems not impossible that the message to the church in Smyrna contains
allusions to the ritual of the pagan mysteries which prevailed in that
city. In the time of Strabo the ruins of the old Smyrna still existed,
and were partially inhabited, but the new city was one of the most
beautiful in all Asia. The streets were laid out as near as might be at
right angles. There was a large public library there, and also a
handsome building surrounded with porticos which served as a museum. It
was consecrated as a heroum to Homer, whom the Smyrnaeans claimed as a
countryman. Olympian games were celebrated here, and excited great
interest. (Smyrna is still a large city of 180,000 to 200,000
inhabitants, of which a larger proportion are Franks than in any other
town in Turkey; 20,000 are Greeks, 9000 Jews, 8000 Armenians, 1000
Europeans, and the rest are Moslems.--ED.)
Snail
+The Hebrew word shablul occurs only in (Psalms 58:8) The rendering of
the Authorized Version is probably correct. The term would denote
either a limax or a helix, which are particularly noticeable for the
slimy track they leave behind them, by which they seem to waste
themselves away. To this, or to the fact that many of them are
shrivelled up among the rocks in the long heat of the summer, the
psalmist refers.
+The Hebrew word chomet occurs only as the name of some unclean animal
in (Leviticus 11:30) Perhaps some kind of lizard may be intended.
SnowThis
historical books of the Bible contain only two notices of snow actually
falling-- (2 Samuel 23:20) 1Macc 13:22; but the allusions in the
poetical books are so numerous that there can be no doubt as to its
being an ordinary occurrence in the winter months. (Psalms 147:16;
148:8) The snow lies deep in the ravines of the highest ridge of
Lebanon until the summer is far advanced and indeed never wholly
disappears; the summit of Hermon also perpetually glistens with frozen
snow. From these sources probably the Jews obtained their supplies of
ice for the purpose of cooling their beverages in summer. (Proverbs
25:13) The liability to snow must of course vary considerably in a
country of such varying altitude as Palestine. At Jerusalem snow often
falls to the depth of a foot or more in january or February, but it
seldom lies. At Nazareth it falls more frequently and deeply,a nd it
has been observed to fall even in the maritime plain of Joppa and about
Carmel.
So"So,
king of Egypt," is once mentioned in the Bible-- (2 Kings 17:4) So has
been identified by different writers with the first and second kings of
the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek)
and Sebichos (Shebetek).
SoapThe
Hebrew term borith is a general term for any substance of cleansing
qualities. As, however, it appears in (Jeremiah 2:22) in
contradistinction to nether, which undoubtedly means "natron" or
mineral alkali, it is fair to infer that borith refers to vegetable
alkali, or some kind of potash, which forms one of the usual
ingredients in our soap. Numerous plants capable of yielding alkalies
exist in Palestine and the surrounding countries; we may notice one
named hubeibeh (the Salsola kali of botanists) found near the Dead Sea,
the ashes of which are called el-kuli, from their strong alkaline
properties.
Socho(bushy).
(1 Chronicles 4:18) Probably one of the towns called Socoh, in Judah,
though which of the two cannot be ascertained.
Sochohanother
form of the name which is more correctly given in the Authorized
version as Socoh. The present one occurs in (1 Kings 4:10) and is
therefore probably, though not certainly, Socoh, 1.
Socohthe
name of two towns in the tribe of Judah.
+In the district of the Shefelah. (Joshua 15:35; 1 Samuel 17:1; 2
Chronicles 11:7; 8:18) In the time of Eusebius it bore the name of
Socchoth, and lay between eight and nine Roman miles from
Eleutheropolis, on the road to Jerusalem. It may be identified with
esh-Shuweikeh, in the western part of the mountains of Judah. From this
village probably came Antigonus of Soco, who lived about the
commencement of the third century B.C.
+Also a town of Judah, but in the mountain district. (Joshua 15:48) It
has been discovered about 10 miles southwest of Hebron; bearing, like
the other Socoh, the name of esh-Shuweikeh .
Sodi(intimate),
the father of Geddiel, the spy selected from the tribe of Zebulun.
(Numbers 13:10) (B.C. 1490.)
Sodom(burning),
one of the most ancient cities of Syria. It is commonly mentioned in
connection with Gomorrah, but also with Admah and Zeboim, and on one
occasion-- (Genesis 14:1) ...--with Bela or Zoar. Sodom was evidently
the chief town in the settlement. The four are first named in the
ethnological records of (Genesis 10:19) as belonging to the Canaanites.
The next mention of the name of Sodom, (Genesis 13:10-13) gives more
certain indication of the position of the city. Abram and Lot are
standing together between Bethel and Ai, ver. 3, taking a survey of the
land around and below them. Eastward of them, and absolutely at their
feet, lay the "circle of Jordan." The whole circle was one great
oasis--"a garden of Jehovah." ver. 10. In the midst of the garden the
four cities of Sodom, Gomorrah, Admah and Zeboim appear to have been
situated. It is necessary to notice how absolutely the cities are
identified with the district. In the subsequent account of their
destruction, (Genesis 19:1) ... the topographical terms are employed
with all the precision which is characteristic of such early times. The
mention of the Jordan is conclusive as to the situation of the
district, for the Jordan ceases where it enters the Dead Sea, and can
have no existence south of that point. The catastrophe by which they
were destroyed is described in (Genesis 19:1) ... as a shower of
brimstone and fire from Jehovah. However we may interpret the words of
the earliest narrative, one thing is certain--that the lake was not one
of the agents in the catastrophe. From all these passages, though much
is obscure, two things seem clear:
+That Sodom and the rest of the cities of the plain of Jordan stood on
the north of the Dead Sea;
+That neither the cities nor the district were submerged by the lake,
but that the cities were overthrown and the land spoiled, and that it
may still be seen in its desolate condition. When, however, we turn to
more modern views, we discover a remarkable variance from these
conclusions.
+The opinion long current that the five cities were submerged in the
lake, and that their remains--walls, columns and capitals--might he
still discerned below the water, hardly needs refutation after the
distinct statement and the constant implication of Scripture. But,
+A more serious departure from the terms of the ancient history is
exhibited in the prevalent opinion that the cities stood at the south
end of the lake. This appears to, have been the belief of Josephus and
Jerome. It seems to have been universally held by the medieval
historians and pilgrims, and it is adopted by modern topographers
probably without exception. There are several grounds for this belief;
but the main point on which Dr. Robinson rests his argument is the
situation of Zoar. (a) "Lot," says he, "fled to Zoar, which was near to
Sodom; and Zoar lay almost at the southern end of the present sea,
probably in the month of Wady Kerak ." (b) Another consideration in
favor of placing the cities at the southern end of the lake is the
existence of similar names in that direction. (c) A third argument, and
perhaps the weightiest of the three, is the existence of the salt
mountain at the south of the lake, and its tendency to split off in
columnar masses presenting a rude resemblance to the human form. But it
is by no means certain that salt does not exist at other spots round
the lake. (d) (A fourth and yet stronger argument is drawn from the
fact that Abraham saw the smoke of the burning cities from Hebron. (e)
A fifth argument is found in the numerous lime-pits found at that
southern end of the Dead Sea. Robinson, Schaff, Baedeker, Lieutenant
Lynch and others favor this view.--ED.) It thus appears that on the
situation of Sodom no satisfactory conclusion can at present be
readied: On the one hand, the narrative of Genesis seems to state
positively that it lay at the northern end of the Dead Sea. On the
other hand, long-continued tradition and the names of the existing
spots seem to pronounce with almost equal positiveness that it was at
its southern end. Of the catastrophe which destroyed the city and the
district of Sodom we can hardly hope ever to form a satisfactory
conception. Some catastrophe there undoubtedly was but what secondary
agencies, besides fire, were employed in the accomplishment of the
punishment cannot be safely determined in the almost total absence of
exact scientific description of the natural features of the ground
round the lake. We may suppose, however, that the actual agent in the
ignition and destruction of the cities had been of the nature of a
tremendous thunder-storm accompanied by a discharge of meteoric stones,
(and that these set on fire the bitumen with which the soil was
saturated, and which was used in building the city. And it may be that
this burning out of the soil caused the plain to sink below the level
of the Dead Sea, and the waters to flow over it--if indeed Sodom and
its sister cities are really under the water.--ED.) The miserable fate
of Sodom and Gomorrah is held up as a warning in numerous passages of
the Old and New Testaments. (Mark 8:11; 2 Peter 2:6; Jude 1:4-7)
Sodoma(Romans
2:29) In this place alone the Authorized Version has followed the Greek
and Vulgate form of the well-known name Sodom.
SodomitesThis
word does not denote the inhabitants of Sodom; but it is employed in
the Authorized Version of the Old Testament for those who practiced as
a religious rite the abominable and unnatural vice from which the
inhabitants of Sodom and Gomorrah have derived their lasting infamy.
Solomon(peaceful).
