Paarai opening of the Lord, "the Arbite," one of David's heroes (2 Sam. 23:35); called also Naarai, 1 Chr. 11:37.
Padan a plain, occurring only in Gen. 48:7, where it designates Padan-aram.
Padan-aram the plain of Aram, or the plain of the highlands, (Gen. 25:20; 28:2, 5-7; 31:18, etc.), commonly regarded as the district of Mesopotamia (q.v.) lying around Haran.
Pagiel. God allots, a prince of the tribe of Asher (Num. 1:13), in the wilderness.
Pahath-moab governor of Moab, a person whose descendants returned from the Captivity and assisted in rebuilding Jerusalem (Ezra 2:6; 8:4; 10:30).
Paint Jezebel "painted her face" (2 Kings 9:30); and the practice of painting the face and the eyes seems to have been common (Jer. 4:30; Ezek. 23:40). An allusion to this practice is found in the name of Job's daughter (42:14) Kerenhappuch (q.v.). Paintings in the modern sense of the word were unknown to the ancient Jews.
Palace. Used now only of royal dwellings, although originally meaning simply (as the Latin word palatium, from which it is derived, shows) a building surrounded by a fence or a paling. In the Authorized Version there are many different words so rendered, presenting different ideas, such as that of citadel or lofty fortress or royal residence (Neh. 1:1; Dan. 8:2). It is the name given to the temple fortress (Neh. 2:8) and to the temple itself (1 Chr. 29:1). It denotes also a spacious building or a great house (Dan. 1:4; 4:4, 29: Esther 1:5; 7:7), and a fortified place or an enclosure (Ezek. 25:4). Solomon's palace is described in 1 Kings 7:1-12 as a series of buildings rather than a single great structure. Thirteen years were spent in their erection. This palace stood on the eastern hill, adjoining the temple on the south. In the New Testament it designates the official residence of Pilate or that of the high priest (Matt. 26:3, 58, 69; Mark 14:54, 66; John 18:15). In Phil. 1:13 this word is the rendering of the Greek praitorion, meaning the praetorian cohorts at Rome (the life-guard of the Caesars). Paul was continually chained to a soldier of that corps (Acts 28:16), and hence his name and sufferings became known in all the praetorium. The "soldiers that kept" him would, on relieving one another on guard, naturally spread the tidings regarding him among their comrades. Some, however, regard the praetroium (q.v.) as the barrack within the palace (the palatium) of the Caesars in Rome where a detachment of these praetorian guards was stationed, or as the camp of the guards placed outside the eastern walls of Rome. "In the chambers which were occupied as guard-rooms," says Dr. Manning, "by the praetorian troops on duty in the palace, a number of rude caricatures are found roughly scratched upon the walls, just such as may be seen upon barrack walls in every part of the world. Amongst these is one of a human figure nailed upon a cross. To add to the 'offence of the cross,' the crucified one is represented with the head of an animal, probably that of an ass. Before it stands the figure of a Roman legionary with one hand upraised in the attitude of worship. Underneath is the rude, misspelt, ungrammatical inscription, Alexamenos worships his god. It can scarcely be doubted that we have here a contemporary caricature, executed by one of the praetorian guard, ridiculing the faith of a Christian comrade."
Palestine originally denoted only the sea-coast of the land of Canaan inhabited by the Philistines (Ex. 15:14; Isa. 14:29, 31; Joel 3:4), and in this sense exclusively the Hebrew name Pelesheth (rendered "Philistia" in Ps. 60:8; 83:7; 87:4; 108:9) occurs in the Old Testament. Not till a late period in Jewish history was this name used to denote "the land of the Hebrews" in general (Gen. 40:15). It is also called "the holy land" (Zech. 2:12), the "land of Jehovah" (Hos. 9:3; Ps. 85:1), the "land of promise" (Heb. 11:9), because promised to Abraham (Gen. 12:7; 24:7), the "land of Canaan" (Gen. 12:5), the "land of Israel" (1 Sam. 13:19), and the "land of Judah" (Isa. 19:17). The territory promised as an inheritance to the seed of Abraham (Gen. 15:18-21; Num. 34:1-12) was bounded on the east by the river Euphrates, on the west by the Mediterranean, on the north by the "entrance of Hamath," and on the south by the "river of Egypt." This extent of territory, about 60,000 square miles, was at length conquered by David, and was ruled over also by his son Solomon (2 Sam. 8; 1 Chr. 18; 1 Kings 4:1, 21). This vast empire was the Promised Land; but Palestine was only a part of it, terminating in the north at the southern extremity of the Lebanon range, and in the south in the wilderness of Paran, thus extending in all to about 144 miles in length. Its average breadth was about 60 miles from the Mediterranean on the west to beyond the Jordan. It has fittingly been designated "the least of all lands." Western Palestine, on the south of Gaza, is only about 40 miles in breadth from the Mediterranean to the Dead Sea, narrowing gradually toward the north, where it is only 20 miles from the sea-coast to the Jordan. Palestine, "set in the midst" (Ezek. 5:5) of all other lands, is the most remarkable country on the face of the earth. No single country of such an extent has so great a variety of climate, and hence also of plant and animal life. Moses describes it as "a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; a land wherein thou shalt not eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass" (Deut. 8:7-9). "In the time of Christ the country looked, in all probability, much as now. The whole land consists of rounded limestone hills, fretted into countless stony valleys, offering but rarely level tracts, of which Esdraelon alone, below Nazareth, is large enough to be seen on the map. The original woods had for ages disappeared, though the slopes were dotted, as now, with figs, olives, and other fruit-trees where there was any soil. Permanent streams were even then unknown, the passing rush of winter torrents being all that was seen among the hills. The autumn and spring rains, caught in deep cisterns hewn out like huge underground jars in the soft limestone, with artificial mud-banked ponds still found near all villages, furnished water. Hills now bare, or at best rough with stunted growth, were then terraced, so as to grow vines, olives, and grain. To-day almost desolate, the country then teemed with population. Wine-presses cut in the rocks, endless terraces, and the ruins of old vineyard towers are now found amidst solitudes overgrown for ages with thorns and thistles, or with wild shrubs and poor gnarled scrub" (Geikie's Life of Christ). From an early period the land was inhabited by the descendants of Canaan, who retained possession of the whole land "from Sidon to Gaza" till the time of the conquest by Joshua, when it was occupied by the twelve tribes. Two tribes and a half had their allotments given them by Moses on the east of the Jordan (Deut. 3:12-20; comp. Num. 1:17-46; Josh. 4:12-13). The remaining tribes had their portion on the west of Jordan. From the conquest till the time of Saul, about four hundred years, the people were governed by judges. For a period of one hundred and twenty years the kingdom retained its unity while it was ruled by Saul and David and Solomon. On the death of Solomon, his son Rehoboam ascended the throne; but his conduct was such that ten of the tribes revolted, and formed an independent monarchy, called the kingdom of Israel, or the northern kingdom, the capital of which was first Shechem and afterwards Samaria. This kingdom was destroyed. The Israelites were carried captive by Shalmanezer, king of Assyria, B.C. 722, after an independent existence of two hundred and fifty-three years. The place of the captives carried away was supplied by tribes brought from the east, and thus was formed the Samaritan nation (2 Kings 17:24-29). Nebuchadnezzar came up against the kingdom of the two tribes, the kingdom of Judah, the capital of which was Jerusalem, one hundred and thirty-four years after the overthrow of the kingdom of Israel. He overthrew the city, plundered the temple, and carried the people into captivity to Babylon (B.C. 587), where they remained seventy years. At the close of the period of the Captivity, they returned to their own land, under the edict of Cyrus (Ezra 1:1-4). They rebuilt the city and temple, and restored the old Jewish commonwealth. For a while after the Restoration the Jews were ruled by Zerubbabel, Ezra, and Nehemiah, and afterwards by the high priests, assisted by the Sanhedrin. After the death of Alexander the Great at Babylon (B.C. 323), his vast empire was divided between his four generals. Egypt, Arabia, Palestine, and Coele-Syria fell to the lot of Ptolemy Lagus. Ptolemy took possession of Palestine in B.C. 320, and carried nearly one hundred thousand of the inhabitants of Jerusalem into Egypt. He made Alexandria the capital of his kingdom, and treated the Jews with consideration, confirming them in the enjoyment of many privileges. After suffering persecution at the hands of Ptolemy's successors, the Jews threw off the Egyptian yoke, and became subject to Antiochus the Great, the king of Syria. The cruelty and opression of the successors of Antiochus at length led to the revolt under the Maccabees (B.C. 163), when they threw off the Syrian yoke. In the year B.C. 68, Palestine was reduced by Pompey the Great to a Roman province. He laid the walls of the city in ruins, and massacred some twelve thousand of the inhabitants. He left the temple, however, unijured. About twenty-five years after this the Jews revolted and cast off the Roman yoke. They were however, subdued by Herod the Great (q.v.). The city and the temple were destroyed, and many of the inhabitants were put to death. About B.C. 20, Herod proceeded to rebuild the city and restore the ruined temple, which in about nine years and a half was so far completed that the sacred services could be resumed in it (comp. John 2:20). He was succeeded by his son Archelaus, who was deprived of his power, however, by Augustus, A.D. 6, when Palestine became a Roman province, ruled by Roman governors or procurators. Pontius Pilate was the fifth of these procurators. He was appointed to his office A.D. 25. Exclusive of Idumea, the kingdom of Herod the Great comprehended the whole of the country originally divided among the twelve tribes, which he divided into four provinces or districts. This division was recognized so long as Palestine was under the Roman dominion. These four provinces were, (1) Judea, the southern portion of the country; (2) Samaria, the middle province, the northern boundary of which ran along the hills to the south of the plain of Esdraelon; (3) Galilee, the northern province; and (4) Peraea (a Greek name meaning the "opposite country"), the country lying east of the Jordan and the Dead Sea. This province was subdivided into these districts, (1) Peraea proper, lying between the rivers Arnon and Jabbok; (2) Galaaditis (Gilead); (3) Batanaea; (4) Gaulonitis (Jaulan); (5) Ituraea or Auranitis, the ancient Bashan; (6) Trachonitis; (7) Abilene; (8) Decapolis, i.e., the region of the ten cities. The whole territory of Palestine, including the portions alloted to the trans-Jordan tribes, extended to about eleven thousand square miles. Recent exploration has shown the territory on the west of Jordan alone to be six thousand square miles in extent, the size of the principality of Wales.
Pallu separated, the second son of Reuben (1 Chr. 5:3); called Phallu, Gen. 46:9. He was the father of the Phalluites (Ex. 6:14; Num. 26:5, 8).
Palmer-worm (Heb. gazam). The English word may denote either a caterpillar (as rendered by the LXX.), which wanders like a palmer or pilgrim, or which travels like pilgrims in bands (Joel 1:4; 2:25), the wingless locusts, or the migratory locust in its larva state.
Palm tree. (Heb. tamar), the date-palm characteristic of Palestine. It is described as "flourishing" (Ps. 92:12), tall (Cant. 7:7), "upright" (Jer. 10:5). Its branches are a symbol of victory (Rev. 7:9). "Rising with slender stem 40 or 50, at times even 80, feet aloft, its only branches, the feathery, snow-like, pale-green fronds from 6 to 12 feet long, bending from its top, the palm attracts the eye wherever it is seen." The whole land of Palestine was called by the Greeks and Romans Phoenicia, i.e., "the land of palms." Tadmor in the desert was called by the Greeks and Romans Palmyra, i.e., "the city of palms." The finest specimens of this tree grew at Jericho (Deut. 34:3) and Engedi and along the banks of the Jordan. Branches of the palm tree were carried at the feast of Tabernacles (Lev. 23:40). At our Lord's triumphal entrance into Jerusalem the crowds took palm branches, and went forth to meet him, crying, "Hosanna: Blessed is the King of Israel that cometh in the name of the Lord" (Matt. 21:8; John 12:13). (See DATE.)
Palm trees, The city of the name given to Jericho (q.v.), Deut. 34:3; Judg. 1:16; 3:13.
Palsy a shorter form of "paralysis." Many persons thus afflicted were cured by our Lord (Matt. 4:24; 8:5-13; 9:2-7; Mark 2:3-11; Luke 7:2-10; John 5:5-7) and the apostles (Acts 8:7; 9:33, 34).
Palti deliverance from the Lord, one of the spies representing the tribe of Benjamin (Num. 13:9).
Paltiel deliverance of God, the prince of Issachar who assisted "to divide the land by inheritance" (Num. 34:26).
Paltite the designation of one of David's heroes (2 Sam. 23:26); called also the Pelonite (1 Chr. 11:27).
Pamphylia. Paul and his company, loosing from Paphos, sailed north-west and came to Perga, the capital of Pamphylia (Acts 13:13, 14), a province about the middle of the southern sea-board of Asia Minor. It lay between Lycia on the west and Cilicia on the east. There were strangers from Pamphylia at Jerusalem on the day of Pentecost (2:10).
Pan a vessel of metal or earthenware used in culinary operations; a cooking-pan or frying-pan frequently referred to in the Old Testament (Lev. 2:5; 6:21; Num. 11:8; 1 Sam. 2:14, etc.). The "ash-pans" mentioned in Ex. 27:3 were made of copper, and were used in connection with the altar of burnt-offering. The "iron pan" mentioned in Ezek. 4:3 (marg., "flat plate " or "slice") was probably a mere plate of iron used for baking. The "fire-pans" of Ex. 27:3 were fire-shovels used for taking up coals. The same Hebrew word is rendered "snuff-dishes" (25:38; 37:23) and "censers" (Lev. 10:1; 16:12; Num. 4:14, etc.). These were probably simply metal vessels employed for carrying burning embers from the brazen altar to the altar of incense. The "frying-pan" mentioned in Lev. 2:7; 7:9 was a pot for boiling.
Pannag (Ezek. 27:17; marg. R.V., "perhaps a kind of confection") the Jews explain as the name of a kind of sweet pastry. Others take it as the name of some place, identifying it with Pingi, on the road between Damascus and Baalbec. "Pannaga" is the Sanscrit name of an aromatic plant (comp. Gen. 43:11).
Paper The expression in the Authorized Version (Isa. 19:7), "the paper reeds by the brooks," is in the Revised Version more correctly "the meadows by the Nile." The words undoubtedly refer to a grassy place on the banks of the Nile fit for pasturage. In 2 John 1:12 the word is used in its proper sense. The material so referred to was manufactured from the papyrus, and hence its name. The papyrus (Heb. gome) was a kind of bulrush (q.v.). It is mentioned by Job (8:11) and Isaiah (35:7). It was used for many purposes. This plant (Papyrus Nilotica) is now unknown in Egypt; no trace of it can be found. The unaccountable disappearance of this plant from Egypt was foretold by Isaiah (19:6, 7) as a part of the divine judgment on that land. The most extensive papyrus growths now known are in the marshes at the northern end of the lake of Merom.
Paphos the capital of the island of Cyprus, and therefore the residence of the Roman governor. It was visited by Paul and Barnabas on their first missionary tour (Acts 13:6). It is new Paphos which is here meant. It lay on the west coast of the island, about 8 miles north of old Paphos. Its modern name is Baffa.
Parable (Gr. parabole), a placing beside; a comparison; equivalent to the Heb. mashal, a similitude. In the Old Testament this is used to denote (1) a proverb (1 Sam. 10:12; 24:13; 2 Chr. 7:20), (2) a prophetic utterance (Num. 23:7; Ezek. 20:49), (3) an enigmatic saying (Ps. 78:2; Prov. 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Heb. 9:9; 11:19), (3) a similitude or allegory (Matt. 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7); (4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, "an earthly story with a heavenly meaning," as in the parables of our Lord. Instruction by parables has been in use from the earliest times. A large portion of our Lord's public teaching consisted of parables. He himself explains his reasons for this in his answer to the inquiry of the disciples, "Why speakest thou to them in parables?" (Matt. 13:13-15; Mark 4:11, 12; Luke 8:9, 10). He followed in so doing the rule of the divine procedures, as recorded in Matt. 13:13. The parables uttered by our Lord are all recorded in the synoptical (i.e., the first three) Gospels. The fourth Gospel contains no parable properly so called, although the illustration of the good shepherd (John 10:1-16) has all the essential features of a parable. (See List of Parables in Appendix.)
Paradise a Persian word (pardes), properly meaning a "pleasure-ground" or "park" or "king's garden." (See EDEN.) It came in course of time to be used as a name for the world of happiness and rest hereafter (Luke 23:43; 2 Cor. 12:4; Rev. 2:7). For "garden" in Gen. 2:8 the LXX. has "paradise."
Parah the heifer, a town in Benjamin (Josh. 18:23), supposed to be identical with the ruins called Far'ah, about 6 miles north-east of Jerusalem, in the Wady Far'ah, which is a branch of the Wady Kelt.
Paran abounding in foliage, or abounding in caverns, (Gen. 21:21), a desert tract forming the north-eastern division of the peninsula of Sinai, lying between the 'Arabah on the east and the wilderness of Shur on the west. It is intersected in a north-western direction by the Wady el-'Arish. It bears the modern name of Badiet et-Tih, i.e., "the desert of the wanderings." This district, through which the children of Israel wandered, lay three days' march from Sinai (Num. 10:12, 33). From Kadesh, in this wilderness, spies (q.v.) were sent to spy the land (13:3, 26). Here, long afterwards, David found refuge from Saul (1 Sam. 25:1, 4).
Paran, Mount probably the hilly region or upland wilderness on the north of the desert of Paran forming the southern boundary of the Promised Land (Deut. 33:2; Hab. 3:3).
Parbar (1 Chr. 26:18), a place apparently connected with the temple, probably a "suburb" (q.v.), as the word is rendered in 2 Kings 23:11; a space between the temple wall and the wall of the court; an open portico into which the chambers of the official persons opened (1 Chr. 26:18).
Parched ground (Isa. 35:7), Heb. sharab, a "mirage", a phenomenon caused by the refraction of the rays of the sun on the glowing sands of the desert, causing them suddenly to assume the appearance of a beautiful lake. It is called by the modern Arabs by the same Hebrew name _serab_.
Parchment a skin prepared for writing on; so called from Pergamos (q.v.), where this was first done (2 Tim. 4:13).
Pardon the forgiveness of sins granted freely (Isa. 43:25), readily (Neh. 9:17; Ps. 86:5), abundantly (Isa. 55:7; Rom. 5:20). Pardon is an act of a sovereign, in pure sovereignty, granting simply a remission of the penalty due to sin, but securing neither honour nor reward to the pardoned. Justification (q.v.), on the other hand, is the act of a judge, and not of a sovereign, and includes pardon and, at the same time, a title to all the rewards and blessings promised in the covenant of life.
