Shobal - pilgrim. (1.) The second son of Seir the
Horite; one of the Horite "dukes" (Gen. 36:20).
(2.) One of the sons of Caleb, and a descendant of Hur (1 Chr. 2:50, 52; 4:1,
2).
Shobi - captor, son of Nahash of Rabbah, the
Ammonite. He showed kindness to David when he fled from Jerusalem to Mahanaim (2
Sam. 17:27).
Shocho - (2 Chr. 28:18) = Shochoh (1 Sam. 17:1) =
Shoco (2 Chr. 11:7). See SOCOH.
Shoe - Of various forms, from the mere sandal (q.v.)
to the complete covering of the foot. The word so rendered (A.V.) in Deut.
33:25, min'al, "a bar," is derived from a root meaning "to bolt" or "shut
fast," and hence a fastness or fortress. The verse has accordingly been rendered
"iron and brass shall be thy fortress," or, as in the Revised Version, "thy bars
[marg., "shoes"] shall be iron and brass."
Shomer - watchman. (1.) The mother of Jehozabad, who
murdered Joash (2 Kings 12:21); called also Shimrith, a Moabitess (2 Chr.
24:26).
(2.) A man of Asher (1 Chr. 7:32); called also Shamer (34).
Shophan - hidden, or hollow, a town east of Jordan
(Num. 32:35), built by the children of Gad. This word should probably be joined
with the word preceding it in this passage, Atroth-Shophan, as in the Revised
Version.
Shoshannim - lilies, the name of some musical
instrument, probably like a lily in shape (Ps. 45; 69, title). Some think that
an instrument of six strings is meant.
Shoshannim-Eduth - in title of Ps. 80 (R.V. marg.,
"lilies, a testimony"), probably the name of the melody to which the psalm was
to be sung.
Shrines, Silver - little models and medallions of the
temple and image of Diana of Ephesus (Acts 19:24). The manufacture of these was
a very large and profitable business.
Shua - wealth. (1.) A Canaanite whose daughter was
married to Judah (1 Chr. 2:3).
(2.) A daughter of Heber the Asherite (1 Chr. 7:32).
Shuah - prostration; a pit. (1.) One of Abraham's
sons by Keturah (Gen. 25:2; Chr. 1:32). (2.) 1 Chr. 4:11.
Shual, The land of - land of the fox, a district in
the tribe of Benjamin (1 Sam. 13:17); possibly the same as Shalim (9:4), in the
neighbourhood of Shaalabbin (Josh. 19:42).
Shuhite - a designation of Bildad (Job 2:11),
probably because he was a descendant of Shuah.
Shulamite - the same, as some think, with
"Shunammite," from "Shunem:" otherwise, the import of the word is uncertain
(Cant. 6:13; R.V., "Shulammite").
Shunammite - a person of Shunem (1 Kings 1:3; 2 Kings
4:12). The Syr. and Arab. read "Sulamite."
Shunem - two resting-places, a little village in the
tribe of Issachar, to the north of Jezreel and south of Mount Gilboa (Josh.
19:18), where the Philistines encamped when they came against Saul (1 Sam.
28:4), and where Elisha was hospitably entertained by a rich woman of the place.
On the sudden death of this woman's son she hastened to Carmel, 20 miles distant
across the plain, to tell Elisha, and to bring him with her to Shunem. There, in
the "prophet's chamber," the dead child lay; and Elisha entering it, shut the
door and prayed earnestly: and the boy was restored to life (2 Kings 4:8-37).
This woman afterwards retired during the famine to the low land of the
Philistines; and on returning a few years afterwards, found her house and fields
in the possession of a stranger. She appealed to the king at Samaria, and had
them in a somewhat remarkable manner restored to her (comp. 2 Kings 8:1-6).
Shur - an enclosure; a wall, a part, probably, of the
Arabian desert, on the north-eastern border of Egypt, giving its name to a
wilderness extending from Egypt toward Philistia (Gen. 16:7; 20:1; 25:18;
Ex.15:22). The name was probably given to it from the wall (or shur) which the
Egyptians built to defend their frontier on the north-east from the desert
tribes. This wall or line of fortifications extended from Pelusium to
Heliopolis.
Shushan - a lily, the Susa of Greek and Roman
writers, once the capital of Elam. It lay in the uplands of Susiana, on the east
of the Tigris, about 150 miles to the north of the head of the Persian Gulf. It
is the modern Shush, on the northwest of Shuster. Once a magnificent city, it is
now an immense mass of ruins. Here Daniel saw one of his visions (Dan. 8); and
here also Nehemiah (Neh. 1) began his public life. Most of the events recorded
in the Book of Esther took place here. Modern explorers have brought to light
numerous relics, and the ground-plan of the splendid palace of Shushan, one of
the residences of the great king, together with numerous specimens of ancient
art, which illustrate the statements of Scripture regarding it (Dan. 8:2). The
great hall of this palace (Esther 1) "consisted of several magnificent groups of
columns, together with a frontage of 343 feet 9 inches, and a depth of 244 feet.
These groups were arranged into a central phalanx of thirty-six columns (six
rows of six each), flanked on the west, north, and east by an equal number,
disposed in double rows of six each, and distant from them 64 feet 2 inches."
The inscriptions on the ruins represent that the palace was founded by Darius
and completed by Artaxerxes.
Shushan-Eduth - lily of the testimony, the title of
Ps. 60. (See SHOSHANNIM.)
Sibbecai - the Lord sustains, one of David's heroes
(1 Chr. 11:29), general of the eighth division of the army (27:11). He slew the
giant Saph in the battle of Gob (2 Sam. 21:18; R.V., "Sibbechai"). Called also
Mebunnai (23:27).
Sibmah - coolness; fragrance, a town in Reuben, in
the territory of Moab, on the east of Jordan (Josh. 13:19); called also Shebam
and Shibmah (Num. 32:3, 38). It was famous for its vines (Isa. 16:9; Jer.
48:32). It has been identified with the ruin of Sumieh, where there are rock-cut
wine-presses. This fact explains the words of the prophets referred to above. It
was about 5 miles east of Heshbon.
Sichem - =She'chem, (q.v.), Gen. 12:6.
Sickle - of the Egyptians resembled that in modern
use. The ears of corn were cut with it near the top of the straw. There was also
a sickle used for warlike purposes, more correctly, however, called a
pruning-hook (Deut. 16:9; Jer. 50:16, marg., "scythe;" Joel 3:13; Mark 4:29).
Siddim, Vale of - valley of the broad plains, "which
is the salt sea" (Gen. 14:3, 8, 10), between Engedi and the cities of the plain,
at the south end of the Dead Sea. It was "full of slime-pits" (R.V., "bitumen
pits"). Here Chedorlaomer and the confederate kings overthrew the kings of Sodom
and the cities of the plain. God afterwards, on account of their wickedness,
"overthrew those cities, and all the plain, and all the inhabitants of the
cities;" and the smoke of their destruction "went up as the smoke of a furnace"
(19:24-28), and was visible from Mamre, where Abraham dwelt.
Some, however, contend that the "cities of the plain" were somewhere at the
north of the Dead Sea. (See SODOM.)
Sidon - fishing; fishery, Gen. 10:15, 19 (A.V. marg.,
Tzidon; R.V., Zidon); Matt. 11:21, 22; Luke 6:17. (See ZIDON.)
Signet - a seal used to attest documents (Dan.
