Remeth - another form of Ramah (q.v.) or Ramoth (1
Chr. 6:73; Josh. 19:21), and probably also of Jarmuth (Josh. 21:29).
Remmon-methoar - (Josh. 19:13), rendered correctly in
the Revised Version, "Rimmon, which stretcheth unto Neah," a landmark of
Zebulun; called also Rimmon (1 Chr. 6:77).
Remphan - (Acts 7:43; R.V., "Rephan"). In Amos 5:26
the Heb. Chiun (q.v.) is rendered by the LXX. "Rephan," and this name is adopted
by Luke in his narrative of the Acts. These names represent the star-god Saturn
or Moloch.
Rent - (Isa. 3:24), probably a rope, as rendered in
the LXX. and Vulgate and Revised Version, or as some prefer interpreting the
phrase, "girdle and robe are torn [i.e., are 'a rent'] by the hand of violence."
Repentance - There are three Greek words used in the
New Testament to denote repentance. (1.) The verb metamelomai is used of
a change of mind, such as to produce regret or even remorse on account of sin,
but not necessarily a change of heart. This word is used with reference to the
repentance of Judas (Matt. 27:3).
(2.) Metanoeo, meaning to change one's mind and purpose, as the result of
after knowledge. This verb, with (3) the cognate noun metanoia, is used
of true repentance, a change of mind and purpose and life, to which remission of
sin is promised.
Evangelical repentance consists of (1) a true sense of one's own guilt and
sinfulness; (2) an apprehension of God's mercy in Christ; (3) an actual hatred
of sin (Ps. 119:128; Job 42:5, 6; 2 Cor. 7:10) and turning from it to God; and
(4) a persistent endeavour after a holy life in a walking with God in the way of
his commandments.
The true penitent is conscious of guilt (Ps. 51:4, 9), of pollution (51:5, 7,
10), and of helplessness (51:11; 109:21, 22). Thus he apprehends himself to be
just what God has always seen him to be and declares him to be. But repentance
comprehends not only such a sense of sin, but also an apprehension of mercy,
without which there can be no true repentance (Ps. 51:1; 130:4).
Rephael - healed of God, one of Shemaiah's sons. He
and his brethren, on account of their "strength for service," formed one of the
divisions of the temple porters (1 Chr. 26:7, 8).
Rephaim - lofty men; giants, (Gen. 14:5; 2 Sam.
21:16, 18, marg. A.V., Rapha, marg. R.V., Raphah; Deut. 3:13, R.V.; A.V.,
"giants"). The aborigines of Palestine, afterwards conquered and dispossessed by
the Canaanite tribes, are classed under this general title. They were known to
the Moabites as Emim, i.e., "fearful", (Deut. 2:11), and to the Ammonites as
Zamzummim. Some of them found refuge among the Philistines, and were still
existing in the days of David. We know nothing of their origin. They were not
necessarily connected with the "giants" (R.V., "Nephilim") of Gen. 6:4. (See GIANTS.)
Rephaim, Valley of - (Josh. 15:8; 18:16, R.V.). When
David became king over all Israel, the Philistines, judging that he would now
become their uncompromising enemy, made a sudden attack upon Hebron, compelling
David to retire from it. He sought refuge in "the hold" at Adullam (2 Sam.
5:17-22), and the Philistines took up their position in the valley of Rephaim,
on the west and south-west of Jerusalem. Thus all communication between
Bethlehem and Jerusalem was intercepted. While David and his army were encamped
here, there occurred that incident narrated in 2 Sam. 23:15-17. Having obtained
divine direction, David led his army against the Philistines, and gained a
complete victory over them. The scene of this victory was afterwards called
Baalperazim (q.v.).
A second time, however, the Philistines rallied their forces in this valley
(2 Sam. 5:22). Again warned by a divine oracle, David led his army to Gibeon,
and attacked the Philistines from the south, inflicting on them another severe
defeat, and chasing them with great slaughter to Gezer (q.v.). There David kept
in check these enemies of Israel. This valley is now called el-Bukei'a.
Rephidim - supports, one of the stations of the
Israelites, situated in the Wady Feiran, near its junction with the Wady
esh-Sheikh. Here no water could be found for the people to drink, and in their
impatience they were ready to stone Moses, as if he were the cause of their
distress. At the command of God Moses smote "the rock in Horeb," and a copious
stream flowed forth, enough for all the people. After this the Amalekites
attacked the Israelites while they were here encamped, but they were utterly
defeated (Ex. 17:1, 8-16). They were the "first of the nations" to make war
against Israel (Num. 24:20).
Leaving Rephidim, the Israelites advanced into the wilderness of Sinai (Ex.
19:1, 2; Num. 33:14, 15), marching probably through the two passes of the Wady
Solaf and the Wady esh-Sheikh, which converge at the entrance to the plain
er-Rahah, the "desert of Sinai," which is two miles long and about half a mile
broad. (See SINAI ¯T0003442; MERIBAH.)
Reprobate - that which is rejected on account of its
own worthlessness (Jer. 6:30; Heb. 6:8; Gr. adokimos, "rejected"). This word is
also used with reference to persons cast away or rejected because they have
failed to make use of opportunities offered them (1 Cor. 9:27; 2 Cor. 13:5-7).
Rereward - (Josh. 6:9), the troops in the rear of an
army on the march, the rear-guard. This word is a corruption of the French
arriere-garde. During the wilderness march the tribe of Dan formed the
rear-guard (Num. 10:25; comp. 1 Sam. 29:2; Isa. 52:12; 58:8).
Resen - head of the stream; bridle, one of Nimrod's
cities (Gen. 10:12), "between Nineveh and Calah." It has been supposed that the
four cities named in this verse were afterwards combined into one under the name
of Nineveh (q.v.). Resen was on the east side of the Tigris. It is probably
identified with the mound of ruins called Karamless.
Rest - (1.) Gr. katapausis, equivalent to the Hebrew
word noah (Heb. 4:1).
(2.) Gr. anapausis, "rest from weariness" (Matt. 11:28).
(3.) Gr. anesis, "relaxation" (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V.,
"sabbath"), a rest like that of God when he had finished the work of creation.
Resurrection of Christ - one of the cardinal facts
and doctrines of the gospel. If Christ be not risen, our faith is vain (1 Cor.
15:14). The whole of the New Testament revelation rests on this as an historical
fact. On the day of Pentecost Peter argued the necessity of Christ's
resurrection from the prediction in Ps. 16 (Acts 2:24-28). In his own
discourses, also, our Lord clearly intimates his resurrection (Matt. 20:19; Mark
9:9; 14:28; Luke 18:33; John 2:19-22).
The evangelists give circumstantial accounts of the facts connected with that
event, and the apostles, also, in their public teaching largely insist upon it.
Ten different appearances of our risen Lord are recorded in the New Testament.
They may be arranged as follows:
(1.) To Mary Magdalene at the sepulchre alone. This is recorded at length
only by John (20:11-18), and alluded to by Mark (16:9-11).
(2.) To certain women, "the other Mary," Salome, Joanna, and others, as they
returned from the sepulchre. Matthew (28:1-10) alone gives an account of this.
(Comp. Mark 16:1-8, and Luke 24:1-11.)