Parlour (from the Fr. parler, "to speak") denotes an "audience chamber," but that is not the import of the Hebrew word so rendered. It corresponds to what the Turks call a kiosk, as in Judg. 3:20 (the "summer parlour"), or as in the margin of the Revised Version ("the upper chamber of cooling"), a small room built on the roof of the house, with open windows to catch the breeze, and having a door communicating with the outside by which persons seeking an audience may be admitted. While Eglon was resting in such a parlour, Ehud, under pretence of having a message from God to him, was admitted into his presence, and murderously plunged his dagger into his body (21, 22). The "inner parlours" in 1 Chr. 28:11 were the small rooms or chambers which Solomon built all round two sides and one end of the temple (1 Kings 6:5), "side chambers;" or they may have been, as some think, the porch and the holy place. In 1 Sam. 9:22 the Revised Version reads "guest chamber," a chamber at the high place specially used for sacrificial feasts.
Parmashta strong-fisted, a son of Haman, slain in Shushan (Esther 9:9).
Parmenas constant, one of the seven "deacons" (Acts 6:5).
Parshandatha an interpreter of the law, the eldest of Haman's sons, slain in Shushan (Esther 9:7).
Parthians were present in Jerusalem at Pentecost (Acts 2:9). Parthia lay on the east of Media and south of Hyrcania, which separated it from the Caspian Sea. It corresponded with the western half of the modern Khorasan, and now forms a part of Persia.
Partridge (Heb. kore, i.e., "caller"). This bird, unlike our own partridge, is distinguished by "its ringing call-note, which in early morning echoes from cliff to cliff amidst the barrenness of the wilderness of Judea and the glens of the forest of Carmel" hence its Hebrew name. This name occurs only twice in Scripture. In 1 Sam. 26:20 "David alludes to the mode of chase practised now, as of old, when the partridge, continuously chased, was at length, when fatigued, knocked down by sticks thrown along the ground." It endeavours to save itself "by running, in preference to flight, unless when suddenly started. It is not an inhabitant of the plain or the corn-field, but of rocky hill-sides" (Tristram's Nat. Hist.). In Jer. 17:11 the prophet is illustrating the fact that riches unlawfully acquired are precarious and short-lived. The exact nature of the illustration cannot be precisely determined. Some interpret the words as meaning that the covetous man will be as surely disappointed as the partridge which gathers in eggs, not of her own laying, and is unable to hatch them; others (Tristram), with more probability, as denoting that the man who enriches himself by unjust means "will as surely be disappointed as the partridge which commences to sit, but is speedily robbed of her hopes of a brood" by her eggs being stolen away from her. The commonest partridge in Palestine is the Caccabis saxatilis, the Greek partridge. The partridge of the wilderness (Ammo-perdix heyi) is a smaller species. Both are essentially mountain and rock birds, thus differing from the English partridge, which loves cultivated fields.
Paruah flourishing, the father of Jehoshaphat, appointed to provide monthly supplies for Solomon from the tribe of Issachar (1 Kings 4:17).
Parvaim the name of a country from which Solomon obtained gold for the temple (2 Chr. 3:6). Some have identified it with Ophir, but it is uncertain whether it is even the name of a place. It may simply, as some think, denote "Oriental regions."
Pasach clearing, one of the sons of Japhlet, of the tribe of Asher (1 Chr. 7:33).
Pas-dammim the border of blood = Ephes-dammim (q.v.), between Shochoh and Azekah (1 Sam. 17:1; 1 Chr. 11:13).
(1.) The son of Immer (probably the same as Amariah, Neh. 10:3; 12:2), the head of one of the priestly courses, was "chief governor [Heb. paqid nagid, meaning "deputy governor"] of the temple" (Jer. 20:1, 2). At this time the _nagid_, or "governor," of the temple was Seraiah the high priest (1 Chr. 6:14), and Pashur was his _paqid_, or "deputy." Enraged at the plainness with which Jeremiah uttered his solemn warnings of coming judgements, because of the abounding iniquity of the times, Pashur ordered the temple police to seize him, and after inflicting on him corporal punishment (forty stripes save one, Deut. 25:3; comp. 2 Cor. 11:24), to put him in the stocks in the high gate of Benjamin, where he remained all night. On being set free in the morning, Jeremiah went to Pashur (Jer. 20:3, 5), and announced to him that God had changed his name to Magor-missabib, i.e., "terror on every side." The punishment that fell upon him was probably remorse, when he saw the ruin he had brought upon his country by advising a close alliance with Egypt in opposition to the counsels of Jeremiah (20:4-6). He was carried captive to Babylon, and died there.
(2.) A priest sent by king Zedekiah to Jeremiah to inquire of the Lord (1 Chr. 24:9; Jer. 21:1; 38:1-6). He advised that the prophet should be put to death.
(3.) The father of Gedaliah. He was probably the same as (1).
Passage denotes in Josh. 22:11, as is generally understood, the place where the children of Israel passed over Jordan. The words "the passage of" are, however, more correctly rendered "by the side of," or "at the other side of," thus designating the position of the great altar erected by the eastern tribes on their return home. This word also designates the fords of the Jordan to the south of the Sea of Galilee (Judg. 12:5, 6), and a pass or rocky defile (1 Sam. 13:23; 14:4). "Passages" in Jer. 22:20 is in the Revised Version more correctly "Abarim" (q.v.), a proper name.
Passion. Only once found, in Acts 1:3, meaning suffering, referring to the sufferings of our Lord.
Passover the name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord's passing over the houses of the Israelites (Ex. 12:13) when the first born of all the Egyptians were destroyed. It is called also the "feast of unleavened bread" (Ex. 23:15; Mark 14:1; Acts 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Ex. 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mark 14:12-14; 1 Cor. 5:7). A detailed account of the institution of this feast is given in Ex. 12 and 13. It was afterwards incorporated in the ceremonial law (Lev. 23:4-8) as one of the great festivals of the nation. In after times many changes seem to have taken place as to the mode of its celebration as compared with its first celebration (comp. Deut. 16:2, 5, 6; 2 Chr. 30:16; Lev. 23:10-14; Num. 9:10, 11; 28:16-24). Again, the use of wine (Luke 22:17, 20), of sauce with the bitter herbs (John 13:26), and the service of praise were introduced. There is recorded only one celebration of this feast between the Exodus and the entrance into Canaan, namely, that mentioned in Num. 9:5. (See JOSIAH.) It was primarily a commemorative ordinance, reminding the children of Israel of their deliverance out of Egypt; but it was, no doubt, also a type of the great deliverance wrought by the Messiah for all his people from the doom of death on account of sin, and from the bondage of sin itself, a worse than Egyptian bondage (1 Cor. 5:7; John 1:29; 19:32-36; 1 Pet. 1:19; Gal. 4:4, 5). The appearance of Jerusalem on the occasion of the Passover in the time of our Lord is thus fittingly described: "The city itself and the neighbourhood became more and more crowded as the feast approached, the narrow streets and dark arched bazaars showing the same throng of men of all nations as when Jesus had first visited Jerusalem as a boy. Even the temple offered a strange sight at this season, for in parts of the outer courts a wide space was covered with pens for sheep, goats, and cattle to be used for offerings. Sellers shouted the merits of their beasts, sheep bleated, oxen lowed. Sellers of doves also had a place set apart for them. Potters offered a choice from huge stacks of clay dishes and ovens for roasting and eating the Passover lamb. Booths for wine, oil, salt, and all else needed for sacrifices invited customers. Persons going to and from the city shortened their journey by crossing the temple grounds, often carrying burdens...Stalls to change foreign money into the shekel of the temple, which alone could be paid to the priests, were numerous, the whole confusion making the sanctuary like a noisy market" (Geikie's Life of Christ).
Patara a city on the south-west coast of Lycia at which Paul landed on his return from his third missionary journey (Acts 21:1, 2). Here he found a larger vessel, which was about to sail across the open sea to the coast of Phoenicia. In this vessel he set forth, and reached the city of Tyre in perhaps two or three days.
Pathros the name generally given to Upper Egypt (the Thebaid of the Greeks), as distinguished from Matsor, or Lower Egypt (Isa. 11:11; Jer. 44:1, 15; Ezek. 30:14), the two forming Mizraim. After the destruction of Jerusalem by Nebuchadnezzar, colonies of Jews settled "in the country of Pathros" and other parts of Egypt.
Patmos a small rocky and barren island, one of the group called the "Sporades," in the AEgean Sea. It is mentioned in Scripture only in Rev. 1:9. It was on this island, to which John was banished by the emperor Domitian (A.D. 95), that he received from God the wondrous revelation recorded in his book. This has naturally invested it with the deepest interest for all time. It is now called Patmo. (See JOHN.)
Patriarch a name employed in the New Testament with reference to Abraham (Heb. 7:4), the sons of Jacob (Acts 7:8, 9), and to David (2:29). This name is generally applied to the progenitors of families or "heads of the fathers" (Josh. 14:1) mentioned in Scripture, and they are spoken of as antediluvian (from Adam to Noah) and post-diluvian (from Noah to Jacob) patriachs. But the expression "the patriarch," by way of eminence, is applied to the twelve sons of Jacob, or to Abraham, Isaac, and Jacob. "Patriachal longevity presents itself as one of the most striking of the facts concerning mankind which the early history of the Book of Genesis places before us...There is a large amount of consentient tradition to the effect that the life of man was originally far more prolonged than it is at present, extending to at least several hundred years. The Babylonians, Egyptians, and Chinese exaggerated these hundreds into thousands. The Greeks and Romans, with more moderation, limited human life within a thousand or eight hundred years. The Hindus still farther shortened the term. Their books taught that in the first age of the world man was free from diseases, and lived ordinarily four hundred years; in the second age the term of life was reduced from four hundred to three hundred; in the third it became two hundred; in the fourth and last it was brought down to one hundred" (Rawlinson's Historical Illustrations).
Patrobas a Christian at Rome to whom Paul sent salutations (Rom. 16:14).
Pau (Gen. 36:39) or Pai (1 Chr. 1:50), bleating, an Edomitish city ruled over by Hadar.
Paul =Saul (q.v.) was born about the same time as our Lord. His circumcision-name was Saul, and probably the name Paul was also given to him in infancy "for use in the Gentile world," as "Saul" would be his Hebrew home-name. He was a native of Tarsus, the capital of Cilicia, a Roman province in the south-east of Asia Minor. That city stood on the banks of the river Cydnus, which was navigable thus far; hence it became a centre of extensive commercial traffic with many countries along the shores of the Mediterranean, as well as with the countries of central Asia Minor. It thus became a city distinguished for the wealth of its inhabitants. Tarsus was also the seat of a famous university, higher in reputation even than the universities of Athens and Alexandria, the only others that then existed. Here Saul was born, and here he spent his youth, doubtless enjoying the best education his native city could afford. His father was of the straitest sect of the Jews, a Pharisee, of the tribe of Benjamin, of pure and unmixed Jewish blood (Acts 23:6; Phil. 3:5). We learn nothing regarding his mother; but there is reason to conclude that she was a pious woman, and that, like-minded with her husband, she exercised all a mother influence in moulding the character of her son, so that he could afterwards speak of himself as being, from his youth up, "touching the righteousness which is in the law, blameless" (Phil. 3:6). We read of his sister and his sister's son (Acts 23:16), and of other relatives (Rom. 16:7, 11, 12). Though a Jew, his father was a Roman citizen. How he obtained this privilege we are not informed. "It might be bought, or won by distinguished service to the state, or acquired in several other ways; at all events, his son was freeborn. It was a valuable privilege, and one that was to prove of great use to Paul, although not in the way in which his father might have been expected to desire him to make use of it." Perhaps the most natural career for the youth to follow was that of a merchant. "But it was decided that...he should go to college and become a rabbi, that is, a minister, a teacher, and a lawyer all in one." According to Jewish custom, however, he learned a trade before entering on the more direct preparation for the sacred profession. The trade he acquired was the making of tents from goats' hair cloth, a trade which was one of the commonest in Tarsus. His preliminary education having been completed, Saul was sent, when about thirteen years of age probably, to the great Jewish school of sacred learning at Jerusalem as a student of the law. Here he became a pupil of the celebrated rabbi Gamaliel, and here he spent many years in an elaborate study of the Scriptures and of the many questions concerning them with which the rabbis exercised themselves. During these years of diligent study he lived "in all good conscience," unstained by the vices of that great city. After the period of his student-life expired, he probably left Jerusalem for Tarsus, where he may have been engaged in connection with some synagogue for some years. But we find him back again at Jerusalem very soon after the death of our Lord. Here he now learned the particulars regarding the crucifixion, and the rise of the new sect of the "Nazarenes." For some two years after Pentecost, Christianity was quietly spreading its influence in Jerusalem. At length Stephen, one of the seven deacons, gave forth more public and aggressive testimony that Jesus was the Messiah, and this led to much excitement among the Jews and much disputation in their synagogues. Persecution arose against Stephen and the followers of Christ generally, in which Saul of Tarsus took a prominent part. He was at this time probably a member of the great Sanhedrin, and became the active leader in the furious persecution by which the rulers then sought to exterminate Christianity. But the object of this persecution also failed. "They that were scattered abroad went everywhere preaching the word." The anger of the persecutor was thereby kindled into a fiercer flame. Hearing that fugitives had taken refuge in Damascus, he obtained from the chief priest letters authorizing him to proceed thither on his persecuting career. This was a long journey of about 130 miles, which would occupy perhaps six days, during which, with his few attendants, he steadily went onward, "breathing out threatenings and slaughter." But the crisis of his life was at hand. He had reached the last stage of his journey, and was within sight of Damascus. As he and his companions rode on, suddenly at mid-day a brilliant light shone round them, and Saul was laid prostrate in terror on the ground, a voice sounding in his ears, "Saul, Saul, why persecutest thou me?" The risen Saviour was there, clothed in the vesture of his glorified humanity. In answer to the anxious inquiry of the stricken persecutor, "Who art thou, Lord?" he said, "I am Jesus whom thou persecutest" (Acts 9:5; 22:8; 26:15). This was the moment of his conversion, the most solemn in all his life. Blinded by the dazzling light (Acts 9:8), his companions led him into the city, where, absorbed in deep thought for three days, he neither ate nor drank (9:11). Ananias, a disciple living in Damascus, was informed by a vision of the change that had happened to Saul, and was sent to him to open his eyes and admit him by baptism into the Christian church (9:11-16). The whole purpose of his life was now permanently changed. Immediately after his conversion he retired into the solitudes of Arabia (Gal. 1:17), perhaps of "Sinai in Arabia," for the purpose, probably, of devout study and meditation on the marvellous revelation that had been made to him. "A veil of thick darkness hangs over this visit to Arabia. Of the scenes among which he moved, of the thoughts and occupations which engaged him while there, of all the circumstances of a crisis which must have shaped the whole tenor of his after-life, absolutely nothing is known. 'Immediately,' says St. Paul, 'I went away into Arabia.' The historian passes over the incident [comp. Acts 9:23 and 1 Kings 11:38, 39]. It is a mysterious pause, a moment of suspense, in the apostle's history, a breathless calm, which ushers in the tumultuous storm of his active missionary life." Coming back, after three years, to Damascus, he began to preach the gospel "boldly in the name of Jesus" (Acts 9:27), but was soon obliged to flee (9:25; 2 Cor. 11:33) from the Jews and betake himself to Jerusalem. Here he tarried for three weeks, but was again forced to flee (Acts 9:28, 29) from persecution. He now returned to his native Tarsus (Gal. 1:21), where, for probably about three years, we lose sight of him. The time had not yet come for his entering on his great life-work of preaching the gospel to the Gentiles. At length the city of Antioch, the capital of Syria, became the scene of great Christian activity. There the gospel gained a firm footing, and the cause of Christ prospered. Barnabas (q.v.), who had been sent from Jerusalem to superintend the work at Antioch, found it too much for him, and remembering Saul, he set out to Tarsus to seek for him. He readily responded to the call thus addressed to him, and came down to Antioch, which for "a whole year" became the scene of his labours, which were crowned with great success. The disciples now, for the first time, were called "Christians" (Acts 11:26). The church at Antioch now proposed to send out missionaries to the Gentiles, and Saul and Barnabas, with John Mark as their attendant, were chosen for this work. This was a great epoch in the history of the church. Now the disciples began to give effect to the Master's command: "Go ye into all the world, and preach the gospel to every creature." The three missionaries went forth on the first missionary tour. They sailed from Seleucia, the seaport of Antioch, across to Cyprus, some 80 miles to the south-west. Here at Paphos, Sergius Paulus, the Roman proconsul, was converted, and now Saul took the lead, and was ever afterwards called Paul. The missionaries now crossed to the mainland, and then proceeded 6 or 7 miles up the river Cestrus to Perga (Acts 13:13), where John Mark deserted the work and returned to Jerusalem. The two then proceeded about 100 miles inland, passing through Pamphylia, Pisidia, and Lycaonia. The towns mentioned in this tour are the Pisidian Antioch, where Paul delivered his first address of which we have any record (13:16-51; comp. 10:30-43), Iconium, Lystra, and Derbe. They returned by the same route to see and encourage the converts they had made, and ordain elders in every city to watch over the churches which had been gathered. From Perga they sailed direct for Antioch, from which they had set out. After remaining "a long time", probably till A.D. 50 or 51, in Antioch, a great controversy broke out in the church there regarding the relation of the Gentiles to the Mosaic law. For the purpose of obtaining a settlement of this question, Paul and Barnabas were sent as deputies to consult the church at Jerusalem. The council or synod which was there held (Acts 15) decided against the Judaizing party; and the deputies, accompanied by Judas and Silas, returned to Antioch, bringing with them the decree of the council. After a short rest at Antioch, Paul said to Barnabas: "Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do." Mark proposed again to accompany them; but Paul refused to allow him to go. Barnabas was resolved to take Mark, and thus he and Paul had a sharp contention. They separated, and never again met. Paul, however, afterwards speaks with honour of Barnabas, and sends for Mark to come to him at Rome (Col. 4:10; 2 Tim. 4:11). Paul took with him Silas, instead of Barnabas, and began his second missionary journey about A.D. 51. This time he went by land, revisiting the churches he had already founded in Asia. But he longed to enter into "regions beyond," and still went forward through Phrygia and Galatia (16:6). Contrary to his intention, he was constrained to linger in Galatia (q.v.), on account of some bodily affliction (Gal. 4:13, 14). Bithynia, a populous province on the shore of the Black Sea, lay now before him, and he wished to enter it; but the way was shut, the Spirit in some manner guiding him in another direction, till he came down to the shores of the AEgean and arrived at Troas, on the north-western coast of Asia Minor (Acts 16:8). Of this long journey from Antioch to Troas we have no account except some