I. Early life and occasion to the throne .--Solomon was the child of
David's old age, the last born of all his sons. (1 Chronicles 3:5) The
yearnings of the "man of war" led him to give to the new-horn infant
the name of Solomon (Shelomoth, the peaceful one). Nathan, with a
marked reference to the meaning of the king's own name (David, the
darling, the beloved one), calls the infant Jedidiah (Jedid'yah), that
is, the darling of the Lord. (2 Samuel 11:24,25) He was placed under
the care of Nathan from his earliest infancy. At first, apparently,
there was no distinct purpose to make him the heir. Absalom was still
the king's favorite son, (2 Samuel 13:37; 18:33) and was looked on by
the people as the destined successor. (2 Samuel 14:13; 15:1-6) The
death of Absalom when Solomon was about ten years old left the place
vacant, and David pledged his word in secret to Bath-sheba that he, and
no other, should be the heir. (1 Kings 1:13) The words which were
spoken somewhat later express, doubtless, the purpose which guided him
throughout. (1 Chronicles 28:9; 20) His son's life should not he as his
own had been, one of hardships and wars, dark crimes and passionate
repentance, but, from first to last, be pure, blameless, peaceful,
fulfilling the ideal of glory and of righteousness after which he
himself had vainly striven. The glorious visions of (Psalms 72:1) ...
may be looked on as the prophetic expansion of these hopes of his old
age. So far,all was well. Apparently his influence over his son's
character was one exclusively for good. Nothing that we know of
Bath-sheba lends us to think of her as likely to mould her son's mind
and heart to the higher forms of goodness. Under these influences the
boy grew up. At the age of ten or eleven he must have passed through
the revolt of Absalom, and shared his father's exile. (2 Samuel 15:16)
He would be taught all that priests or Levites or prophets had to
teach. When David was old and feeble, Adonijah, Solomon's older brother
attempted to gain possession of the throne; but he was defeated, and
Solomon went down to Gihon and was proclaimed and anointed king. A few
months more and Solomon found himself, by his father's death, the sole
occupant of the throne. The position to which he succeeded was unique.
Never before, and never after, did the kingdom of Israel take its place
among the great monarchies of the East. Large treasures, accumulated
through many years, were at his disposal. II. Personal appearance .--Of
Solomon's personal appearance we have no direct description, as we have
of the earlier kings. There are, however, materials for filling up the
gap. Whatever higher mystic meaning may be latent in (Psalms 45:1) ...
or the Song of Songs, we are all but compelled to think of them us
having had at least a historical starting-point. They tell of one who
was, in the eyes of the men of his own time, "fairer than the children
of men," the face "bright, and ruddy" as his father's, (Song of Solomon
5:10; 1 Samuel 17:42) bushy locks, dark as the raven's wing, yet not
without a golden glow, the eyes soft as "the eyes of cloves," the
"countenance as Lebanon excellent as the cedars," "the chiefest among
ten thousand, the altogether lovely." (Song of Solomon 5:13-18) Add to
this all gifts of a noble, far-reaching intellect large and ready
sympathies, a playful and genial humor, the lips "full of grace," and
the soul "anointed" as "with the oil of gladness," (Psalms 45:1) ...
and we may form some notion of what the king was like in that dawn of
his golden prime. III. Reign .--All the data for a continuous history
that we have of Solomon's reign are-- (a) The duration of the reign,
forty sears, B.C. 1015-975. (1 Kings 11:4) (b) The commencement of the
temple in the fourth, its completion in the eleventh, year of his
reign. (1 Kings 6:1,37,38) (c) The commencement of his own palace in
the seventh, its completion in the twentieth, year. (1 Kings 7:1; 2
Chronicles 8:1) (d) The conquest of Hamath-zobah, and the consequent
foundation of cities in the region of north Palestine after the twentieth
year. (2 Chronicles 8:1-6) IV. Foreign policy .--
+Egypt. The first act of the foreign policy of the new reign must have
been to most Israelites a very startling one. He made affinity with
Pharaoh, king of Egypt, by marrying his daughter (1 Kings 3:1) The
immediate results were probably favorable enough. The new queen brought
with her as a dowry the frontier city of Gezer. But the ultimate issue
of alliance showed that it was hollow and impolitic.
+Tyre. The alliance with the Phoenician king rested on a somewhat
different footing. It had been a part of David's policy from the
beginning of his reign. Hiram had been "ever a lover of David." As soon
as he heard of Solomon's accession he sent ambassadors to salute him. A
correspondence passed between the two kings, which ended in a treaty of
commerce. The opening of Joppa as a port created a new coasting-trade,
and the materials from Tyre were conveyed to that city on floats, and
thence to Jerusalem. (2 Chronicles 2:16) In return for these exports,
the Phoenicians were only too glad to receive the corn and oil of
Solomon's territory. The results of the alliance did not end here. Now,
for the first time in the history of the Jews, they entered on a career
as a commercial people.
+The foregoing were the two most important to Babylon alliances. The
absence of any reference to Babylon and Assyria, and the fact that the
Euphrates was recognized as the boundary of Solomon's kingdom, (2
Chronicles 9:26) suggests the inference that the Mesopotamian
monarchies were at this time comparatively feeble. Other neighboring
nations were content to pay annual tribute in the form of gifts. (2
Chronicles 9:28)
+The survey of the influence exercised by Solomon on surrounding
nations would be incomplete if we were to pass over that which was more
directly personal the fame of his glory and his wisdom. Wherever the
ships of Tarshish went, they carried with them the report, losing
nothing in its passage, of what their crews had seen and heard. The
journey of the queen of Sheba, though from its circumstances the most
conspicuous, did not stand alone. V. Internal history .--
+The first prominent scene in Solomon's reign is one which presents his
character in its noblest aspect. God in a vision having offered him the
choice of good things he would have, he chose wisdom in preference to
riches or honor or long life. The wisdom asked for was given in large
measure, and took a varied range. The wide world of nature, animate and
inanimate, the lives and characters of men, lay before him, and he took
cognizance of all but the highest wisdom was that wanted for the
highest work, for governing and guiding, and the historian hastens to
give an illustration of it. The pattern-instance is, in all its
circumstances, thoroughly Oriental. (1 Kings 3:16-28)
+In reference to the king's finances, the first impression of the facts
given us is that of abounding plenty. Large quantities of the precious
metals were imported from Ophir and Tarshish. (1 Kings 9:28) All the
kings and princes of the subject provinces paid tribute in the form of
gifts, in money and in kind, "at a fixed rate year by year." (1 Kings
10:25) Monopolies of trade contributed to the king's treasury. (1 Kings
10:28,29) The total amount thus brought into the treasury in gold,
exclusive of all payments in kind, amounted to 666 talents. (1 Kings
10:14)
+It was hardly possible, however, that any financial system could bear
the strain of the king's passion for magnificence. The cost of the
temple was, it is true, provided for by David's savings and the
offerings of the people; but even while that was building, yet more
when it was finished one structure followed on another with ruinous
rapidity. All the equipment of his court, the "apparel" of his servants
was on the same scale. A body-guard attended him, "threescore valiant
men," tallest and handsomest of the sons of Israel. Forty thousand
stalls of horses for his chariots, and twelve thousand horsemen made up
the measure of his magnificence. (1 Kings 4:26) As the treasury became
empty, taxes multiplied and monopolies became more irksome.
+A description of the temple erected by Solomon is given elsewhere.
After seven years and the work was completed and the day came to which
all Israelites looked back as the culminating glory of their nation.
+We cannot ignore the fact that even now there were some darker shades
in the picture. He reduced the "strangers" in the land, the remnant of
the Canaanite races, to the state of helots, and made their life
"bitter with all hard bondage." One hundred and fifty-three thousand,
with wives and children in proportion, were torn from their homes and
sent off to the quarries and the forests of Lebanon. (1 Kings 5:15; 2
Chronicles 2:17,18) And the king soon fell from the loftiest height of
his religious life to the lowest depth. Before long the priests and
prophets had to grieve over rival temples to Molech, Chemosh, Ashtaroth
and forms of ritual not idolatrous only, but cruel, dark, impure. This
evil came as the penalty of another. (1 Kings 11:1-8) He gave himself
to "strange women." He found himself involved in a fascination which
led to the worship of strange gods. Something there was perhaps in his
very "largeness of heart," so far in advance of the traditional
knowledge of his age, rising to higher and wider thoughts of God, which
predisposed him to it. In recognizing what was true in other forms of
faith, he might lose his horror at what was false. With this there may
have mingled political motives. He may have hoped, by a policy of
toleration, to conciliate neighboring princes, to attract larger
traffic. But probably also there was another influence less commonly
taken into account. The widespread belief of the East in the magic arts
of Solomon is not, it is believed, without its foundation of truth.
Disasters followed before long as the natural consequence of what was
politically a blunder as well as religiously a sin. VI. His literary
works.--little remains out of the songs, proverbs, treatises, of which
the historian speaks. (1 Kings 4:32,33) Excerpts only are given from
the three thousand proverbs. Of the thousand and five songs we know
absolutely nothing. His books represent the three stages of his life.