6:8-10, 12). In 6:17, this word properly denotes a ring. The impression of a
signet ring on fine clay has recently been discovered among the ruins at
Nineveh. It bears the name and title of an Egyptian king. Two actual signet
rings of ancient Egyptian monarchs (Cheops and Horus) have also been discovered.
When digging a shaft close to the south wall of the temple area, the
engineers of the Palestine Exploration Fund, at a depth of 12 feet below the
surface, came upon a pavement of polished stones, formerly one of the streets of
the city. Under this pavement they found a stratum of 16 feet of concrete, and
among this concrete, 10 feet down, they found a signet stone bearing the
inscription, in Old Hebrew characters, "Haggai, son of Shebaniah." It has been
asked, Might not this be the actual seal of Haggai the prophet? We know that he
was in Jerusalem after the Captivity; and it is somewhat singular that he alone
of all the minor prophets makes mention of a signet (Hag. 2:23). (See SEAL.)
Sihon - striking down. The whole country on the east
of Jordan, from the Arnon to the Jabbok, was possessed by the Amorites, whose
king, Sihon, refused to permit the Israelites to pass through his territory, and
put his army in array against them. The Israelites went forth against him to
battle, and gained a complete victory. The Amorites were defeated; Sihon, his
sons, and all his people were smitten with the sword, his walled towns were
captured, and the entire country of the Amorites was taken possession of by the
Israelites (Num. 21:21-30; Deut. 2:24-37).
The country from the Jabbok to Hermon was at this time ruled by Og, the last
of the Rephaim. He also tried to prevent the progress of the Israelites, but was
utterly routed, and all his cities and territory fell into the hands of the
Israelites (comp. Num. 21:33-35; Deut. 3:1-14; Ps. 135: 10-12; 136:17-22).
These two victories gave the Israelites possession of the country on the east
of Jordan, from the Arnon to the foot of Hermon. The kingdom of Sihon embraced
about 1,500 square miles, while that of Og was more than 3,000 square miles.
Sihor - (correctly Shi'hor) black; dark the name
given to the river Nile in Isa. 23:3; Jer. 2:18. In Josh. 13:3 it is probably
"the river of Egypt", i.e., the Wady el-Arish (1 Chr. 13:5), which flows "before
Egypt", i.e., in a north-easterly direction from Egypt, and enters the sea about
50 miles south-west of Gaza.
Silas - wood, a prominent member of the church at
Jerusalem; also called Silvanus. He and Judas, surnamed Barsabas, were chosen by
the church there to accompany Paul and Barnabas on their return to Antioch from
the council of the apostles and elders (Acts 15:22), as bearers of the decree
adopted by the council. He assisted Paul there in his evangelistic labours, and
was also chosen by him to be his companion on his second missionary tour (Acts
16:19-24). He is referred to in the epistles under the name of Silvanus (2 Cor.
1:19; 1 Thess. 1:1; 2 Thess. 1:1; 1 Pet. 5:12). There is no record of the time
or place of his death.
Silk - Heb. demeshek, "damask," silk cloth
manufactured at Damascus, Amos 3:12. A.V., "in the corner of a bed, and in
Damascus in a couch;" R.V., "in the corner of a couch, and on the silken
cushions of a bed" (marg., "in Damascus on a bed").
Heb. meshi, (Ezek. 16:10, 13, rendered "silk"). In Gen. 41:42 (marg. A.V.),
Prov. 31:22 (R.V., "fine linen"), the word "silk" ought to be "fine linen."
Silk was common in New Testament times (Rev. 18:12).
Silla - a highway; a twig, only in 2 Kings 12:20. If
taken as a proper name (as in the LXX. and other versions), the locality is
unknown.
Siloah, The pool of - Heb. shelah; i.e., "the dart",
Neh. 3:15; with the art. shiloah, "sending," Isa. 8:6 (comp. 7:3)=Siloam
(q.v.)
Siloam, Pool of - sent or sending. Here a notable
miracle was wrought by our Lord in giving sight to the blind (John 9:7-11). It
has been identified with the Birket Silwan in the lower Tyropoeon valley, to the
south-east of the hill of Zion.
The water which flows into this pool intermittingly by a subterranean channel
springs from the "Fountain of the Virgin" (q.v.). The length of this channel,
which has several windings, is 1,750 feet, though the direct distance is only
1,100 feet. The pool is 53 feet in length from north to south, 18 feet wide, and
19 deep. The water passes from it by a channel cut in the rock into the gardens
below. (See EN-ROGEL ¯T0001214.)
Many years ago (1880) a youth, while wading up the conduit by which the water
enters the pool, accidentally discovered an inscription cut in the rock, on the
eastern side, about 19 feet from the pool. This is the oldest extant Hebrew
record of the kind. It has with great care been deciphered by scholars, and has
been found to be an account of the manner in which the tunnel was constructed.
Its whole length is said to be "twelve hundred cubits;" and the inscription
further notes that the workmen, like the excavators of the Mont Cenis Tunnel,
excavated from both ends, meeting in the middle.
Some have argued that the inscription was cut in the time of Solomon; others,
with more probability, refer it to the reign of Hezekiah. A more ancient tunnel
was discovered in 1889 some 20 feet below the ground. It is of smaller
dimensions, but more direct in its course. It is to this tunnel that Isaiah
(8:6) probably refers.
The Siloam inscription above referred to was surreptitiously cut from the
wall of the tunnel in 1891 and broken into fragments. These were, however,
recovered by the efforts of the British Consul at Jerusalem, and have been
restored to their original place.
Siloam, Tower of - mentioned only Luke 13:4. The
place here spoken of is the village now called Silwan, or Kefr Silwan, on the
east of the valley of Kidron, and to the north-east of the pool. It stands on
the west slope of the Mount of Olives.
As illustrative of the movement of small bands of Canaanites from place to
place, and the intermingling of Canaanites and Israelites even in small towns in
earlier times, M.C. Ganneau records the following curious fact: "Among the
inhabitants of the village (of Siloam) there are a hundred or so domiciled for
the most part in the lower quarter, and forming a group apart from the rest,
called Dhiabrye, i.e., men of Dhiban. It appears that at some remote period a
colony from the capital of king Mesha (Dibon-Moab) crossed the Jordan and fixed
itself at the gates of Jerusalem at Silwan. The memory of this migration is
still preserved; and I am assured by the people themselves that many of their
number are installed in other villages round Jerusalem" (quoted by Henderson,
Palestine).
Silver - used for a great variety of purposes, as may
be judged from the frequent references to it in Scripture. It first appears in
commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for
the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There
is no record of its having been found in Syria or Palestine. It was brought in
large quantities by foreign merchants from abroad, from Spain and India and
other countries probably.
Silverling - (Isa. 7:23). Literally the words are "at
a thousand of silver", i.e., "pieces of silver," or shekels.
Simeon - hearing. (1.) The second son of Jacob by
Leah (Gen. 29:33). He was associated with Levi in the terrible act of vengeance
against Hamor and the Shechemites (34:25, 26). He was detained by Joseph in
Egypt as a hostage (42:24). His father, when dying, pronounced a malediction
against him (49:5-7). The words in the Authorized Version (49:6), "they digged
down a wall," ought to be, as correctly rendered in the Revised Version, "they
houghed an ox."
(2.) An aged saint who visited the temple when Jesus was being presented
before the Lord, and uttered lofty words of thankgiving and of prophecy (Luke
2:29-35).