references to it in his Epistle to the Galatians (4:13). As he waited at Troas for indications of the will of God as to his future movements, he saw, in the vision of the night, a man from the opposite shores of Macedonia standing before him, and heard him cry, "Come over, and help us" (Acts 16:9). Paul recognized in this vision a message from the Lord, and the very next day set sail across the Hellespont, which separated him from Europe, and carried the tidings of the gospel into the Western world. In Macedonia, churches were planted in Philippi, Thessalonica, and Berea. Leaving this province, Paul passed into Achaia, "the paradise of genius and renown." He reached Athens, but quitted it after, probably, a brief sojourn (17:17-31). The Athenians had received him with cold disdain, and he never visited that city again. He passed over to Corinth, the seat of the Roman government of Achaia, and remained there a year and a half, labouring with much success. While at Corinth, he wrote his two epistles to the church of Thessalonica, his earliest apostolic letters, and then sailed for Syria, that he might be in time to keep the feast of Pentecost at Jerusalem. He was accompanied by Aquila and Priscilla, whom he left at Ephesus, at which he touched, after a voyage of thirteen or fifteen days. He landed at Caesarea, and went up to Jerusalem, and having "saluted the church" there, and kept the feast, he left for Antioch, where he abode "some time" (Acts 18:20-23). He then began his third missionary tour. He journeyed by land in the "upper coasts" (the more eastern parts) of Asia Minor, and at length made his way to Ephesus, where he tarried for no less than three years, engaged in ceaseless Christian labour. "This city was at the time the Liverpool of the Mediterranean. It possessed a splendid harbour, in which was concentrated the traffic of the sea which was then the highway of the nations; and as Liverpool has behind her the great towns of Lancashire, so had Ephesus behind and around her such cities as those mentioned along with her in the epistles to the churches in the book of Revelation, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. It was a city of vast wealth, and it was given over to every kind of pleasure, the fame of its theatres and race-course being world-wide" (Stalker's Life of St. Paul). Here a "great door and effectual" was opened to the apostle. His fellow-labourers aided him in his work, carrying the gospel to Colosse and Laodicea and other places which they could reach. Very shortly before his departure from Ephesus, the apostle wrote his First Epistle to the Corinthians (q.v.). The silversmiths, whose traffic in the little images which they made was in danger (see DEMETRIUS), organized a riot against Paul, and he left the city, and proceeded to Troas (2 Cor. 2:12), whence after some time he went to meet Titus in Macedonia. Here, in consequence of the report Titus brought from Corinth, he wrote his second epistle to that church. Having spent probably most of the summer and autumn in Macedonia, visiting the churches there, specially the churches of Philippi, Thessalonica, and Berea, probably penetrating into the interior, to the shores of the Adriatic (Rom. 15:19), he then came into Greece, where he abode three month, spending probably the greater part of this time in Corinth (Acts 20:2). During his stay in this city he wrote his Epistle to the Galatians, and also the great Epistle to the Romans. At the end of the three months he left Achaia for Macedonia, thence crossed into Asia Minor, and touching at Miletus, there addressed the Ephesian presbyters, whom he had sent for to meet him (Acts 20:17), and then sailed for Tyre, finally reaching Jerusalem, probably in the spring of A.D. 58. While at Jerusalem, at the feast of Pentecost, he was almost murdered by a Jewish mob in the temple. (See TEMPLE, HEROD'S.) Rescued from their violence by the Roman commandant, he was conveyed as a prisoner to Caesarea, where, from various causes, he was detained a prisoner for two years in Herod's praetorium (Acts 23:35). "Paul was not kept in close confinement; he had at least the range of the barracks in which he was detained. There we can imagine him pacing the ramparts on the edge of the Mediterranean, and gazing wistfully across the blue waters in the direction of Macedonia, Achaia, and Ephesus, where his spiritual children were pining for him, or perhaps encountering dangers in which they sorely needed his presence. It was a mysterious providence which thus arrested his energies and condemned the ardent worker to inactivity; yet we can now see the reason for it. Paul was needing rest. After twenty years of incessant evangelization, he required leisure to garner the harvest of experience...During these two years he wrote nothing; it was a time of internal mental activity and silent progress" (Stalker's Life of St. Paul). At the end of these two years Felix (q.v.) was succeeded in the governorship of Palestine by Porcius Festus, before whom the apostle was again heard. But judging it right at this crisis to claim the privilege of a Roman citizen, he appealed to the emperor (Acts 25:11). Such an appeal could not be disregarded, and Paul was at once sent on to Rome under the charge of one Julius, a centurion of the "Augustan cohort." After a long and perilous voyage, he at length reached the imperial city in the early spring, probably, of A.D. 61. Here he was permitted to occupy his own hired house, under constant military custody. This privilege was accorded to him, no doubt, because he was a Roman citizen, and as such could not be put into prison without a trial. The soldiers who kept guard over Paul were of course changed at frequent intervals, and thus he had the opportunity of preaching the gospel to many of them during these "two whole years," and with the blessed result of spreading among the imperial guards, and even in Caesar's household, an interest in the truth (Phil. 1:13). His rooms were resorted to by many anxious inquirers, both Jews and Gentiles (Acts 28:23, 30, 31), and thus his imprisonment "turned rather to the furtherance of the gospel," and his "hired house" became the centre of a gracious influence which spread over the whole city. According to a Jewish tradition, it was situated on the borders of the modern Ghetto, which has been the Jewish quarters in Rome from the time of Pompey to the present day. During this period the apostle wrote his epistles to the Colossians, Ephesians, Philippians, and to Philemon, and probably also to the Hebrews. This first imprisonment came at length to a close, Paul having been acquitted, probably because no witnesses appeared against him. Once more he set out on his missionary labours, probably visiting western and eastern Europe and Asia Minor. During this period of freedom he wrote his First Epistle to Timothy and his Epistle to Titus. The year of his release was signalized by the burning of Rome, which Nero saw fit to attribute to the Christians. A fierce persecution now broke out against the Christians. Paul was siezed, and once more conveyed to Rome a prisoner. During this imprisonment he probably wrote the Second Epistle to Timothy, the last he ever wrote. "There can be little doubt that he appered again at Nero's bar, and this time the charge did not break down. In all history there is not a more startling illustration of the irony of human life than this scene of Paul at the bar of Nero. On the judgment-seat, clad in the imperial purple, sat a man who, in a bad world, had attained the eminence of being the very worst and meanest being in it, a man stained with every crime, a man whose whole being was so steeped in every nameable and unnameable vice, that body and soul of him were, as some one said at the time, nothing but a compound of mud and blood; and in the prisoner's dock stood the best man the world possessed, his hair whitened with labours for the good of men and the glory of God. The trial ended: Paul was condemned, and delivered over to the executioner. He was led out of the city, with a crowd of the lowest rabble at his heels. The fatal spot was reached; he knelt beside the block; the headsman's axe gleamed in the sun and fell; and the head of the apostle of the world rolled down in the dust" (probably A.D. 66), four years before the fall of Jerusalem.
Pavement It was the custom of the Roman governors to erect their tribunals in open places, as the market-place, the circus, or even the highway. Pilate caused his seat of judgment to be set down in a place called "the Pavement" (John 19:13) i.e., a place paved with a mosaic of coloured stones. It was probably a place thus prepared in front of the "judgment hall." (See GABBATHA.)
Pavilion a tent or tabernacle (2 Sam. 22:12; 1 Kings 20:12-16), or enclosure (Ps. 18:11; 27:5). In Jer. 43:10 it probably denotes the canopy suspended over the judgement-seat of the king.
Peace offerings (Heb. shelamim), detailed regulations regarding given in Lev. 3; 7:11-21, 29-34. They were of three kinds, (1) eucharistic or thanksgiving offerings, expressive of gratitude for blessings received; (2) in fulfilment of a vow, but expressive also of thanks for benefits recieved; and (3) free-will offerings, something spontaneously devoted to God.
Peacock (Heb. tuk, apparently borrowed from the Tamil tokei). This bird is indigenous to India. It was brought to Solomon by his ships from Tarshish (1 Kings 10:22; 2 Chr. 9:21), which in this case was probably a district on the Malabar coast of India, or in Ceylon. The word so rendered in Job 39:13 literally means wild, tumultuous crying, and properly denotes the female ostrich (q.v.).
Pearl (Heb. gabish, Job 28:18; Gr. margarites, Matt. 7:6; 13:46; Rev. 21:21). The pearl oyster is found in the Persian Gulf and the Red Sea. Its shell is the "mother of pearl," which is of great value for ornamental purposes (1 Tim. 2:9; Rev. 17:4). Each shell contains eight or ten pearls of various sizes.
Peculiar as used in the phrase "peculiar people" in 1 Pet. 2:9, is derived from the Lat. peculium, and denotes, as rendered in the Revised Version ("a people for God's own possession"), a special possession or property. The church is the "property" of God, his "purchased possession" (Eph. 1:14; R.V., "God's own possession").
Pedahel redeemed of God, the son of Ammihud, a prince of Naphtali (Num. 34:28).
Pedahzur rock of redemption, the father of Gamaliel and prince of Manasseh at the time of the Exodus (Num. 1:10; 2:20).
Pedaiah redemption of the Lord.
(1.) The father of Zebudah, who was the wife of Josiah and mother of king Jehoiakim (2 Kings 23:36).
(2.) The father of Zerubbabel (1 Chr. 3:17-19).
(3.). The father of Joel, ruler of the half-tribe of Manasseh (1 Chr. 27:20).
(4.) Neh. 3:25.
(5.) A Levite (8:4).
(6.) A Benjamite (11:7).
(7.) A Levite (13:13).
Pekah open-eyed, the son of Remaliah a captain in the army of Pekahiah, king of Israel, whom he slew, with the aid of a band of Gileadites, and succeeded (B.C. 758) on the throne (2 Kings 15:25). Seventeen years after this he entered into an alliance with Rezin, king of Syria, and took part with him in besieging Jerusalem (2 Kings 15:37; 16:5). But Tiglath-pilser, who was in alliance with Ahaz, king of Judah, came up against Pekah, and carried away captive many of the inhabitants of his kingdom (2 Kings 15:29). This was the beginning of the "Captivity." Soon after this Pekah was put to death by Hoshea, the son of Elah, who usurped the throne (2 Kings 15:30; 16:1-9. Comp. Isa. 7:16; 8:4; 9:12). He is supposed by some to have been the "shephard" mentioned in Zech. 11:16.
Pekahiah the Lord opened his eyes, the son and successor of Menahem on the throne of Israel. He was murdered in the royal palace of Samaria by Pekah, one of the captains of his army (2 Kings 15:23-26), after a reign of two years (B.C. 761-759). He "did that which was evil in the sight of the Lord."
Pekod probably a place in Babylonia (Jer. 50:21; Ezek. 23:23). It is the opinion, however, of some that this word signifies "visitation," "punishment," and allegorically "designates Babylon as the city which was to be destroyed."
Pelaiah distinguished of the Lord.
(1.) One of David's posterity (1 Chr. 3:24).
(2.) A Levite who expounded the law (Neh. 8:7).
Pelatiah deliverance of the Lord.
(1.) A son of Hananiah and grandson of Zerubbabel (1 Chr. 3:21).
(2.) A captain of "the sons of Simeon" (4:42).
(3.) Neh. 10:22.
(4.) One of the twenty-five princes of the people against whom Ezekiel prophesied on account of their wicked counsel (Ezek. 11:1-13).
Peleg division, one of the sons of Eber; so called because "in his days was the earth divided" (Gen. 10:25). Possibly he may have lived at the time of the dispersion from Babel. But more probably the reference is to the dispersion of the two races which sprang from Eber, the one spreading towards Mesopotamia and Syria, and the other southward into Arabia.
(1.) A descendant of Judah (1 Chr. 2:47).
(2.) A Benjamite who joined David at Ziklag (1 Chr. 12:3).
(1.) A Reubenite whose son was one of the conspirators against Moses and Aaron (Num. 16:1).
(2.) One of the sons of Jonathan (1 Chr. 2:33).
Pelethites mentioned always along with the Cherethites, and only in the time of David. The word probably means "runners" or "couriers," and may denote that while forming part of David's bodyguard, they were also sometimes employed as couriers (2 Sam. 8:18; 20:7, 23;1 Kings 1:38, 44; 1 Chr. 18:17). Some, however, think that these are the names simply of two Philistine tribes from which David selected his body-guard. They are mentioned along with the Gittites (2 Sam. 15:18), another body of foreign troops whom David gathered round him.
Pelicans are frequently met with at the waters of Merom and the Sea of Galilee. The pelican is ranked among unclean birds (Lev. 11:18; Deut. 14:17). It is of an enormous size, being about 6 feet long, with wings stretching out over 12 feet. The Hebrew name (kaath, i.e., "vomiter") of this bird is incorrectly rendered "cormorant" in the Authorized Version of Isa. 34:11 and Zeph. 2:14, but correctly in the Revised Version. It receives its Hebrew name from its habit of storing in its pouch large quantities of fish, which it disgorges when it feeds its young. Two species are found on the Syrian coast, the Pelicanus onocrotalus, or white pelican, and the Pelicanus crispus, or Dalmatian pelican.
Penny (Gr. denarion), a silver coin of the value of about 7 1/2d. or 8d. of our present money. It is thus rendered in the New Testament, and is more frequently mentioned than any other coin (Matt. 18:28; 20:2, 9, 13; Mark 6:37; 14:5, etc.). It was the daily pay of a Roman soldier in the time of Christ. In the reign of Edward III. an English penny was a labourer's day's wages. This was the "tribute money" with reference to which our Lord said, "Whose image and superscription is this?" When they answered, "Caesar's," he replied, "Render therefore to Caesar the things that are Caesar's; and to God the things that are God's" (Matt. 22:19; Mark 12:15).
Pentateuch the five-fold volume, consisting of the first
five books of the Old Testament. This word does not occur in
Scripture, nor is it certainly known when the roll was thus divided
into five portions Genesis, Exodus, Leviticus, Numbers, Deuteronomy.
Probably that was done by the LXX. translators. Some modern critics
speak of a Hexateuch, introducing the Book of Joshua as one of the
group. But this book is of an entirely different character from the
other books, and has a different author. It stands by itself as the
first of a series of historical books beginning with the entrance of
the Israelites into Canaan. (See JOSHUA.) The books composing
the Pentateuch are properly but one book, the "Law of Moses,"
the "Book of the Law of Moses," the "Book of Moses,"
or, as the Jews designate it, the "Torah" or "Law."
That in its present form it "proceeds from a single author is
proved by its plan and aim, according to which its whole contents
refer to the covenant concluded between Jehovah and his people, by
the instrumentality of Moses, in such a way that everything before
his time is perceived to be preparatory to this fact, and all the
rest to be the development of it. Nevertheless, this unity has not
been stamped upon it as a matter of necessity by the latest redactor:
it has been there from the beginning, and is visible in the first
plan and in the whole execution of the work.", Keil, Einl. i.d.
A. T. A certain school of critics have set themselves to reconstruct
the books of the Old Testament. By a process of "scientific
study" they have discovered that the so-called historical books
of the Old Testament are not history at all, but a miscellaneous
collection of stories, the inventions of many different writers,
patched together by a variety of editors! As regards the Pentateuch,
they are not ashamed to attribute fraud, and even conspiracy, to its
authors, who sought to find acceptance to their work which was
composed partly in the age of Josiah, and partly in that of Ezra and
Nehemiah, by giving it out to be the work of Moses! This is not the
place to enter into the details of this controversy. We may say
frankly, however, that we have no faith in this "higher
criticism." It degrades the books of the Old Testament below the
level of fallible human writings, and the arguments on which its
speculations are built are altogether untenable. The evidences in
favour of the Mosaic authorship of the Pentateuch are conclusive. We
may thus state some of them briefly:
(1.) These books profess to have been written by Moses in the name of God (Ex. 17:14; 24:3, 4, 7; 32:7-10, 30-34; 34:27; Lev. 26:46; 27:34; Deut. 31:9, 24, 25).
(2.) This also is the uniform and persistent testimony of the Jews of all sects in all ages and countries (comp. Josh. 8:31, 32; 1 Kings 2:3; Jer. 7:22; Ezra 6:18; Neh. 8:1; Mal. 4:4; Matt. 22:24; Acts 15:21).
(3.) Our Lord plainly taught the Mosaic authorship of these books (Matt. 5:17, 18; 19:8; 22:31, 32; 23:2; Mark 10:9; 12:26; Luke 16:31; 20:37; 24:26, 27, 44; John 3:14; 5:45, 46, 47; 6:32, 49; 7:19, 22). In the face of this fact, will any one venture to allege either that Christ was ignorant of the composition of the Bible, or that, knowing the true state of the case, he yet encouraged the people in the delusion they clung to?
(4.) From the time of Joshua down to the time of Ezra there is, in the intermediate historical books, a constant reference to the Pentateuch as the "Book of the Law of Moses." This is a point of much importance, inasmuch as the critics deny that there is any such reference; and hence they deny the historical character of the Pentateuch. As regards the Passover, e.g., we find it frequently spoken of or alluded to in the historical books following the Pentateuch, showing that the "Law of Moses" was then certainly known. It was celebrated in the time of Joshua (Josh. 5:10, cf. 4:19), Hezekiah (2 Chr. 30), Josiah (2 Kings 23; 2 Chr. 35), and Zerubbabel (Ezra 6:19-22), and is referred to in such passages as 2 Kings 23:22; 2 Chr. 35:18; 1 Kings 9:25 ("three times in a year"); 2 Chr. 8:13. Similarly we might show frequent references to the Feast of Tabernacles and other Jewish institutions, although we do not admit that any valid argument can be drawn from the silence of Scripture in such a case. An examination of the following texts, 1 Kings 2:9; 2 Kings 14:6; 2 Chr. 23:18; 25:4; 34:14; Ezra 3:2; 7:6; Dan. 9:11, 13, will also plainly show that the "Law of Moses" was known during all these centuries. Granting that in the time of Moses there existed certain oral traditions or written records and documents which he was divinely led to make use of in his history, and that his writing was revised by inspired successors, this will fully account for certain peculiarities of expression which critics have called "anachronisms" and "contradictions," but in no way militates against the doctrine that Moses was the original author of the whole of the Pentateuch. It is not necessary for us to affirm that the whole is an original composition; but we affirm that the evidences clearly demonstrate that Moses was the author of those books which have come down to us bearing his name. The Pentateuch is certainly the basis and necessary preliminary of the whole of the Old Testament history and literature. (See DEUTERONOMY.)
Pentecost i.e., "fiftieth", found only in the New Testament (Acts 2:1; 20:16; 1 Cor. 16:8). The festival so named is first spoken of in Ex. 23:16 as "the feast of harvest," and again in Ex. 34:22 as "the day of the firstfruits" (Num. 28:26). From the sixteenth of the month of Nisan (the second day of the Passover), seven complete weeks, i.e., forty-nine days, were to be reckoned, and this feast was held on the fiftieth day. The manner in which it was to be kept is described in Lev. 23:15-19; Num. 28:27-29. Besides the sacrifices prescribed for the occasion, every one was to bring to the Lord his "tribute of a free-will offering" (Deut. 16:9-11). The purpose of this feast was to commemorate the completion of the grain harvest. Its distinguishing feature was the offering of "two leavened loaves" made from the new corn of the completed harvest, which, with two lambs, were waved before the Lord as a thank offering. The day of Pentecost is noted in the Christian Church as the day on which the Spirit descended upon the apostles, and on which, under Peter's preaching, so many thousands were converted in Jerusalem (Acts 2).