(3.) To Simon Peter alone on the day of the resurrection. (See Luke 24:34; 1
Cor. 15:5.)
(4.) To the two disciples on the way to Emmaus on the day of the
resurrection, recorded fully only by Luke (24:13-35. Comp. Mark 16:12, 13).
(5.) To the ten disciples (Thomas being absent) and others "with them," at
Jerusalem on the evening of the resurrection day. One of the evangelists gives
an account of this appearance, John (20:19-24).
(6.) To the disciples again (Thomas being present) at Jerusalem (Mark
16:14-18; Luke 24:33-40; John 20:26-28. See also 1 Cor. 15:5).
(7.) To the disciples when fishing at the Sea of Galilee. Of this appearance
also John (21:1-23) alone gives an account.
(8.) To the eleven, and above 500 brethren at once, at an appointed place in
Galilee (1 Cor. 15:6; comp. Matt. 28:16-20).
(9.) To James, but under what circumstances we are not informed (1 Cor.
15:7).
(10.) To the apostles immediately before the ascension. They accompanied him
from Jerusalem to Mount Olivet, and there they saw him ascend "till a cloud
received him out of their sight" (Mark 16:19; Luke 24:50-52; Acts 1:4-10).
It is worthy of note that it is distinctly related that on most of these
occasions our Lord afforded his disciples the amplest opportunity of testing the
fact of his resurrection. He conversed with them face to face. They touched him
(Matt. 28:9; Luke 24:39; John 20:27), and he ate bread with them (Luke 24:42,
43; John 21:12, 13).
(11.) In addition to the above, mention might be made of Christ's
manifestation of himself to Paul at Damascus, who speaks of it as an appearance
of the risen Saviour (Acts 9:3-9, 17; 1 Cor. 15:8; 9:1).
It is implied in the words of Luke (Acts 1:3) that there may have been other
appearances of which we have no record.
The resurrection is spoken of as the act (1) of God the Father (Ps. 16:10;
Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12; Heb. 13:20); (2) of Christ
himself (John 2:19; 10:18); and (3) of the Holy Spirit (1 Peter 3:18).
The resurrection is a public testimony of Christ's release from his
undertaking as surety, and an evidence of the Father's acceptance of his work of
redemption. It is a victory over death and the grave for all his followers.
The importance of Christ's resurrection will be seen when we consider that if
he rose the gospel is true, and if he rose not it is false. His resurrection
from the dead makes it manifest that his sacrifice was accepted. Our
justification was secured by his obedience to the death, and therefore he was
raised from the dead (Rom. 4:25). His resurrection is a proof that he made a
full atonement for our sins, that his sacrifice was accepted as a satisfaction
to divine justice, and his blood a ransom for sinners. It is also a pledge and
an earnest of the resurrection of all believers (Rom. 8:11; 1 Cor. 6:14;
15:47-49; Phil. 3:21; 1 John 3:2). As he lives, they shall live also.
It proved him to be the Son of God, inasmuch as it authenticated all his
claims (John 2:19; 10:17). "If Christ did not rise, the whole scheme of
redemption is a failure, and all the predictions and anticipations of its
glorious results for time and for eternity, for men and for angels of every rank
and order, are proved to be chimeras. 'But now is Christ risen from the dead,
and become the first-fruits of them that slept.' Therefore the Bible is true
from Genesis to Revelation. The kingdom of darkness has been overthrown, Satan
has fallen as lightning from heaven, and the triumph of truth over error, of
good over evil, of happiness over misery is for ever secured." Hodge.
With reference to the report which the Roman soldiers were bribed (Matt.
28:12-14) to circulate concerning Christ's resurrection, "his disciples came by
night and stole him away while we slept," Matthew Henry in his "Commentary,"
under John 20:1-10, fittingly remarks, "The grave-clothes in which Christ had
been buried were found in very good order, which serves for an evidence that his
body was not 'stolen away while men slept.' Robbers of tombs have been known to
take away 'the clothes' and leave the body; but none ever took away 'the body'
and left the clothes, especially when they were 'fine linen' and new (Mark
15:46). Any one would rather choose to carry a dead body in its clothes than
naked. Or if they that were supposed to have stolen it would have left the
grave-clothes behind, yet it cannot be supposed they would find leisure to 'fold
up the linen.'"
Resurrection of the dead - will be simultaneous both
of the just and the unjust (Dan. 12:2; John 5:28, 29; Rom. 2:6-16; 2 Thess.
1:6-10). The qualities of the resurrection body will be different from those of
the body laid in the grave (1 Cor. 15:53, 54; Phil. 3:21); but its identity will
nevertheless be preserved. It will still be the same body (1 Cor. 15:42-44)
which rises again.
As to the nature of the resurrection body, (1) it will be spiritual (1 Cor.
15:44), i.e., a body adapted to the use of the soul in its glorified state, and
to all the conditions of the heavenly state; (2) glorious, incorruptible, and
powerful (54); (3) like unto the glorified body of Christ (Phil. 3:21); and (4)
immortal (Rev. 21:4).
Christ's resurrection secures and illustrates that of his people. "(1.)
Because his resurrection seals and consummates his redemptive power; and the
redemption of our persons involves the redemption of our bodies (Rom. 8:23).
(2.) Because of our federal and vital union with Christ (1 Cor. 15:21, 22; 1
Thess. 4:14). (3.) Because of his Spirit which dwells in us making our bodies
his members (1 Cor. 6:15; Rom. 8:11). (4.) Because Christ by covenant is Lord
both of the living and the dead (Rom. 14:9). This same federal and vital union
of the Christian with Christ likewise causes the resurrection of the believer to
be similar to as well as consequent upon that of Christ (1 Cor. 15:49; Phil.
3:21; 1 John 3:2)." Hodge's Outlines of Theology.
Reuben - behold a son!, the eldest son of Jacob and
Leah (Gen. 29:32). His sinful conduct, referred to in Gen. 35:22, brought down
upon him his dying father's malediction (48:4). He showed kindness to Joseph,
and was the means of saving his life when his other brothers would have put him
to death (37:21,22). It was he also who pledged his life and the life of his
sons when Jacob was unwilling to let Benjamin go down into Egypt. After Jacob
and his family went down into Egypt (46:8) no further mention is made of Reuben
beyond what is recorded in ch. 49:3,4.
Reuben, Tribe of - at the Exodus numbered 46,500 male
adults, from twenty years old and upwards (Num. 1:20, 21), and at the close of
the wilderness wanderings they numbered only 43,730 (26:7). This tribe united
with that of Gad in asking permission to settle in the "land of Gilead," "on the
other side of Jordan" (32:1-5). The lot assigned to Reuben was the smallest of
the lots given to the trans-Jordanic tribes. It extended from the Arnon, in the
south along the coast of the Dead Sea to its northern end, where the Jordan
flows into it (Josh. 13:15-21, 23). It thus embraced the original kingdom of
Sihon. Reuben is "to the eastern tribes what Simeon is to the western. 'Unstable
as water,' he vanishes away into a mere Arabian tribe. 'His men are few;' it is
all he can do 'to live and not die.' We hear of nothing beyond the
multiplication of their cattle in the land of Gilead, their spoils of 'camels
fifty thousand, and of asses two thousand' (1 Chr. 5:9, 10, 20, 21). In the
great struggles of the nation he never took part. The complaint against him in
the song of Deborah is the summary of his whole history. 'By the streams of
Reuben,' i.e., by the fresh streams which descend from the eastern hills into
the Jordan and the Dead Sea, on whose banks the Bedouin chiefs met then as now
to debate, in the 'streams' of Reuben great were the 'desires'", i.e.,
resolutions which were never carried out, the people idly resting among their
flocks as if it were a time of peace (Judg. 5:15, 16). Stanley's Sinai and
Palestine.