(3.) One of the ancestors of Joseph (Luke 3:30).
(4.) Surnamed Niger, i.e., "black," perhaps from his dark complexion, a
teacher of some distinction in the church of Antioch (Acts 13:1-3). It has been
supposed that this was the Simon of Cyrene who bore Christ's cross. Note the
number of nationalities represented in the church at Antioch.
(5.) James (Acts 15:14) thus designates the apostle Peter (q.v.).
Simeon, The tribe of - was "divided and scattered"
according to the prediction in Gen. 49:5-7. They gradually dwindled in number,
and sank into a position of insignificance among the other tribes. They
decreased in the wilderness by about two-thirds (comp. Num. 1:23; 26:14). Moses
pronounces no blessing on this tribe. It is passed by in silence (Deut. 33).
This tribe received as their portion a part of the territory already allotted
to Judah (Josh. 19:1-9). It lay in the south-west of the land, with Judah on the
east and Dan on the north; but whether it was a compact territory or not cannot
be determined. The subsequent notices of this tribe are but few (1 Chr.
4:24-43). Like Reuben on the east of Jordan, this tribe had little influence on
the history of Israel.
Simon - the abbreviated form of Simeon. (1.) One of
the twelve apostles, called the Canaanite (Matt. 10:4; Mark 3:18). This word
"Canaanite" does not mean a native of Canaan, but is derived from the Syriac
word Kanean or Kaneniah, which was the name of a Jewish sect. The Revised
Version has "Cananaean;" marg., "or Zealot" He is also called "Zelotes" (Luke
6:15; Acts 1:13; R.V., "the Zealot"), because previous to his call to the
apostleship he had been a member of the fanatical sect of the Zealots. There is
no record regarding him.
(2.) The father of Judas Iscariot (John 6:71; 13:2, 26).
(3.) One of the brothers of our Lord (Matt. 13:55; Mark 6:3).
(4.) A Pharisee in whose house "a woman of the city which was a sinner"
anointed our Lord's feet with ointment (Luke 7:36-38).
(5.) A leper of Bethany, in whose house Mary anointed our Lord's head with
ointment "as he sat at meat" (Matt. 26:6-13; Mark 14:3-9).
(6.) A Jew of Cyrene, in North Africa, then a province of Libya. A hundred
thousand Jews from Palestine had been settled in this province by Ptolemy Soter
(B.C. 323-285), where by this time they had greatly increased in number. They
had a synagogue in Jerusalem for such of their number as went thither to the
annual feasts. Simon was seized by the soldiers as the procession wended its way
to the place of crucifixion as he was passing by, and the heavy cross which
Christ from failing strength could no longer bear was laid on his shoulders.
Perhaps they seized him because he showed sympathy with Jesus. He was the
"father of Alexander and Rufus" (Matt. 27:32). Possibly this Simon may have been
one of the "men of Cyrene" who preached the word to the Greeks (Acts 11:20).
(7.) A sorcerer of great repute for his magical arts among the Samaritans
(Acts 8:9-11). He afterwards became a professed convert to the faith under the
preaching of Philip the deacon and evangelist (12, 13). His profession was,
however, soon found to be hollow. His conduct called forth from Peter a stern
rebuke (8:18-23). From this moment he disappears from the Church's history. The
term "Simony," as denoting the purchase for money of spiritual offices, is
derived from him.
(8.) A Christian at Joppa, a tanner by trade, with whom Peter on one occasion
lodged (Acts 9:43).
(9.) Simon Peter (Matt. 4:18). See PETER.
Simri - watchman, a Levite of the family of Merari (1
Chr. 26:10).
Sin - is "any want of conformity unto or
transgression of the law of God" (1 John 3:4; Rom. 4:15), in the inward state
and habit of the soul, as well as in the outward conduct of the life, whether by
omission or commission (Rom. 6:12-17; 7:5-24). It is "not a mere violation of
the law of our constitution, nor of the system of things, but an offence against
a personal lawgiver and moral governor who vindicates his law with penalties.
The soul that sins is always conscious that his sin is (1) intrinsically vile
and polluting, and (2) that it justly deserves punishment, and calls down the
righteous wrath of God. Hence sin carries with it two inalienable characters,
(1) ill-desert, guilt (reatus); and (2) pollution (macula).", Hodge's Outlines.
The moral character of a man's actions is determined by the moral state of
his heart. The disposition to sin, or the habit of the soul that leads to the
sinful act, is itself also sin (Rom. 6:12-17; Gal. 5:17; James 1:14, 15).
The origin of sin is a mystery, and must for ever remain such to us. It is
plain that for some reason God has permitted sin to enter this world, and that
is all we know. His permitting it, however, in no way makes God the author of
sin.
Adam's sin (Gen. 3:1-6) consisted in his yielding to the assaults of
temptation and eating the forbidden fruit. It involved in it, (1) the sin of
unbelief, virtually making God a liar; and (2) the guilt of disobedience to a
positive command. By this sin he became an apostate from God, a rebel in arms
against his Creator. He lost the favour of God and communion with him; his whole
nature became depraved, and he incurred the penalty involved in the covenant of
works.
Original sin. "Our first parents being the root of all mankind, the guilt of
their sin was imputed, and the same death in sin and corrupted nature were
conveyed to all their posterity, descending from them by ordinary generation."
Adam was constituted by God the federal head and representative of all his
posterity, as he was also their natural head, and therefore when he fell they
fell with him (Rom. 5:12-21; 1 Cor. 15:22-45). His probation was their
probation, and his fall their fall. Because of Adam's first sin all his
posterity came into the world in a state of sin and condemnation, i.e., (1) a
state of moral corruption, and (2) of guilt, as having judicially imputed to
them the guilt of Adam's first sin.
"Original sin" is frequently and properly used to denote only the moral
corruption of their whole nature inherited by all men from Adam. This inherited
moral corruption consists in, (1) the loss of original righteousness; and (2)
the presence of a constant proneness to evil, which is the root and origin of
all actual sin. It is called "sin" (Rom. 6:12, 14, 17; 7:5-17), the "flesh"
(Gal. 5:17, 24), "lust" (James 1:14, 15), the "body of sin" (Rom. 6:6),
"ignorance," "blindness of heart," "alienation from the life of God" (Eph. 4:18,
19). It influences and depraves the whole man, and its tendency is still
downward to deeper and deeper corruption, there remaining no recuperative
element in the soul. It is a total depravity, and it is also universally
inherited by all the natural descendants of Adam (Rom. 3:10-23; 5:12-21; 8:7).
Pelagians deny original sin, and regard man as by nature morally and spiritually
well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are
also called, Calvinists, regard man as described above, spiritually dead (Eph.
2:1; 1 John 3:14).
The doctrine of original sin is proved, (1.) From the fact of the universal
sinfulness of men. "There is no man that sinneth not" (1 Kings 8:46; Isa. 53:6;
Ps. 130:3; Rom. 3:19, 22, 23; Gal. 3:22). (2.) From the total depravity of man.
All men are declared to be destitute of any principle of spiritual life; man's
apostasy from God is total and complete (Job 15:14-16; Gen. 6:5,6). (3.) From
its early manifestation (Ps. 58:3; Prov. 22:15). (4.) It is proved also from the
necessity, absolutely and universally, of regeneration (John 3:3; 2 Cor. 5:17).
(5.) From the universality of death (Rom. 5:12-20).