Penuel face of God, a place not far from Succoth, on the east of the Jordan and north of the river Jabbok. It is also called "Peniel." Here Jacob wrestled (Gen. 32:24-32) "with a man" ("the angel", Hos. 12:4. Jacob says of him, "I have seen God face to face") "till the break of day." A town was afterwards built there (Judg. 8:8; 1 Kings 12:25). The men of this place refused to succour Gideon and his little army when they were in pursuit of the Midianites (Judg. 8:1-21). On his return, Gideon slew the men of this city and razed its lofty watch-tower to the ground.
(1.) A mountain peak (Num. 23:28) to which Balak led Balaam as a last effort to induce him to pronounce a curse upon Israel. When he looked on the tribes encamped in the acacia groves below him, he could not refrain from giving utterance to a remarkable benediction (24:1-9). Balak was more than ever enraged at Balaam, and bade him flee for his life. But before he went he gave expression to that wonderful prediction regarding the future of this mysterious people, whose "goodly tents" were spread out before him, and the coming of a "Star" out of Jacob and a "Sceptre" out of Israel (24:14-17).
(2.) A Moabite divinity, called also "Baal-peor" (Num. 25:3, 5, 18; comp. Deut. 3:29).
Perazim, Mount mount of breaches, only in Isa. 28:21. It is the same as BAAL-PERAZIM (q.v.), where David gained a victory over the Philistines (2 Sam. 5:20).
Peres divided, one of the mysterious words "written over against the candlestick upon the plaster of the wall" of king Belshazzar's palace (Dan. 5:28). (See MENE.)
Perez = Pharez, (q.v.), breach, the son of Judah (Neh. 11:4). "The chief of all the captains of the host for the first month" in the reign of David was taken from his family (1 Chr. 27:3). Four hundred and sixty-eight of his "sons" came back from captivity with Zerubbabel, who himself was one of them (1 Chr. 9:4; Neh. 11:6).
Perez-uzzah the breach of Uzzah, a place where God "burst forth upon Uzzah, so that he died," when he rashly "took hold" of the ark (2 Sam. 6:6-8). It was not far from Kirjath-jearim (q.v.).
Perfection. See SANCTIFICATION.
Perfumes were used in religious worship, and for personal and domestic enjoyment (Ex. 30:35-37; Prov. 7:17; Cant. 3:6; Isa. 57:9); and also in embalming the dead, and in other funeral ceremonies (Mark 14:8; Luke 24:1; John 19:39).
Perga the capital of Pamphylia, on the coast of Asia Minor. Paul and his companions landed at this place from Cyprus on their first missionary journey (Acts 13:13, 14), and here Mark forsook the party and returned to Jerusalem. Some time afterwards Paul and Barnabas again visited this city and "preached the word" (14:25). It stood on the banks of the river Cestrus, some 7 miles from its mouth, and was a place of some commercial importance. It is now a ruin, called Eski Kalessi.
Pergamos the chief city of Mysia, in Asia Minor. One of the "seven churches" was planted here (Rev. 1:11; 2:17). It was noted for its wickedness, insomuch that our Lord says "Satan's seat" was there. The church of Pergamos was rebuked for swerving from the truth and embracing the doctrines of Balaam and the Nicolaitanes. Antipas, Christ's "faithful martyr," here sealed his testimony with his blood. This city stood on the banks of the river Caicus, about 20 miles from the sea. It is now called Bergama, and has a population of some twenty thousand, of whom about two thousand profess to be Christians. Parchment (q.v.) was first made here, and was called by the Greeks pergamene, from the name of the city.
Perida kernel, Neh. 7:57. (See PERUDA.)
Perizzites villagers; dwellers in the open country, the Canaanitish nation inhabiting the fertile regions south and south-west of Carmel. "They were the graziers, farmers, and peasants of the time." They were to be driven out of the land by the descendants of Abraham (Gen. 15:20; Ex. 3:8, 17; 23:23; 33:2; 34:11). They are afterwards named among the conquered tribes (Josh. 24:11). Still lingering in the land, however, they were reduced to servitude by Solomon (1 Kings 9:20).
Persecution The first great persecution for religious opinion of which we have any record was that which broke out against the worshippers of God among the Jews in the days of Ahab, when that king, at the instigation of his wife Jezebel, "a woman in whom, with the reckless and licentious habits of an Oriental queen, were united the fiercest and sternest qualities inherent in the old Semitic race", sought in the most relentless manner to extirpate the worship of Jehovah and substitute in its place the worship of Ashtoreth and Baal. Ahab's example in this respect was followed by Manasseh, who "shed innocent blood very much, till he had filled Jerusalem from one end to another" (2 Kings 21:16; comp. 24:4). In all ages, in one form or another, the people of God have had to suffer persecution. In its earliest history the Christian church passed through many bloody persecutions. Of subsequent centuries in our own and in other lands the same sad record may be made. Christians are forbidden to seek the propagation of the gospel by force (Matt. 7:1; Luke 9:54-56; Rom. 14:4; James 4:11, 12). The words of Ps. 7:13, "He ordaineth his arrows against the persecutors," ought rather to be, as in the Revised Version, "He maketh his arrows fiery [shafts]."
Perseverance of the saints their certain continuance in a state of grace. Once justified and regenerated, the believer can neither totally nor finally fall away from grace, but will certainly persevere therein and attain everlasting life. This doctrine is clearly taught in these passages, John 10:28, 29; Rom. 11:29; Phil. 1:6; 1 Pet. 1:5. It, moreover, follows from a consideration of (1) the immutability of the divine decrees (Jer. 31:3; Matt. 24:22-24; Acts 13:48; Rom. 8:30); (2) the provisions of the covenant of grace (Jer. 32:40; John 10:29; 17:2-6); (3) the atonement and intercession of Christ (Isa. 53:6, 11; Matt. 20:28; 1 Pet. 2:24; John 11:42; 17:11, 15, 20; Rom. 8:34); and (4) the indwelling of the Holy Ghost (John 14:16; 2 Cor. 1:21, 22; 5:5; Eph. 1:14; 1 John 3:9). This doctrine is not inconsistent with the truth that the believer may nevertheless fall into grievous sin, and continue therein for some time. (See BACKSLIDE.)
Persia an ancient empire, extending from the Indus to Thrace, and from the Caspian Sea to the Red Sea and the Persian Gulf. The Persians were originally a Medic tribe which settled in Persia, on the eastern side of the Persian Gulf. They were Aryans, their language belonging to the eastern division of the Indo-European group. One of their chiefs, Teispes, conquered Elam in the time of the decay of the Assyrian Empire, and established himself in the district of Anzan. His descendants branched off into two lines, one line ruling in Anzan, while the other remained in Persia. Cyrus II., king of Anzan, finally united the divided power, conquered Media, Lydia, and Babylonia, and carried his arms into the far East. His son, Cambyses, added Egypt to the empire, which, however, fell to pieces after his death. It was reconquered and thoroughly organized by Darius, the son of Hystaspes, whose dominions extended from India to the Danube.
Persis a female Christian at Rome whom Paul salutes (Rom. 16:12). She is spoken of as "beloved," and as having "laboured much in the Lord."
Peruda one whose descendants returned with Zerubbabel (Ezra 2:55); called also Perida (Neh. 7:57).
Peter originally called Simon (= Simeon , i.e., "hearing"), a very common Jewish name in the New Testament. He was the son of Jona (Matt. 16:17). His mother is nowhere named in Scripture. He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42). His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1). There the four youths, Simon, Andrew, James, and John, spent their boyhood and early manhood in constant fellowship. Simon and his brother doubtless enjoyed all the advantages of a religious training, and were early instructed in an acquaintance with the Scriptures and with the great prophecies regarding the coming of the Messiah. They did not probably enjoy, however, any special training in the study of the law under any of the rabbis. When Peter appeared before the Sanhedrin, he looked like an "unlearned man" (Acts 4:13). "Simon was a Galilean, and he was that out and out...The Galileans had a marked character of their own. They had a reputation for an independence and energy which often ran out into turbulence. They were at the same time of a franker and more transparent disposition than their brethren in the south. In all these respects, in bluntness, impetuosity, headiness, and simplicity, Simon was a genuine Galilean. They spoke a peculiar dialect. They had a difficulty with the guttural sounds and some others, and their pronunciation was reckoned harsh in Judea. The Galilean accent stuck to Simon all through his career. It betrayed him as a follower of Christ when he stood within the judgment-hall (Mark 14:70). It betrayed his own nationality and that of those conjoined with him on the day of Pentecost (Acts 2:7)." It would seem that Simon was married before he became an apostle. His wife's mother is referred to (Matt. 8:14; Mark 1:30; Luke 4:38). He was in all probability accompanied by his wife on his missionary journeys (1 Cor. 9:5; comp. 1 Pet. 5:13). He appears to have been settled at Capernaum when Christ entered on his public ministry, and may have reached beyond the age of thirty. His house was large enough to give a home to his brother Andrew, his wife's mother, and also to Christ, who seems to have lived with him (Mark 1:29, 36; 2:1), as well as to his own family. It was apparently two stories high (2:4). At Bethabara (R.V., John 1:28, "Bethany"), beyond Jordan, John the Baptist had borne testimony concerning Jesus as the "Lamb of God" (John 1:29-36). Andrew and John hearing it, followed Jesus, and abode with him where he was. They were convinced, by his gracious words and by the authority with which he spoke, that he was the Messiah (Luke 4:22; Matt. 7:29); and Andrew went forth and found Simon and brought him to Jesus (John 1:41). Jesus at once recognized Simon, and declared that hereafter he would be called Cephas, an Aramaic name corresponding to the Greek Petros, which means "a mass of rock detached from the living rock." The Aramaic name does not occur again, but the name Peter gradually displaces the old name Simon, though our Lord himself always uses the name Simon when addressing him (Matt. 17:25; Mark 14:37; Luke 22:31, comp. 21:15-17). We are not told what impression the first interview with Jesus produced on the mind of Simon. When we next meet him it is by the Sea of Galilee (Matt. 4:18-22). There the four (Simon and Andrew, James and John) had had an unsuccessful night's fishing. Jesus appeared suddenly, and entering into Simon's boat, bade him launch forth and let down the nets. He did so, and enclosed a great multitude of fishes. This was plainly a miracle wrought before Simon's eyes. The awe-stricken disciple cast himself at the feet of Jesus, crying, "Depart from me; for I am a sinful man, O Lord" (Luke 5:8). Jesus addressed him with the assuring words, "Fear not," and announced to him his life's work. Simon responded at once to the call to become a disciple, and after this we find him in constant attendance on our Lord. He is next called into the rank of the apostleship, and becomes a "fisher of men" (Matt. 4:19) in the stormy seas of the world of human life (Matt. 10:2-4; Mark 3:13-19; Luke 6:13-16), and takes a more and more prominent part in all the leading events of our Lord's life. It is he who utters that notable profession of faith at Capernaum (John 6:66-69), and again at Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; Luke 9:18-20). This profession at Caesarea was one of supreme importance, and our Lord in response used these memorable words: "Thou art Peter, and upon this rock I will build my church." "From that time forth" Jesus began to speak of his sufferings. For this Peter rebuked him. But our Lord in return rebuked Peter, speaking to him in sterner words than he ever used to any other of his disciples (Matt. 16:21-23; Mark 8:31-33). At the close of his brief sojourn at Caesarea our Lord took Peter and James and John with him into "an high mountain apart," and was transfigured before them. Peter on that occasion, under the impression the scene produced on his mind, exclaimed, "Lord, it is good for us to be here: let us make three tabernacles" (Matt. 17:1-9). On his return to Capernaum the collectors of the temple tax (a didrachma, half a sacred shekel), which every Israelite of twenty years old and upwards had to pay (Ex. 30:15), came to Peter and reminded him that Jesus had not paid it (Matt. 17:24-27). Our Lord instructed Peter to go and catch a fish in the lake and take from its mouth the exact amount needed for the tax, viz., a stater, or two half-shekels. "That take," said our Lord, "and give unto them for me and thee." As the end was drawing nigh, our Lord sent Peter and John (Luke 22:7-13) into the city to prepare a place where he should keep the feast with his disciples. There he was forewarned of the fearful sin into which he afterwards fell (22:31-34). He accompanied our Lord from the guest-chamber to the garden of Gethsemane (Luke 22:39-46), which he and the other two who had been witnesses of the transfiguration were permitted to enter with our Lord, while the rest were left without. Here he passed through a strange experience. Under a sudden impulse he cut off the ear of Malchus (47-51), one of the band that had come forth to take Jesus. Then follow the scenes of the judgment-hall (54-61) and his bitter grief (62). He is found in John's company early on the morning of the resurrection. He boldly entered into the empty grave (John 20:1-10), and saw the "linen clothes laid by themselves" (Luke 24:9-12). To him, the first of the apostles, our risen Lord revealed himself, thus conferring on him a signal honour, and showing how fully he was restored to his favour (Luke 24:34; 1 Cor. 15:5). We next read of our Lord's singular interview with Peter on the shores of the Sea of Galilee, where he thrice asked him, "Simon, son of Jonas, lovest thou me?" (John 21:1-19). (See LOVE.) After this scene at the lake we hear nothing of Peter till he again appears with the others at the ascension (Acts 1:15-26). It was he who proposed that the vacancy caused by the apostasy of Judas should be filled up. He is prominent on the day of Pentecost (2:14-40). The events of that day "completed the change in Peter himself which the painful discipline of his fall and all the lengthened process of previous training had been slowly making. He is now no more the unreliable, changeful, self-confident man, ever swaying between rash courage and weak timidity, but the stead-fast, trusted guide and director of the fellowship of believers, the intrepid preacher of Christ in Jerusalem and abroad. And now that he is become Cephas indeed, we hear almost nothing of the name Simon (only in Acts 10:5, 32; 15:14), and he is known to us finally as Peter." After the miracle at the temple gate (Acts 3) persecution arose against the Christians, and Peter was cast into prison. He boldly defended himself and his companions at the bar of the council (4:19, 20). A fresh outburst of violence against the Christians (5:17-21) led to the whole body of the apostles being cast into prison; but during the night they were wonderfully delivered, and were found in the morning teaching in the temple. A second time Peter defended them before the council (Acts 5:29-32), who, "when they had called the apostles and beaten them, let them go." The time had come for Peter to leave Jerusalem. After labouring for some time in Samaria, he returned to Jerusalem, and reported to the church there the results of his work (Acts 8:14-25). Here he remained for a period, during which he met Paul for the first time since his conversion (9:26-30; Gal. 1:18). Leaving Jerusalem again, he went forth on a missionary journey to Lydda and Joppa (Acts 9:32-43). He is next called on to open the door of the Christian church to the Gentiles by the admission of Cornelius of Caesarea (ch. 10). After remaining for some time at Caesarea, he returned to Jerusalem (Acts 11:1-18), where he defended his conduct with reference to the Gentiles. Next we hear of his being cast into prison by Herod Agrippa (12:1-19); but in the night an angel of the Lord opened the prison gates, and he went forth and found refuge in the house of Mary. He took part in the deliberations of the council in Jerusalem (Acts 15:1-31; Gal. 2:1-10) regarding the relation of the Gentiles to the church. This subject had awakened new interest at Antioch, and for its settlement was referred to the council of the apostles and elders at Jerusalem. Here Paul and Peter met again. We have no further mention of Peter in the Acts of the Apostles. He seems to have gone down to Antioch after the council at Jerusalem, and there to have been guilty of dissembling, for which he was severely reprimanded by Paul (Gal. 2:11-16), who "rebuked him to his face." After this he appears to have carried the gospel to the east, and to have laboured for a while at Babylon, on the Euphrates (1 Pet. 5:13). There is no satisfactory evidence that he was ever at Rome. Where or when he died is not certainly known. Probably he died between A.D. 64 and 67.
Peter, First Epistle of. This epistle is addressed to "the strangers scattered abroad", i.e., to the Jews of the Dispersion (the Diaspora). Its object is to confirm its readers in the doctrines they had been already taught. Peter has been called "the apostle of hope," because this epistle abounds with words of comfort and encouragement fitted to sustain a "lively hope." It contains about thirty-five references to the Old Testament. It was written from Babylon, on the Euphrates, which was at this time one of the chief seats of Jewish learning, and a fitting centre for labour among the Jews. It has been noticed that in the beginning of his epistle Peter names the provinces of Asia Minor in the order in which they would naturally occur to one writing from Babylon. He counsels (1) to steadfastness and perseverance under persecution (1-2:10); (2) to the practical duties of a holy life (2:11-3:13); (3) he adduces the example of Christ and other motives to patience and holiness (3:14-4:19); and (4) concludes with counsels to pastors and people (ch. 5).
Peter, Second Epistle of. The question of the authenticity of this epistle has been much discussed, but the weight of evidence is wholly in favour of its claim to be the production of the apostle whose name it bears. It appears to have been written shortly before the apostle's death (1:14). This epistle contains eleven references to the Old Testament. It also contains (3:15, 16) a remarkable reference to Paul's epistles. Some think this reference is to 1 Thess. 4:13-5:11. A few years ago, among other documents, a parchment fragment, called the "Gospel of Peter," was discovered in a Christian tomb at Akhmim in Upper Egypt. Origen (obiit A.D. 254), Eusebius (obiit 340), and Jerome (obiit 420) refer to such a work, and hence it has been concluded that it was probably written about the middle of the second century. It professes to give a history of our Lord's resurrection and ascension. While differing in not a few particulars from the canonical Gospels, the writer shows plainly that he was acquinted both with the synoptics and with the Gospel of John. Though apocryphal, it is of considerable value as showing that the main facts of the history of our Lord were then widely known.
Pethahiah loosed of the Lord.
(1.) The chief of one of the priestly courses (the nineteenth) in the time of David (1 Chr. 24:16).
(2.) A Levite (Ezra 10:23).
(3.) Neh. 9:5.
(4.) A descendant of Judah who had some office at the court of Persia (Neh. 11:24).
Pethor interpretation of dreams, identified with Pitru, on the west bank of the Euphrates, a few miles south of the Hittite capital of Carchemish (Num. 22:5, "which is by the river of the land of the children of [the god] Ammo"). (See BALAAM.)
Pethuel vision of God, the father of Joel the prophet (Joel 1:1).
Petra rock, Isa. 16:1, marg. (See SELA.)
Peulthai wages of the Lord, one of the sons of Obed-edom, a Levite porter (1 Chr. 26:5).
Phalec (Luke 3:35)=Peleg (q.v.), Gen. 11:16.
Phallu separated, the second son of Reuben (Gen. 46:9).
Phalti deliverance of the Lord, the son of Laish of Gallim (1 Sam. 25:44)= Phaltiel (2 Sam. 3:15). Michal, David's wife, was given to him.
Phanuel face of God, father of the prophetess Anna (q.v.), Luke 2:36.
Pharaoh the official title borne by the Egyptian kings down
to the time when that country was conquered by the Greeks. (See
EGYPT.) The name is a compound, as some think, of the words
Ra, the "sun" or "sun-god," and the article phe,
"the," prefixed; hence phera, "the sun," or "the
sun-god." But others, perhaps more correctly, think the name
derived from Perao, "the great house" = his majesty = in
Turkish, "the Sublime Porte."