All the three tribes on the east of Jordan at length fell into complete
apostasy, and the time of retribution came. God "stirred up the spirit of Pul,
king of Assyria, and the spirit of Tiglath-pileser, king of Assyria," to carry
them away, the first of the tribes, into captivity (1 Chr. 5:25, 26).
Reuel - friend of God. (1.) A son of Esau and
Bashemath (Gen. 36:4, 10; 1 Chr. 1:35). (2.) "The priest of Midian," Moses'
father-in-law (Ex. 2:18)=Raguel (Num. 10:29). If he be identified with Jethro
(q.v.), then this may be regarded as his proper name, and Jether or Jethro
(i.e., "excellency") as his official title. (3.) Num. 2:14, called also Deuel
(1:14; 7:42).
Revelation - an uncovering, a bringing to light of
that which had been previously wholly hidden or only obscurely seen. God has
been pleased in various ways and at different times (Heb. 1:1) to make a
supernatural revelation of himself and his purposes and plans, which, under the
guidance of his Spirit, has been committed to writing. (See WORD OF GOD.)
The Scriptures are not merely the "record" of revelation; they are the
revelation itself in a written form, in order to the accurate presevation and
propagation of the truth.
Revelation and inspiration differ. Revelation is the supernatural
communication of truth to the mind; inspiration (q.v.) secures to the teacher or
writer infallibility in communicating that truth to others. It renders its
subject the spokesman or prophet of God in such a sense that everything he
asserts to be true, whether fact or doctrine or moral principle, is true,
infallibly true.
Revelation, Book of - =The Apocalypse, the closing
book and the only prophetical book of the New Testament canon. The author of
this book was undoubtedly John the apostle. His name occurs four times in the
book itself (1:1, 4, 9; 22:8), and there is every reason to conclude that the
"John" here mentioned was the apostle. In a manuscript of about the twelfth
century he is called "John the divine," but no reason can be assigned for this
appellation.
The date of the writing of this book has generally been fixed at A.D. 96, in
the reign of Domitian. There are some, however, who contend for an earlier date,
A.D. 68 or 69, in the reign of Nero. Those who are in favour of the later date
appeal to the testimony of the Christian father Irenaeus, who received
information relative to this book from those who had seen John face to face. He
says that the Apocalypse "was seen no long time ago."
As to the relation between this book and the Gospel of John, it has been well
observed that "the leading ideas of both are the same. The one gives us in a
magnificent vision, the other in a great historic drama, the supreme conflict
between good and evil and its issue. In both Jesus Christ is the central figure,
whose victory through defeat is the issue of the conflict. In both the Jewish
dispensation is the preparation for the gospel, and the warfare and triumph of
the Christ is described in language saturated with the Old Testament. The
difference of date will go a long way toward explaining the difference of
style." Plummer's Gospel of St. John, Introd.
Revelation of Christ - the second advent of Christ.
Three different Greek words are used by the apostles to express this, (1)
apokalupsis (1 Cor. 1;7; 2 Thess. 1:7; 1 Pet. 1:7, 13); (2) parousia (Matt.
24:3, 27; 1 Thess. 2:19; James 5:7, 8); (3) epiphaneia (1 Tim. 6:14; 2 Tim.
1:10; 4:1-8; Titus 2:13). There existed among Christians a wide expectation,
founded on Matt. 24:29, 30, 34, of the speedy return of Christ. (See MILLENNIUM.)
Rezeph - solid; a stone, (2 Kings 19:12; Isa. 37:12),
a fortress near Haran, probably on the west of the Euphrates, conquered by
Sennacherib.
Rezin - firm; a prince, a king of Syria, who joined
Pekah (q.v.) in an invasion of the kingdom of Judah (2 Kings 15:37; 16:5-9; Isa.
7:1-8). Ahaz induced Tiglath-pileser III. to attack Damascus, and this caused
Rezin to withdraw for the purpose of defending his own kingdom. Damascus was
taken, and Rezin was slain in battle by the Assyrian king, and his people
carried into captivity, B.C. 732 (2 Kings 16:9).
Rezon - prince, son of Eliadah. Abandoning the
service of Hadadezer, the king of Zobah, on the occasion of his being defeated
by David, he became the "captain over a band" of marauders, and took Damascus,
and became king of Syria (1 Kings 11:23-25; 2 Sam. 8:3-8). For centuries after
this the Syrians were the foes of Israel. He "became an adversary to Israel all
the days of Solomon."
Rhegium - breach, a town in the south of Italy, on
the Strait of Messina, at which Paul touched on his way to Rome (Acts 28:13). It
is now called Rheggio.
Rhesa - affection, son of Zorobabel, mentioned in the
genealogy of our Lord (Luke 3:27).
Rhoda - a rose, the damsel in the house of Mary, the
mother of John Mark. She came to hearken when Peter knocked at the door of the
gate (Acts 12:12-15).
Rhodes - a rose, an island to the south of the
western extremity of Asia Minor, between Coos and Patara, about 46 miles long
and 18 miles broad. Here the apostle probably landed on his way from Greece to
Syria (Acts 21:1), on returning from his third missionary journey.
Riblah - fruitful, an ancient town on the northern
frontier of Palestine, 35 miles north-east of Baalbec, and 10 or 12 south of
Lake Homs, on the eastern bank of the Orontes, in a wide and fertile plain. Here
Nebuchadnezzar had his head-quarters in his campaign against Jerusalem, and here
also Necho fixed his camp after he had routed Josiah's army at Megiddo (2 Kings
23:29-35; 25:6, 20, 21; Jer. 39:5; 52:10). It was on the great caravan road from
Palestine to Carchemish, on the Euphrates. It is described (Num. 34:11) as "on
the eastern side of Ain." A place still called el Ain, i.e., "the fountain", is
found in such a position about 10 miles distant. (See JERUSALEM.)
Riddle - (Heb. hodah). The oldest and, strictly
speaking, the only example of a riddle was that propounded by Samson (Judg.
14:12-18). The parabolic prophecy in Ezek. 17:2-18 is there called a "riddle."
It was rather, however, an allegory. The word "darkly" in 1 Cor. 13:12 is the
rendering of the Greek enigma; marg., "in a riddle."
Righteousness - See JUSTIFICATION.
Rimmon - pomegranate. (1.) A man of Beeroth (2 Sam.
4:2), one of the four Gibeonite cities. (See Josh. 9:17.)
(2.) A Syrian idol, mentioned only in 2 Kings 5:18.