The Song of Songs brings before us the brightness of his -youth. Then
comes in the book of Proverbs, the stage of practical, prudential
thought. The poet has become the philosopher, the mystic has passed
into the moralist; but the man passed through both stages without being
permanently the better for either. They were to him but phases of his
life which he had known and exhausted, (Ecclesiastes 1:1; Ecclesiastes
2:1) ... and therefore there came, its in the confessions of the
preacher, the great retribution.
Solomon,
Wisdom Of[[1157]Wisdom,
The, Of Solomon, BOOK OF]
Solomons
Porch[[1158]Palace;
[1159]Temple].
Solomons
Servants([1160]Children
OF). (Ezra 2:55,58; Nehemiah 7:57,60) The persons thus named appear in
the lists of the exiles who returned from the captivity. They were the
descendants of the Canaanites who were reduced by Solomon to the helot
state, and compelled to labor in the king's stone-quarries and in
building his palaces and cities. (1 Kings 5:13,14; 9:20,21; 2
Chronicles 8:7,8) They appear to have formed a distinct order,
inheriting probably the same functions and the same skill as their
ancestors.
Solomons
Song[[1161]Canticles]
SonThe
term "son" is used in Scripture language to imply almost any kind of
descent or succession, as ben shanah, "son of a year," i.e. a year old;
ben kesheth, "son of a bow," i.e. an arrow. The word bar is often found
in the New Testament in composition, as Bar-timaeus.
Soothsayer[[1162]Divination]
SopIn
eastern lands where our table utensils are unknown, the meat, with the
broth, is brought upon the table in a large dish, and is eaten usually
by means of pieces of bread clipped into the common dish. The bread so
dipped is called. "It was such a piece of bread a sop dipped in broth
that Jesus gave to Judas, (John 13:26) and again, in Matt 26:23 It is
said "he that dippeth his hand with me in the dish," i.e. to make a sop
by dipping a piece of bread into the central dish.
Sopater(saviour
of his father), son or Pyrrhus or Berea, was one of the companions of
St. Paul on his return from Greece into Asia. (Acts 20:4) (A.D. 55.)
Sophereth(writing).
"The children of Sophereth" were a family who returned from Babylon
with Zerubbabel among the descendants of Solomon's servants. (Ezra
2:55; Nehemiah 7:57) (B.C. before 536.)
Sorcerer[[1163]Divination]
Sorek(red),
The valley of, a wady in which lay the residence of Delilah. (Judges
16:4) It was possibly nearer Gaza than any other of the chief
Philistine cities, since thither Samson was taken after his capture at
Delilah's house.
Sosipater(saviour
of his father), kinsman or fellow tribesman of St. Paul, (Romans 16:21)
is probably the same person as Sopater of Berea. (A.D. 54.)
Sosthenes(saviour
of his nation) was a Jew at Corinth who was seized and beaten in the
presence of Gallio. See (Acts 18:12-17) (A.D. 49.)
Sotai(changeful).
The children of Sotai were a family of the descendants of Solomon's
servants who returned with Zerubbabel. (Ezra 2:55; Nehemiah 7:57) (B.C.
before 536.)
South
Ramoth[[1164]Ramath
Of The South OF THE SOUTH]
Sow[[1165]Swine]
Sower,
SowingThe
operation of a sowing with the hand is one of so simple a character as
to need little description. The Egyptian paintings furnish many
illustrations of the mode in which it was conducted. The sower held the
vessel or basket containing the seed in his left hand, while with his
right he scattered the seed broadcast. The "drawing out" of the seed is
noticed, as the most characteristic action of the sower, in (Psalms
126:6) (Authorized Version "precious") and (Amos 9:13) In wet soils the
seed was trodden in by the feet of animals. (Isaiah 32:20) The sowing
season began in October and continued to the end of February, wheat
being put in before, and barley after, the beginning of January. The
Mosaic law prohibited the sowing of mixed seed. (Leviticus 19:19; 22:9)
Spain1
Macc. 8:3; (Romans 15:24,28) The local designation, Tarshish,
representing the Tartessus of the Greeks, probably prevailed until the
fame of the Roman wars in that country reached the East, when it was
superseded by its classical name. The mere intention of St. Paul to
visit Spain (whether he really did visit it is a disputed
question.--ED.) implies two interesting facts, viz., the establishment
of a Christian community in that country, and that this was done by
Hellenistic Jews resident there. The early introduction of Christianity
into that country is attested by Irenaeus and Tertullian.
Sparrow(Heb.
tzippor, from a root signifying to "chirp" or "twitter," which appears
to be a phonetic representation of the call-note of any passerine
(sparrow-like) bird). This Hebrew word occurs upwards of forty times in
the Old Testament. In all passages except two it is rendered by the
Authorized Version indifferently "bird" or "fowl." and denotes any
small bird, both of the sparrow-like species and such as the starling,
chaffinch, greenfinch, linnet, goldfinch, corn-bunting, pipits,
blackbird, song-thrush, etc. In (Psalms 84:3) and Psal 102:7 It is
rendered "sparrow." The Greek stauthion (Authorized Version "sparrow")
occurs twice in the New Testament, (Matthew 10:29; Luke 12:6,7) (The
birds above mentioned are found in great numbers in Palestine and are
of very little value, selling for the merest trifle and are thus
strikingly used by our Saviour, (Matthew 10:20) as an illustration of
our Father's care for his children.--ED.) The blue thrush
(Petrocossyphus cyaneus) is probably the bird to which the psalmist
alludes in (Proverbs 102:7) as "the sparrow that sitteth alone upon the
house-top." It is a solitary bird, eschewing the society of its own
species, and rarely more than a pair are seen together. The English
tree-sparrow (Passer montanus, Linn.) is also very common, and may be
seen in numbers on Mount Olivet and also about the sacred enclosure of
the mosque of Omar. This is perhaps the exact species referred to in
(Psalms 84:3) Dr. Thompson, in speaking of the great numbers of the
house-sparrows and field-sparrows in troublesome and impertinent
generation, and nestle just where you do not want them. They stop your
stove-- and water-pipes with their rubbish, build in the windows and
under the beams of the roof, and would stuff your hat full of stubble
in half a day if they found it hanging in a place to suit them."
Spartaa
celebrated city of Greece, between whose inhabitants and the Jews a
relationship was believed to subsist. Between the two nations a
correspondence ensued.--Whitney. The act of the Jews and Spartans, 2
Macc. 5:9 is an ethnological error, which it is difficult to trace to
its origin.
Spear[[1166]Arms,
Armor]
Spearmen(Acts
23:23) These were probably troops so lightly armed as to be able to
keep pace on the march with mounted soldiers.
Spice,
Spices
+Heb. basam, besem or bosem . In (Song of Solomon 5:1) "I have gathered
my myrrh with my spice," the word points apparently to some definite
substance. In the other places, with the exception perhaps of (Song of
Solomon 1:13; 6:2) the words refer more generally to sweet aromatic
odors, the principal of which was that of the balsam or balm of Gilead;
the tree which yields this substance is now generally admitted to be
the Balsam-odendron opobalsamum . The balm of Gilead tree grows in some
parts of Arabia and Africa, and is seldom more than fifteen feet high,
with straggling branches and scanty foliage. The balsam is chiefly
obtained from incisions in the bark, but is procured also from the
green and ripe berries.
+Necoth . (Genesis 37:25; 43:11) The most probable explanation is that
which refers the word to the Arabic naku'at i.e. "the gum obtained from
the tragacanth" (Astragalus).
+Sammim, a general term to denote those aromatic substances which were
used in the preparation of the anointing oil, the incense offerings,
etc. The spices mentioned as being used by Nicodemus for the
preparation of our Lord's body, (John 19:39,40) are "myrrh and aloes,"
by which latter word must be understood not the aloes of medicine, but
the highly-scented wood of the Aquilaria agallochum .
SpiderThe
Hebrew word 'accabish in (Job 8:24; Isaiah 59:5) is correctly rendered
"spider." Put semamith is wrongly translated "spider" in (Proverbs
30:28) it refers probably to some kind of lizard. (But "there are many
species of spider in Palestine: some which spin webs, like the common
garden spider; some which dig subterranean cells and make doors in
them, like the well-known trap-door spider of southern Europe; and some
which have no web, but chase their prey upon the ground, like the
hunting-and the wolf-spider."--Wood's Bible Animals.)
Spikenard(Heb.
nerd) is mentioned twice in the Old Testament viz. in (Song of Solomon
1:12; 4:13,14) The ointment with which our Lord was anointed as he sat
at meat in Simon's house at Bethany consisted of this precious
substance, the costliness of which may be inferred from the indignant
surprise manifested by some of the witnesses of the transaction. See
(Mark 14:3-5; John 12:3,5) (Spikenard,from which the ointment was made,
was an aromatic herb of the valerian family (Nardostachys jatamansi).
It was imported from an early age from Arabia India and the Far East.
The costliness of Mary's offering (300 pence=) may beat be seen from
the fact that a penny (denarius, 15 to 17 cents) was in those days the
day-wages of a laborer. (Matthew 20:2) In our day this would equal at
least or .-ED.)