(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or "shepherd kings." The Egyptians called the nomad tribes of Syria Shasu, "plunderers," their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of Semitic origin, and of kindred blood accordingly with Abram. They were probably driven forward by the pressure of the Hittites. The name they bear on the monuments is "Mentiu."
(2.) The Pharaoh of Joseph's days (Gen. 41) was probably Apopi, or Apopis, the last of the Hyksos kings. To the old native Egyptians, who were an African race, shepherds were "an abomination;" but to the Hyksos kings these Asiatic shepherds who now appeared with Jacob at their head were congenial, and being akin to their own race, had a warm welcome (Gen. 47:5, 6). Some argue that Joseph came to Egypt in the reign of Thothmes III., long after the expulsion of the Hyksos, and that his influence is to be seen in the rise and progress of the religious revolution in the direction of monotheism which characterized the middle of the Eighteenth Dynasty. The wife of Amenophis III., of that dynasty, was a Semite. Is this singular fact to be explained from the presence of some of Joseph's kindred at the Egyptian court? Pharaoh said to Joseph, "Thy father and thy brethren are come unto thee: the land of Egypt is before thee; in the best of the land make thy father and brethren to dwell" (Gen. 47:5, 6).
(3.) The "new king who knew not Joseph" (Ex. 1:8-22) has been generally supposed to have been Aahmes I., or Amosis, as he is called by Josephus. Recent discoveries, however, have led to the conclusion that Seti was the "new king." For about seventy years the Hebrews in Egypt were under the powerful protection of Joseph. After his death their condition was probably very slowly and gradually changed. The invaders, the Hyksos, who for some five centuries had been masters of Egypt, were driven out, and the old dynasty restored. The Israelites now began to be looked down upon. They began to be afflicted and tyrannized over. In process of time a change appears to have taken place in the government of Egypt. A new dynasty, the Nineteenth, as it is called, came into power under Seti I., who was its founder. He associated with him in his government his son, Rameses II., when he was yet young, probably ten or twelve years of age. Note, Professor Maspero, keeper of the museum of Bulak, near Cairo, had his attention in 1870 directed to the fact that scarabs, i.e., stone and metal imitations of the beetle (symbols of immortality), originally worn as amulets by royal personages, which were evidently genuine relics of the time of the ancient Pharaohs, were being sold at Thebes and different places along the Nile. This led him to suspect that some hitherto undiscovered burial-place of the Pharaohs had been opened, and that these and other relics, now secretly sold, were a part of the treasure found there. For a long time he failed, with all his ingenuity, to find the source of these rare treasures. At length one of those in the secret volunteered to give information regarding this burial-place. The result was that a party was conducted in 1881 to Dier el-Bahari, near Thebes, when the wonderful discovery was made of thirty-six mummies of kings, queens, princes, and high priests hidden away in a cavern prepared for them, where they had lain undisturbed for thirty centuries. "The temple of Deir el-Bahari stands in the middle of a natural amphitheatre of cliffs, which is only one of a number of smaller amphitheatres into which the limestone mountains of the tombs are broken up. In the wall of rock separating this basin from the one next to it some ancient Egyptian engineers had constructed the hiding-place, whose secret had been kept for nearly three thousand years." The exploring party being guided to the place, found behind a great rock a shaft 6 feet square and about 40 feet deep, sunk into the limestone. At the bottom of this a passage led westward for 25 feet, and then turned sharply northward into the very heart of the mountain, where in a chamber 23 feet by 13, and 6 feet in height, they came upon the wonderful treasures of antiquity. The mummies were all carefully secured and brought down to Bulak, where they were deposited in the royal museum, which has now been removed to Ghizeh. Among the most notable of the ancient kings of Egypt thus discovered were Thothmes III., Seti I., and Rameses II. Thothmes III. was the most distinguished monarch of the brilliant Eighteenth Dynasty. When this mummy was unwound "once more, after an interval of thirty-six centuries, human eyes gazed on the features of the man who had conquered Syria and Cyprus and Ethiopia, and had raised Egypt to the highest pinnacle of her power. The spectacle, however, was of brief duration. The remains proved to be in so fragile a state that there was only time to take a hasty photograph, and then the features crumbled to pieces and vanished like an apparition, and so passed away from human view for ever." "It seems strange that though the body of this man," who overran Palestine with his armies two hundred years before the birth of Moses, "mouldered to dust, the flowers with which it had been wreathed were so wonderfully preserved that even their colour could be distinguished" (Manning's Land of the Pharaohs). Seti I. (his throne name Merenptah), the father of Rameses II., was a great and successful warrior, also a great builder. The mummy of this Pharaoh, when unrolled, brought to view "the most beautiful mummy head ever seen within the walls of the museum. The sculptors of Thebes and Abydos did not flatter this Pharaoh when they gave him that delicate, sweet, and smiling profile which is the admiration of travellers. After a lapse of thirty-two centuries, the mummy retains the same expression which characterized the features of the living man. Most remarkable of all, when compared with the mummy of Rameses II., is the striking resemblance between the father and the son. Seti I. is, as it were, the idealized type of Rameses II. He must have died at an advanced age. The head is shaven, the eyebrows are white, the condition of the body points to considerably more than threescore years of life, thus confirming the opinions of the learned, who have attributed a long reign to this king."
(4.) Rameses II., the son of Seti I., is probably the Pharaoh of the Oppression. During his forty years' residence at the court of Egypt, Moses must have known this ruler well. During his sojourn in Midian, however, Rameses died, after a reign of sixty-seven years, and his body embalmed and laid in the royal sepulchre in the Valley of the Tombs of Kings beside that of his father. Like the other mummies found hidden in the cave of Deir el-Bahari, it had been for some reason removed from its original tomb, and probably carried from place to place till finally deposited in the cave where it was so recently discovered. In 1886, the mummy of this king, the "great Rameses," the "Sesostris" of the Greeks, was unwound, and showed the body of what must have been a robust old man. The features revealed to view are thus described by Maspero: "The head is long and small in proportion to the body. The top of the skull is quite bare. On the temple there are a few sparse hairs, but at the poll the hair is quite thick, forming smooth, straight locks about two inches in length. White at the time of death, they have been dyed a light yellow by the spices used in embalmment. The forehead is low and narrow; the brow-ridge prominent; the eye-brows are thick and white; the eyes are small and close together; the nose is long, thin, arched like the noses of the Bourbons; the temples are sunk; the cheek-bones very prominent; the ears round, standing far out from the head, and pierced, like those of a woman, for the wearing of earrings; the jaw-bone is massive and strong; the chin very prominent; the mouth small, but thick-lipped; the teeth worn and very brittle, but white and well preserved. The moustache and beard are thin. They seem to have been kept shaven during life, but were probably allowed to grow during the king's last illness, or they may have grown after death. The hairs are white, like those of the head and eyebrows, but are harsh and bristly, and a tenth of an inch in length. The skin is of an earthy-brown, streaked with black. Finally, it may be said, the face of the mummy gives a fair idea of the face of the living king. The expression is unintellectual, perhaps slightly animal; but even under the somewhat grotesque disguise of mummification there is plainly to be seen an air of sovereign majesty, of resolve, and of pride." Both on his father's and his mother's side it has been pretty clearly shown that Rameses had Chaldean or Mesopotamian blood in his veins to such a degree that he might be called an Assyrian. This fact is thought to throw light on Isa. 52:4.
(5.) The Pharaoh of the Exodus was probably Menephtah I., the fourteenth and eldest surviving son of Rameses II. He resided at Zoan, where he had the various interviews with Moses and Aaron recorded in the book of Exodus. His mummy was not among those found at Deir el-Bahari. It is still a question, however, whether Seti II. or his father Menephtah was the Pharaoh of the Exodus. Some think the balance of evidence to be in favour of the former, whose reign it is known began peacefully, but came to a sudden and disastrous end. The "Harris papyrus," found at Medinet-Abou in Upper Egypt in 1856, a state document written by Rameses III., the second king of the Twentieth Dynasty, gives at length an account of a great exodus from Egypt, followed by wide-spread confusion and anarchy. This, there is great reason to believe, was the Hebrew exodus, with which the Nineteenth Dynasty of the Pharaohs came to an end. This period of anarchy was brought to a close by Setnekht, the founder of the Twentieth Dynasty. "In the spring of 1896, Professor Flinders Petrie discovered, among the ruins of the temple of Menephtah at Thebes, a large granite stela, on which is engraved a hymn of victory commemorating the defeat of Libyan invaders who had overrun the Delta. At the end other victories of Menephtah are glanced at, and it is said that 'the Israelites (I-s-y-r-a-e-l-u) are minished (?) so that they have no seed.' Menephtah was son and successor of Rameses II., the builder of Pithom, and Egyptian scholars have long seen in him the Pharaoh of the Exodus. The Exodus is also placed in his reign by the Egyptian legend of the event preserved by the historian Manetho. In the inscription the name of the Israelites has no determinative of 'country' or 'district' attached to it, as is the case with all the other names (Canaan, Ashkelon, Gezer, Khar or Southern Palestine, etc.) mentioned along with it, and it would therefore appear that at the time the hymn was composed, the Israelites had already been lost to the sight of the Egyptians in the desert. At all events they must have had as yet no fixed home or district of their own. We may therefore see in the reference to them the Pharaoh's version of the Exodus, the disasters which befell the Egyptians being naturally passed over in silence, and only the destruction of the 'men children' of the Israelites being recorded. The statement of the Egyptian poet is a remarkable parallel to Ex. 1:10-22."
(6.) The Pharaoh of 1 Kings 11:18-22.
(7.) So, king of Egypt (2 Kings 17:4).
(8.) The Pharaoh of 1 Chr. 4:18.
(9.) Pharaoh, whose daughter Solomon married (1 Kings 3:1; 7:8).
(10.) Pharaoh, in whom Hezekiah put his trust in his war against Sennacherib (2 Kings 18:21).
(11.) The Pharaoh by whom Josiah was defeated and slain at Megiddo (2 Chr. 35:20-24; 2 Kings 23:29, 30). (See NECHO.)
(12.) Pharaoh-hophra, who in vain sought to relieve Jerusalem when it was besieged by Nebuchadnezzar (q.v.), 2 Kings 25:1-4; comp. Jer. 37:5-8; Ezek. 17:11-13. (See ZEDEKIAH.)
Pharaoh's daughters. Three princesses are thus mentioned in
(1.) The princess who adopted the infant Moses (q.v.), Ex. 2:10. She is twice mentioned in the New Testament (Acts 7:21: Heb. 11:24). It would seem that she was alive and in some position of influence about the court when Moses was compelled to flee from Egypt, and thus for forty years he had in some way been under her influence. She was in all probability the sister of Rameses, and the daughter of Seti I. Josephus calls her Thermuthis. It is supposed by some that she was Nefert-ari, the wife as well as sister of Rameses. The mummy of this queen was among the treasures found at Deir-el-Bahari.
(2.) "Bithiah the daughter of Pharaoh, which Mered took (1 Chr. 4:18).
(3.) The wife of Solomon (1 Kings 3:1). This is the first reference since the Exodus to any connection of Israel with Egypt.
Pharez breach, the elder of the twin sons of Judah (Gen. 38:29). From him the royal line of David sprang (Ruth 4:18-22). "The chief of all the captains of the host" was of the children of Perez (1 Chr. 27:3; Matt. 1:3).
Pharisees separatists (Heb. persahin, from parash, "to separate"). They were probably the successors of the Assideans (i.e., the "pious"), a party that originated in the time of Antiochus Epiphanes in revolt against his heathenizing policy. The first mention of them is in a description by Josephus of the three sects or schools into which the Jews were divided (B.C. 145). The other two sects were the Essenes and the Sadducees. In the time of our Lord they were the popular party (John 7:48). They were extremely accurate and minute in all matters appertaining to the law of Moses (Matt. 9:14; 23:15; Luke 11:39; 18:12). Paul, when brought before the council of Jerusalem, professed himself a Pharisee (Acts 23:6-8; 26:4, 5). There was much that was sound in their creed, yet their system of religion was a form and nothing more. Theirs was a very lax morality (Matt. 5:20; 15:4, 8; 23:3, 14, 23, 25; John 8:7). On the first notice of them in the New Testament (Matt. 3:7), they are ranked by our Lord with the Sadducees as a "generation of vipers." They were noted for their self-righteousness and their pride (Matt. 9:11; Luke 7:39; 18:11, 12). They were frequently rebuked by our Lord (Matt. 12:39; 16:1-4). From the very beginning of his ministry the Pharisees showed themselves bitter and persistent enemies of our Lord. They could not bear his doctrines, and they sought by every means to destroy his influence among the people.
Pharpar swift, one of the rivers of Damascus (2 Kings 5:12). It has been identified with the 'Awaj, "a small lively river." The whole of the district watered by the 'Awaj is called the Wady el-'Ajam, i.e., "the valley of the Persians", so called for some unknown reason. This river empties itself into the lake or marsh Bahret Hijaneh, on the east of Damascus. One of its branches bears the modern name of Wady Barbar, which is probably a corruption of Pharpar.
Phebe a "deaconess of the church at Cenchrea," the port of Corinth. She was probably the bearer of Paul's epistle to the Romans. Paul commended her to the Christians at Rome; "for she hath been," says he, "a succourer of many, and of myself also" (Rom. 16:1, 2).
Phenice properly Phoenix a palm-tree (as in the R.V.), a town with a harbour on the southern side of Crete (Acts 27:12), west of the Fair Havens. It is now called Lutro.
Phenicia (Acts 21:2) = Phenice (11:19; 15:3; R.V., Phoenicia), Gr. phoinix, "a palm", the land of palm-trees; a strip of land of an average breadth of about 20 miles along the shores of the Mediterranean, from the river Eleutherus in the north to the promotory of Carmel in the south, about 120 miles in length. This name is not found in the Old Testament, and in the New Testament it is mentioned only in the passages above referred to. "In the Egyptian inscriptions Phoenicia is called Keft, the inhabitants being Kefa; and since Keft-ur, or 'Greater Phoenicia,' was the name given to the delta of the Nile from the Phoenician colonies settled upon it, the Philistines who came from Caphtor or Keft-ur must have been of Phoenician origin" (comp. Deut. 2:23; Jer. 47:4; Amos 9:7)., Sayce's Bible and the Monuments. Phoenicia lay in the very centre of the old world, and was the natural entrepot for commerce with foreign nations. It was the "England of antiquity." "The trade routes from all Asia converged on the Phoenician coast; the centres of commerce on the Euphrates and Tigris forwarding their goods by way of Tyre to the Nile, to Arabia, and to the west; and, on the other hand, the productions of the vast regions bordering the Mediterranean passing through the Canaanite capital to the eastern world." It was "situate at the entry of the sea, a merchant of the people for many isles" (Ezek. 27:3, 4). The far-reaching commercial activity of the Phoenicians, especially with Tarshish and the western world, enriched them with vast wealth, which introduced boundless luxury and developed among them a great activity in all manner of arts and manufactures. (See TYRE.) The Phoenicians were the most enterprising merchants of the old world, establishing colonies at various places, of which Carthage was the chief. They were a Canaanite branch of the race of Ham, and are frequently called Sidonians, from their principal city of Sidon. None could "skill to hew timber like unto the Sidonians" (1 Kings 5:6). King Hiram rendered important service to Solomon in connection with the planning and building of the temple, casting for him all the vessels for the temple service, and the two pillars which stood in the front of the porch, and "the molten sea" (1 Kings 7:21-23). Singular marks have been found by recent exploration on the great stones that form the substructure of the temple. These marks, both painted and engraved, have been regarded as made by the workmen in the quarries, and as probably intended to indicate the place of these stones in the building. "The Biblical account (1 Kings 5:17, 18) is accurately descriptive of the massive masonry now existing at the south-eastern angle (of the temple area), and standing on the native rock 80 feet below the present surface. The Royal Engineers found, buried deeply among the rubbish of many centuries, great stones, costly and hewed stones, forming the foundation of the sanctuary wall; while Phoenician fragments of pottery and Phoenician marks painted on the massive blocks seem to proclaim that the stones were prepared in the quarry by the cunning workmen of Hiram, the king of Tyre." (See TEMPLE.) The Phoenicians have been usually regarded as the inventors of alphabetic writing. The Egyptians expressed their thoughts by certain symbols, called "hieroglyphics", i.e., sacred carvings, so styled because used almost exclusively on sacred subjects. The recent discovery, however, of inscriptions in Southern Arabia (Yemen and Hadramaut), known as Hemyaritic, in connection with various philogical considerations, has led some to the conclusion that the Phoenician alphabet was derived from the Mineans (admitting the antiquity of the kingdom of Ma'in, Judg. 10:12; 2 Chr. 26:7). Thus the Phoenician alphabet ceases to be the mother alphabet. Sayce thinks "it is more than possible that the Egyptians themselves were emigrants from Southern Arabia." (See MOABITE STONE.) "The Phoenicians were renowned in ancient times for the manufacture of glass, and some of the specimens of this work that have been preserved are still the wonder of mankind...In the matter of shipping, whether ship-building be thought of or traffic upon the sea, the Phoenicians surpassed all other nations." "The name Phoenicia is of uncertain origin, though it may be derived from Fenkhu, the name given in the Egyptian inscriptions to the natives of Palestine. Among the chief Phoenician cities were Tyre and Sidon, Gebal north of Beirut, Arvad or Arados and Zemar."
Phicol great, the chief captain of the army of Abimelech, the Philistine king of Gerar. He entered into an alliance with Abraham with reference to a certain well which, from this circumstance, was called Beersheba (q.v.), "the well of the oath" (Gen. 21:22, 32; 26:26).
Philadelphia brotherly love, a city of Lydia in Asia Minor, about 25 miles south-east of Sardis. It was the seat of one of the "seven churches" (Rev. 3:7-12). It came into the possession of the Turks in A.D. 1392. It has several times been nearly destroyed by earthquakes. It is still a town of considerable size, called Allahshehr, "the city of God."
Philemon an inhabitant of Colosse, and apparently a person of some note among the citizens (Col. 4:9; Philemon 1:2). He was brought to a knowledge of the gospel through the instrumentality of Paul (19), and held a prominent place in the Christian community for his piety and beneficence (4-7). He is called in the epistle a "fellow-labourer," and therefore probably held some office in the church at Colosse; at all events, the title denotes that he took part in the work of spreading a knowledge of the gospel.
Philemon, Epistle to was written from Rome at the same time as the epistles to the Colossians and Ephesians, and was sent also by Onesimus. It was addressed to Philemon and the members of his family. It was written for the purpose of interceding for Onesimus (q.v.), who had deserted his master Philemon and been "unprofitable" to him. Paul had found Onesimus at Rome, and had there been instrumental in his conversion, and now he sends him back to his master with this letter. This epistle has the character of a strictly private letter, and is the only one of such epistles preserved to us. "It exhibits the apostle in a new light. He throws off as far as possible his apostolic dignity and his fatherly authority over his converts. He speaks simply as Christian to Christian. He speaks, therefore, with that peculiar grace of humility and courtesy which has, under the reign of Christianity, developed the spirit of chivalry and what is called 'the character of a gentleman,' certainly very little known in the old Greek and Roman civilization" (Dr. Barry). (See SLAVE.)