(3.) One of the "uttermost cities" of Judah, afterwards given to Simeon
(Josh. 15:21, 32; 19:7; 1 Chr. 4:32). In Josh. 15:32 Ain and Rimmon are
mentioned separately, but in 19:7 and 1 Chr. 4:32 (comp. Neh. 11:29) the two
words are probably to be combined, as forming together the name of one place,
Ain-Rimmon=the spring of the pomegranate. It has been identified with Um
er-Rumamin, about 13 miles south-west of Hebron.
(4.) "Rock of," to which the Benjamites fled (Judg. 20:45, 47; 21:13), and
where they maintained themselves for four months after the fearful battle at
Gibeah, in which they were almost exterminated, 600 only surviving out of about
27,000. It is the present village of Rummon, "on the very edge of the hill
country, with a precipitous descent toward the Jordan valley," supposed to be
the site of Ai.
Rimmon-parez - a pomegranate breach, or Rimmon of the
breach, one of the stations of the Israelites in the wilderness (Num. 33:19,
20).
Ring - Used as an ornament to decorate the fingers,
arms, wrists, and also the ears and the nose. Rings were used as a signet (Gen.
38:18). They were given as a token of investment with authority (Gen. 41:42;
Esther 3:8-10; 8:2), and of favour and dignity (Luke 15:22). They were generally
worn by rich men (James 2:2). They are mentioned by Isiah (3:21) among the
adornments of Hebrew women.
Riphath - a crusher, Gomer's second son (Gen. 10:3),
supposed to have been the ancestor of the Paphlagonians.
Rissah - heap of ruins; dew, a station of the
Israelites in the wilderness (Num. 33:21, 22).
Rithmah - wild broom, a station in the wilderness
(Num. 33:18, 19), the "broom valley," or "valley of broombushes," the place
apparently of the original encampment of Israel, near Kadesh.
River - (1.) Heb. 'aphik, properly the channel or
ravine that holds water (2 Sam. 22:16), translated "brook," "river," "stream,"
but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).
(2.) Heb. nahal, in winter a "torrent," in summer a "wady" or valley (Gen.
32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).
These winter torrents sometimes come down with great suddenness and with
desolating force. A distinguished traveller thus describes his experience in
this matter:, "I was encamped in Wady Feiran, near the base of Jebel Serbal,
when a tremendous thunderstorm burst upon us. After little more than an hour's
rain, the water rose so rapidly in the previously dry wady that I had to run for
my life, and with great difficulty succeeded in saving my tent and goods; my
boots, which I had not time to pick up, were washed away. In less than two hours
a dry desert wady upwards of 300 yards broad was turned into a foaming torrent
from 8 to 10 feet deep, roaring and tearing down and bearing everything upon it,
tangled masses of tamarisks, hundreds of beautiful palmtrees, scores of sheep
and goats, camels and donkeys, and even men, women, and children, for a whole
encampment of Arabs was washed away a few miles above me. The storm commenced at
five in the evening; at half-past nine the waters were rapidly subsiding, and it
was evident that the flood had spent its force." (Comp. Matt. 7:27; Luke 6:49.)
(3.) Nahar, a "river" continuous and full, a perennial stream, as the Jordan,
the Euphrates (Gen. 2:10; 15:18; Deut. 1:7; Ps. 66:6; Ezek. 10:15).
(4.) Tel'alah, a conduit, or water-course (1 Kings 18:32; 2 Kings 18:17;
20:20; Job 38:25; Ezek. 31:4).
(5.) Peleg, properly "waters divided", i.e., streams divided, throughout the
land (Ps. 1:3); "the rivers [i.e., 'divisions'] of waters" (Job 20:17; 29:6;
Prov. 5:16).
(6.) Ye'or, i.e., "great river", probably from an Egyptian word (Aur),
commonly applied to the Nile (Gen. 41:1-3), but also to other rivers (Job 28:10;
Isa. 33:21).
(7.) Yubhal, "a river" (Jer. 17:8), a full flowing stream.
(8.) 'Ubhal, "a river" (Dan. 8:2).
River of Egypt - (1.) Heb. nahar mitsraim, denotes in
Gen. 15:18 the Nile, or its eastern branch (2 Chr. 9:26). (2.) In Num. 34:5
(R.V., "brook of Egypt") the Hebrew word is nahal, denoting a stream
flowing rapidly in winter, or in the rainy season. This is a desert stream on
the borders of Egypt. It is now called the Wady el-'Arish. The present boundary
between Egypt and Palestine is about midway between this wady and Gaza. (See
Num. 34:5; Josh. 15:4, 47; 1 Kings 8:65; 2 Kings 24:7; Isa. 27:12; Ezek. 47:19.
In all these passages the R.V. has "brook" and the A.V. "river.")
River of Gad - probably the Arno (2 Sam. 24:5).
River of God - (Ps. 65:9), as opposed to earthly
streams, denoting that the divine resources are inexhaustible, or the sum of all
fertilizing streams that water the earth (Gen. 2:10).
Rivers of Babylon - (Ps. 137:1), i.e., of the whole
country of Babylonia, e.g., the Tigris, Euphrates, Chalonas, the Ulai, and the
numerous canals.
Rivers of Damascus - the Abana and Pharpar (2 Kings
5:12).
Rivers of Judah - (Joel 3:18), the watercourses of
Judea.
Rizpah - coal; hot stone, the daughter of Aiah, and
one of Saul's concubines. She was the mother of Armoni and Mephibosheth (2 Sam.
3:7; 21:8, 10, 11).
It happened that a grievous famine, which lasted for three years, fell upon
the land during the earlier half of David's reign at Jerusalem. This calamity
was sent "for Saul and for his bloody house, because he slew the Gibeonites."
David inquired of the Gibeonites what satisfaction they demanded, and was
answered that nothing would compensate for the wrong Saul had done to them but
the death of seven of Saul's sons. David accordingly delivered up to them the
two sons of Rizpah and five of the sons of Merab (q.v.), Saul's eldest daughter,
whom she bore to Adriel. These the Gibeonites put to death, and hung up their
bodies before the Lord at the sanctuary at Gibeah. Rizpah thereupon took her
place on the rock of Gibeah (q.v.), and for five months watched the suspended
bodies of her children, to prevent them from being devoured by the beasts and
birds of prey, till they were at length taken down and buried by David.
Her marriage to Abner was the occasion of a quarrel between him and
Ishbosheth, which led to Abner's going over to the side of David (2 Sam.
3:17-21).
Road - (1 Sam. 27:10; R.V., "raid"), an inroad, an
incursion. This word is never used in Scripture in the sense of a way or path.
Robbery - Practised by the Ishmaelites (Gen. 16:12),
the Chaldeans and Sabeans (Job 1:15, 17), and the men of Shechem (Judg. 9:25.
See also 1 Sam. 27:6-10; 30; Hos. 4:2; 6:9). Robbers infested Judea in our
Lord's time (Luke 10:30; John 18:40; Acts 5:36, 37; 21:38; 2 Cor. 11:26). The
words of the Authorized Version, "counted it not robbery to be equal," etc.
(Phil. 2:6, 7), are better rendered in the Revised Version, "counted it not a
prize to be on an equality," etc., i.e., "did not look upon equality with God as
a prize which must not slip from his grasp" = "did not cling with avidity to the
prerogatives of his divine majesty; did not ambitiously display his equality
with God."