SpinningThe
notices of spinning in the Bible are confined to (Exodus 35:25,26;
Proverbs 31:19; Matthew 6:28) The latter passage implies (according to
the Authorized Version) the use of the same instruments which have been
in vogue for hand-spinning down to the present day, viz. the distaff
and spindle. The distaff however, appears to have been dispensed with,
and the term so rendered means the spindle itself, while that rendered
"spindle" represents the whirl of the spindle, a button of circular rim
which was affixed to it, and gave steadiness to its circular motion.
The "whirl" of the Syrian women was made of amber in the time of Pliny.
The spindle was held perpendicularly in the one hand, while the other
was employed in drawing out the thread. Spinning was the business of
women, both among the Jews and for the most part among the Egyptians.
Spongea
soft, porous marine substance. Sponges were for a long time supposed to
be plants, but are now considered by the best naturalists to belong to
the animal kingdom. Sponge is mentioned only in the New Testament.
(Matthew 27:48; Mark 15:36; John 19:29) The commercial value of the
sponge was known from very early times; and although there appears to
be no notice of it in the Old Testament, yet it is probable that it was
used by the ancient Hebrews, who could readily have obtained it good
from the Mediterranean, where it was principally found.
Spouse[[1167]Marriage]
Stachysa
Christian at Rome, saluted by St. Paul in the Epistle to the Romans.
(Romans 16:9) (A.D. 56.)
Stacte(Heb.
nataf) the name of one of the sweet spices which composed the holy
incense. See (Exodus 30:34)--the only passage of Scripture in which the
word occurs. Some identify the nataf with the gum of the storer tree
(Styraz officinale), but all that is positively known is that it
signifies an odorous distillation from some plant.
StandardsThe
Assyrian standards were emblematic of their religion, and were
therefore the more valuable as instruments for leading and guiding men
in the army. The forms were imitations of animals (1), emblems of
deities (2), and symbols of power and wisdom (3). Many of them were
crude, but others were highly artistic and of great cost. The Egyptian
standards were designed in the same idea as those of the Romans,
exhibiting some sacred emblem (5,6,8), or a god in the form of an
animal (3,4), a group of victory (7), or the king's name or his
portrait as (1), of lower, and (2) of upper, Egypt, or an emblematic
sign, as No. 9.
Star
Of The Wise Men[[1168]Magi]
Stater[[1169]Money]
SteelIn
all cases were the word "steel" occurs in the Authorized Version the
true rendering of the Hebrew is "copper." Whether the ancient Hebrews
were acquainted with steel is not perfectly certain. It has been
inferred from a passage in (Jeremiah 15:12) that the "iron from the
north" there spoken of denoted a superior kind of metal, hardened in an
unusual manner, like the steel obtained from the Chalybes of the
Pontus, the iron smiths of the ancient world. The hardening of iron for
cutting instruments was practiced in Pontus, Lydia and Laconia. There
is, however, a word in hebrew, paldah, which occurs only in (Nahum 2:3)
(4) and is there rendered "torches," but which most probably denotes
steel or hardened iron, and refers to the flashing scythes of the
Assyrian chariots. Steel appears to have been known to the Egyptians.
The steel weapons in the tomb of Rameses III., says Wilkinson, are
painted blue, the bronze red.
Stephanasa
Christian convert of Corinth whose household Paul baptized as the
"first-fruits of Achaia." (1 Corinthians 1:16; 16:15) (A.D. 53.)
Stephenthe
first Christian martyr, was the chief of the seven (commonly called
Deacons) appointed to rectify the complaints in the early Church of
Jerusalem, made by the Hellenistic against the hebrew Christians. His
Greek name indicates his own Hellenistic origin. His importance is
stamped on the narrative by a reiteration of emphatic, almost
superlative, phrases: "full of faith and of the Holy Ghost," (Acts 6:5)
"full of grace and power," ibid. (Acts 6:8) irresistible "spirit and
wisdom," ibid (Acts 6:10) "full of the Holy Ghost." (Acts 7:55) He shot
far ahead of his six companions, and far above his particular office.
First, he arrests attention by the "great wonders and miracles that he
did." Then begins a series of disputations with the Hellenistic Jews of
north Africa, Alexandria and Asia Minor, his companions in race and
birthplace. The subject of these disputations is not expressly
mentioned; but from what follows it is obvious that he struck into a
new vein of teaching, which evidently caused his martyrdom. Down to
this time the apostles and the early Christian community had clung in
their worship, not merely to the holy land and the holy city but to the
holy place of the temple. This local worship, with the Jewish customs
belonging to it, Stephen denounced. So we must infer from the
accusations brought against him confirmed as they are by the tenor of
his defence. He was arrested at the instigation of the Hellenistic
Jews, and brought before the Sanhedrin. His speech in his defence, and
his execution by stoning outside the gates of Jerusalem, are related at
length in Acts 7. The frame work in which his defence is cast is a
summary of the history of the Jewish Church. In the facts which he
selects from his history he is guided by two principles. The first is
the endeavor to prove that, even in the previous Jewish history, the
presence and favor of God had not been confined to the holy land or the
temple of Jerusalem. The second principle of selection is based on the
at tempt to show that there was a tendency from the earliest times
toward the same ungrateful and narrow spirit that had appeared in this
last stage of their political existence. It would seem that, just at
the close of his argument, Stephen saw a change in the aspect of his
judges, as if for the first time they had caught the drift of his
meaning. He broke off from his calm address, and tumult suddenly upon
them in an impassioned attack, which shows that he saw what was in
store for him. As he spoke they showed by their faces that their hearts
"were being sawn asunder," and they kept gnashing their set teeth
against him; but still, though with difficultly, restraining
themselves. He, in this last crisis of his fate, turned his face upward
to the; open sky, and as he gazed the vault of heaven seemed to him to
part asunder; and the divine Glory appeared through the rending of the
earthly veil--the divine Presence, seated on a throne, and on the right
hand the human form of Jesus. Stephen spoke as if to himself,
describing the glorious vision; and in so doing, alone of all the
speakers and writers in the New Testament except, only Christ himself,
uses the expressive phrase "the Son of man." As his judges heard the
words, they would listen no longer. They broke into, a loud yell; they
clapped their hands to their ears; they flew as with one impulse upon
him, and dragged him out of the city to the place of execution. Those
who took the lead in the execution were the persons wile had taken upon
themselves the responsibility of denouncing him. (17:7) comp. John 8:7
In this instance they were the witnesses who had reported or
misreported the words of Stephen. They, according to the custom,
stripped themselves; and one, of the prominent leaders in the
transaction was deputed by custom to signify his assent to the act by
taking the clothes into his custody and standing over them while the
bloody work went on. The person was officiated on this occasion was a
young man from Tarsus, the future apostle of the Gentiles. [[1170]Paul]
As the first volley of stones burst upon him, Stephen called upon the
Master whose human form he had just seen in the heavens, and repeated
almost the words with which he himself had given up his life on the
cross, "O Lord Jesus receive my spirit." Another crash of stones
brought him on his knees. One loud, piercing cry, answering to the
shriek or yell with which his enemies had flown upon him, escaped his
dying lips. Again clinging to the spirit of his Master's words, he
cried "Lord, lay not this sin to their charge" and instantly sank upon
the ground, and, in the touching language of the narrator who then uses
for the first time the words afterward applied to the departure of all
Christians, but here the more remarkable from the bloody scenes in the
midst of which death took place, fell asleep . His mangled body was
buried by the class of Hellenists and proselytes to which he belonged.
The importance of Stephen's career may be briefly summed up under three
heads:
+He was the first great Christian ecclesiastic, "the Archdeacon," as he
is called in the eastern Church.
+He is the first martyr--the protomartyr. To him the name "martyr" is
first applied. (Acts 23:20)
+He is the forerunner of St. Paul. He was the anticipator, as, had he
lived, he would have been the propagator, of the new phase of
Christianity of which St. Paul became the main support.
Stocks(An
instrument of punishment, consisting of two beams, the upper one being
movable, with two small openings between them, large enough for the
ankles of the prisoner.--ED.) The term "stocks" is applied in the
Authorized Version to two different articles one of which answers
rather to our pillory, inasmuch as the body was placed in a bent
position, by the confinement of the neck and arms as well as the legs
while the other answers to our "stocks," the feet alone being confined
in it. The prophet Jeremiah was confined in the first sort, (Jeremiah
20:2) which appears to have been a common mode of punishment in his
day, (Jeremiah 29:26) as the prisons contained a chamber for the
special purpose, termed "the house of the pillory." (2 Chronicles
16:10) (Authorized Version "prison-house"). The stocks, properly so
called, are noticed in (Job 13:27; 33:11; Acts 16:24) The term used in
(Proverbs 7:22) (Authorized Version "stocks") more properly means a
fetter.
StoicsThe
Stoics and Epicureans, who are mentioned together in (Acts 17:18)
represent the two opposite schools of practical philosophy which
survived the fall of higher speculation in Greece. The Stoic school was
founded by Zeno of Citium (cir. B.C. 280) and derived its name from the
painted "portico" (stoa) at Athens in which he taught. Zeno was
followed by Cleanthes (cir. B.C. 260); Cleanthes by Chrysippus (cir.