Various kinds of sin are mentioned, (1.) "Presumptuous sins," or as literally
rendered, "sins with an uplifted hand", i.e., defiant acts of sin, in contrast
with "errors" or "inadvertencies" (Ps. 19:13). (2.) "Secret", i.e., hidden sins
(19:12); sins which escape the notice of the soul. (3.) "Sin against the Holy
Ghost" (q.v.), or a "sin unto death" (Matt. 12:31, 32; 1 John 5:16), which
amounts to a wilful rejection of grace.
Sin, a city in Egypt, called by the Greeks Pelusium, which means, as does
also the Hebrew name, "clayey" or "muddy," so called from the abundance of clay
found there. It is called by Ezekel (Ezek. 30:15) "the strength of Egypt, "thus
denoting its importance as a fortified city. It has been identified with the
modern Tineh, "a miry place," where its ruins are to be found. Of its boasted
magnificence only four red granite columns remain, and some few fragments of
others.
Sinai - of Sin (the moon god), called also Horeb, the
name of the mountain district which was reached by the Hebrews in the third
month after the Exodus. Here they remained encamped for about a whole year.
Their journey from the Red Sea to this encampment, including all the windings of
the route, was about 150 miles. The last twenty-two chapters of Exodus, together
with the whole of Leviticus and Num. ch. 1-11, contain a record of all the
transactions which occurred while they were here. From Rephidim (Ex. 17:8-13)
the Israelites journeyed forward through the Wady Solaf and Wady esh-Sheikh into
the plain of er-Rahah, "the desert of Sinai," about 2 miles long and half a mile
broad, and encamped there "before the mountain." The part of the mountain range,
a protruding lower bluff, known as the Ras Sasafeh (Sufsafeh), rises almost
perpendicularly from this plain, and is in all probability the Sinai of history.
Dean Stanley thus describes the scene:, "The plain itself is not broken and
uneven and narrowly shut in, like almost all others in the range, but presents a
long retiring sweep, within which the people could remove and stand afar off.
The cliff, rising like a huge altar in front of the whole congregation, and
visible against the sky in lonely grandeur from end to end of the whole plain,
is the very image of the 'mount that might be touched,' and from which the voice
of God might be heard far and wide over the plain below." This was the scene of
the giving of the law. From the Ras Sufsafeh the law was proclaimed to the
people encamped below in the plain of er-Rahah. During the lengthened period of
their encampment here the Israelites passed through a very memorable experience.
An immense change passed over them. They are now an organized nation, bound by
covenant engagement to serve the Lord their God, their ever-present divine
Leader and Protector. At length, in the second month of the second year of the
Exodus, they move their camp and march forward according to a prescribed order.
After three days they reach the "wilderness of Paran," the "et-Tih", i.e., "the
desert", and here they make their first encampment. At this time a spirit of
discontent broke out amongst them, and the Lord manifested his displeasure by a
fire which fell on the encampment and inflicted injury on them. Moses called the
place Taberah (q.v.), Num. 11:1-3. The journey between Sinai and the southern
boundary of the Promised Land (about 150 miles) at Kadesh was accomplished in
about a year. (See MAP facing page 204.)
Sinaiticus codex - usually designated by the first
letter of the Hebrew alphabet, is one of the most valuable of ancient MSS. of
the Greek New Testament. On the occasion of a third visit to the convent of St.
Catherine, on Mount Sinai, in 1859, it was discovered by Dr. Tischendorf. He had
on a previous visit in 1844 obtained forty-three parchment leaves of the LXX.,
which he deposited in the university library of Leipsic, under the title of the
Codex Frederico-Augustanus, after his royal patron the king of Saxony. In the
year referred to (1859) the emperor of Russia sent him to prosecute his search
for MSS., which he was convinced were still to be found in the Sinai convent.
The story of his finding the manuscript of the New Testament has all the
interest of a romance. He reached the convent on 31st January; but his inquiries
appeared to be fruitless. On the 4th February he had resolved to return home
without having gained his object. "On that day, when walking with the provisor
of the convent, he spoke with much regret of his ill-success. Returning from
their promenade, Tischendorf accompanied the monk to his room, and there had
displayed to him what his companion called a copy of the LXX., which he, the
ghostly brother, owned. The MS. was wrapped up in a piece of cloth, and on its
being unrolled, to the surprise and delight of the critic the very document
presented itself which he had given up all hope of seeing. His object had been
to complete the fragmentary LXX. of 1844, which he had declared to be the most
ancient of all Greek codices on vellum that are extant; but he found not only
that, but a copy of the Greek New Testament attached, of the same age, and
perfectly complete, not wanting a single page or paragraph." This precious
fragment, after some negotiations, he obtained possession of, and conveyed it to
the Emperor Alexander, who fully appreciated its importance, and caused it to be
published as nearly as possible in facsimile, so as to exhibit correctly the
ancient handwriting. The entire codex consists of 346 1/2 folios. Of these 199
belong to the Old Testament and 147 1/2 to the New, along with two ancient
documents called the Epistle of Barnabas and the Shepherd of Hermas. The books
of the New Testament stand thus: the four Gospels, the epistles of Paul, the
Acts of the Apostles, the Catholic Epistles, the Apocalypse of John. It is shown
by Tischendorf that this codex was written in the fourth century, and is thus of
about the same age as the Vatican codex; but while the latter wants the greater
part of Matthew and sundry leaves here and there besides, the Sinaiticus is the
only copy of the New Testament in uncial characters which is complete. Thus it
is the oldest extant MS. copy of the New Testament. Both the Vatican and the
Sinai codices were probably written in Egypt. (See VATICANUS.)
Sinim, The land of - (Isa. 49:12), supposed by some
to mean China, but more probably Phoenicia (Gen. 10:17) is intended.
Sinite - an inhabitant of Sin, near Arka (Gen. 10:17;
1 Chr. 1:15). (See ARKITE.)
Sin-offering - (Heb. hattath), the law of, is given
in detail in Lev. 4-6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31;
Num. 6:10-14. On the day of Atonement it was made with special solemnity (Lev.
16:5, 11, 15). The blood was then carried into the holy of holies and sprinkled
on the mercy-seat. Sin-offerings were also presented at the five annual
festivals (Num. 28, 29), and on the occasion of the consecration of the priests
(Ex. 29:10-14, 36). As each individual, even the most private member of the
congregation, as well as the congregation at large, and the high priest, was
obliged, on being convicted by his conscience of any particular sin, to come
with a sin-offering, we see thus impressively disclosed the need in which every
sinner stands of the salvation of Christ, and the necessity of making
application to it as often as the guilt of sin renews itself upon his
conscience. This resort of faith to the perfect sacrifice of Christ is the one
way that lies open for the sinner's attainment of pardon and restoration to
peace. And then in the sacrifice itself there is the reality of that
incomparable worth and preciousness which were so significantly represented in
the sin-offering by the sacredness of its blood and the hallowed destination of
its flesh. With reference to this the blood of Christ is called emphatically
"the precious blood," and the blood that "cleanseth from all sin" (1 John 1:7).
Sin, Wilderness of - lying between Elim and sinai
(Ex. 16:1; comp. Num. 33:11, 12). This was probably the narrow plain of
el-Markha, which stretches along the eastern shore of the Red Sea for several
miles toward the promontory of Ras Mohammed, the southern extremity of the
Sinitic Peninsula. While the Israelites rested here for some days they began to
murmur on account of the want of nourishment, as they had by this time consumed
all the corn they had brought with them out of Egypt. God heard their
murmurings, and gave them "manna" and then quails in abundance.