Philetus amiable, with Hymenaeus, at Ephesus, said that the "resurrection was past already" (2 Tim. 2:17, 18). This was a Gnostic heresy held by the Nicolaitanes. (See ALEXANDER, 4.)
Philip lover of horses.
(1.) One of the twelve apostles; a native of Bethsaida, "the city of Andrew and Peter" (John 1:44). He readily responded to the call of Jesus when first addressed to him (43), and forthwith brought Nathanael also to Jesus (45,46). He seems to have held a prominent place among the apostles (Matt. 10:3; Mark 3:18; John 6:5-7; 12:21, 22; 14:8, 9; Acts 1:13). Of his later life nothing is certainly known. He is said to have preached in Phrygia, and to have met his death at Hierapolis.
(2.) One of the "seven" (Acts 6:5), called also "the evangelist" (21:8, 9). He was one of those who were "scattered abroad" by the persecution that arose on the death of Stephen. He went first to Samaria, where he laboured as an evangelist with much success (8:5-13). While he was there he received a divine command to proceed toward the south, along the road leading from Jerusalem to Gaza. These towns were connected by two roads. The one Philip was directed to take was that which led through Hebron, and thence through a district little inhabited, and hence called "desert." As he travelled along this road he was overtaken by a chariot in which sat a man of Ethiopia, the eunuch or chief officer of Queen Candace, who was at that moment reading, probably from the Septuagint version, a portion of the prophecies of Isaiah (53:6,7). Philip entered into conversation with him, and expounded these verses, preaching to him the glad tidings of the Saviour. The eunuch received the message and believed, and was forthwith baptized, and then "went on his way rejoicing." Philip was instantly caught away by the Spirit after the baptism, and the eunuch saw him no more. He was next found at Azotus, whence he went forth in his evangelistic work till he came to Caesarea. He is not mentioned again for about twenty years, when he is still found at Caesarea (Acts 21:8) when Paul and his companions were on the way to Jerusalem. He then finally disappears from the page of history.
(3.) Mentioned only in connection with the imprisonment of John the Baptist (Matt. 14:3; Mark 6:17; Luke 3:19). He was the son of Herod the Great, and the first husband of Herodias, and the father of Salome. (See HEROD PHILIP I.)
(4.) The "tetrarch of Ituraea" (Luke 3:1); a son of Herod the Great, and brother of Herod Antipas. The city of Caesarea-Philippi was named partly after him (Matt. 16:13; Mark 8:27). (See HEROD PHILIP II.)
(1.) Formerly Crenides, "the fountain," the capital of the province of Macedonia. It stood near the head of the Sea, about 8 miles north-west of Kavalla. It is now a ruined village, called Philibedjik. Philip of Macedonia fortified the old Thracian town of Crenides, and called it after his own name Philippi (B.C. 359-336). In the time of the Emperor Augustus this city became a Roman colony, i.e., a military settlement of Roman soldiers, there planted for the purpose of controlling the district recently conquered. It was a "miniature Rome," under the municipal law of Rome, and governed by military officers, called duumviri, who were appointed directly from Rome. Having been providentially guided thither, here Paul and his companion Silas preached the gospel and formed the first church in Europe. (See LYDIA.) This success stirred up the enmity of the people, and they were "shamefully entreated" (Acts 16:9-40; 1 Thess. 2:2). Paul and Silas at length left this city and proceeded to Amphipolis (q.v.).
(2.) When Philip the tetrarch, the son of Herod, succeeded to the government of the northern portion of his kingdom, he enlarged the city of Paneas, and called it Caesarea, in honour of the emperor. But in order to distinguish it from the Caesarea on the sea coast, he added to it subsequently his own name, and called it Caesarea-Philippi (q.v.).
Philippians, Epistle to was written by Paul during the two years when he was "in bonds" in Rome (Phil. 1:7-13), probably early in the year A.D. 62 or in the end of 61. The Philippians had sent Epaphroditus, their messenger, with contributions to meet the necessities of the apostle; and on his return Paul sent back with him this letter. With this precious communication Epaphroditus sets out on his homeward journey. "The joy caused by his return, and the effect of this wonderful letter when first read in the church of Philippi, are hidden from us. And we may almost say that with this letter the church itself passes from our view. To-day, in silent meadows, quiet cattle browse among the ruins which mark the site of what was once the flourishing Roman colony of Philippi, the home of the most attractive church of the apostolic age. But the name and fame and spiritual influence of that church will never pass. To myriads of men and women in every age and nation the letter written in a dungeon at Rome, and carried along the Egnatian Way by an obscure Christian messenger, has been a light divine and a cheerful guide along the most rugged paths of life" (Professor Beet). The church at Philippi was the first-fruits of European Christianity. Their attachment to the apostle was very fervent, and so also was his affection for them. They alone of all the churches helped him by their contributions, which he gratefully acknowledges (Acts 20:33-35; 2 Cor. 11:7-12; 2 Thess. 3:8). The pecuniary liberality of the Philippians comes out very conspicuously (Phil. 4:15). "This was a characteristic of the Macedonian missions, as 2 Cor. 8 and 9 amply and beautifully prove. It is remarkable that the Macedonian converts were, as a class, very poor (2 Cor. 8:2); and the parallel facts, their poverty and their open-handed support of the great missionary and his work, are deeply harmonious. At the present day the missionary liberality of poor Christians is, in proportion, really greater than that of the rich" (Moule's Philippians, Introd.). The contents of this epistle give an interesting insight into the condition of the church at Rome at the time it was written. Paul's imprisonment, we are informed, was no hindrance to his preaching the gospel, but rather "turned out to the furtherance of the gospel." The gospel spread very extensively among the Roman soldiers, with whom he was in constant contact, and the Christians grew into a "vast multitude." It is plain that Christianity was at this time making rapid advancement in Rome. The doctrinal statements of this epistle bear a close relation to those of the Epistle to the Romans. Compare also Phil. 3:20 with Eph. 2:12, 19, where the church is presented under the idea of a city or commonwealth for the first time in Paul's writings. The personal glory of Christ is also set forth in almost parallel forms of expression in Phil. 2:5-11, compared with Eph. 1:17-23; 2:8; and Col. 1:15-20. "This exposition of the grace and wonder of His personal majesty, personal self-abasement, and personal exaltation after it," found in these epistles, "is, in a great measure, a new development in the revelations given through St. Paul" (Moule). Other minuter analogies in forms of expression and of thought are also found in these epistles of the Captivity.
Philistia =Palestine (q.v.), "the land of the Philistines" (Ps. 60:8; 87:4; 108:9). The word is supposed to mean "the land of wanderers" or "of strangers."
Philistines (Gen. 10:14, R.V.; but in A.V., "Philistim"), a tribe allied to the Phoenicians. They were a branch of the primitive race which spread over the whole district of the Lebanon and the valley of the Jordan, and Crete and other Mediterranean islands. Some suppose them to have been a branch of the Rephaim (2 Sam. 21:16-22). In the time of Abraham they inhabited the south-west of Judea, Abimelech of Gerar being their king (Gen. 21:32, 34; 26:1). They are, however, not noticed among the Canaanitish tribes mentioned in the Pentateuch. They are spoken of by Amos (9:7) and Jeremiah (47:4) as from Caphtor, i.e., probably Crete, or, as some think, the Delta of Egypt. In the whole record from Exodus to Samuel they are represented as inhabiting the tract of country which lay between Judea and Egypt (Ex. 13:17; 15:14, 15; Josh. 13:3; 1 Sam. 4). This powerful tribe made frequent incursions against the Hebrews. There was almost perpetual war between them. They sometimes held the tribes, especially the southern tribes, in degrading servitude (Judg. 15:11; 1 Sam. 13:19-22); at other times they were defeated with great slaughter (1 Sam. 14:1-47; 17). These hostilities did not cease till the time of Hezekiah (2 Kings 18:8), when they were entirely subdued. They still, however, occupied their territory, and always showed their old hatred to Israel (Ezek. 25:15-17). They were finally conquered by the Romans. The Philistines are called Pulsata or Pulista on the Egyptian monuments; the land of the Philistines (Philistia) being termed Palastu and Pilista in the Assyrian inscriptions. They occupied the five cities of Gaza, Ashkelon, Ashdod, Ekron, and Gath, in the south-western corner of Canaan, which belonged to Egypt up to the closing days of the Nineteenth Dynasty. The occupation took place during the reign of Rameses III. of the Twentieth Dynasty. The Philistines had formed part of the great naval confederacy which attacked Egypt, but were eventually repulsed by that Pharaoh, who, however, could not dislodge them from their settlements in Palestine. As they did not enter Palestine till the time of the Exodus, the use of the name Philistines in Gen. 26:1 must be proleptic. Indeed the country was properly Gerar, as in ch. 20. They are called Allophyli, "foreigners," in the Septuagint, and in the Books of Samuel they are spoken of as uncircumcised. It would therefore appear that they were not of the Semitic race, though after their establishment in Canaan they adopted the Semitic language of the country. We learn from the Old Testament that they came from Caphtor, usually supposed to be Crete. From Philistia the name of the land of the Philistines came to be extended to the whole of "Palestine." Many scholars identify the Philistines with the Pelethites of 2 Sam. 8:18.
Phinehas mouth of brass, or from old Egypt, the negro.
(1.) Son of Eleazar, the high priest (Ex. 6:25). While yet a youth he distinguished himself at Shittim by his zeal against the immorality into which the Moabites had tempted the people (Num. 25:1-9), and thus "stayed the plague" that had broken out among the people, and by which twenty-four thousand of them perished. For his faithfulness on that occasion he received the divine approbation (10-13). He afterwards commanded the army that went out against the Midianites (31:6-8). When representatives of the people were sent to expostulate with the two and a half tribes who, just after crossing Jordan, built an altar and departed without giving any explanation, Phinehas was their leader, and addressed them in the words recorded in Josh. 22:16-20. Their explanation follows. This great altar was intended to be all ages only a witness that they still formed a part of Israel. Phinehas was afterwards the chief adviser in the war with the Benjamites. He is commemorated in Ps. 106:30, 31. (See ED.)
(2.) One of the sons of Eli, the high priest (1 Sam. 1:3; 2:12). He and his brother Hophni were guilty of great crimes, for which destruction came on the house of Eli (31). He died in battle with the Philistines (1 Sam. 4:4, 11); and his wife, on hearing of his death, gave birth to a son, whom she called "Ichabod," and then she died (19-22).
Phlegon burning, a Roman Christian to whom Paul sent salutations (Rom. 16:14).
Phoenicia (Acts 21:2). (See PHENICIA.)
Phrygia dry, an irregular and ill-defined district in Asia Minor. It was divided into two parts, the Greater Phrygia on the south, and the Lesser Phrygia on the west. It is the Greater Phrygia that is spoken of in the New Testament. The towns of Antioch in Pisidia (Acts 13:14), Colosse, Hierapolis, Iconium, and Laodicea were situated in it.
Phut Phut is placed between Egypt and Canaan in Gen. 10:6, and elsewhere we find the people of Phut described as mercenaries in the armies of Egypt and Tyre (Jer. 46:9; Ezek. 30:5; 27:10). In a fragment of the annuals of Nebuchadrezzar which records his invasion of Egypt, reference is made to "Phut of the Ionians."
Phygellus fugitive, a Christian of Asia, who "turned away" from Paul during his second imprisonment at Rome (2 Tim. 1:15). Nothing more is known of him.
Phylacteries (Gr. phulakteria; i.e., "defences"
or "protections"), called by modern Jews tephillin (i.e.,
"prayers") are mentioned only in Matt. 23:5. They consisted
of strips of parchment on which were inscribed these four texts:
(1.) Ex. 13:1-10;
(3.) Deut. 6:4-9;
(4.) 11:18-21, and which were enclosed in a square leather case, on one side of which was inscribed the Hebrew letter shin, to which the rabbis attached some significance. This case was fastened by certain straps to the forehead just between the eyes. The "making broad the phylacteries" refers to the enlarging of the case so as to make it conspicuous. (See FRONTLETS.) Another form of the phylactery consisted of two rolls of parchment, on which the same texts were written, enclosed in a case of black calfskin. This was worn on the left arm near the elbow, to which it was bound by a thong. It was called the "Tephillah on the arm."
Physician. Asa, afflicted with some bodily malady, "sought not to the Lord but to the physicians" (2 Chr. 16:12). The "physicians" were those who "practised heathen arts of magic, disavowing recognized methods of cure, and dissociating the healing art from dependence on the God of Israel. The sin of Asa was not, therefore, in seeking medical advice, as we understand the phrase, but in forgetting Jehovah."
Pi-beseth (Ezek. 30:17), supposed to mean. "a cat," or a deity in the form of a cat, worshipped by the Egyptians. It was called by the Greeks Bubastis. The hieroglyphic name is "Pe-bast", i.e., the house of Bast, the Artemis of the Egyptians. The town of Bubasts was situated on the Pelusian branch, i.e., the easternmost branch, of the Delta. It was the seat of one of the chief annual festivals of the Egyptians. Its ruins bear the modern name of Tel-Basta.
Pieces (1) of silver. In Ps. 68:30 denotes "fragments,"
and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a
"small sum" as wages, weighed rather than coined. Josh.
24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of
money bearing the figure of a lamb, but rather simply a certain
amount. (Comp. Gen. 33:19).
(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we know that the word to be supplied is "shekels." In all these omissions we may thus warrantably supply this word.
(3.) The "piece of money" mentioned in Matt. 17:27 is a stater=a Hebrew shekel, or four Greek drachmae; and that in Luke 15:8, 9, Act 19:19, a Greek drachma = a denarius. (See PENNY.)
Piety. Lat. pietas, properly honour and respect toward parents (1 Tim. 5:4). In Acts 17:23 the Greek verb is rendered "ye worship," as applicable to God.
Pigeon. Pigeons are mentioned as among the offerings which, by divine appointment, Abram presented unto the Lord (Gen. 15:9). They were afterwards enumerated among the sin-offerings (Lev. 1:14; 12:6), and the law provided that those who could not offer a lamb might offer two young pigeons (5:7; comp. Luke 2:24). (See DOVE.)
Pi-hahiroth place where the reeds grow (LXX and Copt. read "farmstead"), the name of a place in Egypt where the children of Israel encamped (Ex. 14:2, 9), how long is uncertain. Some have identified it with Ajrud, a fortress between Etham and Suez. The condition of the Isthmus of Suez at the time of the Exodus is not exactly known, and hence this, with the other places mentioned as encampments of Israel in Egypt, cannot be definitely ascertained. The isthmus has been formed by the Nile deposits. This increase of deposit still goes on, and so rapidly that within the last fifty years the mouth of the Nile has advanced northward about four geographical miles. In the maps of Ptolemy (of the second and third centuries A.D.) the mouths of the Nile are forty miles further south than at present. (See EXODUS.)
Pilate, Pontius probably connected with the Roman family of the Pontii, and called "Pilate" from the Latin pileatus, i.e., "wearing the pileus", which was the "cap or badge of a manumitted slave," as indicating that he was a "freedman," or the descendant of one. He was the sixth in the order of the Roman procurators of Judea (A.D. 26-36). His headquarters were at Caesarea, but he frequently went up to Jerusalem. His reign extended over the period of the ministry of John the Baptist and of Jesus Christ, in connection with whose trial his name comes into prominent notice. Pilate was a "typical Roman, not of the antique, simple stamp, but of the imperial period, a man not without some remains of the ancient Roman justice in his soul, yet pleasure-loving, imperious, and corrupt. He hated the Jews whom he ruled, and in times of irritation freely shed their blood. They returned his hatred with cordiality, and accused him of every crime, maladministration, cruelty, and robbery. He visited Jerusalem as seldom as possible; for, indeed, to one accustomed to the pleasures of Rome, with its theatres, baths, games, and gay society, Jerusalem, with its religiousness and ever-smouldering revolt, was a dreary residence. When he did visit it he stayed in the palace of Herod the Great, it being common for the officers sent by Rome into conquered countries to occupy the palaces of the displaced sovereigns." After his trial before the Sanhedrin, Jesus was brought to the Roman procurator, Pilate, who had come up to Jerusalem as usual to preserve order during the Passover, and was now residing, perhaps, in the castle of Antonia, or it may be in Herod's palace. Pilate came forth from his palace and met the deputation from the Sanhedrin, who, in answer to his inquiry as to the nature of the accusation they had to prefer against Jesus, accused him of being a "malefactor." Pilate was not satisfied with this, and they further accused him (1) of sedition, (2) preventing the payment of the tribute to Caesar, and (3) of assuming the title of king (Luke 23:2). Pilate now withdrew with Jesus into the palace (John 18:33) and examined him in private (37,38); and then going out to the deputation still standing before the gate, he declared that he could find no fault in Jesus (Luke 23:4). This only aroused them to more furious clamour, and they cried that he excited the populace "throughout all Jewry, beginning from Galilee." When Pilate heard of Galilee, he sent the accused to Herod Antipas, who had jurisdiction over that province, thus hoping to escape the difficulty in which he found himself. But Herod, with his men of war, set Jesus at nought, and sent him back again to Pilate, clad in a purple robe of mockery (23:11, 12). Pilate now proposed that as he and Herod had found no fault in him, they should release Jesus; and anticipating that they would consent to this proposal, he ascended the judgment-seat as if ready to ratify the decision (Matt. 27:19). But at this moment his wife (Claudia Procula) sent a message to him imploring him to have nothing to do with the "just person." Pilate's feelings of perplexity and awe were deepened by this incident, while the crowd vehemently cried out, "Not this man, but Barabbas." Pilate answered, "What then shall I do with Jesus?" The fierce cry immediately followed. "Let him be crucified." Pilate, apparently vexed, and not knowning what to do, said, "Why, what evil hath he done?" but with yet fiercer fanaticism the crowd yelled out, "Away with him! crucify him, crucify him!" Pilate yielded, and sent Jesus away to be scourged. This scourging was usually inflicted by lictors; but as Pilate was only a procurator he had no lictor, and hence his soldiers inflicted this terrible punishment. This done, the soldiers began to deride the sufferer, and they threw around him a purple robe, probably some old cast-off robe of state (Matt. 27:28; John 19:2), and putting a reed in his right hand, and a crowd of thorns on his head, bowed the knee before him in mockery, and saluted him, saying, "Hail, King of the Jews!" They took also the reed and smote him with it on the head and face, and spat in his face, heaping upon him every indignity. Pilate then led forth Jesus from within the Praetorium (Matt. 27:27) before the people, wearing the crown of thorns and the purple robe, saying, "Behold the man!" But the sight of Jesus, now scourged and crowned and bleeding, only stirred their hatred the more, and again they cried out, "Crucify him, crucify him!" and brought forth this additional charge against him, that he professed to be "the Son of God." Pilate heard this accusation with a superstitious awe, and taking him once more within the Praetorium, asked him, "Whence art thou?" Jesus gave him no answer. Pilate was irritated by his continued silence, and said, "Knowest thou not that I have power to crucify thee?" Jesus, with calm dignity, answered the Roman, "Thou couldest have no power at all against me, except it were given thee from above." After this Pilate seemed more resolved than ever to let Jesus go. The crowd perceiving this cried out, "If thou let this man go, thou art not Caesar's friend." This settled the matter. He was afraid of being accused to the emperor. Calling for water, he washed his hands in the sight of the people, saying, "I am innocent of the blood of this just person." The mob, again scorning his scruples, cried, "His blood be on us, and on our children." Pilate was stung to the heart by their insults, and putting forth Jesus before them, said, "Shall I crucify your King?" The fatal moment had now come. They madly exclaimed, "We have no king but Caesar;" and now Jesus is given up to them, and led away to be crucified. By the direction of Pilate an inscription was placed, according to the Roman custom, over the cross, stating the crime for which he was crucified. Having ascertained from the centurion that he was dead, he gave up the body to Joseph of Arimathea to be buried. Pilate's name now disappears from the Gospel history. References to him, however, are found in the Acts of the Apostles (3:13; 4:27; 13:28), and in 1 Tim. 6:13. In A.D. 36 the governor of Syria brought serious accusations against Pilate, and he was banished to Vienne in Gaul, where, according to tradition, he committed suicide.