B.C. 240) who was regarded as the founder of the Stoic system. "They
regarded God and the world as power and its manifestation matter being
a passive ground in which dwells the divine energy. Their ethics were a
protest against moral indifference, and to live in harmony with nature,
conformably with reason and the demands of universal good, and in the
utmost indifference to pleasure, pain and all external good or evil,
was their fundamental maxim."--American Cyclopaedia. The ethical system
of the Stoics has been commonly supposed to have a close connection
with Christian morality; but the morality of stoicism is essentially
based on pride, that of Christianity on humility; the one upholds
individual independence, the other absolute faith in another; the one
looks for consolation in the issue of fate, the other in Providence;
the one is limited by Periods of cosmical ruin, the other is
consummated in a personal resurrection. (Acts 17:18) But in spite of
the fundamental error of stoicism, which lies in a supreme egotism, the
teaching of this school gave a wide currency to the noble doctrines of
the fatherhood of God, the common bonds of mankind, the sovereignty of
the soul. Among their most prominent representatives were Zeno and
Antipater of Tarsus, Seneca and Marcus Aurelius.
StomacherThe
Hebrew word so translated, (Isaiah 3:24) describes some article of
female attire, the character of which is a mere matter of conjecture.
StonesBesides
the ordinary uses to which stones were applied, we may mention that
large stones were set up to commemorate any remarkable event. (Genesis
28:18; 35:14; 31:45; Joshua 4:9; 1 Samuel 7:12) Such stones were
occasionally consecrated By anointing. (Genesis 28:18) Heaps of stones
were piled up on various occasions, as in token of a treaty, (Genesis
31:47) or over the grave of some notorious offender. (Joshua 7:26;
8:29; 2 Samuel 18:17) The "white stone" noticed in (Revelation 2:17)
has been variously regarded as referring to the pebble of acquittal
used in the Greek courts; to the lot cast in elections in Greece to
both these combined; to the stones in the high priest's breastplate; to
the tickets presented to the victor at the public games; or, lastly, to
the custom of writing on stones. The notice in (Zechariah 12:3) of the
"burdensome stone" is referred by Jerome to the custom of lifting
stones as an exercise of strength, comp. Ecclus. 6:21; but it may
equally well be explained of a large corner-stone as a symbol of
strength. (Isaiah 28:16) Stones are used metaphorically to denote
hardness or insensibility, (1 Samuel 25:37; Ezekiel 11:19; 36:26) as
well as firmness or strength. (Genesis 49:24) The members of the Church
are called "living stones," as contributing to rear that living temple
in which Christ, himself "a living stone," is the chief or head of the
corner. (Ephesians 2:20-22; 1 Peter 2:4-8)
Stones,
PreciousPrecious
stones are frequently alluded to in Scriptures; they were known and
very highly valued in the earliest times. The Tyrians traded in
precious stones supplied by Syria. (Ezekiel 27:16) The merchants of
Sheba and Raamah in south Arabia, and doubtless India and Ceylon
supplied the markets of Tyre with various precious stones. The art of
engraving on precious stones was known from the very earliest times.
(Genesis 38:18) The twelve atones of the breastplate were engraved each
one with the name of one of the tribes. (Exodus 28:17-21) It is an
undecided question whether the diamond was known to the early nations
of antiquity. The Authorized Version gives if as the rendering of the
Heb. yahalom, but it is probable that the jasper is intended. Precious
stones are used in Scripture in a figurative sense, to signify value,
beauty durability, etc., in those objects with which they are compared.
See (Song of Solomon 5:14; Isaiah 54:11,12; Lamentations 4:7;
Revelation 4:3; 21:10,21)
Stoning[[1171]Punishments]
Stork(Heb.
chasidah), a large bird of passage of the heron family. The of the
largest and most conspicuous of land birds, standing nearly four feet
high, the jet black of its wings and its bright red beak and legs
contrasting finely with the pure white of its plumage. (Zechariah 6:9)
In the neighborhood of man it devours readily all kinds of offal and
garbage. For this reason, doubtless it is placed in the list of unclean
birds by the Mosaic law. (Leviticus 11:19; 14:18) The range of the
white stork extends over the whole of Europe, except the British isles,
where it is now a rare visitant, and over northern Africa and Asia as
far at least as Burmah. The black stork (Ciconia nigra, Linn.), though
less abundant in places, is scarcely less widely distributed, but has a
more easterly range than its congener. Both species are very numerous
in Palestine. While the black stork is never found about buildings, but
prefers marshy places in forests and breeds on the tops of the loftiest
trees, the white stork attaches itself to man and for the service which
it renders in the destruction of reptiles and the removal of offal has
been repaid from the earliest times by protection and reverence, The
derivation of chasidah (from chesed, "kindness") points to the paternal
and filial attachment of which the stork seems to have been a type
among the Hebrews no less than the Greeks and Romans. It was believed
that the young repaid the care of their parents by attaching themselves
to them for life, and tending them in old age. That the parental
attachment of the stork is very strong has been proved on many
occasions, Few migratory birds are more punctual to the time of their
reappearance than the white stork. The stork has no note, and the only
sound it emits is that caused by the sudden snapping of its long
mandibles.
Strain
At(So
translated in the Authorized Version, but in the Revised Version
"strain out," (Matthew 23:24) which is undoubtedly the true
reading.--ED.)
StrangerA
"stranger," in the technical sense of the term, may be defined to be a
person of foreign, i.e. non-Israelitish, extraction resident within the
limits of the promised land. He was distinct from the proper
"foreigner," inasmuch as the latter still belonged to another country,
and would only visit Palestine as a traveller: he was still more
distinct from the "nations," or non-Israelite peoples. The term may be
compared with our expression "naturalized foreigner." The terms applied
to the "stranger" have special reference to the fact of residing in the
land. The existence of such a class of persons among the Israelites is
easily accounted for the "mixed multitude" that accompanied them out of
Egypt, (Exodus 12:38) formed one element the Canaanitish
Population,which was never wholly extirpated from their native soil,
formed another and a still more important one captives taken in war
formed a third; fugitives, hired servants, merchants, etc., formed a
fourth. With the exception of the Moabites and Ammonites, (23:3) all
nations were admissible to the rights of citizenship under certain
conditions. The stranger appears to have been eligible to all civil
offices, that of king excepted. (17:15) In regard to religion, it was
absolutely necessary that the stranger should not infringe any of the
fundamental laws of the Israelitish state. If he were a bondman, he was
obliged to submit to circumcision, (Exodus 12:44) if he were
independent, it was optional with him but if he remained uncircumcised,
he was prohibited from partaking of the Passover, (Exodus 12:48) and
could not be regarded as a full citizen. Liberty was also given to an
uncircumcised stranger in regard to the use of prohibited food.
Assuming, however, that the stranger was circumcised, no distinction
existed in regard to legal rights ha between the stranger and the
Israelite; to the Israelite is enjoined to treat him as a brother.
(Leviticus 19:34; 10:19) It also appears that the "stranger" formed the
class whence the hirelings were drawn; the terms being coupled together
in (Exodus 12:45; Leviticus 22:10; 25:6,40) The liberal spirit of the
Mosaic regulations respecting strangers presents a strong contrast to
the rigid exclusiveness of the Jews at the commencement of the
Christian era. The growth of this spirit dates from the time of the
Babylonish captivity.
StrawBoth
wheat and barley straw were used by the ancient Hebrews chiefly as
fodder for the horses cattle and camels. (Genesis 24:25; 1 Kings 4:28;
Isaiah 11:7; 66:25) There is no intimation that straw was used for
litter. It was employed by the Egyptians for making bricks, (Exodus
5:7,16) being chopped up and mixed with the clay to make them more
compact and to prevent their cracking. [See [1172]Brick] The ancient
Egyptians reaped their corn close to the ear, and afterward cut the
straw close to the ground and laid it by. This was the straw that
Pharaoh refused to give to the Israelites who were therefore compelled
to gather "stubble" instead--a matter of considerable difficulty,
seeing that the straw itself had been cut off near to the ground.
Stream
Of Egyptoccurs
once in the Old Testament-- (Isaiah 27:12) [RIVER OF EGYPT] RIVER OF
EGYPT - 3664
StreetThe
streets of a modern Oriental town present a great contrast to those
with which we are familiar, being generally narrow, tortuous and
gloomy, even in the best towns. Their character is mainly fixed by the
climate and the style of architecture, the narrowness being due to the
extreme heat, and the gloominess to the circumstance of the windows
looking for the most part into the inner court. The street called
"Straight," in Damascus, (Acts 9:11) was an exception to the rule of
narrowness: it was a noble thoroughfare, one hundred feet wide. divided
in the Roman age by colonnades into three avenues, the central one for
foot passengers, the side passages for vehicles and horsemen going in
different directions. The shops and warehouses were probably collected
together into bazaars in ancient as in modern times. (Jeremiah 37:21)
That streets occasionally had names appears from (Jeremiah 37:21; Acts
9:11) That they were generally unpaved may be inferred from the notices
of the pavement laid by Herod the Great at Antioch, and by Herod
Agrippa II. at Jerusalem. Hence pavement forms one of the peculiar
features of the ideal Jerusalem. Tob. 13:17; (Revelation 21:21) Each
street and bazaar in a modern town is locked up at night; the same
custom appears to have prevailed in ancient times. (Song of Solomon 3:3)
Stripes[[1173]Punishments]
Suah(sweeping),
son of Zophah an Asherite. (1 Chronicles 7:36) (B.C. about 1020.)
