Stacte - (Heb. nataph), one of the components of the
perfume which was offered on the golden altar (Ex. 30:34; R.V. marg.,
"opobalsamum"). The Hebrew word is from a root meaning "to distil," and it has
been by some interpreted as distilled myrrh. Others regard it as the gum of the
storax tree, or rather shrub, the Styrax officinale. "The Syrians value this gum
highly, and use it medicinally as an emulcent in pectoral complaints, and also
in perfumery."
Stargazers - (Isa. 47:13), those who pretend to tell
what will occur by looking upon the stars. The Chaldean astrologers "divined by
the rising and setting, the motions, aspects, colour, degree of light, etc., of
the stars."
Star, Morning - a name figuratively given to Christ
(Rev. 22:16; comp. 2 Pet. 1:19). When Christ promises that he will give the
"morning star" to his faithful ones, he "promises that he will give to them
himself, that he will give to them himself, that he will impart to them his own
glory and a share in his own royal dominion; for the star is evermore the symbol
of royalty (Matt. 2:2), being therefore linked with the sceptre (Num. 24:17).
All the glory of the world shall end in being the glory of the Church." Trench's
Comm.
Stars - The eleven stars (Gen. 37:9); the seven (Amos
5:8); wandering (Jude 1:13); seen in the east at the birth of Christ, probably
some luminous meteors miraculously formed for this specific purpose (Matt.
2:2-10); stars worshipped (Deut. 4:19; 2 Kings 17:16; 21:3; Jer. 19:13); spoken
of symbolically (Num. 24:17; Rev. 1:16, 20; 12:1). (See ASTROLOGERS.)
Stater - Greek word rendered "piece of money" (Matt.
17:27, A.V.; and "shekel" in R.V.). It was equal to two didrachmas ("tribute
money," 17:24), or four drachmas, and to about 2s. 6d. of our money. (See SHEKEL.)
Steel - The "bow of steel" in (A.V.) 2 Sam. 22:35;
Job 20:24; Ps. 18:34 is in the Revised Version "bow of brass" (Heb.
kesheth-nehushah). In Jer. 15:12 the same word is used, and is also rendered in
the Revised Version "brass." But more correctly it is copper (q.v.), as brass in
the ordinary sense of the word (an alloy of copper and zinc) was not known to
the ancients.
Stephanas - crown, a member of the church at Corinth,
whose family were among those the apostle had baptized (1 Cor. 1:16; 16:15, 17).
He has been supposed by some to have been the "jailer of Philippi" (comp. Acts
16:33). The First Epistle to the Corinthians was written from Philippi some six
years after the jailer's conversion, and he was with the apostle there at that
time.
Stephen - one of the seven deacons, who became a
preacher of the gospel. He was the first Christian martyr. His personal
character and history are recorded in Acts 6. "He fell asleep" with a prayer for
his persecutors on his lips (7:60). Devout men carried him to his grave (8:2).
It was at the feet of the young Pharisee, Saul of Tarsus, that those who
stoned him laid their clothes (comp. Deut. 17:5-7) before they began their cruel
work. The scene which Saul then witnessed and the words he heard appear to have
made a deep and lasting impression on his mind (Acts 22:19, 20).
The speech of Stephen before the Jewish ruler is the first apology for the
universalism of the gospel as a message to the Gentiles as well as the Jews. It
is the longest speech contained in the Acts, a place of prominence being given
to it as a defence.
Stoics - a sect of Greek philosophers at Athens, so
called from the Greek word stoa i.e., a "porch" or "portico," where they have
been called "the Pharisees of Greek paganism." The founder of the Stoics was
Zeno, who flourished about B.C. 300. He taught his disciples that a man's
happiness consisted in bringing himself into harmony with the course of the
universe. They were trained to bear evils with indifference, and so to be
independent of externals. Materialism, pantheism, fatalism, and pride were the
leading features of this philosophy.
Stomacher - (Isa. 3:24), an article of female attire,
probably some sort of girdle around the breast.
Stone - Stones were commonly used for buildings, also
as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12,
etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings
3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of
the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In Dan. 2:45
it refers also to the Messiah. He is there described as "cut out of the
mountain." (See ROCK.)
A "heart of stone" denotes great insensibility (1 Sam. 25:37).
Stones were set up to commemorate remarkable events, as by Jacob at Bethel
(Gen. 28:18), at Padan-aram (35:4), and on the occasion of parting with Laban
(31:45-47); by Joshua at the place on the banks of the Jordan where the people
first "lodged" after crossing the river (Josh. 6:8), and also in "the midst of
Jordan," where he erected another set of twelve stones (4:1-9); and by Samuel at
"Ebenezer" (1 Sam. 7:12).
Stones, Precious - Frequently referred to (1 Kings
10:2; 2 Chr. 3:6; 9:10; Rev. 18:16; 21:19). There are about twenty different
names of such stones in the Bible. They are figuratively introduced to denote
value, beauty, durability (Cant. 5:14; Isa 54:11, 12; Lam. 4:7).
Stoning - a form of punishment (Lev. 20:2; 24:14;
Deut. 13:10; 17:5; 22:21) prescribed for certain offences. Of Achan (Josh.
7:25), Naboth (1 Kings 21), Stephen (Acts 7:59), Paul (Acts 14:19; 2 Cor.
11:25).
Stork - Heb. hasidah, meaning "kindness," indicating
thus the character of the bird, which is noted for its affection for its young.
It is in the list of birds forbidden to be eaten by the Levitical law (Lev.
11:19; Deut. 14:18). It is like the crane, but larger in size. Two species are
found in Palestine, the white, which are dispersed in pairs over the whole
country; and the black, which live in marshy places and in great flocks. They
migrate to Palestine periodically (about the 22nd of March). Jeremiah alludes to
this (Jer. 8:7). At the appointed time they return with unerring sagacity to
their old haunts, and re-occupy their old nests. "There is a well-authenticated
account of the devotion of a stork which, at the burning of the town of Delft,
after repeated and unsuccessful attempts to carry off her young, chose rather to
remain and perish with them than leave them to their fate. Well might the Romans
call it the pia avis!"