Pillar used to support a building (Judg. 16:26, 29); as a trophy or memorial (Gen. 28:18; 35:20; Ex. 24:4; 1 Sam. 15:12, A.V., "place," more correctly "monument," or "trophy of victory," as in 2 Sam. 18:18); of fire, by which the Divine Presence was manifested (Ex. 13:2). The "plain of the pillar" in Judg. 9:6 ought to be, as in the Revised Version, the "oak of the pillar", i.e., of the monument or stone set up by Joshua (24:26).
Pine tree. Heb. tidhar, mentioned along with the fir-tree in Isa. 41:19; 60:13. This is probably the cypress; or it may be the stone-pine, which is common on the northern slopes of Lebanon. Some suppose that the elm, others that the oak, or holm, or ilex, is meant by the Hebrew word. In Neh. 8:15 the Revised Version has "wild olive" instead of "pine." (See FIR.)
Pinnacle a little wing, (Matt. 4:5; Luke 4:9). On the southern side of the temple court was a range of porches or cloisters forming three arcades. At the south-eastern corner the roof of this cloister was some 300 feet above the Kidron valley. The pinnacle, some parapet or wing-like projection, was above this roof, and hence at a great height, probably 350 feet or more above the valley.
Pipe (1 Sam. 10:5; 1 Kings 1:40; Isa. 5:12; 30:29). The Hebrew word halil, so rendered, means "bored through," and is the name given to various kinds of wind instruments, as the fife, flute, Pan-pipes, etc. In Amos 6:5 this word is rendered "instrument of music." This instrument is mentioned also in the New Testament (Matt. 11:17; 1 Cor. 14:7). It is still used in Palestine, and is, as in ancient times, made of different materials, as reed, copper, bronze, etc.
Piram like a wild ass, a king of Jarmuth, a royal city of the Canaanites, who was conquered and put to death by Joshua (10:3, 23, 26).
Pirathon prince, or summit, a place "in the land of Ephraim" (Judg. 12:15), now Fer'on, some 10 miles south-west of Shechem. This was the home of Abdon the judge.
(1.) Abdon, the son of Hillel, so called, Judg. 12:13, 15.
(2.) Benaiah the Ephraimite (2 Sam. 23:30), one of David's thirty heroes.
Pisgah a part, a mountain summit in the land of Moab, in the territory of Reuben, where Balak offered up sacrifices (Num. 21:20; 23:14), and from which Moses viewed the promised land (Deut. 3:27). It is probably the modern Jebel Siaghah. (See NEBO.)
Pisidia a district in Asia Minor, to the north of Pamphylia. The Taurus range of mountains extends through it. Antioch, one of its chief cities, was twice visited by Paul (Acts 13:14; 14:21-24).
Pison Babylonian, the current, broad-flowing, one of the "four heads" into which the river which watered the garden of Eden was divided (Gen. 2:11). Some identify it with the modern Phasis, others with the Halys, others the Jorak or Acampis, others the Jaab, the Indus, the Ganges, etc.
Pit a hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).
Pitch (Gen. 6:14), asphalt or bitumen in its soft state, called "slime" (Gen. 11:3; 14:10; Ex. 2:3), found in pits near the Dead Sea (q.v.). It was used for various purposes, as the coating of the outside of vessels and in building. Allusion is made in Isa. 34:9 to its inflammable character. (See SLIME.)
Pitcher a vessel for containing liquids. In the East pitchers were usually carried on the head or shoulders (Gen. 24:15-20; Judg. 7:16, 19; Mark 14:13).
Pithom Egyptian, Pa-Tum, "house of Tum," the sun-god, one of the "treasure" cities built for Pharaoh Rameses II. by the Israelites (Ex. 1:11). It was probably the Patumos of the Greek historian Herodotus. It has now been satisfactorily identified with Tell-el-Maskhuta, about 12 miles west of Ismailia, and 20 east of Tel-el-Kebir, on the southern bank of the present Suez Canal. Here have recently (1883) been discovered the ruins of supposed grain-chambers, and other evidences to show that this was a great "store city." Its immense ruin-heaps show that it was built of bricks, and partly also of bricks without straw. Succoth (Ex. 12:37) is supposed by some to be the secular name of this city, Pithom being its sacred name. This was the first halting-place of the Israelites in their exodus. It has been argued (Dr. Lansing) that these "store" cities "were residence cities, royal dwellings, such as the Pharaohs of old, the Kings of Israel, and our modern Khedives have ever loved to build, thus giving employment to the superabundant muscle of their enslaved peoples, and making a name for themselves."
Plague a "stroke" of affliction, or disease. Sent
as a divine chastisement (Num. 11:33; 14:37; 16:46-49; 2 Sam. 24:21).
Painful afflictions or diseases, (Lev. 13:3, 5, 30; 1 Kings 8:37), or
severe calamity (Mark 5:29; Luke 7:21), or the judgment of God, so
called (Ex. 9:14). Plagues of Egypt were ten in number.
(1.) The river Nile was turned into blood, and the fish died, and the river stank, so that the Egyptians loathed to drink of the river (Ex. 7:14-25).
(2.) The plague of frogs (Ex. 8:1-15).
(3.) The plague of lice (Heb. kinnim, properly gnats or mosquitoes; comp. Ps. 78:45; 105:31), "out of the dust of the land" (Ex. 8:16-19).
(4.) The plague of flies (Heb. arob, rendered by the LXX. dog-fly), Ex. 8:21-24.
(5.) The murrain (Ex.9:1-7), or epidemic pestilence which carried off vast numbers of cattle in the field. Warning was given of its coming.
(6.) The sixth plague, of "boils and blains," like the third, was sent without warning (Ex.9:8-12). It is called (Deut. 28:27) "the botch of Egypt," A.V.; but in R.V., "the boil of Egypt." "The magicians could not stand before Moses" because of it.
(7.) The plague of hail, with fire and thunder (Ex. 9:13-33). Warning was given of its coming. (Comp. Ps. 18:13; 105:32, 33).
(8.) The plague of locusts, which covered the whole face of the earth, so that the land was darkened with them (Ex. 10:12-15). The Hebrew name of this insect, _arbeh_, points to the "multitudinous" character of this visitation. Warning was given before this plague came.
(9.) After a short interval the plague of darkness succeeded that of the locusts; and it came without any special warning (Ex. 10:21-29). The darkness covered "all the land of Egypt" to such an extent that "they saw not one another." It did not, however, extend to the land of Goshen.
(10.) The last and most fearful of these plagues was the death of the first-born of man and of beast (Ex. 11:4, 5; 12:29,30). The exact time of the visitation was announced, "about midnight", which would add to the horror of the infliction. Its extent also is specified, from the first-born of the king to the first-born of the humblest slave, and all the first-born of beasts. But from this plague the Hebrews were completely exempted. The Lord "put a difference" between them and the Egyptians. (See PASSOVER.)
(1.) Heb. 'abel (Judg. 11:33), a "grassy plain" or "meadow." Instead of "plains of the vineyards," as in the Authorized Version, the Revised Version has "Abel-cheramim" (q.v.), comp. Judg. 11:22; 2 Chr. 16:4.
(2.) Heb. 'elon (Gen. 12:6; 13:18; 14:13; 18:1; Deut. 11:30; Judg. 9:6), more correctly "oak," as in the Revised Version; margin, "terebinth."
(3.) Heb. bik'ah (Gen. 11:2; Neh. 6:2; Ezek. 3:23; Dan. 3:1), properly a valley, as rendered in Isa. 40:4, a broad plain between mountains. In Amos 1:5 the margin of Authorized Version has "Bikathaven."
(4.) Heb. kikar, "the circle," used only of the Ghor, or the low ground along the Jordan (Gen. 13:10-12; 19:17, 25, 28, 29; Deut. 34:3; 2 Sam. 18:23; 1 Kings 7:46; 2 Chr. 4:17; Neh. 3:22; 12:28), the floor of the valley through which it flows. This name is applied to the Jordan valley as far north as Succoth.
(5.) Heb. mishor, "level ground," smooth, grassy table-land (Deut. 3:10; 4:43; Josh. 13:9, 16, 17, 21; 20:8; Jer. 48:21), an expanse of rolling downs without rock or stone. In these passages, with the article prefixed, it denotes the plain in the tribe of Reuben. In 2 Chr. 26:10 the plain of Judah is meant. Jerusalem is called "the rock of the plain" in Jer. 21:13, because the hills on which it is built rise high above the plain.
(6.) Heb. 'arabah, the valley from the Sea of Galilee southward to the Dead Sea (the "sea of the plain," 2 Kings 14:25; Deut. 1:1; 2:8), a distance of about 70 miles. It is called by the modern Arabs the Ghor. This Hebrew name is found in Authorized Version (Josh. 18:18), and is uniformly used in the Revised Version. Down through the centre of this plain is a ravine, from 200 to 300 yards wide, and from 50 to 100 feet deep, through which the Jordan flows in a winding course. This ravine is called the "lower plain." The name Arabah is also applied to the whole Jordan valley from Mount Hermon to the eastern branch of the Red Sea, a distance of about 200 miles, as well as to that portion of the valley which stretches from the Sea of Galilee to the same branch of the Red Sea, i.e., to the Gulf of Akabah about 100 miles in all.
(7.) Heb. shephelah, "low ground," "low hill-land," rendered "vale" or "valley" in Authorized Version (Josh. 9:1; 10:40; 11:2; 12:8; Judg. 1:9; 1 Kings 10:27). In Authorized Version (1 Chr. 27:28; 2 Chr. 26:10) it is also rendered "low country." In Jer. 17:26, Obad. 1:19, Zech. 7:7, "plain." The Revised Version renders it uniformly "low land." When it is preceded by the article, as in Deut. 1:7, Josh. 11:16; 15:33, Jer. 32:44; 33:13, Zech. 7:7, "the shephelah," it denotes the plain along the Mediterranean from Joppa to Gaza, "the plain of the Philistines." (See VALLEY.)
Plain of Mamre (Gen. 13:18; 14:13; R.V., "oaks of Mamre;" marg., "terebinths"). (See MAMRE; TEIL-TREE.)
Plane tree. Heb. 'armon (Gen. 30:37; Ezek. 31:8), rendered "chesnut" in the Authorized Version, but correctly "plane tree" in the Revised Version and the LXX. This tree is frequently found in Palestine, both on the coast and in the north. It usually sheds its outer bark, and hence its Hebrew name, which means "naked." (See CHESTNUT.)
Pledge. See LOAN.
Pleiades Heb. kimah, "a cluster" (Job 9:9; 38:31; Amos 5:8, A.V., "seven stars;" R.V., "Pleiades"), a name given to the cluster of stars seen in the shoulder of the constellation Taurus.
Plough first referred to in Gen. 45:6, where the Authorized Version has "earing," but the Revised Version "ploughing;" next in Ex. 34:21 and Deut. 21:4. The plough was originally drawn by oxen, but sometimes also by asses and by men. (See AGRICULTURE.)
Poetry has been well defined as "the measured language
of emotion." Hebrew poetry deals almost exclusively with the
great question of man's relation to God. "Guilt, condemnation,
punishment, pardon, redemption, repentance are the awful themes of
this heaven-born poetry." In the Hebrew scriptures there are
found three distinct kinds of poetry, (1) that of the Book of Job and
the Song of Solomon, which is dramatic; (2) that of the Book of
Psalms, which is lyrical; and (3) that of the Book of Ecclesiastes,
which is didactic and sententious. Hebrew poetry has nothing akin to
that of Western nations. It has neither metre nor rhyme. Its great
peculiarity consists in the mutual correspondence of sentences or
clauses, called parallelism, or "thought-rhyme." Various
kinds of this parallelism have been pointed out:
(1.) Synonymous or cognate parallelism, where the same idea is repeated in the same words (Ps. 93:3; 94:1; Prov. 6:2), or in different words (Ps. 22, 23, 28, 114, etc.); or where it is expressed in a positive form in the one clause and in a negative in the other (Ps. 40:12; Prov. 6:26); or where the same idea is expressed in three successive clauses (Ps. 40:15, 16); or in a double parallelism, the first and second clauses corresponding to the third and fourth (Isa. 9:1; 61:10, 11).
(2.) Antithetic parallelism, where the idea of the second clause is the converse of that of the first (Ps. 20:8; 27:6, 7; 34:11; 37:9, 17, 21, 22). This is the common form of gnomic or proverbial poetry. (See Prov. 10-15.)
(3.) Synthetic or constructive or compound parallelism, where each clause or sentence contains some accessory idea enforcing the main idea (Ps. 19:7-10; 85:12; Job 3:3-9; Isa. 1:5-9).
(4.) Introverted parallelism, in which of four clauses the first answers to the fourth and the second to the third (Ps. 135:15-18; Prov. 23:15, 16), or where the second line reverses the order of words in the first (Ps. 86:2). Hebrew poetry sometimes assumes other forms than these.
(1.) An alphabetical arrangement is sometimes adopted for the purpose of connecting clauses or sentences. Thus in the following the initial words of the respective verses begin with the letters of the alphabet in regular succession: Prov. 31:10-31; Lam. 1, 2, 3, 4; Ps. 25, 34, 37, 145. Ps. 119 has a letter of the alphabet in regular order beginning every eighth verse.
(2.) The repetition of the same verse or of some emphatic expression at intervals (Ps. 42, 107, where the refrain is in verses, 8, 15, 21, 31). (Comp. also Isa. 9:8-10:4; Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6.)
(3.) Gradation, in which the thought of one verse is resumed in another (Ps. 121). Several odes of great poetical beauty are found in the historical books of the Old Testament, such as the song of Moses (Ex. 15), the song of Deborah (Judg. 5), of Hannah (1 Sam. 2), of Hezekiah (Isa. 38:9-20), of Habakkuk (Hab. 3), and David's "song of the bow" (2 Sam. 1:19-27).
(1.) Heb. hemah, "heat," the poison of certain venomous reptiles (Deut. 32:24, 33; Job 6:4; Ps. 58:4), causing inflammation.
(2.) Heb. rosh, "a head," a poisonous plant (Deut. 29:18), growing luxuriantly (Hos. 10:4), of a bitter taste (Ps. 69:21; Lam. 3:5), and coupled with wormwood; probably the poppy. This word is rendered "gall", q.v., (Deut. 29:18; 32:33; Ps. 69:21; Jer. 8:14, etc.), "hemlock" (Hos. 10:4; Amos 6:12), and "poison" (Job 20:16), "the poison of asps," showing that the _rosh_ was not exclusively a vegetable poison.
(3.) In Rom. 3:13 (comp. Job 20:16; Ps. 140:3), James 3:8, as the rendering of the Greek ios.
Pomegranate i.e., "grained apple" (pomum granatum), Heb. rimmon. Common in Egypt (Num. 20:5) and Palestine (13:23; Deut. 8:8). The Romans called it Punicum malum, i.e., Carthaginian apple, because they received it from Carthage. It belongs to the myrtle family of trees. The withering of the pomegranate tree is mentioned among the judgments of God (Joel 1:12). It is frequently mentioned in the Song of Solomon (Cant. 4:3, 13, etc.). The skirt of the high priest's blue robe and ephod was adorned with the representation of pomegranates, alternating with golden bells (Ex. 28:33,34), as also were the "chapiters upon the two pillars" (1 Kings 7:20) which "stood before the house."
Pommels (2 Chr. 4:12, 13), or bowls (1 Kings 7:41), were balls or "rounded knobs" on the top of the chapiters (q.v.).
Pontius Pilate. See PILATE.
Pontus a province of Asia Minor, stretching along the southern coast of the Euxine Sea, corresponding nearly to the modern province of Trebizond. In the time of the apostles it was a Roman province. Strangers from this province were at Jerusalem at Pentecost (Acts 2:9), and to "strangers scattered throughout Pontus," among others, Peter addresses his first epistle (1 Pet. 1:1). It was evidently the resort of many Jews of the Dispersion. Aquila was a native of Pontus (Acts 18:2).
Pool a pond, or reservoir, for holding water (Heb. berekhah; modern Arabic, birket), an artificial cistern or tank. Mention is made of the pool of Gibeon (2 Sam. 2:13); the pool of Hebron (4:12); the upper pool at Jerusalem (2 Kings 18:17; 20:20); the pool of Samaria (1 Kings 22:38); the king's pool (Neh. 2:14); the pool of Siloah (Neh. 3:15; Eccles. 2:6); the fishpools of Heshbon (Cant. 7:4); the "lower pool," and the "old pool" (Isa. 22:9,11). The "pool of Bethesda" (John 5:2,4, 7) and the "pool of Siloam" (John 9:7, 11) are also mentioned. Isaiah (35:7) says, "The parched ground shall become a pool." This is rendered in the Revised Version "glowing sand," etc. (marg., "the mirage," etc.). The Arabs call the mirage "serab," plainly the same as the Hebrew word _sarab_, here rendered "parched ground." "The mirage shall become a pool", i.e., the mock-lake of the burning desert shall become a real lake, "the pledge of refreshment and joy." The "pools" spoken of in Isa. 14:23 are the marshes caused by the ruin of the canals of the Euphrates in the neighbourhood of Babylon. The cisterns or pools of the Holy City are for the most part excavations beneath the surface. Such are the vast cisterns in the temple hill that have recently been discovered by the engineers of the Palestine Exploration Fund. These underground caverns are about thirty-five in number, and are capable of storing about ten million gallons of water. They are connected with one another by passages and tunnels.