"Robbers of churches" should be rendered, as in the Revised Version, "of
temples." In the temple at Ephesus there was a great treasure-chamber, and as
all that was laid up there was under the guardianship of the goddess Diana, to
steal from such a place would be sacrilege (Acts 19:37).
Rock - (Heb. tsur), employed as a symbol of God in
the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26;
95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan.
2:45 the Chaldaic form of the Hebrew word is translated "mountain." It ought to
be translated "rock," as in Hab. 1:12 in the Revised Version. The "rock" from
which the stone is cut there signifies the divine origin of Christ. (See STONE.)
Roe - (Heb. tsebi), properly the gazelle (Arab.
ghazal), permitted for food (Deut. 14:5; comp. Deut. 12:15, 22; 15:22; 1 Kings
4:23), noted for its swiftness and beauty and grace of form (2 Sam. 2:18; 1 Chr.
12:8; Cant. 2:9; 7:3; 8:14).
The gazelle (Gazella dorcas) is found in great numbers in Palestine. "Among
the gray hills of Galilee it is still 'the roe upon the mountains of Bether,'
and I have seen a little troop of gazelles feeding on the Mount of Olives close
to Jerusalem itself" (Tristram).
The Hebrew word ('ayyalah) in Prov. 5: 19 thus rendered (R.V., "doe"), is
properly the "wild she-goat," the mountain goat, the ibex. (See 1 Sam. 24:2; Ps.
104:18; Job 39:1.)
Rogelim - fullers, a town of Gilead, the residence of
Barzillai the Gileadite (2 Sam. 17:27; 19:31), probably near to Mahanaim.
Roll - the common form of ancient books. The Hebrew
word rendered "roll" or "volume" is meghillah, found in Ezra 6:2; Ps.
40:7; Jer. 36:2, 6, 23, 28, 29; Ezek. 2:9; 3:1-3; Zech. 5:1, 2. "Rolls" (Chald.
pl. of sephar, corresponding to Heb. sepher) in Ezra 6:1 is rendered in the
Revised Version "archives." In the New Testament the word "volume" (Heb. 10:7;
R.V., "roll") occurs as the rendering of the Greek kephalis, meaning the head or
top of the stick or cylinder on which the manuscript was rolled, and hence the
manuscript itself. (See BOOK.)
Romamti-ezer - elevation of help, one of the sons of
Heman, "the king's seer in the words of God, to lift up the horn." He was head
of the "four-and-twentieth" course of singers (1 Chr. 25:4, 31).
Romans, Epistle to the - This epistle was probably
written at Corinth. Phoebe (Rom. 16:1) of Cenchrea conveyed it to Rome, and
Gaius of Corinth entertained the apostle at the time of his writing it (16:23; 1
Cor. 1:14), and Erastus was chamberlain of the city, i.e., of Corinth (2 Tim.
4:20).
The precise time at which it was written is not mentioned in the epistle, but
it was obviously written when the apostle was about to "go unto Jerusalem to
minister unto the saints", i.e., at the close of his second visit to Greece,
during the winter preceding his last visit to that city (Rom. 15:25; comp. Acts
19:21; 20:2, 3, 16; 1 Cor. 16:1-4), early in A.D. 58.
It is highly probable that Christianity was planted in Rome by some of those
who had been at Jerusalem on the day of Pentecost (Acts 2:10). At this time the
Jews were very numerous in Rome, and their synagogues were probably resorted to
by Romans also, who in this way became acquainted with the great facts regarding
Jesus as these were reported among the Jews. Thus a church composed of both Jews
and Gentiles was formed at Rome. Many of the brethren went out to meet Paul on
his approach to Rome. There are evidences that Christians were then in Rome in
considerable numbers, and had probably more than one place of meeting (Rom.
16:14, 15).
The object of the apostle in writing to this church was to explain to them
the great doctrines of the gospel. His epistle was a "word in season." Himself
deeply impressed with a sense of the value of the doctrines of salvation, he
opens up in a clear and connected form the whole system of the gospel in its
relation both to Jew and Gentile. This epistle is peculiar in this, that it is a
systematic exposition of the gospel of universal application. The subject is
here treated argumentatively, and is a plea for Gentiles addressed to Jews. In
the Epistle to the Galatians, the same subject is discussed, but there the
apostle pleads his own authority, because the church in Galatia had been founded
by him.
After the introduction (1:1-15), the apostle presents in it divers aspects
and relations the doctrine of justification by faith (1:16-11:36) on the ground
of the imputed righteousness of Christ. He shows that salvation is all of grace,
and only of grace. This main section of his letter is followed by various
practical exhortations (12:1-15:13), which are followed by a conclusion
containing personal explanations and salutations, which contain the names of
twenty-four Christians at Rome, a benediction, and a doxology (Rom. 15:14-ch.
16).
Rome - the most celebrated city in the world at the
time of Christ. It is said to have been founded B.C. 753. When the New Testament
was written, Rome was enriched and adorned with the spoils of the world, and
contained a population estimated at 1,200,000, of which the half were slaves,
and including representatives of nearly every nation then known. It was
distinguished for its wealth and luxury and profligacy. The empire of which it
was the capital had then reached its greatest prosperity.
On the day of Pentecost there were in Jerusalem "strangers from Rome," who
doubtless carried with them back to Rome tidings of that great day, and were
instrumental in founding the church there. Paul was brought to this city a
prisoner, where he remained for two years (Acts 28:30, 31) "in his own hired
house." While here, Paul wrote his epistles to the Philippians, to the
Ephesians, to the Colossians, to Philemon, and probably also to the Hebrews. He
had during these years for companions Luke and Aristarchus (Acts 27:2), Timothy
(Phil. 1:1; Col. 1:1), Tychicus (Eph. 6: 21), Epaphroditus (Phil. 4:18), and
John Mark (Col. 4:10). (See PAUL.)
Beneath this city are extensive galleries, called "catacombs," which were
used from about the time of the apostles (one of the inscriptions found in them
bears the date A.D. 71) for some three hundred years as places of refuge in the
time of persecution, and also of worship and burial. About four thousand
inscriptions have been found in the catacombs. These give an interesting insight
into the history of the church at Rome down to the time of Constantine.
Rose - Many varieties of the rose proper are
indigenous to Syria. The famed rose of Damascus is white, but there are also red
and yellow roses. In Cant. 2:1 and Isa. 35:1 the Hebrew word
habatstseleth (found only in these passages), rendered "rose" (R.V.
marg., "autumn crocus"), is supposed by some to mean the oleander, by others the
sweet-scented narcissus (a native of Palestine), the tulip, or the daisy; but
nothing definite can be affirmed regarding it.
The "rose of Sharon" is probably the cistus or rock-rose, several species of
which abound in Palestine. "Mount Carmel especially abounds in the cistus, which
in April covers some of the barer parts of the mountain with a glow not inferior
to that of the Scottish heather." (See MYRRH ¯T0002632 [2].)
