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 Of - occurs 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.

sabbaticalyear - Each 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. [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 - [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).

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 Music]; the sambuca was a triangular instrument, with strings, and played with the hand.

Sackcloth - cloth 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)

Sacrifice -

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, [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).

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).

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. [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.

Salmon -

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).

Salt - Indispensable 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. [Sea, 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 - [Sea, The Salt]

Salt, City Of - the 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 Of - a valley in which occurred two memorable victories of the Israelite arms:

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.)

Salutation - Salutations 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 Of Samaria - 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. [Shechem]

Samaritan Pentateuch - a 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:

Samaritans - Strictly 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.

Samos - a 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)

Samothrace - In the Revised Version for Samothracia.

Samothracia - Mention 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,

Samuel - was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim. [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 Of - are 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. [Kings, First And Second Books Of, B00KS OF] Authorship and date of the book,:

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.

Sandal - was 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.

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 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 - [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).

Sara - Greek form of Sarah.

Sarah - (princess).

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.

Sardis - a 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, The - descendants 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.)

Sardonyx - a 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 - [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.

Saron - the district in which Lydda stood, (Acts 9:35) only; the Sharon of the Old Testament. [Sharon]

Sarothie - are 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.

Satan - The 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.

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.

Saw - Egyptian 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 - [Atonement, The Day Of]

Scarlet - [Colors]

Sceptre - This 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)

Sceva - a 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.

Scourging - The 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),

Scrip - The 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 Bible]

Scythian - occurs 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]

Sea - The sea, yam, is used in Scripture to denote:

Sea, Molten - In 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 Salt - the usual and perhaps the most ancient name for the remarkable lake which to the western world is now generally known as the Dead Sea.

Seal - The 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). [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, [Prophet]

Segub - (elevated).

Seir - (hairy, Shaggy),

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 Mount, Mount, Mountain 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.

Selah - This 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.

Seleucus - the 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 - 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).

Semein - In the Revised Version of (Luke 3:26) for Semei.

Semitic Languages - [Shemitic Languages; 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. [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)

Sephela - the 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:

Sepulchre - [Burial, Sepulchres]

Serah - the daughter of Asher, (Genesis 46:17; 1 Chronicles 7:30) called in (Numbers 26:46) Sarah. (B. C. About 1700.)

Seraiah -

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 Paulus - was 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.

Serpent - The 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 Adder; 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) [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 - [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.)

Seven - The 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, The - Eliahba 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).

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) [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 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 Of - one 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).

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).

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.)

Shamma - (astonishment), one of the sons of Zophar, an Asherite. (1 Chronicles 7:37)

Shammah - (astonishment).

Shammai - (desolate).

Shammoth - [Shammah]

Shammua - (renowned).

Shammuah - son 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).

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 - [Shaaraim]

Sharar - (strong), the father of Ahiam the Hararite. (2 Samuel 23:33) In (1 Chronicles 11:35) he is called 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 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. [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).

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 Seraiah in (2 Samuel 8:17) And Sheva in (2 Samuel 20:25) End in (1 Kings 4:3) Shisha.

Shawm - In 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, The - a 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)

Sheba - (seven, or all oath)

Shebah - (an oath), the famous well which gave its name to the city of Beersheba. (Genesis 26:53) [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 Shibmah, (Numbers 32:38) and Sibmah. (Joshua 13:13; Isaiah 16:8,9; Jeremiah 48:32)

Shebaniah - (increased by Jehovah).

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).

Shechaniah -

Shechem - (back or shoulder).

Shechemites, The - the 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.)

Sheep - Sheep 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 [Shepherd]

Sheepgate, The - one 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 - [Money]

Shelah - (a petition).

Shelanites, The - the descendants of Shelah. 1. (Numbers 26:20)

Shelemiah - (repaid by Jehovah).

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).

Shelomoth - the 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. [Hebrew Language]

Shema -

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).

Shemariah - (kept by Jehovah).

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.) [Samaria]

Shemida - (wise), a son of Gilead. (Numbers 26:32; Joshua 17:2) (B. C. After 1690.)

Shemidah - Shemida the son of Gilead. (1 Chronicles 7:19)

Shemidaites, The - the 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 Languages - the 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).

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 - [Senir]

Shepham - (fruitful), a place on the eastern boundary of the promised land. (Numbers 34:10,11)

Shephathiah - a Benjamite, father of Meshullam 6. (1 Chronicles 9:8)

Shephatiah - (judged by Jehovah).

Shepherd - In 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 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) [Sheep]

Shephi - (bareness), son of Shobal. Of the sons of Seir. (1 Chronicles 1:40) Called also Shepho. (Genesis 36:23)

Shepho - (Genesis 36:23) [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) Shuppim (1 Chronicles 7:12,15) and Muppim. (Genesis 46:21) [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) [Zerubbabel]

Sheth - (compensation).

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).

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 Sibmah). [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).

Shield - The 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. [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 [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 - [Shillem]

Shiloah, The Waters Of - a certain soft-flowing stream, (Isaiah 8:6) better known under the later name of Siloam -the only perennial spring of Jerusalem.

Shiloh -

Shiloni - This 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, The - that 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, The - are 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).