Sion - elevated. (1.) Denotes Mount Hermon in Deut.
4:48; called Sirion by the Sidonians, and by the Amorites Shenir (Deut. 3:9).
(See HERMON.)
(2.) The Greek form of Zion (q.v.) in Matt. 21:5; John 12:15.
Siphmoth - fruitful places, some unknown place in the
south, where David found friends when he fled from Saul (1 Sam. 30:28).
Sirah - retiring, a well from which Joab's messenger
brought back Abner (2 Sam. 3:26). It is now called 'Ain Sarah, and is situated
about a mile from Hebron, on the road to the north.
Sirion - a breastplate, the Sidonian name of Hermon
(q.v.), Deut. 3:9; Ps. 29:6.
Sisera - (Egypt. Ses-Ra, "servant of Ra"). (1.) The
captain of Jabin's army (Judg. 4:2), which was routed and destroyed by the army
of Barak on the plain of Esdraelon. After all was lost he fled to the settlement
of Heber the Kenite in the plain of Zaanaim. Jael, Heber's wife, received him
into her tent with apparent hospitality, and "gave him butter" (i.e., lebben, or
curdled milk) "in a lordly dish." Having drunk the refreshing beverage, he lay
down, and soon sank into the sleep of the weary. While he lay asleep Jael crept
stealthily up to him, and taking in her hand one of the tent pegs, with a mallet
she drove it with such force through his temples that it entered into the ground
where he lay, and "at her feet he bowed, he fell; where he bowed, there he fell
down dead." The part of Deborah's song (Judg. 5:24-27) referring to the death of
Sisera (which is a "mere patriotic outburst," and "is no proof that purer eyes
would have failed to see gross sin mingling with Jael's service to Israel") is
thus rendered by Professor Roberts (Old Testament Revision):
"Extolled above women be Jael, The wife of Heber the Kenite, Extolled above
women in the tent. He asked for water, she gave him milk; She brought him cream
in a lordly dish. She stretched forth her hand to the nail, Her right hand to
the workman's hammer, And she smote Sisera; she crushed his head, She crashed
through and transfixed his temples. At her feet he curled himself, he fell, he
lay still; At her feet he curled himself, he fell; And where he curled himself,
there he fell dead."
(2.) The ancestor of some of the Nethinim who returned with Zerubbabel (Ezra
2:53; Neh. 7:55).
Sitnah - strife, the second of the two wells dug by
Isaac, whose servants here contended with the Philistines (Gen. 26:21). It has
been identified with the modern Shutneh, in the valley of Gerar, to the west of
Rehoboth, about 20 miles south of Beersheba.
Sitting - the attitude generally assumed in Palestine
by those who were engaged in any kind of work. "The carpenter saws, planes, and
hews with his hand-adze, sitting on the ground or upon the plank he is planning.
The washerwoman sits by the tub; and, in a word, no one stands when it is
possible to sit. Shopkeepers always sit, and Levi sitting at the receipt of
custom (Matt. 9:9) is the exact way to state the case.", Thomson, Land and Book.
Sivan - a Persian word (Assyr, sivanu, "bricks"),
used after the Captivity as the name of the third month of the Jewish year,
extending from the new moon in June to the new moon in July (Esther 8:9).
Skin, Coats made of - (Gen. 3:21). Skins of rams and
badgers were used as a covering for the tabernacle (Ex. 25:5; Num. 4:8-14).
Skull, The place of a - See GOLGOTHA.
Slave - Jer. 2:14 (A.V.), but not there found in the
original. In Rev. 18:13 the word "slaves" is the rendering of a Greek word
meaning "bodies." The Hebrew and Greek words for slave are usually rendered
simply "servant," "bondman," or "bondservant." Slavery as it existed under the
Mosaic law has no modern parallel. That law did not originate but only regulated
the already existing custom of slavery (Ex. 21:20, 21, 26, 27; Lev. 25:44-46;
Josh. 9:6-27). The gospel in its spirit and genius is hostile to slavery in
every form, which under its influence is gradually disappearing from among men.
Slime - (Gen. 11:3; LXX., "asphalt;" R.V. marg.,
"bitumen"). The vale of Siddim was full of slime pits (14:10). Jochebed daubed
the "ark of bulrushes" with slime (Ex. 2:3). (See PITCH.)
Sling - With a sling and a stone David smote the
Philistine giant (1 Sam. 17:40, 49). There were 700 Benjamites who were so
skilled in its use that with the left hand they "could sling stones at a hair
breadth, and not miss" (Judg. 20:16; 1 Chr. 12:2). It was used by the Israelites
in war (2 Kings 3:25). (See ARMS.)
The words in Prov. 26:8, "As he that bindeth a stone in a sling," etc.
(Authorized Version), should rather, as in the Revised Version, be "As a bag of
gems in a heap of stones," etc.
Smith - The Hebrews were not permitted by the
Philistines in the days of Samuel to have a smith amongst them, lest they should
make them swords and spears (1 Sam. 13:19). Thus the Philistines sought to make
their conquest permanent (comp. 2 Kings 24:16).
Smyrna - myrrh, an ancient city of Ionia, on the
western coast of Asia Minor, about 40 miles to the north of Ephesus. It is now
the chief city of Anatolia, having a mixed population of about 200,000, of whom
about one-third are professed Christians. The church founded here was one of the
seven addressed by our Lord (Rev. 2:8-11). The celebrated Polycarp, a pupil of
the apostle John, was in the second century a prominent leader in the church of
Smyrna. Here he suffered martyrdom, A.D. 155.
Snail - (1.) Heb. homit, among the unclean creeping
things (Lev. 11:30). This was probably the sand-lizard, of which there are many
species in the wilderness of Judea and the Sinai peninsula.
(2.) Heb. shablul (Ps. 58:8), the snail or slug proper. Tristram explains the
allusions of this passage by a reference to the heat and drought by which the
moisture of the snail is evaporated. "We find," he says, "in all parts of the
Holy Land myriads of snail-shells in fissures still adhering by the calcareous
exudation round their orifice to the surface of the rock, but the animal of
which is utterly shrivelled and wasted, 'melted away.'"
Snare - The expression (Amos 3:5), "Shall one take up
a snare from the earth?" etc. (Authorized Version), ought to be, as in the
Revised Version, "Shall a snare spring up from the ground?" etc. (See GIN.)
Snow - Common in Palestine in winter (Ps. 147:16).
The snow on the tops of the Lebanon range is almost always within view
throughout the whole year. The word is frequently used figuratively by the
sacred writers (Job 24:19; Ps. 51:7; 68:14; Isa. 1:18). It is mentioned only
once in the historical books (2 Sam. 23:20). It was "carried to Tyre, Sidon, and
Damascus as a luxury, and labourers sweltering in the hot harvest-fields used it
for the purpose of cooling the water which they drank (Prov. 25:13; Jer. 18:14).
No doubt Herod Antipas, at his feasts in Tiberias, enjoyed also from this very
source the modern luxury of ice-water."
So - (Nubian, Sabako), an Ethiopian king who brought
Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian
monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had
been successful in the reign of Jeroboam I.