In Job 39:13 (A.V.), instead of the expression "or wings and feathers unto
the ostrich" (marg., "the feathers of the stork and ostrich"), the Revised
Version has "are her pinions and feathers kindly" (marg., instead of "kindly,"
reads "like the stork's"). The object of this somewhat obscure verse seems to be
to point out a contrast between the stork, as distinguished for her affection
for her young, and the ostrich, as distinguished for her indifference.
Zechariah (5:9) alludes to the beauty and power of the stork's wings.
Strain at - Simply a misprint for "strain out" (Matt.
23:24).
Stranger - This word generally denotes a person from
a foreign land residing in Palestine. Such persons enjoyed many privileges in
common with the Jews, but still were separate from them. The relation of the
Jews to strangers was regulated by special laws (Deut. 23:3; 24:14-21; 25:5;
26:10-13). A special signification is also sometimes attached to this word. In
Gen. 23:4 it denotes one resident in a foreign land; Ex. 23:9, one who is not a
Jew; Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an alien or an
unknown person. The Jews were allowed to purchase strangers as slaves (Lev.
25:44, 45), and to take usury from them (Deut. 23:20).
Straw - Used in brick-making (Ex. 5:7-18). Used
figuratively in Job 41:27; Isa. 11:7; 25:10; 65:25.
Stream of Egypt - (Isa. 27:12), the Wady el-'Arish,
called also "the river of Egypt," R.V., "brook of Egypt" (Num. 34:5; Josh. 15:4;
2 Kings 24:7). It is the natural boundary of Egypt. Occasionally in winter, when
heavy rains have fallen among the mountains inland, it becomes a turbulent
rushing torrent. The present boundary between Egypt and Palestine is about
midway between el-'Arish and Gaza.
Street - The street called "Straight" at Damascus
(Acts 9:11) is "a long broad street, running from east to west, about a mile in
length, and forming the principal thoroughfare in the city." In Oriental towns
streets are usually narrow and irregular and filthy (Ps. 18:42; Isa. 10:6). "It
is remarkable," says Porter, "that all the important cities of Palestine and
Syria Samaria, Caesarea, Gerasa, Bozrah, Damascus, Palmyra, had their 'straight
streets' running through the centre of the city, and lined with stately rows of
columns. The most perfect now remaining are those of Palmyra and Gerasa, where
long ranges of the columns still stand.", Through Samaria, etc.
Stripes - as a punishment were not to exceed forty
(Deut. 25:1-3), and hence arose the custom of limiting them to thirty-nine (2
Cor. 11:24). Paul claimed the privilege of a Roman citizen in regard to the
infliction of stripes (Acts 16:37, 38; 22:25-29). Our Lord was beaten with
stripes (Matt. 27:26).
Subscriptions - The subscriptions to Paul's epistles
are no part of the original. In their present form they are ascribed to
Euthalius, a bishop of the fifth century. Some of them are obviously incorrect.
Suburbs - the immediate vicinity of a city or town
(Num. 35:3, 7; Ezek. 45:2). In 2 Kings 23:11 the Hebrew word there used
(parvarim) occurs nowhere else. The Revised Version renders it "precincts." The
singular form of this Hebrew word (parvar) is supposed by some to be the same as
Parbar (q.v.), which occurs twice in 1 Chr. 26:18.
Succoth - booths. (1.) The first encampment of the
Israelites after leaving Ramesses (Ex. 12:37); the civil name of Pithom (q.v.).
(2.) A city on the east of Jordan, identified with Tell Dar'ala, a high
mound, a mass of debris, in the plain north of Jabbok and about one mile from it
(Josh. 13:27). Here Jacob (Gen. 32:17, 30; 33:17), on his return from Padan-aram
after his interview with Esau, built a house for himself and made booths for his
cattle. The princes of this city churlishly refused to afford help to Gideon and
his 300 men when "faint yet pursuing" they followed one of the bands of the
fugitive Midianites after the great victory at Gilboa. After overtaking and
routing this band at Karkor, Gideon on his return visited the rulers of the city
with severe punishment. "He took the elders of the city, and thorns of the
wilderness and briers, and with them he taught the men of Succoth" (Judg.
8:13-16). At this place were erected the foundries for casting the metal-work
for the temple (1 Kings 7:46).
Succoth-benoth - tents of daughters, supposed to be
the name of a Babylonian deity, the goddess Zir-banit, the wife of Merodach,
worshipped by the colonists in Samaria (2 Kings 17:30).
Sukkiims - dwellers in tents, (Vulg. and LXX.,
"troglodites;" i.e., cave-dwellers in the hills along the Red Sea). Shiskak's
army, with which he marched against Jerusalem, was composed partly of this tribe
(2 Chr. 12:3).
Sun - (Heb. shemesh), first mentioned along with the
moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and
influence they were intended to mark and divide times and seasons. The worship
of the sun was one of the oldest forms of false religion (Job 31:26,27), and was
common among the Egyptians and Chaldeans and other pagan nations. The Jews were
warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11;
Jer. 19:13).
Suph - (Deut. 1:1, R.V.; marg., "some ancient
versions have the Red Sea," as in the A.V.). Some identify it with Suphah (Num.
21:14, marg., A.V.) as probably the name of a place. Others identify it with
es-Sufah = Maaleh-acrabbim (Josh. 15:3), and others again with Zuph (1 Sam.
9:5). It is most probable, however, that, in accordance with the ancient
versions, this word is to be regarded as simply an abbreviation of Yam-suph,
i.e., the "Red Sea."
Suphah - (Num. 21:14, marg.; also R.V.), a place at
the south-eastern corner of the Dead Sea, the Ghor es-Safieh. This name is found
in an ode quoted from the "Book of the Wars of the Lord," probably a collection
of odes commemorating the triumphs of God's people (comp. 21:14, 17, 18, 27-30).
Supper - the principal meal of the day among the
Jews. It was partaken of in the early part of the evening (Mark 6:21; John 12:2;
1 Cor. 11:21). (See LORD'S SUPPER.)
Surety - one who becomes responsible for another.