Rosh - (Ezek. 38:2, 3; 39:1) is rendered "chief" in
the Authorized Version. It is left untranslated as a proper name in the Revised
Version. Some have supposed that the Russians are here meant, as one of the
three Scythian tribes of whom Magog was the prince. They invaded the land of
Judah in the days of Josiah. Herodotus, the Greek historian, says: "For
twenty-eight years the Scythians ruled over Asia, and things were turned upside
down by their violence and contempt." (See BETHSHEAN.)
Rosin - found only in Authorized Version, margin,
Ezek. 27:17, Heb. tsori, uniformly rendered elsewhere "balm" (q.v.), as here in
the text. The Vulgate has resinam, rendered "rosin" in the Douay Version. As
used, however, by Jerome, the Lat. resina denotes some odoriferous gum or oil.
Ruby - (Heb. peninim), only in plural (Lam. 4:7). The
ruby was one of the stones in the high priest's breastplate (Ex. 28:17). A
comparison is made between the value of wisdom and rubies (Job 28:18; Prov.
3:15; 8:11). The price of a virtuous woman is said to be "far above rubies"
(Prov. 31:10). The exact meaning of the Hebrew word is uncertain. Some render it
"red coral;" others, "pearl" or "mother-of-pearl."
Rudder bands - Ancient ships had two great
broad-bladed oars for rudders. These, when not in use, were lifted out of the
water and bound or tied up. When required for use, these bands were unloosed and
the rudders allowed to drop into the water (Acts 27:40).
Rue - a garden herb (Ruta graveolens) which the
Pharisees were careful to tithe (Luke 11:42), neglecting weightier matters. It
is omitted in the parallel passage of Matt. 23:23. There are several species
growing wild in Palestine. It is used for medicinal and culinary purposes. It
has a powerful scent, and is a stimulant. (See MINT.)
Rufus - red, the son of Simon the Cyrenian (Mark
15:21), whom the Roman soldiers compelled to carry the cross on which our Lord
was crucified. Probably it is the same person who is again mentioned in Rom.
16:13 as a disciple at Rome, whose mother also was a Christian held in esteem by
the apostle. Mark mentions him along with his brother Alexander as persons well
known to his readers (Mark 15:21).
Ruhamah - having obtained mercy, a symbolical name
given to the daughter of Hosea (2:1).
Rumah - elevation, probably the same as Arumah (Judg.
9:41; 2 Kings 23:36), near Shechem. Others identify it with Tell Rumeh, in
Galilee, about 6 miles north of Nazareth.
Rush - the papyrus (Job 8:11). (See BULRUSH.)
The expression "branch and rush" in Isa. 9:14; 19:15 means "utterly."
Ruth - a friend, a Moabitess, the wife of Mahlon,
whose father, Elimelech, had settled in the land of Moab. On the death of
Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law, who refused to
leave her, to Bethlehem, the old home from which Elimelech had migrated. There
she had a rich relative, Boaz, to whom Ruth was eventually married. She became
the mother of Obed, the grandfather of David. Thus Ruth, a Gentile, is among the
maternal progenitors of our Lord (Matt. 1:5). The story of "the gleaner Ruth
illustrates the friendly relations between the good Boaz and his reapers, the
Jewish land system, the method of transferring property from one person to
another, the working of the Mosaic law for the relief of distressed and ruined
families; but, above all, handing down the unselfishness, the brave love, the
unshaken trustfulness of her who, though not of the chosen race, was, like the
Canaanitess Tamar (Gen. 38:29; Matt. 1:3) and the Canaanitess Rahab (Matt. 1:5),
privileged to become the ancestress of David, and so of 'great David's greater
Son'" (Ruth 4:18-22).
Ruth The Book of - was originally a part of the Book
of Judges, but it now forms one of the twenty-four separate books of the Hebrew
Bible.
The history it contains refers to a period perhaps about one hundred and
twenty-six years before the birth of David. It gives (1) an account of Naomi's
going to Moab with her husband, Elimelech, and of her subsequent return to
Bethlehem with her daughter-in-law; (2) the marriage of Boaz and Ruth; and (3)
the birth of Obed, of whom David sprang.
The author of this book was probably Samuel, according to Jewish tradition.
"Brief as this book is, and simple as is its story, it is remarkably rich in
examples of faith, patience, industry, and kindness, nor less so in indications
of the care which God takes of those who put their trust in him."
Rye - =Rie, (Heb. kussemeth), found in Ex. 9:32; Isa.
28:25, in all of which the margins of the Authorized and of the Revised Versions
have "spelt." This Hebrew word also occurs in Ezek. 4:9, where the Authorized
Version has "fitches' (q.v.) and the Revised Version "spelt." This, there can be
no doubt, was the Triticum spelta, a species of hard, rough-grained wheat.
Sabachthani - thou hast forsaken me, one of the
Aramaic words uttered by our Lord on the cross (Matt. 27:46; Mark 15:34).
Sabaoth - the transliteration of the Hebrew word
tsebha'oth, meaning "hosts," "armies" (Rom. 9:29; James 5:4). In the LXX.
the Hebrew word is rendered by "Almighty." (See Rev. 4:8; comp. Isa. 6:3.) It
may designate Jehovah as either (1) God of the armies of earth, or (2) God of
the armies of the stars, or (3) God of the unseen armies of angels; or perhaps
it may include all these ideas.
Sabbath - (Heb. verb shabbath, meaning "to rest from
labour"), the day of rest. It is first mentioned as having been instituted in
Paradise, when man was in innocence (Gen. 2:2). "The sabbath was made for man,"
as a day of rest and refreshment for the body and of blessing to the soul.
It is next referred to in connection with the gift of manna to the children
of Israel in the wilderness (Ex. 16:23); and afterwards, when the law was given
from Sinai (20:11), the people were solemnly charged to "remember the sabbath
day, to keep it holy." Thus it is spoken of as an institution already existing.
In the Mosaic law strict regulations were laid down regarding its observance
(Ex. 35:2, 3; Lev. 23:3; 26:34). These were peculiar to that dispensation.
In the subsequent history of the Jews frequent references are made to the
sanctity of the Sabbath (Isa. 56:2, 4, 6, 7; 58:13, 14; Jer. 17:20-22; Neh.
13:19). In later times they perverted the Sabbath by their traditions. Our Lord
rescued it from their perversions, and recalled to them its true nature and
intent (Matt. 12:10-13; Mark 2:27; Luke 13:10-17).
The Sabbath, originally instituted for man at his creation, is of permanent
and universal obligation. The physical necessities of man require a Sabbath of
rest. He is so constituted that his bodily welfare needs at least one day in
seven for rest from ordinary labour. Experience also proves that the moral and
spiritual necessities of men also demand a Sabbath of rest. "I am more and more
sure by experience that the reason for the observance of the Sabbath lies deep
in the everlasting necessities of human nature, and that as long as man is man
the blessedness of keeping it, not as a day of rest only, but as a day of
spiritual rest, will never be annulled. I certainly do feel by experience the
eternal obligation, because of the eternal necessity, of the Sabbath. The soul
withers without it. It thrives in proportion to its observance. The Sabbath was
made for man. God made it for men in a certain spiritual state because they
needed it. The need, therefore, is deeply hidden in human nature. He who can
dispense with it must be holy and spiritual indeed. And he who, still unholy and
unspiritual, would yet dispense with it is a man that would fain be wiser than
his Maker" (F. W. Robertson).