Succoth(booths).
+An ancient town, first heard of in the account of the homeward journey
of Jacob from Padan-aram. (Genesis 35:17) The name is derived from the
fact of Jacob's having there put up "booths" (succoth) for his cattle
as well as a house for himself. From the itinerary of Jacob's return it
seems that Succoth lay between Peniel, near the ford of the torrent
Jabbok and Shechem. Comp. (Genesis 32:30) and Genesis33:18 In
accordance with this is the mention of Succoth in the narrative of
Gideon's pursuit of Zebah and Zalluunna. (Judges 5:5-17) It would
appear from this passage that it lay east of the Jordan, which is
corroborated by the fact that it was allotted to the tribe of Gad.
(Joshua 13:27) Succoth is named once again after this--in (1 Kings
7:46; 2 Chronicles 4:17)--as marking the spot at which the brass
founderies were placed for casting the metal work of the temple. (Dr.
Merrill identifies it with a site called Tell Darala, one mile north of
the Jabbok.--ED.)
+The first camping-place of the Israelites when they left Egypt.
(Exodus 12:37; 13:20; Numbers 33:5,6) This place was apparently reached
at the close of the first days march. Rameses, the starting-place, was
probably near the western end of the Wadi-t-Tumeylat . The distance
traversed in each day's journey was about fifteen miles.
SuccothbenothOccurs
only in (2 Kings 17:30) It has generally been supposed that this term
is pure Hebrew, and signifies the tents of daughters; which some
explain as "the booths in which the daughters of the Babylonians
prostituted themselves in honor of their idol," others as "small
tabernacles in which were contained images of female deities." Sir H.
Rawlinson thinks that Succoth-benoth represents the Chaldaean goddess
Zerbanit, the wife of Merodach, who was especially worshipped at
Babylon.
Suchathitesone
of the families of scribes at Jabez. (1 Chronicles 2:55)
Sukkiim(booth-dwellers),
a nation mentioned (2 Chronicles 12:3) with the Lubim and Cushim as
supplying part of the army which came with Shishak out of Egypt when he
invaded Judah. The Sukkiim may correspond to some one of the shepherd
or wandering races mentioned on the Egyptian monuments.
SunIn
the history of "greater light," of the creation the sun is described as
"greater light," in contradistinction to the moon, the "lesser light,"
in conjunction with which it was to serve "for signs and for seasons,
and for days, and for years," while its special office was "to rule the
day." (Genesis 1:14-16) The "signs" referred to were probably such
extraordinary phenomena as eclipses, which were regarded as conveying
premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke
21:25 The joint influence assigned to the sun and moon in deciding the
"seasons," both for agricultural operations and for religious
festivals, and also in regulating the length and subdivisions of the
years "correctly describes the combination of the lunar and solar year
which prevailed at all events subsequent to the Mosaic period. Sunrise
and sunset are the only defined points of time in the absence of
artificial contrivances for telling the hour of the day. Between these
two points the Jews recognized three periods, viz., when the sun became
hot, about 9 A.M. (1 Samuel 11:9; Nehemiah 7:3) the double light, or
noon. (Genesis 43:16; 2 Samuel 4:5) and "the cool of the day," shortly
before sunset. (Genesis 3:8) The sun also served to fix the quarters of
the hemisphere, east, west north and south, which were represented
respectively by the rising sun, the setting sun, (Isaiah 45:6; Psalms
50:1) the dark quarter, (Genesis 13:14; Joel 2:20) and the brilliant
quarter, (33:23; Job 37:17; Ezekiel 40:24) or otherwise by their
position relative to a person facing the rising sun--before, behind, on
the left hand and on the right hand. (Job 23:8,9) The worship of the
sun, as the most prominent and powerful agent in the kingdom of nature,
was widely diffused throughout the countries adjacent to Palestine. The
Arabians appear to have paid direct worship to it without the
intervention of any statue or symbol, (Job 31:26,27) and this simple
style of worship was probably familiar to the ancestors of the Jews in
Chaldaea and Mesopotamia. The Hebrews must have been well acquainted
with the idolatrous worship of the sun during the captivity in Egypt,
both from the contiguity of On, the chief seat of the worship of the
sun, as implied in the name itself (On being the equivalent of the
Hebrew Bethshemesh, "house of the sun") (Jeremiah 43:13) and also from
the connection between Joseph and Potipherah("he who belongs to Ela")
the priest of On, (Genesis 41:45) After their removal to Canaan, the
Hebrews came in contact with various forms of idolatry which originated
in the worship of the sun; such as the Baal of the Phoenicians, the
Molech or Milcom of the Ammonites, and the Hadad of the Syrians. The
importance attached to the worship of the sun by the Jewish kings may
be inferred from the fact that the horses sacred to the sun were
stalled within the precincts of the temple. (2 Kings 23:11) In the
metaphorical language of Scripture the sun is emblematic of the law of
God, (Psalms 19:7) of the cheering presence of God, (Psalms 84:11) of
the person of the Saviour, (John 1:9; Malachi 4:2) and of the glory and
purity of heavenly beings. (Revelation 1:16; 10:1)
SuretyshipIn
the entire absence of commerce the law laid down no rules on the
subject of suretyship; but it is evident that in the time of Solomon
commercial dealings had become so multiplied that suretyship in the
commercial sense was common. (Proverbs 6:1; 11:15; 17:18; 20:16; 22:26;
27:13) But in older times the notion of one man becoming a surety for a
service to be discharged by another was in full force. See (Genesis
44:32) The surety of course became liable for his client's debts in
case of his failure.
Susa(Esther
11:3; 16:18) [[1174]Shushan, Or Susa].
Susanchitesis
found once only--in (Ezra 4:9) There can be no doubt that it designates
either the inhabitants of the city Susa or those of the country--Susis
or Susiana. Perhaps the former explanation is preferable.
Susanna(a
lily).
+The heroine of the story of the Judgment of Daniel. (The book which
gives an account of her life is also called "The history of Susanna,"
and is one of the apocryphal books of the Bible.)
+One of the women who ministered to the Lord. (Luke 8:3) (A.D. 28-30.)
Susithe
father of Gaddi the Manassite spy. (Numbers 13:11)
SwallowHeb.
deror in (Psalms 84:3; Proverbs 26:2) Heb. 'agur in (Isaiah 38:14;
Jeremiah 8:7) but "crane" is more probably the true signification of
'agur [[1175]Crane]). The rendering of the Authorized Version for deror
seems correct. The characters ascribed in the passages where the names
occur are strictly applicable to the swallow, viz., its swiftness of
flight, its meeting in the buildings of the temple, its mournful,
garrulous note, and its regular migrations, shared indeed in common
with several others. Many species of swallow occur in Palestine. All
those common in England are found.
Swan(Heb.
tinshemeth), thus rendered by the Authorized Version in (Leviticus
11:18; 14:16) where it occurs in the list of unclean birds Rut either
of the renderings "porphyrio" (purple water-hen) and "ibis" is more
probable. Neither of these birds occurs elsewhere in the catalogue;
both would be familiar to residents in Egypt, and the original seems to
point to some water-fowl. The purple water-hen is allied to our
corn-crake and water-hen, and is the largest and most beautiful of the
family Rallidae . It frequents marshes and the sedge by the banks of
rivers in all the countries bordering on the Mediterranean and is
abundant in lower Egypt.
Swearing[[1176]Oath]
Sweat,
BloodyOne
of the physical phenomena attending our Lord's agony in the garden of
Gethsemane is described by St. Luke, (Luke 22:44) "His sweat was as it
were great drops (lit. clots) of blood falling down to the ground." Of
this malady, known in medical science by the term diapedesis, there
have been examples recorded in both ancient and modern times. The cause
assigned is generally violent mental emotion.
Swine(Heb.
chazir). The flesh of swine was forbidden as food by the Levitical law,
(Leviticus 11:7; 14:8) the abhorrence which the Jews as a nation had of
it may be inferred from (Isaiah 65:4) and 2 Macc 6:18,19. No other
reason for the command to abstain from swine's flesh is given in the
law of Moses beyond the general one which forbade any of the mammalia
as food which did not literally fulfill the terms of the definition of
a clean animal" viz,, that it was to be a cloven-footed ruminant. It
is, however, probable that dietetical considerations may have
influenced Moses in his prohibition of swine's flesh: it is generally
believed that its use in hot countries is liable to induce cutaneous
disorders; hence in a people liable to leprosy the necessity for the
observance of a strict rule. Although the Jews did not breed swine
during the greater period of their existence as a nation there can be
little doubt that the heathen nations of Palestine used the flesh as
food. At the time of our Lord's ministry it would appear that the Jews
occasionally violated the law of Moses with regard to swine's flesh.