Christ is the surety of the better covenant (Heb. 7:22). In him we have the
assurance that all its provisions will be fully and faithfully carried out.
Solomon warns against incautiously becoming security for another (Prov. 6:1-5;
11:15; 17:18; 20:16).
Susanchites - the inhabitants of Shushan, who joined
the other adversaries of the Jews in the attempt to prevent the rebuilding of
the temple (Ezra 4:9).
Susanna - lily, with other pious women, ministered to
Jesus (Luke 8:3).
Susi - the father of Gaddi, who was one of the twelve
spies (Num. 13:11).
Swallow - (1.) Heb. sis (Isa. 38:14; Jer. 8:7), the
Arabic for the swift, which "is a regular migrant, returning in myriads every
spring, and so suddenly that while one day not a swift can be seen in the
country, on the next they have overspread the whole land, and fill the air with
their shrill cry." The swift (cypselus) is ordinarily classed with the swallow,
which it resembles in its flight, habits, and migration.
(2.) Heb. deror, i.e., "the bird of freedom" (Ps. 84:3; Prov. 26:2), properly
rendered swallow, distinguished for its swiftness of flight, its love of
freedom, and the impossibility of retaining it in captivity. In Isa. 38:14 and
Jer. 8:7 the word thus rendered ('augr) properly means "crane" (as in the R.V.).
Swan - mentioned in the list of unclean birds (Lev.
11:18; Deut. 14:16), is sometimes met with in the Jordan and the Sea of Galilee.
Swelling - of Jordan (Jer. 12:5), literally the
"pride" of Jordan (as in R.V.), i.e., the luxuriant thickets of tamarisks,
poplars, reeds, etc., which were the lair of lions and other beasts of prey. The
reference is not to the overflowing of the river banks. (Comp. 49:19; 50:44;
Zech. 11:3).
Swine - (Heb. hazir), regarded as the most unclean
and the most abhorred of all animals (Lev. 11:7; Isa. 65:4; 66:3, 17; Luke
15:15, 16). A herd of swine were drowned in the Sea of Galilee (Luke 8:32, 33).
Spoken of figuratively in Matt. 7:6 (see Prov. 11:22). It is frequently
mentioned as a wild animal, and is evidently the wild boar (Arab. khanzir),
which is common among the marshes of the Jordan valley (Ps. 80:13).
Sword - of the Hebrew was pointed, sometimes
two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1
Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of
a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened
also to a sword (Heb. 4:12; Eph. 6:17; Rev. 1:16). Gideon's watchword was, "The
sword of the Lord" (Judg. 7:20).
Sycamine tree - mentioned only in Luke 17:6. It is
rendered by Luther "mulberry tree" (q.v.), which is most probably the correct
rendering. It is found of two species, the black mulberry (Morus nigra) and the
white mulberry (Mourea), which are common in Palestine. The silk-worm feeds on
their leaves. The rearing of them is one of the chief industries of the
peasantry of Lebanon and of other parts of the land. It is of the order of the
fig-tree. Some contend, however, that this name denotes the sycamore-fig of Luke
19:4.
Sycamore - more properly sycomore (Heb. shikmoth and
shikmim, Gr. sycomoros), a tree which in its general character resembles the
fig-tree, while its leaves resemble those of the mulberry; hence it is called
the fig-mulberry (Ficus sycomorus). At Jericho, Zacchaeus climbed a
sycomore-tree to see Jesus as he passed by (Luke 19:4). This tree was easily
destroyed by frost (Ps. 78:47), and therefore it is found mostly in the "vale"
(1 Kings 10:27; 2 Chr. 1:15: in both passages the R.V. has properly "lowland"),
i.e., the "low country," the shephelah, where the climate is mild. Amos (7:14)
refers to its fruit, which is of an inferior character; so also probably
Jeremiah (24:2). It is to be distinguished from our sycamore (the Acer
pseudo-platanus), which is a species of maple often called a plane-tree.
Sychar - liar or drunkard (see Isa. 28:1, 7), has
been from the time of the Crusaders usually identified with Sychem or Shechem
(John 4:5). It has now, however, as the result of recent explorations, been
identified with 'Askar, a small Samaritan town on the southern base of Ebal,
about a mile to the north of Jacob's well.
Syene - opening (Ezek. 29:10; 30:6), a town of Egypt,
on the borders of Ethiopia, now called Assouan, on the right bank of the Nile,
notable for its quarries of beautiful red granite called "syenite." It was the
frontier town of Egypt in the south, as Migdol was in the north-east.
Synagogue - (Gr. sunagoge, i.e., "an assembly"),
found only once in the Authorized Version of Ps. 74:8, where the margin of
Revised Version has "places of assembly," which is probably correct; for while
the origin of synagogues is unknown, it may well be supposed that buildings or
tents for the accommodation of worshippers may have existed in the land from an
early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian
captivity that the system of synagogue worship, if not actually introduced, was
at least reorganized on a systematic plan (Ezek. 8:1; 14:1). The exiles gathered
together for the reading of the law and the prophets as they had opportunity,
and after their return synagogues were established all over the land (Ezra 8:15;
Neh. 8:2). In after years, when the Jews were dispersed abroad, wherever they
went they erected synagogues and kept up the stated services of worship (Acts
9:20; 13:5; 17:1; 17:17; 18:4). The form and internal arrangements of the
synagogue would greatly depend on the wealth of the Jews who erected it, and on
the place where it was built. "Yet there are certain traditional pecularities
which have doubtless united together by a common resemblance the Jewish
synagogues of all ages and countries. The arrangements for the women's place in
a separate gallery or behind a partition of lattice-work; the desk in the
centre, where the reader, like Ezra in ancient days, from his 'pulpit of wood,'
may 'open the book in the sight of all of people and read in the book of the law
of God distinctly, and give the sense, and cause them to understand the reading'
(Neh. 8:4, 8); the carefully closed ark on the side of the building nearest to
Jerusalem, for the preservation of the rolls or manuscripts of the law; the
seats all round the building, whence 'the eyes of all them that are in the
synagogue' may 'be fastened' on him who speaks (Luke 4:20); the 'chief seats'
(Matt. 23:6) which were appropriated to the 'ruler' or 'rulers' of the
synagogue, according as its organization may have been more or less complete;",
these were features common to all the synagogues.