Soap - (Jer. 2:22; Mal. 3:2; Heb. borith), properly a
vegetable alkali, obtained from the ashes of certain plants, particularly the
salsola kali (saltwort), which abounds on the shores of the Dead Sea and of the
Mediterranean. It does not appear that the Hebrews were acquainted with what is
now called "soap," which is a compound of alkaline carbonates with oleaginous
matter. The word "purely" in Isa. 1:25 (R.V., "throughly;" marg., "as with lye")
is lit. "as with bor." This word means "clearness," and hence also that
which makes clear, or pure, alkali. "The ancients made use of alkali mingled
with oil, instead of soap (Job 9:30), and also in smelting metals, to make them
melt and flow more readily and purely" (Gesenius).
Socho - a fence; hedge, (1 Chr. 4:18; R.V.,
Soco)=So'choh (1 Kings 4:10; R.V., Socoh), Sho'choh (1 Sam. 17:1; R.V., Socoh),
Sho'co (2 Chr. 11:7; R.V., Soco), Sho'cho (2 Chr. 28:18; R.V., Soco), a city in
the plain or lowland of Judah, where the Philistines encamped when they invaded
Judah after their defeat at Michmash. It lay on the northern side of the valley
of Elah (Wady es-Sunt). It has been identified with the modern Khurbet
Shuweikeh, about 14 miles south-west of Jerusalem. In this campaign Goliath was
slain, and the Philistines were completely routed.
Sodom - burning; the walled, a city in the vale of
Siddim (Gen. 13:10; 14:1-16). The wickedness of its inhabitants brought down
upon it fire from heaven, by which it was destroyed (18:16-33; 19:1-29; Deut.
23:17). This city and its awful destruction are frequently alluded to in
Scripture (Deut. 29:23; 32:32; Isa. 1:9, 10; 3:9; 13:19; Jer. 23:14; Ezek.
16:46-56; Zeph. 2:9; Matt. 10:15; Rom. 9:29; 2 Pet. 2:6, etc.). No trace of it
or of the other cities of the plain has been discovered, so complete was their
destruction. Just opposite the site of Zoar, on the south-west coast of the Dead
Sea, is a range of low hills, forming a mass of mineral salt called Jebel Usdum,
"the hill of Sodom." It has been concluded, from this and from other
considerations, that the cities of the plain stood at the southern end of the
Dead Sea. Others, however, with much greater probability, contend that they
stood at the northern end of the sea. [in 1897].
Sodoma - (Rom. 9:29; R.V., "Sodom"), the Greek form
for Sodom.
Sodomites - those who imitated the licentious
wickedness of Sodom (Deut. 23:17; 1 Kings 14:24; Rom. 1:26, 27). Asa destroyed
them "out of the land" (1 Kings 15:12), as did also his son Jehoshaphat (22:46).
Solemn meeting - (Isa. 1:13), the convocation on the
eighth day of the Feast of Tabernacles (Lev. 23:36; Num. 29:35, R.V., "solemn
assembly;" marg., "closing festival"). It is the name given also to the
convocation held on the seventh day of the Passover (Deut. 16:8).
Solomon - peaceful, (Heb. Shelomoh), David's second
son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was
probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on
the throne in early manhood, probably about sixteen or eighteen years of age.
Nathan, to whom his education was intrusted, called him Jedidiah, i.e., "beloved
of the Lord" (2 Sam. 12:24, 25). He was the first king of Israel "born in the
purple." His father chose him as his successor, passing over the claims of his
elder sons: "Assuredly Solomon my son shall reign after me." His history is
recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place
before his father's death, and was hastened on mainly by Nathan and Bathsheba,
in consequence of the rebellion of Adonijah (1 Kings 1:5-40). During his long
reign of forty years the Hebrew monarchy gained its highest splendour. This
period has well been called the "Augustan age" of the Jewish annals. The first
half of his reign was, however, by far the brighter and more prosperous; the
latter half was clouded by the idolatries into which he fell, mainly from his
heathen intermarriages (1 Kings 11:1-8; 14:21, 31).
Before his death David gave parting instructions to his son (1 Kings 2:1-9; 1
Chr. 22:7-16; 28). As soon as he had settled himself in his kingdom, and
arranged the affairs of his extensive empire, he entered into an alliance with
Egypt by the marriage of the daughter of Pharaoh (1 Kings 3:1), of whom,
however, nothing further is recorded. He surrounded himself with all the
luxuries and the external grandeur of an Eastern monarch, and his government
prospered. He entered into an alliance with Hiram, king of Tyre, who in many
ways greatly assisted him in his numerous undertakings. (See HIRAM.)
For some years before his death David was engaged in the active work of
collecting materials (1 Chr. 29:6-9; 2 Chr. 2:3-7) for building a temple in
Jerusalem as a permanent abode for the ark of the covenant. He was not permitted
to build the house of God (1 Chr. 22:8); that honour was reserved to his son
Solomon. (See TEMPLE.)
After the completion of the temple, Solomon engaged in the erection of many
other buildings of importance in Jerusalem and in other parts of his kingdom.
For the long space of thirteen years he was engaged in the erection of a royal
palace on Ophel (1 Kings 7:1-12). It was 100 cubits long, 50 broad, and 30 high.
Its lofty roof was supported by forty-five cedar pillars, so that the hall was
like a forest of cedar wood, and hence probably it received the name of "The
House of the Forest of Lebanon." In front of this "house" was another building,
which was called the Porch of Pillars, and in front of this again was the "Hall
of Judgment," or Throne-room (1 Kings 7:7; 10:18-20; 2 Chr. 9:17-19), "the
King's Gate," where he administered justice and gave audience to his people.
This palace was a building of great magnificence and beauty. A portion of it was
set apart as the residence of the queen consort, the daughter of Pharaoh. From
the palace there was a private staircase of red and scented sandal wood which
led up to the temple.
Solomon also constructed great works for the purpose of securing a plentiful
supply of water for the city (Eccl. 2:4-6). He then built Millo (LXX., "Acra")
for the defence of the city, completing a line of ramparts around it (1 Kings
9:15, 24; 11:27). He erected also many other fortifications for the defence of
his kingdom at various points where it was exposed to the assault of enemies (1
Kings 9:15-19; 2 Chr. 8:2-6). Among his great undertakings must also be
mentioned the building of Tadmor (q.v.) in the wilderness as a commercial depot,
as well as a military outpost.
During his reign Palestine enjoyed great commercial prosperity. Extensive
traffic was carried on by land with Tyre and Egypt and Arabia, and by sea with
Spain and India and the coasts of Africa, by which Solomon accumulated vast
stores of wealth and of the produce of all nations (1 Kings 9:26-28; 10:11, 12;
2 Chr. 8:17, 18; 9:21). This was the "golden age" of Israel. The royal
magnificence and splendour of Solomon's court were unrivalled. He had seven
hundred wives and three hundred concubines, an evidence at once of his pride,
his wealth, and his sensuality. The maintenance of his household involved
immense expenditure. The provision required for one day was "thirty measures of
fine flour, and threescore measures of meal, ten fat oxen, and twenty oxen out
of the pastures, and an hundred sheep, beside harts, and roebucks, and
fallow-deer, and fatted fowl" (1 Kings 4:22, 23).
Solomon's reign was not only a period of great material prosperity, but was
equally remarkable for its intellectual activity. He was the leader of his
people also in this uprising amongst them of new intellectual life. "He spake
three thousand proverbs: and his songs were a thousand and five. And he spake of
trees, from the cedar tree that is in Lebanon even unto the hyssop that
springeth out of the wall: he spake also of beasts, and of fowl, and of creeping
things, and of fishes" (1 Kings 4:32, 33).