Whether "the herd of swine" into which the devils were allowed to
enter, (Matthew 8:32; Mark 5:13) were the property of the Jewish or of
the Gentile inhabitants of Gadara does not appear from the sacred
narrative. The wild boar of the wood, (Psalms 80:13) is the common Sus
scrofa which is frequently met with in the woody parts of Palestine,
especially in Mount Tabor.
Sword[[1177]Arms,
Armor]
Sycamine
Treeis
mentioned only in (Luke 17:6) There is no reason to doubt that the
sycamine is distinct from the sycamore of the same evangelist. (Luke
19:4) The sycamine is the mulberry tree (Morus). Both black and white
mulberry trees are common in Syria and Palestine.
Sycamore(Heb.
shikmah). Although it may be admitted that the sycamine is properly,
and in (Luke 17:6) the mulberry, and the sycamore the mulberry, or
sycamore-fig (Ficus sycomorus), yet the latter is the tree generally
referred to in the Old Testament and called by the Septuagint sycamine,
as (1 Kings 10:27; 1 Chronicles 27:28; Psalms 78:47; Amos 7:14) The
Sycamore or fig-mulberry, is in Egypt and Palestine a tree of great
importance and very extensive use. It attains the size of a walnut tree
has wide-spreading branches and affords a delightful shade. On this
account it is frequently planted by the waysides. Its leaves are
heart-shaped, downy on the under side, and fragrant. The Fruit grows
directly from the trunk itself on little sprigs, and in clusters like
the grape. To make It eatable, each fruit, three or four days before
gathering, must, it is said, be punctured with a sharp instrument or
the finger-nail. This was the original employment of the prophet Amos,
as he says. (Amos 7:14) So great was the value of these trees that
David appointed for them in his kingdom a special overseer, as he did
for the olives (1 Chronicles 27:28) and it is mentioned as one of the
heaviest of Egypt's calamities that her sycamore were destroyed by
hailstones.
Sychara
place named only in (John 4:5) Sychar was either a name applied to the
town of Shechem or it was an independent place. The first of these
alternatives is now almost universally accepted. [[1178]Shechem]
Sychemthe
Greek form of the word Shechem. It occurs in (Acts 7:16) only.
[[1179]Shechem]
Syeneproperly
Seventh a town of Egypt, on the frontier of Cush or Ethiopia, (Ezekiel
29:10; 30:6) represented by the present Aruan or Es-Suan.
Symeon(The
Jewish form of the name Simon, used in the Revised Version of (Acts
15:14) and referring to Simon Peter.-ED.)
Synagogue
+History .--The word synagogue (sunagoge), which means a
"congregation," is used in the New Testament to signify a recognized
place of worship. A knowledge of the history and worship of the
synagogues is of great importance, since they are the characteristic
institution of the later phase of Judaism. They appear to have arisen
during the exile, in the abeyance of the temple-worship, and to have
received their full development on the return of the Jews from
captivity. The whole history of Ezra presupposes the habit of solemn,
probably of periodic, meetings. (Ezra 8:15; Nehemiah 8:2; 9:1;
Zechariah 7:5) After the Maccabaean struggle for independence, we find
almost every town or village had its one or more synagogues. Where the
Jews were not in sufficient numbers to be able to erect and fill a
building, there was the proseucha (proseuche), or place of prayer,
sometimes open, sometimes covered in, commonly by a running stream or
on the seashore, in which devout Jews and proselytes met to worship,
and perhaps to read. (Acts 16:13) Juven. Sat. iii. 296. It is hardly
possible to overestimate the influence of the system thus developed. To
it we may ascribe the tenacity with which, after the Maccabaean
struggle, the Jews adhered to the religion of their fathers, and never
again relapsed into idolatry.
+Structure .--The size of a synagogue varied with the population. Its
position was, however, determinate. If stood, if possible, on the
highest ground, in or near the city to which it belonged. And its
direction too was fixed. Jerusalem was the Kibleh of Jewish devotion.
The synagogue was so constructed that the worshippers, as they entered
and as they prayed, looked toward it. The building was commonly erected
at the cost of the district. Sometimes it was built by a rich Jew, or
even, as in (Luke 7:5) by a friend or proselyte. In the internal
arrangement of the synagogue we trace an obvious analogy to the type of
the tabernacle. At the upper or Jerusalem end stood the ark, the chest
which, like the older and more sacred ark contained the Book of the
Law. It gave to that end the name and character of a sanctuary. This
part of the synagogue was naturally the place of honor. Here were the
"chief seats," for which Pharisees and scribes strove so eagerly,
(Matthew 23:6) and to which the wealthy and honored worshipper was
invited. (James 2:2,3) Here too, in front of the ark, still reproducing
the type of the tabernacle, was the eight-branched lamp, lighted only
on the greater festivals. Besides this there was one lamp kept burning
perpetually. More toward the middle of the building was a raised
platform, on which several persons could stand at once, and in the
middle of this rose a pulpit, in which the reader stood to read the
lesson or sat down to teach. The congregation were divided, men on one
side, women on the other a low partition, five or six feet high,
running between them. The arrangements of modern synagogues, for many
centuries, have made the separation more complete by placing the women
in low side-galleries, screened off a lattice-work.
+Officers.--In smaller towns there was often but one rabbi. Where a
fuller organization was possible, there was a college of elders, (Luke
7:3) presided over by one who was "the chief of the synagogue." (Luke
8:41,49; 13:14; Acts 18:8,17) The most prominent functionary in a large
synagogue was known as the sheliach (= legatus), the officiating
minister who acted as the delegate of the congregation and was
therefore the chief reader of prayers, etc.., in their name. The
chazzan or "minister" of the synagogue, (Luke 4:20) had duties of a
lower kind, resembling those of the Christian deacon or sub-deacon. He
was to open the doors and to prepare the building for service. Besides
these there were ten men attached to every synagogue, known as the
ballanim, (--otiosi). They were supposed to be men of leisure not
obliged to labor for their livelihood able therefore to attend the
week-day as well as the Sabbath services. The legatus of the synagogues
appears in the angel, (Revelation 1:20; 2:1) perhaps also in the
apostle of the Christian Church.
+Worship .--It will be enough, in this place, to notice in what way the
ritual, no less than the organization, was connected with the facts of
the New Testament history, and with the life and order of the Christian
Church. From the synagogue came the use of fixed forms of prayer. To
that the first disciples had been accustomed from their youth. They had
asked their Master to give them a distinctive one, and he had complied
with their request, (Luke 11:1) as the Baptist had done before for his
disciples, as every rabbi did for his. "Moses" was "read in the
synagogues every Sabbath day," (Acts 15:21) the whole law being read
consecutively, so as to be completed, according to one cycle, in three
years. The writings of the prophets were read as second lessons in a
corresponding order. They were followed by the derash (Acts 13:15) the
exposition, the sermon of the synagogue. The conformity extends also to
the times of prayer. In the hours of service this was obviously the
case. The third, sixth and ninth hours were in the times of the New
Testament, (Acts 3:1; 10:3,9) and had been probably for some time
before, (Psalms 55:17; Daniel 6:10) the fixed times of devotion. The
same hours, it is well known, were recognized in the Church of the
second century, probably in that of the first also. The solemn days of
the synagogue were the second, the fifth and the seventh, the last or
Sabbath being the conclusion of the whole. The transfer of the sanctity
of the Sabbath to the Lord's day involved a corresponding change in the
order of the week, and the first, the fourth the sixth became to the
Christian society what the other days had been to the Jewish. From the
synagogue, lastly, come many less conspicuous practices, which meet us
in the liturgical life of the first three centuries: Ablution, entire
or partial, before entering the place of meeting, (John 13:1-15;
Hebrews 10:22) standing, and not kneeling, as the attitude of prayer,
(Luke 18:11) the arms stretched out; the face turned toward the Kibleh
of the east; the responsive amen of the congregation to the prayers and
benedictions of the elders. (1 Corinthians 14:16)
+Judicial functions .--The language of the New Testament shows that the
officers of the synagogue exercised in certain cases a judicial power.
If is not quite so easy, however to define the nature of the tribunal
and the precise limits of its jurisdiction. In two of the passages
referred to-- (Matthew 10:17; Mark 13:9)--they are carefully
distinguished from the councils. It seems probable that the council was
the larger tribunal of twenty-three, which sat in every city, and that
under the term synagogue we are to understand a smaller court, probably
that of the ten judges mentioned in the Talmud. Here also we trace the
outline of a Christian institution. The Church, either by itself or by
appointed delegates, was to act as a court of arbitration in all
disputes its members. The elders of the church were not however to
descend to the trivial disputes of daily life. For the elders, as for
those of the synagogue, were reserved the graver offences against
religion and morals.