Where perfected into a system, the services of the synagogue, which were at
the same hours as those of the temple, consisted, (1) of prayer, which formed a
kind of liturgy, there were in all eighteen prayers; (2) the reading of the
Scriptures in certain definite portions; and (3) the exposition of the portions
read. (See Luke 4:15, 22; Acts 13:14.)
The synagogue was also sometimes used as a court of judicature, in which the
rulers presided (Matt. 10:17; Mark 5:22; Luke 12:11; 21:12; Acts 13:15; 22:19);
also as public schools.
The establishment of synagogues wherever the Jews were found in sufficient
numbers helped greatly to keep alive Israel's hope of the coming of the Messiah,
and to prepare the way for the spread of the gospel in other lands. The worship
of the Christian Church was afterwards modelled after that of the synagogue.
Christ and his disciples frequently taught in the synagogues (Matt. 13:54;
Mark 6:2; John 18:20; Acts 13:5, 15, 44; 14:1; 17:2-4, 10, 17; 18:4, 26; 19:8).
To be "put out of the synagogue," a phrase used by John (9:22; 12:42; 16:2),
means to be excommunicated.
Syntyche - fortunate; affable, a female member of the
church at Philippi, whom Paul beseeches to be of one mind with Euodias (Phil.
4:2,3).
Syracuse - a city on the south-east coast of Sicily,
where Paul landed and remained three days when on his way to Rome (Acts 28:12).
It was distinguished for its magnitude and splendour. It is now a small town of
some 13,000 inhabitants.
Syria - (Heb. Aram), the name in the Old Testament
given to the whole country which lay to the north-east of Phoenicia, extending
to beyond the Euphrates and the Tigris. Mesopotamia is called (Gen. 24:10; Deut.
23:4) Aram-naharain (=Syria of the two rivers), also Padan-aram (Gen. 25:20).
Other portions of Syria were also known by separate names, as Aram-maahah (1
Chr. 19:6), Aram-beth-rehob (2 Sam. 10:6), Aram-zobah (2 Sam. 10:6, 8). All
these separate little kingdoms afterwards became subject to Damascus. In the
time of the Romans, Syria included also a part of Palestine and Asia Minor.
"From the historic annals now accessible to us, the history of Syria may be
divided into three periods: The first, the period when the power of the Pharaohs
was dominant over the fertile fields or plains of Syria and the merchant cities
of Tyre and Sidon, and when such mighty conquerors as Thothmes III. and Rameses
II. could claim dominion and levy tribute from the nations from the banks of the
Euphrates to the borders of the Libyan desert. Second, this was followed by a
short period of independence, when the Jewish nation in the south was growing in
power, until it reached its early zenith in the golden days of Solomon; and when
Tyre and Sidon were rich cities, sending their traders far and wide, over land
and sea, as missionaries of civilization, while in the north the confederate
tribes of the Hittites held back the armies of the kings of Assyria. The third,
and to us most interesting, period is that during which the kings of Assyria
were dominant over the plains of Syria; when Tyre, Sidon, Ashdod, and Jerusalem
bowed beneath the conquering armies of Shalmaneser, Sargon, and Sennacherib; and
when at last Memphis and Thebes yielded to the power of the rulers of Nineveh
and Babylon, and the kings of Assyria completed with terrible fulness the
bruising of the reed of Egypt so clearly foretold by the Hebrew prophets.",
Boscawen.
Syriac - (2 Kings 18:26; Ezra 4:7; Dan. 2:4), more
correctly rendered "Aramaic," including both the Syriac and the Chaldee
languages. In the New Testament there are several Syriac words, such as "Eloi,
Eloi, lama sabachthani?" (Mark 15:34; Matt. 27:46 gives the Heb. form, "Eli,
Eli"), "Raca" (Matt. 5:22), "Ephphatha" (Mark 7:34), "Maran-atha" (1 Cor.
16:22).
A Syriac version of the Old Testament, containing all the canonical books,
along with some apocryphal books (called the Peshitto, i.e., simple translation,
and not a paraphrase), was made early in the second century, and is therefore
the first Christian translation of the Old Testament. It was made directly from
the original, and not from the LXX. Version. The New Testament was also
translated from Greek into Syriac about the same time. It is noticeable that
this version does not contain the Second and Third Epistles of John, 2 Peter,
Jude, and the Apocalypse. These were, however, translated subsequently and
placed in the version. (See VERSION.)
Syrophenician - "a Greek, a Syrophenician by nation"
(Mark 7:26), i.e., a Gentile born in the Phoenician part of Syria. (See PHENICIA.)
When our Lord retired into the borderland of Tyre and Sidon (Matt. 15:21), a
Syro-phoenician woman came to him, and earnestly besought him, in behalf of her
daughter, who was grievously afflicted with a demon. Her faith in him was
severely tested by his silence (Matt. 15:23), refusal (24), and seeming reproach
that it was not meet to cast the children's bread to dogs (26). But it stood the
test, and her petition was graciously granted, because of the greatness of her
faith (28).
Taanach - a sandy place, an ancient royal city of the
Canaanites, on the south-western border of the plain of Esdraelon, 4 miles south
of Megiddo. Its king was conquered by Joshua (12:21). It was assigned to the
Levites of the family of Kohath (17:11-18; 21:25). It is mentioned in the song
of Deborah (Judg. 5:19). It is identified with the small modern village of
Ta'annuk.
Taanath-shiloh - approach to Shiloh, a place on the
border of Ephraim (Josh. 16:6), probably the modern T'ana, a ruin 7 miles
south-east of Shechem, on the ridge east of the Mukhnah plain.
Tabbaoth - impressions; rings, "the children of,"
returned from the Captivity (Ezra 2:43).
Tabbath - famous, a town in the tribe of Ephraim
(Judg. 7:22), to the south of Bethshean, near the Jordan.