His fame was spread abroad through all lands, and men came from far and near
"to hear the wisdom of Solomon." Among others thus attracted to Jerusalem was
"the queen of the south" (Matt. 12:42), the queen of Sheba, a country in Arabia
Felix. "Deep, indeed, must have been her yearning, and great his fame, which
induced a secluded Arabian queen to break through the immemorial custom of her
dreamy land, and to put forth the energy required for braving the burdens and
perils of so long a journey across a wilderness. Yet this she undertook, and
carried it out with safety." (1 Kings 10:1-13; 2 Chr. 9:1-12.) She was filled
with amazement by all she saw and heard: "there was no more spirit in her."
After an interchange of presents she returned to her native land.
But that golden age of Jewish history passed away. The bright day of
Solomon's glory ended in clouds and darkness. His decline and fall from his high
estate is a sad record. Chief among the causes of his decline were his polygamy
and his great wealth. "As he grew older he spent more of his time among his
favourites. The idle king living among these idle women, for 1,000 women, with
all their idle and mischievous attendants, filled the palaces and
pleasure-houses which he had built (1 Kings 11:3), learned first to tolerate and
then to imitate their heathenish ways. He did not, indeed, cease to believe in
the God of Israel with his mind. He did not cease to offer the usual sacrifices
in the temple at the great feasts. But his heart was not right with God; his
worship became merely formal; his soul, left empty by the dying out of true
religious fervour, sought to be filled with any religious excitement which
offered itself. Now for the first time a worship was publicly set up amongst the
people of the Lord which was not simply irregular or forbidden, like that of
Gideon (Judg. 8:27), or the Danites (Judg. 18:30, 31), but was downright
idolatrous." (1 Kings 11:7; 2 Kings 23:13.)
This brought upon him the divine displeasure. His enemies prevailed against
him (1 Kings 11:14-22, 23-25, 26-40), and one judgment after another fell upon
the land. And now the end of all came, and he died, after a reign of forty
years, and was buried in the city of David, and "with him was buried the
short-lived glory and unity of Israel." "He leaves behind him but one weak and
worthless son, to dismember his kingdom and disgrace his name."
"The kingdom of Solomon," says Rawlinson, "is one of the most striking facts
in the Biblical history. A petty nation, which for hundreds of years has with
difficulty maintained a separate existence in the midst of warlike tribes, each
of which has in turn exercised dominion over it and oppressed it, is suddenly
raised by the genius of a soldier-monarch to glory and greatness. An empire is
established which extends from the Euphrates to the borders of Egypt, a distance
of 450 miles; and this empire, rapidly constructed, enters almost immediately on
a period of peace which lasts for half a century. Wealth, grandeur,
architectural magnificence, artistic excellence, commercial enterprise, a
position of dignity among the great nations of the earth, are enjoyed during
this space, at the end of which there is a sudden collapse. The ruling nation is
split in twain, the subject-races fall off, the pre-eminence lately gained being
wholly lost, the scene of struggle, strife, oppression, recovery, inglorious
submission, and desperate effort, re-commences.", Historical Illustrations.
Solomon, Song of - called also, after the Vulgate,
the "Canticles." It is the "song of songs" (1:1), as being the finest and most
precious of its kind; the noblest song, "das Hohelied," as Luther calls it. The
Solomonic authorship of this book has been called in question, but evidences,
both internal and external, fairly establish the traditional view that it is the
product of Solomon's pen. It is an allegorical poem setting forth the mutual
love of Christ and the Church, under the emblem of the bridegroom and the bride.
(Compare Matt. 9:15; John 3:29; Eph. 5:23, 27, 29; Rev. 19:7-9; 21:2, 9; 22:17.
Compare also Ps. 45; Isa. 54:4-6; 62:4, 5; Jer. 2:2; 3:1, 20; Ezek. 16; Hos.
2:16, 19, 20.)
Solomon's Porch - (John 10:23; Acts 3:11; 5:12), a
colonnade, or cloister probably, on the eastern side of the temple. It is not
mentioned in connection with the first temple, but Josephus mentions a porch, so
called, in Herod's temple (q.v.).
Songs - of Moses (Ex. 15; Num. 21:17; Deut. 32; Rev.
15:3), Deborah (Judg. 5), Hannah (1 Sam. 2), David (2 Sam. 22, and Psalms), Mary
(Luke 1:46-55), Zacharias (Luke 1:68-79), the angels (Luke 2:13), Simeon (Luke
2:29), the redeemed (Rev. 5:9; 19), Solomon (see SOLOMON, SONGS OF ¯T0003474).
Son of God - The plural, "sons of God," is used (Gen.
6:2, 4) to denote the pious descendants of Seth. In Job 1:6; 38:7 this name is
applied to the angels. Hosea uses the phrase (1:10) to designate the gracious
relation in which men stand to God.
In the New Testament this phrase frequently denotes the relation into which
we are brought to God by adoption (Rom. 8:14, 19; 2 Cor. 6:18; Gal. 4:5, 6;
Phil. 2:15; 1 John 3:1, 2). It occurs thirty-seven times in the New Testament as
the distinctive title of our Saviour. He does not bear this title in consequence
of his miraculous birth, nor of his incarnation, his resurrection, and
exaltation to the Father's right hand. This is a title of nature and not of
office. The sonship of Christ denotes his equality with the Father. To call
Christ the Son of God is to assert his true and proper divinity. The second
Person of the Trinity, because of his eternal relation to the first Person, is
the Son of God. He is the Son of God as to his divine nature, while as to his
human nature he is the Son of David (Rom. 1:3, 4. Comp. Gal. 4:4; John 1:1-14;
5:18-25; 10:30-38, which prove that Christ was the Son of God before his
incarnation, and that his claim to this title is a claim of equality with God).
When used with reference to creatures, whether men or angels, this word is
always in the plural. In the singular it is always used of the second Person of
the Trinity, with the single exception of Luke 3:38, where it is used of Adam.
Son of man - (1.) Denotes mankind generally, with
special reference to their weakness and frailty (Job 25:6; Ps. 8:4; 144:3;
146:3; Isa. 51:12, etc.).
(2.) It is a title frequently given to the prophet Ezekiel, probably to
remind him of his human weakness.
(3.) In the New Testament it is used forty-three times as a distinctive title
of the Saviour. In the Old Testament it is used only in Ps. 80:17 and Dan. 7:13
with this application. It denotes the true humanity of our Lord. He had a true
body (Heb. 2:14; Luke 24:39) and a rational soul. He was perfect man.
Soothsayer - one who pretends to prognosticate future
events. Baalam is so called (Josh. 13:22; Heb. kosem, a "diviner," as rendered 1
Sam. 6:2; rendered "prudent," Isa. 3:2). In Isa. 2:6 and Micah 5:12 (Heb.
yonenim, i.e., "diviners of the clouds") the word is used of the Chaldean
diviners who studied the clouds. In Dan. 2:27; 5:7 the word is the rendering of
the Chaldee gazrin, i.e., "deciders" or "determiners", here applied to Chaldean
astrologers, "who, by casting nativities from the place of the stars at one's
birth, and by various arts of computing and divining, foretold the fortunes and
destinies of individuals.", Gesenius, Lex. Heb. (See SORCERER.)
Sop - a morsel of bread (John 13:26; comp. Ruth
2:14). Our Lord took a piece of unleavened bread, and dipping it into the broth
of bitter herbs at the Paschal meal, gave it to Judas. (Comp. Ruth 2:14.)