The ancient Babylonian calendar, as seen from recently recovered inscriptions
on the bricks among the ruins of the royal palace, was based on the division of
time into weeks of seven days. The Sabbath is in these inscriptions designated
Sabattu, and defined as "a day of rest for the heart" and "a day of completion
of labour."
The change of the day. Originally at creation the seventh day of the week was
set apart and consecrated as the Sabbath. The first day of the week is now
observed as the Sabbath. Has God authorized this change? There is an obvious
distinction between the Sabbath as an institution and the particular day set
apart for its observance. The question, therefore, as to the change of the day
in no way affects the perpetual obligation of the Sabbath as an institution.
Change of the day or no change, the Sabbath remains as a sacred institution the
same. It cannot be abrogated.
If any change of the day has been made, it must have been by Christ or by his
authority. Christ has a right to make such a change (Mark 2:23-28). As Creator,
Christ was the original Lord of the Sabbath (John 1:3; Heb. 1:10). It was
originally a memorial of creation. A work vastly greater than that of creation
has now been accomplished by him, the work of redemption. We would naturally
expect just such a change as would make the Sabbath a memorial of that greater
work.
True, we can give no text authorizing the change in so many words. We have no
express law declaring the change. But there are evidences of another kind. We
know for a fact that the first day of the week has been observed from apostolic
times, and the necessary conclusion is, that it was observed by the apostles and
their immediate disciples. This, we may be sure, they never would have done
without the permission or the authority of their Lord.
After his resurrection, which took place on the first day of the week (Matt.
28:1; Mark 16:2; Luke 24:1; John 20:1), we never find Christ meeting with his
disciples on the seventh day. But he specially honoured the first day by
manifesting himself to them on four separate occasions (Matt. 28:9; Luke 24:34,
18-33; John 20:19-23). Again, on the next first day of the week, Jesus appeared
to his disciples (John 20:26).
Some have calculated that Christ's ascension took place on the first day of
the week. And there can be no doubt that the descent of the Holy Ghost at
Pentecost was on that day (Acts 2:1). Thus Christ appears as instituting a new
day to be observed by his people as the Sabbath, a day to be henceforth known
amongst them as the "Lord's day." The observance of this "Lord's day" as the
Sabbath was the general custom of the primitive churches, and must have had
apostolic sanction (comp. Acts 20:3-7; 1 Cor. 16:1, 2) and authority, and so the
sanction and authority of Jesus Christ.
The words "at her sabbaths" (Lam. 1:7, A.V.) ought probably to be, as in the
Revised Version, "at her desolations."
Sabbath day's journey - supposed to be a distance of
2,000 cubits, or less than half-a-mile, the distance to which, according to
Jewish tradition, it was allowable to travel on the Sabbath day without
violating the law (Acts 1:12; comp. Ex. 16:29; Num. 35:5; Josh. 3:4).
Sabbatical year - every seventh year, during which
the land, according to the law of Moses, had to remain uncultivated (Lev.
25:2-7; comp. Ex. 23:10, 11, 12; Lev. 26:34, 35). Whatever grew of itself during
that year was not for the owner of the land, but for the poor and the stranger
and the beasts of the field. All debts, except those of foreigners, were to be
remitted (Deut. 15:1-11). There is little notice of the observance of this year
in Biblical history. It appears to have been much neglected (2 Chr. 36:20, 21).
Sabeans - descendants of Seba (Gen. 10:7); Africans
(Isa. 43:3). They were "men of stature," and engaged in merchandise (Isa.
45:14). Their conversion to the Lord was predicted (Ps. 72:10). This word, in
Ezek. 23:42, should be read, as in the margin of the Authorized Version, and in
the Revised Version, "drunkards." Another tribe, apparently given to war, is
mentioned in Job 1:15.
Sabtah - rest, the third son of Cush (Gen. 10:7; 1
Chr. 1:9).
Sabtecha - the fifth son of Cush (id.).
Sachar - hire. (1.) One of David's heroes (1 Chr.
11:35); called also Sharar (2 Sam. 23:33).
(2.) A son of Obed-edom the Gittite, and a temple porter (1 Chr. 26:4).
Sackbut - (Chald. sabkha; Gr. sambuke), a Syrian
stringed instrument resembling a harp (Dan. 3:5, 7, 10, 15); not the modern
sackbut, which is a wind instrument.
Sackcloth - cloth made of black goats' hair, coarse,
rough, and thick, used for sacks, and also worn by mourners (Gen. 37:34; 42:25;
2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of repentance (Matt.
11:21). It was put upon animals by the people of Nineveh (Jonah 3:8).
Sacrifice - The offering up of sacrifices is to be
regarded as a divine institution. It did not originate with man. God himself
appointed it as the mode in which acceptable worship was to be offered to him by
guilty man. The language and the idea of sacrifice pervade the whole Bible.
Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and
Eve with the skins of animals, which in all probability had been offered in
sacrifice (Gen. 3:21). Abel offered a sacrifice "of the firstlings of his flock"
(4:4; Heb. 11:4). A distinction also was made between clean and unclean animals,
which there is every reason to believe had reference to the offering up of
sacrifices (Gen. 7:2, 8), because animals were not given to man as food till
after the Flood.
The same practice is continued down through the patriarchal age (Gen. 8:20;
12:7; 13:4, 18; 15:9-11; 22:1-18, etc.). In the Mosaic period of Old Testament
history definite laws were prescribed by God regarding the different kinds of
sacrifices that were to be offered and the manner in which the offering was to
be made. The offering of stated sacrifices became indeed a prominent and
distinctive feature of the whole period (Ex. 12:3-27; Lev. 23:5-8; Num. 9:2-14).
(See ALTAR.)
We learn from the Epistle to the Hebrews that sacrifices had in themselves no
value or efficacy. They were only the "shadow of good things to come," and
pointed the worshippers forward to the coming of the great High Priest, who, in
the fullness of the time, "was offered once for all to bear the sin of many."
Sacrifices belonged to a temporary economy, to a system of types and emblems
which served their purposes and have now passed away. The "one sacrifice for
sins" hath "perfected for ever them that are sanctified."
Sacrifices were of two kinds: 1. Unbloody, such as (1) first-fruits and
tithes; (2) meat and drink-offerings; and (3) incense. 2. Bloody, such as (1)
burnt-offerings; (2) peace-offerings; and (3) sin and trespass offerings. (See
OFFERINGS.)
Sadducees - The origin of this Jewish sect cannot
definitely be traced. It was probably the outcome of the influence of Grecian
customs and philosophy during the period of Greek domination. The first time
they are met with is in connection with John the Baptist's ministry. They came
out to him when on the banks of the Jordan, and he said to them, "O generation
of vipers, who hath warned you to flee from the wrath to come?" (Matt. 3:7.) The
next time they are spoken of they are represented as coming to our Lord tempting
him. He calls them "hypocrites" and "a wicked and adulterous generation" (Matt.
16:1-4; 22:23). The only reference to them in the Gospels of Mark (12:18-27) and
Luke (20:27-38) is their attempting to ridicule the doctrine of the
resurrection, which they denied, as they also denied the existence of angels.
They are never mentioned in John's Gospel.