Tabeal - goodness of God, the father of one whom the
kings of Syria and Samaria in vain attempted to place on the throne of Ahaz
(Isa. 7:6).
Tabeel - a Persian governor of Samaria, who joined
others in the attempt to prevent the rebuilding of Jerusalem (Ezra 4:7).
Taberah - burning, a place in the wilderness of
Paran, where the "fire of the Lord" consumed the murmuring Israelites (Num.
11:3; Deut. 9:22). It was also called Kibroth-hattaavah (q.v.).
Tabering - playing on a small drum or tabret. In
Nahum 2:7, where alone it occurs, it means beating on the breast, as players
beat on the tabret.
Tabernacle - (1.) A house or dwelling-place (Job
5:24; 18:6, etc.).
(2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch
(Amos 5:26; marg. and R.V., "Siccuth").
(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent
dwelling.
(4.) The sacred tent (Heb. mishkan, "the dwelling-place"); the movable
tent-temple which Moses erected for the service of God, according to the
"pattern" which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It
is called "the tabernacle of the congregation," rather "of meeting", i.e., where
God promised to meet with Israel (Ex. 29:42); the "tabernacle of the testimony"
(Ex. 38:21; Num. 1:50), which does not, however, designate the whole structure,
but only the enclosure which contained the "ark of the testimony" (Ex. 25:16,
22; Num. 9:15); the "tabernacle of witness" (Num. 17:8); the "house of the Lord"
(Deut. 23:18); the "temple of the Lord" (Josh. 6:24); a "sanctuary" (Ex. 25:8).
A particular account of the materials which the people provided for the
erection and of the building itself is recorded in Ex. 25-40. The execution of
the plan mysteriously given to Moses was intrusted to Bezaleel and Aholiab, who
were specially endowed with wisdom and artistic skill, probably gained in Egypt,
for this purpose (Ex. 35:30-35). The people provided materials for the
tabernacle so abundantly that Moses was under the necessity of restraining them
(36:6). These stores, from which they so liberally contributed for this purpose,
must have consisted in a great part of the gifts which the Egyptians so readily
bestowed on them on the eve of the Exodus (12:35, 36).
The tabernacle was a rectangular enclosure, in length about 45 feet (i.e.,
reckoning a cubit at 18 inches) and in breadth and height about 15. Its two
sides and its western end were made of boards of acacia wood, placed on end,
resting in sockets of brass, the eastern end being left open (Ex. 26:22). This
framework was covered with four coverings, the first of linen, in which figures
of the symbolic cherubim were wrought with needlework in blue and purple and
scarlet threads, and probably also with threads of gold (Ex. 26:1-6; 36:8-13).
Above this was a second covering of twelve curtains of black goats'-hair cloth,
reaching down on the outside almost to the ground (Ex. 26:7-11). The third
covering was of rams' skins dyed red, and the fourth was of badgers' skins (Heb.
tahash, i.e., the dugong, a species of seal), Ex. 25:5; 26:14; 35:7, 23; 36:19;
39:34.
Internally it was divided by a veil into two chambers, the exterior of which
was called the holy place, also "the sanctuary" (Heb. 9:2) and the "first
tabernacle" (6); and the interior, the holy of holies, "the holy place," "the
Holiest," the "second tabernacle" (Ex. 28:29; Heb. 9:3, 7). The veil separating
these two chambers was a double curtain of the finest workmanship, which was
never passed except by the high priest once a year, on the great Day of
Atonement. The holy place was separated from the outer court which enclosed the
tabernacle by a curtain, which hung over the six pillars which stood at the east
end of the tabernacle, and by which it was entered.
The order as well as the typical character of the services of the tabernacle
are recorded in Heb. 9; 10:19-22.
The holy of holies, a cube of 10 cubits, contained the "ark of the
testimony", i.e., the oblong chest containing the two tables of stone, the pot
of manna, and Aaron's rod that budded.
The holy place was the western and larger chamber of the tabernacle. Here
were placed the table for the shewbread, the golden candlestick, and the golden
altar of incense.
Round about the tabernacle was a court, enclosed by curtains hung upon sixty
pillars (Ex. 27:9-18). This court was 150 feet long and 75 feet broad. Within it
were placed the altar of burnt offering, which measured 7 1/2 feet in length and
breadth and 4 1/2 feet high, with horns at the four corners, and the laver of
brass (Ex. 30:18), which stood between the altar and the tabernacle.
The whole tabernacle was completed in seven months. On the first day of the
first month of the second year after the Exodus, it was formally set up, and the
cloud of the divine presence descended on it (Ex. 39:22-43; 40:1-38). It cost 29
talents 730 shekels of gold, 100 talents 1,775 shekels of silver, 70 talents
2,400 shekels of brass (Ex. 38:24-31).
The tabernacle was so constructed that it could easily be taken down and
conveyed from place to place during the wanderings in the wilderness. The first
encampment of the Israelites after crossing the Jordan was at Gilgal, and there
the tabernacle remained for seven years (Josh. 4:19). It was afterwards removed
to Shiloh (Josh. 18:1), where it remained during the time of the Judges, till
the days of Eli, when the ark, having been carried out into the camp when the
Israelites were at war with the Philistines, was taken by the enemy (1 Sam. 4),
and was never afterwards restored to its place in the tabernacle. The old
tabernacle erected by Moses in the wilderness was transferred to Nob (1 Sam.
21:1), and after the destruction of that city by Saul (22:9; 1 Chr. 16:39, 40),
to Gibeon. It is mentioned for the last time in 1 Chr. 21:29. A new tabernacle
was erected by David at Jerusalem (2 Sam. 6:17; 1 Chr. 16:1), and the ark was
brought from Perez-uzzah and deposited in it (2 Sam. 6:8-17; 2 Chr. 1:4).
The word thus rendered ('ohel) in Ex. 33:7 denotes simply a tent, probably
Moses' own tent, for the tabernacle was not yet erected.
Tabernacles, Feast of - the third of the great annual
festivals of the Jews (Lev. 23:33-43). It is also called the "feast of
ingathering" (Ex. 23:16; Deut. 16:13). It was celebrated immediately after the
harvest, in the month Tisri, and the celebration lasted for eight days (Lev.