Sopater - the father who saves, probably the same as
Sosipater, a kinsman of Paul (Rom. 16:21), a Christian of the city of Berea who
accompanied Paul into Asia (Acts 20:4-6).
Sorcerer - from the Latin sortiarius, one who casts
lots, or one who tells the lot of others. (See DIVINATION.)
In Dan. 2:2 it is the rendering of the Hebrew mekhashphim, i.e., mutterers,
men who professed to have power with evil spirits. The practice of sorcery
exposed to severest punishment (Mal. 3:5; Rev. 21:8; 22:15).
Sorek - choice vine, the name of a valley, i.e., a
torrent-bed, now the Wady Surar, "valley of the fertile spot," which drains the
western Judean hills, and flowing by Makkedah and Jabneel, falls into the sea
some eight miles south of Joppa. This was the home of Deliah, whom Samson loved
(Judg. 16:4).
Sosthenes - safe in strength, the chief ruler of the
synagogue at Corinth, who was seized and beaten by the mob in the presence of
Gallio, the Roman governor, when he refused to proceed against Paul at the
instigation of the Jews (Acts 18:12-17). The motives of this assault against
Sosthenes are not recorded, nor is it mentioned whether it was made by Greeks or
Romans. Some identify him, but without sufficient grounds, with one whom Paul
calls "Sosthenes our brother," a convert to the faith (1 Cor. 1:1).
South - Heb. Negeb, that arid district to the south
of Palestine through which lay the caravan route from Central Palestine to Egypt
(Gen. 12:9; 13:1, 3; 46:1-6). "The Negeb comprised a considerable but
irregularly-shaped tract of country, its main portion stretching from the
mountains and lowlands of Judah in the north to the mountains of Azazemeh in the
south, and from the Dead Sea and southern Ghoron the east to the Mediterranean
on the west." In Ezek. 20:46 (21:1 in Heb.) three different Hebrew words are all
rendered "south." (1) "Set thy face toward the south" (Teman, the region on the
right, 1 Sam. 33:24); (2) "Drop thy word toward the south" (Negeb, the region of
dryness, Josh. 15:4); (3) "Prophesy against the forest of the south field"
(Darom, the region of brightness, Deut. 33:23). In Job 37:9 the word "south" is
literally "chamber," used here in the sense of treasury (comp. 38:22; Ps.
135:7). This verse is rendered in the Revised Version "out of the chamber of the
south."
Sovereignty - of God, his absolute right to do all
things according to his own good pleasure (Dan. 4:25, 35; Rom. 9:15-23; 1 Tim.
6:15; Rev. 4:11).
Spain - Paul expresses his intention (Rom. 15:24, 28)
to visit Spain. There is, however, no evidence that he ever carried it into
effect, although some think that he probably did so between his first and second
imprisonment. (See TARSHISH.)
Sparrow - Mentioned among the offerings made by the
very poor. Two sparrows were sold for a farthing (Matt. 10:29), and five for two
farthings (Luke 12:6). The Hebrew word thus rendered is tsippor, which
properly denotes the whole family of small birds which feed on grain (Lev. 14:4;
Ps. 84:3; 102:7). The Greek word of the New Testament is strouthion
(Matt. 10:29-31), which is thus correctly rendered.
Spicery - Heb. nechoth, identified with the Arabic
naka'at, the gum tragacanth, obtained from the astralagus, of which there are
about twenty species found in Palestine. The tragacanth of commerce is obtained
from the A. tragacantha. "The gum exudes plentifully under the heat of the sun
on the leaves, thorns, and exteremity of the twigs."
Spices - aromatic substances, of which several are
named in Ex. 30. They were used in the sacred anointing oil (Ex. 25:6; 35:8; 1
Chr. 9:29), and in embalming the dead (2 Chr. 16:14; Luke 23:56; 24:1; John
19:39, 40). Spices were stored by Hezekiah in his treasure-house (2 Kings 20:13;
Isa. 39:2).
Spider - The trust of the hypocrite is compared to
the spider's web or house (Job 8:14). It is said of the wicked by Isaiah that
they "weave the spider's web" (59:5), i.e., their works and designs are, like
the spider's web, vain and useless. The Hebrew word here used is
'akkabish, "a swift weaver."
In Prov. 30:28 a different Hebrew word (semamith) is used. It is rendered in
the Vulgate by stellio, and in the Revised Version by "lizard." It may, however,
represent the spider, of which there are, it is said, about seven hundred
species in Palestine.
Spies - When the Israelites reached Kadesh for the
first time, and were encamped there, Moses selected twelve spies from among the
chiefs of the divisions of the tribes, and sent them forth to spy the land of
Canaan (Num. 13), and to bring back to him a report of its actual condition.
They at once proceeded on their important errand, and went through the land as
far north as the district round Lake Merom. After about six weeks' absence they
returned. Their report was very discouraging, and the people were greatly
alarmed, and in a rebellious spirit proposed to elect a new leader and return to
Egypt. Only two of the spies, Caleb and Joshua, showed themselves on this
occasion stout-hearted and faithful. All their appeals and remonstrances were in
vain. Moses announced that as a punishment for their rebellion they must now
wander in the wilderness till a new generation should arise which would go up
and posses the land. The spies had been forty days absent on their expedition,
and for each day the Israelites were to be wanderers for a year in the desert.
(See ESHCOL.)
Two spies were sent by Joshua "secretly" i.e., unknown to the people (Josh.
2:1), "to view the land and Jericho" after the death of Moses, and just before
the tribes under his leadership were about to cross the Jordan. They learned
from Rahab (q.v.), in whose house they found a hiding-place, that terror had
fallen on all the inhabitants of the land because of the great things they had
heard that Jehovah had done for them (Ex. 15:14-16; comp. 23:27; Deut. 2:25;
11:25). As the result of their mission they reported: "Truly Jehovah hath
delivered into our hands all the land; for even all the inhabitants of the
country do faint because of us."
Spikenard - (Heb. nerd), a much-valued perfume (Cant.
1:12; 4:13, 14). It was "very precious", i.e., very costly (Mark 14:3; John
12:3,5). It is the root of an Indian plant, the Nardostachys jatamansi, of the
family of Valeriance, growing on the Himalaya mountains. It is distinguished by
its having many hairy spikes shooting out from one root. It is called by the
Arabs sunbul Hindi, "the Indian spike." In the New Testament this word is the
rendering of the Greek nardos pistike. The margin of the Revised Version in
these passages has "pistic nard," pistic being perhaps a local name. Some take
it to mean genuine, and others liquid. The most probable opinion is that the
word pistike designates the nard as genuine or faithfully prepared.
Spirit - (Heb. ruah; Gr. pneuma), properly wind or
breath. In 2 Thess. 2:8 it means "breath," and in Eccl. 8:8 the vital principle
in man. It also denotes the rational, immortal soul by which man is
distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate
state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an
angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This word is used also
metaphorically as denoting a tendency (Zech. 12:10; Luke 13:11).
In Rom. 1:4, 1 Tim. 3:16, 2 Cor. 3:17, 1 Pet. 3:18, it designates the divine
nature.
Spirit, Holy - See HOLY GHOST.
Sponge - occurs only in the narrative of the
crucifixion (Matt. 27:48; Mark 15:36; John 19:29). It is ranked as a zoophyte.
It is found attached to rocks at the bottom of the sea.