There were many Sadducees among the "elders" of the Sanhedrin. They seem,
indeed, to have been as numerous as the Pharisees (Acts 23:6). They showed their
hatred of Jesus in taking part in his condemnation (Matt. 16:21; 26:1-3, 59;
Mark 8:31; 15:1; Luke 9:22; 22:66). They endeavoured to prohibit the apostles
from preaching the resurrection of Christ (Acts 2:24, 31, 32; 4:1, 2; 5:17,
24-28). They were the deists or sceptics of that age. They do not appear as a
separate sect after the destruction of Jerusalem.
Sadoc - just, mentioned in the genealogy of our Lord
(Matt. 1:14).
Saffron - Heb. karkom, Arab. zafran (i.e., "yellow"),
mentioned only in Cant. 4:13, 14; the Crocus sativus. Many species of the crocus
are found in Palestine. The pistils and stigmata, from the centre of its
flowers, are pressed into "saffron cakes," common in the East. "We found," says
Tristram, "saffron a very useful condiment in travelling cookery, a very small
pinch of it giving not only a rich yellow colour but an agreable flavour to a
dish of rice or to an insipid stew."
Saint - one separated from the world and consecrated
to God; one holy by profession and by covenant; a believer in Christ (Ps. 16:3;
Rom. 1:7; 8:27; Phil. 1:1; Heb. 6:10).
The "saints" spoken of in Jude 1:14 are probably not the disciples of Christ,
but the "innumerable company of angels" (Heb. 12:22; Ps. 68:17), with reference
to Deut. 33:2.
This word is also used of the holy dead (Matt. 27:52; Rev. 18:24). It was not
used as a distinctive title of the apostles and evangelists and of a "spiritual
nobility" till the fourth century. In that sense it is not a scriptural title.
Sala - a shoot, a descendant of Arphaxed (Luke 3:35,
36); called also Shelah (1 Chr. 1:18, 24).
Salamis - a city on the south-east coast of Cyprus
(Acts 13:5), where Saul and Barnabas, on their first missionary journey,
preached the word in one of the Jewish synagogues, of which there seem to have
been several in that place. It is now called Famagusta.
Salathiel - whom I asked of God, the son of Jeconiah
(Matt. 1:12; 1 Chr. 3:17); also called the son of Neri (Luke 3:27). The probable
explanation of the apparent discrepancy is that he was the son of Neri, the
descendant of Nathan, and thus heir to the throne of David on the death of
Jeconiah (comp. Jer. 22:30).
Salcah - wandering, a city of Bashan assigned to the
half tribe of Manasseh (Deut. 3:10; Josh. 12:5; 13:11), identified with Salkhad,
about 56 miles east of Jordan.
Salem - peace, commonly supposed to be another name
of Jerusalem (Gen. 14:18; Ps. 76:2; Heb. 7:1, 2).
Salim - peaceful, a place near AEnon (q.v.), on the
west of Jordan, where John baptized (John 3:23). It was probably the Shalem
mentioned in Gen. 33:18, about 7 miles south of AEnon, at the head of the great
Wady Far'ah, which formed the northern boundary of Judea in the Jordan valley.
Sallai - basket-maker. (1.) A Benjamite (Neh. 11:8).
(2.) A priest in the days of Joshua and Zerubbabel (Neh. 12:20).
Sallu - weighed. (1.) A priest (Neh. 12:7).
(2.) A Benjamite (1 Chr. 9:7; Neh. 11:7).
Salmon - garment, the son of Nashon (Ruth 4:20; Matt.
1:4, 5), possibly the same as Salma in 1 Chr. 2:51.
Salmon - shady; or Zalmon (q.v.), a hill covered with
dark forests, south of Shechem, from which Abimelech and his men gathered wood
to burn that city (Judg. 9:48). In Ps. 68:14 the change from war to peace is
likened to snow on the dark mountain, as some interpret the expression. Others
suppose the words here mean that the bones of the slain left unburied covered
the land, so that it seemed to be white as if covered with snow. The reference,
however, of the psalm is probably to Josh. 11 and 12. The scattering of the
kings and their followers is fitly likened unto the snow-flakes rapidly falling
on the dark Salmon. It is the modern Jebel Suleiman.
Salmone - a promontory on the east of Crete, under
which Paul sailed on his voyage to Rome (Acts 27:7); the modern Cape Sidero.
Salome - perfect. (1.) The wife of Zebedee and mother
of James and John (Mat. 27:56), and probably the sister of Mary, the mother of
our Lord (John 19:25). She sought for her sons places of honour in Christ's
kingdom (Matt. 20:20, 21; comp. 19:28). She witnessed the crucifixion (Mark
15:40), and was present with the other women at the sepulchre (Matt. 27:56).
(2.) "The daughter of Herodias," not named in the New Testament. On the
occasion of the birthday festival held by Herod Antipas, who had married her
mother Herodias, in the fortress of Machaerus, she "came in and danced, and
pleased Herod" (Mark 6:14-29). John the Baptist, at that time a prisoner in the
dungeons underneath the castle, was at her request beheaded by order of Herod,
and his head given to the damsel in a charger, "and the damsel gave it to her
mother," whose revengeful spirit was thus gratified. "A luxurious feast of the
period" (says Farrar, Life of Christ) "was not regarded as complete unless it
closed with some gross pantomimic representation; and doubtless Herod had
adopted the evil fashion of his day. But he had not anticipated for his guests
the rare luxury of seeing a princess, his own niece, a grand-daughter of Herod
the Great and of Mariamne, a descendant, therefore, of Simon the high priest and
the great line of Maccabean princes, a princess who afterwards became the wife
of a tetrarch [Philip, tetrarch of Trachonitis] and the mother of a king,
honouring them by degrading herself into a scenic dancer."
Salt - used to season food (Job 6:6), and mixed with
the fodder of cattle (Isa. 30:24, "clean;" in marg. of R.V. "salted"). All
meat-offerings were seasoned with salt (Lev. 2:13). To eat salt with one is to
partake of his hospitality, to derive subsistence from him; and hence he who did
so was bound to look after his host's interests (Ezra 4:14, "We have maintenance
from the king's palace;" A.V. marg., "We are salted with the salt of the
palace;" R.V., "We eat the salt of the palace").
A "covenant of salt" (Num. 18:19; 2 Chr. 13:5) was a covenant of perpetual
obligation. New-born children were rubbed with salt (Ezek. 16:4). Disciples are
likened unto salt, with reference to its cleansing and preserving uses (Matt.
5:13). When Abimelech took the city of Shechem, he sowed the place with salt,
that it might always remain a barren soil (Judg. 9:45). Sir Lyon Playfair
argues, on scientific grounds, that under the generic name of "salt," in certain
passages, we are to understand petroleum or its residue asphalt. Thus in Gen.
19:26 he would read "pillar of asphalt;" and in Matt. 5:13, instead of "salt,"
"petroleum," which loses its essence by exposure, as salt does not, and becomes
asphalt, with which pavements were made.
The Jebel Usdum, to the south of the Dead Sea, is a mountain of rock salt
about 7 miles long and from 2 to 3 miles wide and some hundreds of feet high.
Salt Sea - (Josh. 3:16). See DEAD SEA.