23:33-43). During that period the people left their homes and lived in booths
formed of the branches of trees. The sacrifices offered at this time are
mentioned in Num. 29:13-38. It was at the time of this feast that Solomon's
temple was dedicated (1 Kings 8:2). Mention is made of it after the return from
the Captivity. This feast was designed (1) to be a memorial of the wilderness
wanderings, when the people dwelt in booths (Lev. 23:43), and (2) to be a
harvest thanksgiving (Neh. 8:9-18). The Jews, at a later time, introduced two
appendages to the original festival, viz., (1) that of drawing water from the
Pool of Siloam, and pouring it upon the altar (John 7:2, 37), as a memorial of
the water from the rock in Horeb; and (2) of lighting the lamps at night, a
memorial of the pillar of fire by night during their wanderings.
"The feast of Tabernacles, the harvest festival of the Jewish Church, was the
most popular and important festival after the Captivity. At Jerusalem it was a
gala day. It was to the autumn pilgrims, who arrived on the 14th (of the month
Tisri, the feast beginning on the 15th) day, like entrance into a silvan city.
Roofs and courtyards, streets and squares, roads and gardens, were green with
boughs of citron and myrtle, palm and willow. The booths recalled the pilgrimage
through the wilderness. The ingathering of fruits prophesied of the spiritual
harvest.", Valling's Jesus Christ, p. 133.
Tabitha - (in Greek called Dorcas), gazelle, a
disciple at Joppa. She was distinguished for her alms-deeds and good works.
Peter, who was sent for from Lydda on the occasion of her death, prayed over the
dead body, and said, "Tabitha, arise." And she opened her eyes and sat up; and
Peter "gave her his hand, and raised her up; and calling the saints and widows,
he presented her alive" (Acts 9:36-43).
Tables - (Mark 7:4) means banqueting-couches or
benches, on which the Jews reclined when at meals. This custom, along with the
use of raised tables like ours, was introduced among the Jews after the
Captivity. Before this they had, properly speaking, no table. That which served
the purpose was a skin or piece of leather spread out on the carpeted floor.
Sometimes a stool was placed in the middle of this skin. (See ABRAHAM'S BOSOM
¯T0000055; BANQUET ¯T0000434; MEALS.)
Tablet - probably a string of beads worn round the
neck (Ex. 35:22; Num. 31:50). In Isa. 3:20 the Hebrew word means a perfume-box,
as it is rendered in the Revised Version.
Tabor - a height. (1.) Now Jebel et-Tur, a cone-like
prominent mountain, 11 miles west of the Sea of Galilee. It is about 1,843 feet
high. The view from the summit of it is said to be singularly extensive and
grand. This is alluded to in Ps. 89:12; Jer. 46:18. It was here that Barak
encamped before the battle with Sisera (q.v.) Judg. 4:6-14. There is an old
tradition, which, however, is unfounded, that it was the scene of the
transfiguration of our Lord. (See HERMON.)
"The prominence and isolation of Tabor, standing, as it does, on the border-land
between the northern and southern tribes, between the mountains and the central
plain, made it a place of note in all ages, and evidently led the psalmist to
associate it with Hermon, the one emblematic of the south, the other of the
north." There are some who still hold that this was the scene of the
transfiguration (q.v.).
(2.) A town of Zebulum (1 Chr. 6:77).
(3.) The "plain of Tabor" (1 Sam. 10:3) should be, as in the Revised Version,
"the oak of Tabor." This was probably the Allon-bachuth of Gen. 35:8.
Tabret - (Heb. toph), a timbrel (q.v.) or tambourine,
generally played by women (Gen. 31:27; 1 Sam. 10:5; 18:6). In Job 17:6 the word
(Heb. topheth) "tabret" should be, as in the Revised Version, "an open
abhorring" (marg., "one in whose face they spit;" lit., "a spitting in the
face").
Tabrimon - good is Rimmon, the father of Benhadad,
king of Syria (1 Kings 15:18).
Taches - hooks or clasps by which the tabernacle
curtains were connected (Ex. 26:6, 11, 33; 35:11).
Tachmonite - =Hach'monite, a name given to Jashobeam
(2 Sam. 23:8; comp. 1 Chr. 11:11).
Tackling - (Isa. 33:23), the ropes attached to the
mast of a ship. In Acts 27:19 this word means generally the furniture of the
ship or the "gear" (27:17), all that could be removed from the ship.
Tadmor - palm, a city built by Solomon "in the
wilderness" (2 Chr. 8:4). In 1 Kings 9:18, where the word occurs in the
Authorized Version, the Hebrew text and the Revised Version read "Tamar," which
is properly a city on the southern border of Palestine and toward the wilderness
(comp. Ezek. 47:19; 48:28). In 2 Chr. 8:14 Tadmor is mentioned in connection
with Hamath-zobah. It is called Palmyra by the Greeks and Romans. It stood in
the great Syrian wilderness, 176 miles from Damascus and 130 from the
Mediterranean and was the centre of a vast commercial traffic with Western Asia.
It was also an important military station. (See SOLOMON.)
"Remains of ancient temples and palaces, surrounded by splendid colonnades of
white marble, many of which are yet standing, and thousands of prostrate
pillars, scattered over a large extent of space, attest the ancient magnificence
of this city of palms, surpassing that of the renowned cities of Greece and
Rome."
Tahapanes - =Tahpanhes=Tehaphnehes, (called "Daphne"
by the Greeks, now Tell Defenneh), an ancient Egyptian city, on the Tanitic
branch of the Nile, about 16 miles from Pelusium. The Jews from Jerusalem fled
to this place after the death of Gedaliah (q.v.), and settled there for a time
(Jer. 2:16; 43:7; 44:1; 46:14). A platform of brick-work, which there is every
reason to believe was the pavement at the entry of Pharaoh's palace, has been
discovered at this place. "Here," says the discoverer, Mr. Petrie, "the ceremony
described by Jeremiah [43:8-10; "brick-kiln", i.e., pavement of brick] took
place before the chiefs of the fugitives assembled on the platform, and here
Nebuchadnezzar spread his royal pavilion" (R.V., "brickwork").