Synagogue,
The GreatOn
the return of the Jews from Babylon, a great council was appointed
according to rabbinic tradition, to reorganize the religious life of
the people. It consisted of 120 members, and these were known as the
men of the Great Synagogue, the successors of the prophets, themselves,
in their turn, succeeded by scribes prominent, individually, as
teachers. Ezra was recognized as president, Their aim was to restore
again the crown, or glory, of Israel. To this end they collected all
the sacred writings of the former ages and their own and so completed
the canon of the Old Testament. They instituted the feast of Purim
organized the ritual of the synagogue, and gave their sanction to the
Shemoneh Esreh, the eighteen solemn benedictions in it. Much of this is
evidently uncertain. The absence of any historical mention of such a
body, not only in the Old Testament and the Apocrypha, but in Josephus,
Philo, etc., has had some critics to reject the whole statement as a
rabbinic invention. The narrative of (Nehemiah 8:13) clearly implies
the existence of a body of men acting as councillors under the
presidency of Ezra; and these may have been an assembly of delegates
from all provincial synagogues-a synod of the national Church.
Syntyche(with
fate), a female member of the church of Philippi. (Philemon 4:2,3)
(A.D.57).
Syracusethe
celebrated city on the eastern coast of Sicily. "The city in its
splendor was the largest and richest that the Greeks possessed in any
part of the world, being 22 miles in circumference." St. Paul arrived
thither in an Alexandrian ship from Melita, on his voyage to Rome.
(Acts 28:12) The site of Syracuse rendered it a convenient place for
the African corn-ships to touch at, for the harbor was an excellent
one, and the fountain Arethusa in the island furnished an unfailing
supply of excellent water.
Syriais
the term used throughout our version for the Hebrew Aram, as well as
for the Greek Zupia . Most probably Syria is for Tsyria, the country
about Tsur or Tyre which was the first of the Syrian towns known to the
Greeks. It is difficult to fix the limits of Syria. The limits of the
Hebrew Aram and its subdivisions are spoken of under [1180]Aram. Syria
proper was bounded by Amanus and Taurus on the north by the Euphrates
and the Arabian desert on the east, by Palestine on the south, by the
Mediterranean near the mouth of the Orontes, and then by Phoenicia on
the west. This tract is about 300 miles long from north to south, and
from 50 to 150 miles broad. It contains an area of about 30,000 square
miles. General physical features .--The general character of the tract
is mountainous, as the Hebrew name Aram (from a roof signifying
"height") sufficiently implies. The most fertile and valuable tract of
Syria is the long valley intervening between Libanus and Anti-Libanus.
Of the various mountain ranges of Syria, Lebanon possesses the greatest
interest. It extends from the mouth of the Litany to Arka, a distance
of nearly 100 miles. Anti-Libanus, as the name implies, stands lover
against Lebanon, running in the same direction, i.e. nearly north and
south, and extending the same length. [[1181]Lebanon] The principal
rivers of Syria are the Litany and the Orontes. The Litany springs from
a small lake situated in the middle of the Coele-Syrian valley, about
six miles to the southwest of Baalbek. It enters the sea about five
miles north of Tyre. The source of the Orontes is but about 15 miles
from that of the Litany. Its modern name is the Nahr-el-Asi, or "rebel
stream," an appellation given to it on account of its violence and
impetuosity in many parts of its course. The chief towns of Syria may
be thus arranged, as nearly as possible in the order of their
importance: 1, Antioch; 2, Damascus; 3, Apamea; 4, Seleucia; 5, Tadmor
or Palmyra; 6, Laodicea; 7, Epiphania (Hamath); 8, Samosata; 9,
Hierapolis (Mabug); 10, Chalybon; 11, Emesa; 12, Heliopolis; 13,
Laodicea ad Libanum; 14, Cyrrhus; 15, Chalcis; 16, Poseideum; 17,
Heraclea; 18, Gindarus; 19, Zeugma; 20, Thapsacus. Of these, Samosata,
Zeugma and Thapsacus are on the Euphrates; Seleucia, Laodicea,
Poseideum and Heraclea, on the seashore, Antioch, Apamea, Epiphania and
Emesa (Hems), on the Orontes; Heliopolis and Laodicea ad Libanum, in
Coele-Syria; Hierapolis, Chalybon, Cyrrhus, Chalcis and Gindarns, in
the northern highlands; Damascus on the skirts, and Palmyra in the
centre, of the eastern desert. History.--The first occupants of Syria
appear to have been of Hamitic descent--Hittites, Jebusites, Amorites,
etc. After a while the first comers, who were still to a great extent
nomads, received a Semitic infusion, while most Probably came to them
from the southeast. The only Syrian town whose existence we find
distinctly marked at this time is Damascus, (Genesis 14:15; 15:2) which
appears to have been already a place of some importance. Next to
Damascus must be placed Hamath. (Numbers 13:21; 34:8) Syria at this
time, and for many centuries afterward, seems to have been broken up
among a number of petty kingdoms. The Jews first come into hostile
contact with the Syrians, under that name, in the time of David.
(Genesis 15:18; 2 Samuel 8:3,4,13) When, a few years later, the
Ammonites determined on engaging in a war with David, and applied to
the Syrians for aid, Zolah, together with Beth-rehob sent them 20,000
footmen, and two other Syrian kingdoms furnished 13,000. (2 Samuel
10:6) This army being completely defeated by Joab, Hadadezer obtained
aid from Mesopotamia, ibid. ver. 16, and tried the chance of a third
battle, which likewise went against him, and produced the general
submission of Syria to the Jewish monarch. The submission thus begun
continued under the reign of Solomon. (1 Kings 4:21) The only part of
Syria which Solomon lost seems to have been Damascus, where an
independent kingdom was set up by Rezon, a native of Zobah. (1 Kings
11:23-25) On the separation of the two kingdoms, soon after the
accession of Rehoboam, the remainder of Syria no doubt shook off the
yoke. Damascus now became decidedly the leading state, Hamath being
second to it, and the northern Hittites, whose capital was Carchemish,
near Bambuk, third. [[1182]Damascus] Syria became attached to the great
Assyrian empire, from which it passed to the Babylonians, and from them
to the Persians, In B.C. 333 it submitted to Alexander without a
struggle. Upon the death of Alexander, Syria became, for the first time
the head of a great kingdom. On the division of the provinces among his
generals, B.C. 321, Seleucus Nicator received Mesopotamia and Syria.
The city of Antioch was begun in B.C. 300, and, being finished in a few
years, was made the capital of Seleucus' kingdom. The country grew rich
with the wealth which now flowed into it on all sides. Syria was added
to the Roman empire by Pompey, B.C. 64, and as it holds an important
place, not only in the Old Testament but in the New, some account of
its condition under the Romans must be given. While the country
generally was formed into a Roman province, under governors who were at
first proprietors or quaestors, then procounsuls, and finally legates,
there were exempted from the direct rule of the governor in the first
place, a number of "free cities" which retained the administration of
their own affairs, subject to a tribute levied according to the Roman
principles of taxation; secondly, a number of tracts, which were
assigned to petty princes, commonly natives, to be ruled at their
pleasure, subject to the same obligations with the free cities as to
taxation. After the formal division of the provinces between Augustus
and the senate, Syria, being from its exposed situation among the
province principis, were ruled by legates, who were of consular rank
(consulares) and bore severally the full title of "Legatus Augusti pro
praetore." Judea occupied a peculiar position; a special procurator was
therefore appointed to rule it, who was subordinate to the governor of
Syria, but within his own province had the power of a legatus. Syria
continued without serious disturbance from the expulsion of the
Parthians, B.C. 38, to the breaking out of the Jewish war, A.D. 66. in
A.D. 44-47 it was the scene of a severe famine. A little earlier,
Christianity had begun to spread into it, partly by means of those who
"were scattered" at the time of Stephen's persecution, (Acts 11:19)
partly by the exertions of St. Paul. (Galatians 1:21) The Syrian Church
soon grew to be one of the most flourishing (Acts 13:1; 15:23,35,41)
etc. (Syria remained under Roman and Byzantine rule till A.D. 634, when
it was overrun by the Mohammedans; after which it was for many years
the scene of fierce contests, and was finally subjugated by the Turks,
A.D. 1517, under whose rule it still remains.--ED.)
Syrophoenicianoccurs
only in (Mark 7:26) The word denoted perhaps a mixed race, half
Phoenicians and half Syrians; (or the Phoenicians in this region may
have been called Syro-phoenicians because they belonged to the Roman
province of Syria, and were thus distinguished from the Phoenicians who
lived in Africa, or the Carthaginians.--ED.)
Syrtis,
The(Acts
27:17) in the Revised Version in place of "quicksands" in the
Authorized Version. It was the well-known Syrtis Major, the terror of
all Mediterranean sailors. "It is a dangerous shallow on the coast of
Africa, between Tripoli and Barca, southwest of the island of Crete."
The other Syrtis Syrtis Minor, was too far west to be feared by Paul's
fellow voyagers.--ED.