Shimeah -

Shimeam - (their fame), a descendant of Jehiel, the founder or prince of Gibeon. (1 Chronicles 9:38) Called 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).

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 - Shimei, 1. (Exodus 6:17)

Shimites, The - the 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).

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 Shomer. (B. C. 839.)

Shimrom - (1 Chronicles 7:1) [Shimron]

Shimron - (watch-height).

Shimronites, The - [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. "

Ship - No 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)

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 - The probably, 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).

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.)

Shishak - king 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).

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 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).

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 - [Sandal]

Shoham - (onyx), a Merarite Levite, son of Jaaziah. (1 Chronicles 24:27) (B. C. 1043.)

Shomer - (keeper).

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).

Shual - (a jackal), son of Zophah, an Asherite. (1 Chronicles 7:36) (B. C. After 1445.)

Shual, The Land Of - a 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 -

Shuham - (pit-digger) son of Dan and ancestor of the Shuhamites. (Numbers 26:42)

Shuhamites, The - [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, The - one 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. [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, The - one of the four families who sprang from Kirajathjearim. (1 Chronicles 2:53)

Shunammite, The - i. 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, The - the descendants of Shuni.

Shupham - [Shuppim]

Shuphamites, The - the 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). . . [Shoshannim]

Shuthalhites, The - [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)

Sia - The "children of Sia" were a family of Nethinim who returned with Zerubbabel. (Nehemiah 7:47) The name is written Siaha in (Ezra 2:44) and SUD in 1 Esd. 5:29.

Siaha - Sia# (Ezra 2:44)

Sibbecai - 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)

Sibboleth - the Ephraimite pronunciation of the word Shibboleth. (Judges 12:6) [Shibboleth]

Sibmah - [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) [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. [Sea, The Salt]

Side - a 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.

Sidon - the Greek form of the Phoenician name Zidon. [Zidon, Or Sidon]

Sidonians - the 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) [Zidon, Or Sidon]

Sihimma - the 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.

Silk - The 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 Of - properly "the pool of Shelach. " (Nehemiah 3:15) [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 - [Silas]

Silver - In 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)

Silverlings - a 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).

Simeon Niger - (Acts 13:1) [Niger]

Simon - (contracted form of Simeon, a hearing).

Simri - (vigilant), properly Shimri, son of Hosah, a Merarite Levite in the reign of David. (1 Chronicles 26:10)

Sin - a 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 Offering - The 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:

Sin, Wilderness Of - a 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 [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, Mount - the 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.

Sinim - a 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.

Sinite - a 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.

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.)

Sirach - the 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.

Sisamai - a descendant of Sheshan in the line of Jerahmeel. (1 Chronicles 2:40) (B. C. About 1450.)

Sisera - (battle array).

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 - [Month]

Slave - The 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.

Slime - translated 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 - [Arms, Armor]

Smith - [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 -

Snow - This 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).

Soap - The 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.

Sochoh - another 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.

Socoh - the name of two towns in the tribe of Judah.

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:

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.

Sodomites - This 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).

Solomon, Wisdom Of - [Wisdom, The, Of Solomon]

Solomons Porch - [Palace; Temple].

Solomons Servants - (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 - [Canticles]

Son - The 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 - [Divination]

Sop - In 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 - [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 - [Ramath Of The South OF THE SOUTH]

Sow - [Swine]

Sower, Sowing - The 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)

Spain - 1 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 Psalm 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. "

Sparta - a 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 - [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 -

Spider - The 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.)

Spinning - The 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.

Sponge - a 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 - [Marriage]

Stachys - a 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.

Standards - The 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

Star Of The Wise Men - [Magi]

Stater - [Money]

Steel - In 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)

Stephanas - a Christian convert of Corinth whose household Paul baptized as the "first-fruits of Achaia. " (1 Corinthians 1:16; 16:15) (A. D. 53.)

Stephen - the 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. [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:

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.

Stoics - The 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.

Stomacher - The Hebrew word so translated, (Isaiah 3:24) describes some article of female attire, the character of which is a mere matter of conjecture.

Stones - Besides 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, Precious - Precious 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 - [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.)

Stranger - A "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.

Straw - Both 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 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 Egypt - occurs once in the Old Testament-- (Isaiah 27:12) [RIVER OF EGYPT] RIVER OF EGYPT - 3664

Street - The 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 - [Punishments]

Suah - (sweeping), son of Zophah an Asherite. (1 Chronicles 7:36) (B. C. About 1020.)

Succoth - (booths).

Succothbenoth - Occurs 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.

Suchathites - one 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.

Sun - In 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)

Suretyship - In 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) [Shushan, Or Susa].

Susanchites - is 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).

Susi - the father of Gaddi the Manassite spy. (Numbers 13:11)

Swallow - Heb. 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 [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 - [Oath]

Sweat, Bloody - One 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 - [Arms, Armor]

Sycamine Tree - is 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.

Sychar - a 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. [Shechem]

Sychem - the Greek form of the word Shechem. It occurs in (Acts 7:16) only. [Shechem]

Syene - properly 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 -

Synagogue, The Great - On 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).

Syracuse - the 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.

Syria - is 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 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.

Syrophoenician - occurs 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.