Tahpenes - the wife of Pharaoh, who gave her sister
in marriage to Hadad the Edomite (1 Kings 11:19, 20).
Tahtim-hodshi - the land of the newly inhabited, (2
Sam. 24:6). It is conjectured that, instead of this word, the reading should be,
"the Hittites of Kadesh," the Hittite capital, on the Orontes. It was apparently
some region east of the Jordan and north of Gilead.
Tale - (1.) Heb. tokhen, "a task," as weighed and
measured out = tally, i.e., the number told off; the full number (Ex. 5:18; see
1 Sam. 18:27; 1 Chr. 9:28). In Ezek. 45:11 rendered "measure."
(2.) Heb. hegeh, "a thought;" "meditation" (Ps. 90:9); meaning properly "as a
whisper of sadness," which is soon over, or "as a thought." The LXX. and Vulgate
render it "spider;" the Authorized Version and Revised Version, "as a tale" that
is told. In Job 37:2 this word is rendered "sound;" Revised Version margin,
"muttering;" and in Ezek. 2:10, "mourning."
Talent - of silver contained 3,000 shekels (Ex.
38:25, 26), and was equal to 94 3/7 lbs. avoirdupois. The Greek talent, however,
as in the LXX., was only 82 1/4 lbs. It was in the form of a circular mass, as
the Hebrew name kikkar denotes. A talent of gold was double the weight of
a talent of silver (2 Sam. 12:30). Parable of the talents (Matt. 18:24; 25:15).
Talitha cumi - (Mark 5:41), a Syriac or Aramaic
expression, meaning, "Little maid, arise." Peter, who was present when the
miracle was wrought, recalled the actual words used by our Lord, and told them
to Mark.
Talmai - abounding in furrows. (1.) One of the Anakim
of Hebron, who were slain by the men of Judah under Caleb (Num. 13:22; Josh.
15:14; Judg. 1:10).
(2.) A king of Geshur, to whom Absalom fled after he had put Amnon to death
(2 Sam. 3:3; 13:37). His daughter, Maachah, was one of David's wives, and the
mother of Absalom (1 Chr. 3:2).
Talmon - oppressed. (1.) A Levite porter (1 Chr.
9:17; Neh. 11:19).
(2.) One whose descendants returned with Zerubbabel to Jerusalem (Ezra 2:42;
Neh. 7:45); probably the same as (1).
Tamar - palm. (1.) A place mentioned by Ezekiel
(47:19; 48:28), on the southeastern border of Palestine. Some suppose this was
"Tadmor" (q.v.).
(2.) The daughter-in-law of Judah, to whose eldest son, Er, she was married
(Gen. 38:6). After her husband's death, she was married to Onan, his brother
(8), and on his death, Judah promised to her that his third son, Shelah, would
become her husband. This promise was not fulfilled, and hence Tamar's revenge
and Judah's great guilt (38:12-30).
(3.) A daughter of David (2 Sam. 13:1-32; 1 Chr. 3:9), whom Amnon shamefully
outraged and afterwards "hated exceedingly," thereby illustrating the law of
human nature noticed even by the heathen, "Proprium humani ingenii est odisse
quem laeseris", i.e., "It is the property of human nature to hate one whom you
have injured."
(4.) A daughter of Absalom (2 Sam. 14:27).
Tamarisk - Heb. 'eshel (Gen. 21:33; 1 Sam. 22:6;
31:13, in the R.V.; but in A.V., "grove," "tree"); Arab. asal. Seven species of
this tree are found in Palestine. It is a "very graceful tree, with long
feathery branches and tufts closely clad with the minutest of leaves, and
surmounted in spring with spikes of beautiful pink blosoms, which seem to
envelop the whole tree in one gauzy sheet of colour" (Tristram's Nat. Hist.).
Tammuz - a corruption of Dumuzi, the Accadian sun-god
(the Adonis of the Greeks), the husband of the goddess Ishtar. In the Chaldean
calendar there was a month set apart in honour of this god, the month of June to
July, the beginning of the summer solstice. At this festival, which lasted six
days, the worshippers, with loud lamentations, bewailed the funeral of the god,
they sat "weeping for Tammuz" (Ezek. 8:14).
The name, also borrowed from Chaldea, of one of the months of the Hebrew
calendar.
Tanhumeth - consolation, a Netophathite; one of the
captains who supported Gedaliah (2 Kings 25:23; Jer. 40:8).
Tanis - (Ezek. 30:14, marg.). See ZOAN.
Tappuah - apple-region. (1.) A town in the valley or
lowland of Judah; formerly a royal city of the Canaanites (Josh. 12:17; 15:34).
It is now called Tuffuh, about 12 miles west of Jerusalem.
(2.) A town on the border of Ephraim (Josh. 16:8). The "land" of Tappuah fell
to Manasseh, but the "city" to Ephraim (17:8).
(3.) En-tappuah, the well of the apple, probably one of the springs near
Yassuf (Josh. 17:7).
Tarah - stopping; station, an encampment of the
Hebrews in the wilderness (Num. 33:27, 28).
Tares - the bearded darnel, mentioned only in Matt.
13:25-30. It is the Lolium temulentum, a species of rye-grass, the seeds of
which are a strong soporific poison. It bears the closest resemblance to wheat
till the ear appears, and only then the difference is discovered. It grows
plentifully in Syria and Palestine.
Target - (1 Sam. 17:6, A.V., after the LXX. and
Vulg.), a kind of small shield. The margin has "gorget," a piece of armour for
the throat. The Revised Version more correctly renders the Hebrew word (kidon)
by "javelin." The same Hebrew word is used in Josh. 8:18 (A.V., "spear;" R.V.,
"javelin"); Job 39:23 (A.V., "shield;" R.V., "javelin"); 41:29 (A.V., "spear;"
R.V., "javelin").
Tarshish - a Sanscrit or Aryan word, meaning "the sea
coast." (1.) One of the "sons" of Javan (Gen. 10:4; 1 Chr. 1:7).
(2.) The name of a place which first comes into notice in the days of
Solomon. The question as to the locality of Tarshish has given rise to not a
little discussion. Some think there was a Tarshish in the East, on the Indian
coast, seeing that "ships of Tarshish" sailed from Eziongeber, on the Red Sea (1
Kings 9:26; 22:48; 2 Chr. 9:21). Some, again, argue that Carthage was the place
so named. There can be little doubt, however, that this is the name of a
Phoenician port in Spain, between the two mouths of the Guadalquivir (the name
given to the river by the Arabs, and meaning "the great wady" or water-course).
It was founded by a Carthaginian colony, and was the farthest western harbour of
Tyrian sailors. It was to this port Jonah's ship was about to sail from Joppa.
It has well been styled "the Peru of Tyrian adventure;" it abounded in gold and
silver mines.
It appears that this name also is used without reference to any locality.
"Ships of Tarshish" is an expression sometimes denoting simply ships intended
for a long voyage (Isa. 23:1, 14), ships of a large size (sea-going ships),
whatever might be the port to which they sailed. Solomon's ships were so styled
(1 Kings 10:22; 22:49).
Tarsus - the chief city of Cilicia. It was
distinguished for its wealth and for its schools of learning, in which it
rivalled, nay, excelled even Athens and Alexandria, and hence was spoken of as
"no mean city." It was the native place of the Apostle Paul (Acts 21:39). It
stood on the banks of the river Cydnus, about 12 miles north of the
Mediterranean. It is said to have been founded by Sardanapalus, king of Assyria.
It is now a filthy, ruinous Turkish town, called Tersous. (See PAUL.)
Tartak - prince of darkness, one of the gods of the
Arvites, who colonized part of Samaria after the deportation of Israel by
Shalmaneser (2 Kings 17:31).
Tartan - an Assyrian word, meaning "the
commander-in-chief." (1.) One of Sennacherib's messengers to Hezekiah (2 Kings
18:17). (2.) One of Sargon's generals (Isa. 20:1).
Tatnai - gift, a Persian governor (Heb. pehah, i.e.,
"satrap;" modern "pasha") "on this side the river", i.e., of the whole tract on
the west of the Euphrates. This Hebrew title pehah is given to governors
of provinces generally. It is given to Nehemiah (5:14) and to Zerubbabel (Hag.
1:1). It is sometimes translated "captain" (1 Kings 20:24; Dan. 3:2, 3),
sometimes also "deputy" (Esther 8:9; 9:3). With others, Tatnai opposed the
rebuilding of the temple (Ezra 5:6); but at the command of Darius, he assisted
the Jews (6:1-13).
Taverns, The three - a place on the great "Appian
Way," about 11 miles from Rome, designed for the reception of travellers, as the
name indicates. Here Paul, on his way to Rome, was met by a band of Roman
Christians (Acts 28:15). The "Tres Tabernae was the first mansio or mutatio,
that is, halting-place for relays, from Rome, or the last on the way to the
city. At this point three roads run into the Via Appia, that from Tusculum, that
from Alba Longa, and that from Antium; so necessarily here would be a
halting-place, which took its name from the three shops there, the general
store, the blacksmith's, and the refreshment-house...Tres Tabernae is translated
as Three Taverns, but it more correctly means three shops" (Forbes's Footsteps
of St. Paul, p.20).
Taxes - first mentioned in the command (Ex. 30:11-16)
that every Jew from twenty years and upward should pay an annual tax of "half a
shekel for an offering to the Lord." This enactment was faithfully observed for
many generations (2 Chr. 24:6; Matt. 17:24).
Afterwards, when the people had kings to reign over them, they began, as
Samuel had warned them (1 Sam. 8:10-18), to pay taxes for civil purposes (1
Kings 4:7; 9:15; 12:4). Such taxes, in increased amount, were afterwards paid to
the foreign princes that ruled over them.
In the New Testament the payment of taxes, imposed by lawful rulers, is
enjoined as a duty (Rom. 13:1-7; 1 Pet. 2:13, 14). Mention is made of the tax
(telos) on merchandise and travellers (Matt. 17:25); the annual tax (phoros) on
property (Luke 20:22; 23:2); the poll-tax (kensos, "tribute," Matt. 17:25;
22:17; Mark 12:14); and the temple-tax ("tribute money" = two drachmas = half
shekel, Matt. 17:24-27; comp. Ex. 30:13). (See TRIBUTE.)
Taxing - (Luke 2:2; R.V., "enrolment"), "when
Cyrenius was governor of Syria," is simply a census of the people, or an
enrolment of them with a view to their taxation. The decree for the enrolment
was the occasion of Joseph and Mary's going up to Bethlehem. It has been argued
by some that Cyrenius (q.v.) was governor of Cilicia and Syria both at the time
of our Lord's birth and some years afterwards. This decree for the taxing
referred to the whole Roman world, and not to Judea alone. (See CENSUS.)
Tebeth - (Esther 2:16), a word probably of Persian
origin, denoting the cold time of the year; used by the later Jews as denoting
the tenth month of the year. Assyrian tebituv, "rain."
Teil tree - (an old name for the lime-tree, the
tilia), Isa. 6:13, the terebinth, or turpentine-tree, the Pistacia terebinthus
of botanists. The Hebrew word here used (elah) is rendered oak (q.v.) in Gen.
35:4; Judg. 6:11, 19; Isa. 1:29, etc. In Isa. 61:3 it is rendered in the plural
"trees;" Hos. 4:13, "elm" (R.V., "terebinth"). Hos. 4:13, "elm" (R.V.,
"terebinth"). In 1 Sam. 17:2, 19 it is taken as a proper name, "Elah" (R.V.
marg., "terebinth").
"The terebinth of Mamre, or its lineal successor, remained from the days of
Abraham till the fourth century of the Christian era, and on its site
Constantine erected a Christian church, the ruins of which still remain."
This tree "is seldom seen in clumps or groves, never in forests, but stands
isolated and weird-like in some bare ravine or on a hill-side where nothing else
towers above the low brushwood" (Tristram).