Pools of Solomon the name given to three large open cisterns at Etam, at the head of the Wady Urtas, having an average length of 400 feet by 220 in breadth, and 20 to 30 in depth. These pools derive their chief supply of water from a spring called "the sealed fountain," about 200 yards to the north-west of the upper pool, to which it is conveyed by a large subterranean passage. They are 150 feet distant from each other, and each pool is 20 feet lower than that above it, the conduits being so arranged that the lowest, which is the largest and finest of the three, is filled first, and then in succession the others. It has been estimated that these pools cover in all a space of about 7 acres, and are capable of containing three million gallons of water. They were, as is generally supposed, constructed in the days of Solomon. They are probably referred to in Eccles. 2:6. On the fourth day after his victory over the Ammonites, etc., in the wilderness of Tekoa, Jehoshaphat assembled his army in the valley of Berachah ("blessing"), and there blessed the Lord. Berachah has been identified with the modern Bereikut, some 5 miles south of Wady Urtas, and hence the "valley of Berachah" may be this valley of pools, for the word means both "blessing" and "pools;" and it has been supposed, therefore, that this victory was celebrated beside Solomon's pools (2 Chr. 20:26). These pools were primarily designed to supply Jerusalem with water. From the lower pool an aqueduct has been traced conveying the water through Bethlehem and across the valley of Gihon, and along the west slope of the Tyropoeon valley, till it finds its way into the great cisterns underneath the temple hill. The water, however, from the pools reaches now only to Bethlehem. The aqueduct beyond this has been destroyed.
Poor. The Mosaic legislation regarding the poor is
(1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the poor (Deut. 15:7-11).
(5.) In the sabbatical and jubilee years the bond-servant was to go free (Deut. 15:12-15; Lev. 25:39-42, 47-54).
(6.) Certain portions from the tithes were assigned to the poor (Deut. 14:28, 29; 26:12, 13).
(7.) They shared in the feasts (Deut. 16:11, 14; Neh. 8:10).
(8.) Wages were to be paid at the close of each day (Lev. 19:13). In the New Testament (Luke 3:11; 14:13; Acts 6:1; Gal. 2:10; James 2:15, 16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Luke 16:20, 21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to "work with their own hands" as a Christian duty (1 Thess. 4:11; 2 Thess. 3:7-13; Eph. 4:28). This word is used figuratively in Matt. 5:3; Luke 6:20; 2 Cor. 8:9; Rev. 3:17.
Poplar. Heb. libneh, "white", (Gen. 30:37; Hos. 4:13), in all probability the storax tree (Styrax officinalis) or white poplar, distinguished by its white blossoms and pale leaves. It is common in the Anti-Libanus. Other species of the poplar are found in Palestine, such as the white poplar (P. alba) of our own country, the black poplar (P. nigra), and the aspen (P. tremula). (See WILLOW.)
Porch, Solomon's a colonnade on the east of the temple, so
called from a tradition that it was a relic of Solomon's temple left
standing after the destruction of Jerusalem by the Babylonians.
(Comp. 1 Kings 7:6.) The word "porch" is in the New
Testament the rendering of three different Greek words:
(1.) Stoa, meaning a portico or veranda (John 5:2; 10:23; Acts 3:11; 5:12).
(2.) Pulon, a gateway (Matt. 26:71).
(3.) Proaulion, the entrance to the inner court (Mark 14:68).
Porcius Festus. See FESTUS.
Porter a gate-keeper (2 Sam. 18:26; 2 Kings 7:10; 1 Chr. 9:21; 2 Chr. 8:14). Of the Levites, 4,000 were appointed as porters by David (1 Chr. 23:5), who were arranged according to their families (26:1-19) to take charge of the doors and gates of the temple. They were sometimes employed as musicians (1 Chr. 15:18).
(1.) A runner, or courier, for the rapid transmission of letters, etc. (2 Chr. 30:6; Esther 3:13, 15; 8:10, 14; Job 9:25; Jer. 51:31). Such messengers were used from very early times. Those employed by the Hebrew kings had a military character (1 Sam. 22:17; 2 Kings 10:25, "guard," marg. "runners"). The modern system of postal communication was first established by Louis XI. of France in A.D. 1464.
(2.) This word sometimes also is used for lintel or threshold (Isa. 6:4).
Potiphar dedicated to Ra; i.e., to the sun-god, the Egyptian to whom the Ishmaelites sold Joseph (Gen. 39:1). He was "captain of the guard", i.e., chief, probably, of the state police, who, while they formed part of the Egyptian army, were also largely employed in civil duties (37:36; marg., "chief of the executioners"). Joseph, though a foreigner, gradually gained his confidence, and became overseer over all his possessions. Believing the false accusation which his profligate wife brought against Joseph, Potiphar cast him into prison, where he remained for some years. (See JOSEPH.)
Potipherah a priest of On, whose daughter Asenath became Joseph's wife (Gen. 41:45).
Potsherd a "shred", i.e., anything severed, as a fragment of earthenware (Job 2:8; Prov. 26:23; Isa. 45:9).
Pottage Heb. nazid, "boiled", a dish of boiled food, as of lentils (Gen. 25:29; 2 Kings 4:38).
Potters field the name given to the piece of ground which was afterwards bought with the money that had been given to Judas. It was called the "field of blood" (Matt. 27:7-10). Tradition places it in the valley of Hinnom. (See ACELDAMA.)
Pottery the art of, was early practised among all nations. Various materials seem to have been employed by the potter. Earthenware is mentioned in connection with the history of Melchizedek (Gen. 14:18), of Abraham (18:4-8), of Rebekah (27:14), of Rachel (29:2, 3, 8, 10). The potter's wheel is mentioned by Jeremiah (18:3). See also 1 Chr. 4:23; Ps. 2:9; Isa. 45:9; 64:8; Jer. 19:1; Lam. 4:2; Zech. 11:13; Rom. 9:21.
(1.) A weight. Heb. maneh, equal to 100 shekels (1 Kings 10:17; Ezra 2:69; Neh. 7:71, 72). Gr. litra, equal to about 12 oz. avoirdupois (John 12:3; 19:39).
(2.) A sum of money; the Gr. mna or mina (Luke 19:13, 16, 18, 20, 24, 25). It was equal to 100 drachmas, and was of the value of about $3, 6s. 8d. of our money. (See MONEY.)
Praetorium The Greek word (praitorion) thus rendered in Mark 15:16 is rendered "common hall" (Matt. 27:27, marg., "governor's house"), "judgment hall," (John 18:28, 33, marg., "Pilate's house", 19:9; Acts 23:35), "palace" (Phil. 1:13). This is properly a military word. It denotes (1) the general's tent or headquarters; (2) the governor's residence, as in Acts 23:35 (R.V., "palace"); and (3) the praetorian guard (See PALACE), or the camp or quarters of the praetorian cohorts (Acts 28:16), the imperial guards in immediate attendance on the emperor, who was "praetor" or commander-in-chief.
Prayer is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex. 32:11); "pouring out the soul before the Lord" (1 Sam. 1:15); "praying and crying to heaven" (2 Chr. 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps. 73:28); "bowing the knees" (Eph. 3:14). Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions. Acceptable prayer must be sincere (Heb. 10:22), offered with reverence and godly fear, with a humble sense of our own insignificance as creatures and of our own unworthiness as sinners, with earnest importunity, and with unhesitating submission to the divine will. Prayer must also be offered in the faith that God is, and is the hearer and answerer of prayer, and that he will fulfil his word, "Ask, and ye shall receive" (Matt. 7:7, 8; 21:22; Mark 11:24; John 14:13, 14), and in the name of Christ (16:23, 24; 15:16; Eph. 2:18; 5:20; Col. 3:17; 1 Pet. 2:5). Prayer is of different kinds, secret (Matt. 6:6); social, as family prayers, and in social worship; and public, in the service of the sanctuary. Intercessory prayer is enjoined (Num. 6:23; Job 42:8; Isa. 62:6; Ps. 122:6; 1 Tim. 2:1; James 5:14), and there are many instances on record of answers having been given to such prayers, e.g., of Abraham (Gen. 17:18, 20; 18:23-32; 20:7, 17, 18), of Moses for Pharaoh (Ex. 8:12, 13, 30, 31; Ex. 9:33), for the Israelites (Ex. 17:11, 13; 32:11-14, 31-34; Num. 21:7, 8; Deut. 9:18, 19, 25), for Miriam (Num. 12:13), for Aaron (Deut. 9:20), of Samuel (1 Sam. 7:5-12), of Solomon (1 Kings 8; 2 Chr. 6), Elijah (1 Kings 17:20-23), Elisha (2 Kings 4:33-36), Isaiah (2 Kings 19), Jeremiah (42:2-10), Peter (Acts 9:40), the church (12:5-12), Paul (28:8). No rules are anywhere in Scripture laid down for the manner of prayer or the attitude to be assumed by the suppliant. There is mention made of kneeling in prayer (1 Kings 8:54; 2 Chr. 6:13; Ps. 95:6; Isa. 45:23; Luke 22:41; Acts 7:60; 9:40; Eph. 3:14, etc.); of bowing and falling prostrate (Gen. 24:26, 52; Ex. 4:31; 12:27; Matt. 26:39; Mark 14:35, etc.); of spreading out the hands (1 Kings 8:22, 38, 54; Ps. 28:2; 63:4; 88:9; 1 Tim. 2:8, etc.); and of standing (1 Sam. 1:26; 1 Kings 8:14, 55; 2 Chr. 20:9; Mark 11:25; Luke 18:11, 13). If we except the "Lord's Prayer" (Matt. 6:9-13), which is, however, rather a model or pattern of prayer than a set prayer to be offered up, we have no special form of prayer for general use given us in Scripture. Prayer is frequently enjoined in Scripture (Ex. 22:23, 27; 1 Kings 3:5; 2 Chr. 7:14; Ps. 37:4; Isa. 55:6; Joel 2:32; Ezek. 36:37, etc.), and we have very many testimonies that it has been answered (Ps. 3:4; 4:1; 6:8; 18:6; 28:6; 30:2; 34:4; 118:5; James 5:16-18, etc.). "Abraham's servant prayed to God, and God directed him to the person who should be wife to his master's son and heir (Gen. 24:10-20). "Jacob prayed to God, and God inclined the heart of his irritated brother, so that they met in peace and friendship (Gen. 32:24-30; 33:1-4). "Samson prayed to God, and God showed him a well where he quenched his burning thirst, and so lived to judge Israel (Judg. 15:18-20). "David prayed, and God defeated the counsel of Ahithophel (2 Sam. 15:31; 16:20-23; 17:14-23). "Daniel prayed, and God enabled him both to tell Nebuchadnezzar his dream and to give the interpretation of it (Dan. 2: 16-23). "Nehemiah prayed, and God inclined the heart of the king of Persia to grant him leave of absence to visit and rebuild Jerusalem (Neh. 1:11; 2:1-6). "Esther and Mordecai prayed, and God defeated the purpose of Haman, and saved the Jews from destruction (Esther 4:15-17; 6:7, 8). "The believers in Jerusalem prayed, and God opened the prison doors and set Peter at liberty, when Herod had resolved upon his death (Acts 12:1-12). "Paul prayed that the thorn in the flesh might be removed, and his prayer brought a large increase of spiritual strength, while the thorn perhaps remained (2 Cor. 12:7-10). "Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all.", Robinson's Job.
Predestination This word is properly used only with
reference to God's plan or purpose of salvation. The Greek word
rendered "predestinate" is found only in these six
passages, Acts 4:28; Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5, 11; and in
all of them it has the same meaning. They teach that the eternal,
sovereign, immutable, and unconditional decree or "determinate
purpose" of God governs all events. This doctrine of
predestination or election is beset with many difficulties. It
belongs to the "secret things" of God. But if we take the
revealed word of God as our guide, we must accept this doctrine with
all its mysteriousness, and settle all our questionings in the
humble, devout acknowledgment, "Even so, Father: for so it
seemed good in thy sight." For the teaching of Scripture on this
subject let the following passages be examined in addition to those
referred to above; Gen. 21:12; Ex. 9:16; 33:19; Deut. 10:15; 32:8;
Josh. 11:20; 1 Sam. 12:22; 2 Chr. 6:6; Ps. 33:12; 65:4; 78:68; 135:4;
Isa. 41:1-10; Jer. 1:5; Mark 13:20; Luke 22:22; John 6:37; 15:16;
17:2, 6, 9; Acts 2:28; 3:18; 4:28; 13:48; 17:26; Rom. 9:11, 18, 21;
11:5; Eph. 3:11; 1 Thess. 1:4; 2 Thess. 2:13; 2 Tim. 1:9; Titus 1:2;
1 Pet. 1:2. (See DECREES OF GOD; ELECTION.) Hodge has
well remarked that, "rightly understood, this doctrine (1)
exalts the majesty and absolute sovereignty of God, while it
illustrates the riches of his free grace and his just displeasure
(2.) It enforces upon us the essential truth that salvation is entirely of grace. That no one can either complain if passed over, or boast himself if saved.
(3.) It brings the inquirer to absolute self-despair and the cordial embrace of the free offer of Christ.
(4.) In the case of the believer who has the witness in himself, this doctrine at once deepens his humility and elevates his confidence to the full assurance of hope" (Outlines).
Presidents Three presidents are mentioned, of whom Daniel was the first (Dan. 6:2-7). The name in the original is _sarkhin_, probably a Persian word meaning perfects or ministers.
Priest The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices. At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5). The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the priests' dress (Ex. 28:40-43) and the manner of their consecration to the office (29:1-37). Their duties were manifold (Ex. 27:20, 21; 29:38-44; Lev. 6:12; 10:11; 24:8; Num. 10:1-10; Deut. 17:8-13; 33:10; Mal. 2:7). They represented the people before God, and offered the various sacrifices prescribed in the law. In the time of David the priests were divided into twenty-four courses or classes (1 Chr. 24:7-18). This number was retained after the Captivity (Ezra 2:36-39; Neh. 7:39-42). "The priests were not distributed over the country, but lived together in certain cities [forty-eight in number, of which six were cities of refuge, q.v.], which had been assigned to their use. From thence they went up by turns to minister in the temple at Jerusalem. Thus the religious instruction of the people in the country generally was left to the heads of families, until the establishment of synagogues, an event which did not take place till the return from the Captivity, and which was the main source of the freedom from idolatry that became as marked a feature of the Jewish people thenceforward as its practice had been hitherto their great national sin." The whole priestly system of the Jews was typical. It was a shadow of which the body is Christ. The priests all prefigured the great Priest who offered "one sacrifice for sins" "once for all" (Heb. 10:10, 12). There is now no human priesthood. (See Epistle to the Hebrews throughout.) The term "priest" is indeed applied to believers (1 Pet. 2:9; Rev. 1:6), but in these cases it implies no sacerdotal functions. All true believers are now "kings and priests unto God." As priests they have free access into the holiest of all, and offer up the sacrifices of praise and thanksgiving, and the sacrifices of grateful service from day to day.
Prince the title generally applied to the chief men of the state. The "princes of the provinces" (1 Kings 20:14) were the governors or lord-lieutenants of the provinces. So also the "princes" mentioned in Dan. 6:1, 3, 4, 6, 7 were the officers who administered the affairs of the provinces; the "satraps" (as rendered in R.V.). These are also called "lieutenants" (Esther 3:12; 8:9; R.V., "satraps"). The promised Saviour is called by Daniel (9:25) "Messiah the Prince" (Heb. nagid); compare Acts 3:15; 5:31. The angel Micheal is called (Dan. 12:1) a "prince" (Heb. sar, whence "Sarah," the "princes").
Priscilla the wife of Aquila (Acts 18:2), who is never mentioned without her. Her name sometimes takes the precedence of his (Rom. 16:3; 2 Tim. 4:19). She took part with Aquila (q.v.) in insturcting Apollos (Acts 18:26).
Prison The first occasion on which we read of a prison is in the history of Joseph in Egypt. Then Potiphar, "Joseph's master, took him, and put him into the prison, a place where the king's prisoners were bound" (Gen. 39:20-23). The Heb. word here used (sohar) means properly a round tower or fortress. It seems to have been a part of Potiphar's house, a place in which state prisoners were kept. The Mosaic law made no provision for imprisonment as a punishment. In the wilderness two persons were "put in ward" (Lev. 24:12; Num. 15:34), but it was only till the mind of God concerning them should be ascertained. Prisons and prisoners are mentioned in the book of Psalms (69:33; 79:11; 142:7). Samson was confined in a Philistine prison (Judg. 16:21, 25). In the subsequent history of Israel frequent references are made to prisons (1 Kings 22:27; 2 Kings 17:4; 25:27, 29; 2 Chr. 16:10; Isa. 42:7; Jer. 32:2). Prisons seem to have been common in New Testament times (Matt. 11:2; 25:36, 43). The apostles were put into the "common prison" at the instance of the Jewish council (Acts 5:18, 23; 8:3); and at Philippi Paul and Silas were thrust into the "inner prison" (16:24; comp. 4:3; 12:4, 5).
Prophecy or prediction, was one of the functions of the prophet. It has been defined as a "miracle of knowledge, a declaration or description or representation of something future, beyond the power of human sagacity to foresee, discern, or conjecture." (See PROPHET.) The great prediction which runs like a golden thread through the whole contents of the Old Testament is that regarding the coming and work of the Messiah; and the great use of prophecy was to perpetuate faith in his coming, and to prepare the world for that event. But there are many subordinate and intermediate prophecies also which hold an important place in the great chain of events which illustrate the sovereignty and all-wise overruling providence of God. Then there are many prophecies regarding the Jewish nation, its founder Abraham (Gen. 12:1-3; 13:16; 15:5; 17:2, 4-6, etc.), and his posterity, Isaac and Jacob and their descendants (12:7; 13:14, 15, 17; 15:18-21; Ex. 3:8, 17), which have all been fulfilled. The twenty-eighth chapter of Deuteronomy contains a series of predictions which are even now in the present day being fulfilled. In the writings of the prophets Isaiah (2:18-21), Jeremiah (27:3-7; 29:11-14), Ezekiel (5:12; 8), Daniel (8; 9:26, 27), Hosea (9:17), there are also many prophecies regarding the events which were to befall that people. There is in like manner a large number of prophecies relating to those nations with which the Jews came into contact, as Tyre (Ezek. 26:3-5, 14-21), Egypt (Ezek. 29:10, 15; 30:6, 12, 13), Ethiopia (Nahum 3:8-10), Nineveh (Nahum 1:10; 2:8-13; 3:17-19), Babylon (Isa. 13:4; Jer. 51:7; Isa. 44:27; Jer. 50:38; 51:36, 39, 57), the land of the Philistines (Jer. 47:4-7; Ezek. 25:15-17; Amos 1:6-8; Zeph. 2:4-7; Zech. 9:5-8), and of the four great monarchies (Dan. 2:39, 40; 7:17-24; 8:9). But the great body of Old Testament prophecy relates directly to the advent of the Messiah, beginning with Gen. 3:15, the first great promise, and extending in ever-increasing fulness and clearness all through to the very close of the canon. The Messianic prophecies are too numerous to be quoted. "To him gave all the prophets witness." (Comp. Micah 5:2; Hag. 2:6-9; Isa. 7:14; 9:6, 7; 11:1, 2; 53; 60:10, 13; Ps. 16:11; 68:18.) Many predictions also were delivered by Jesus and his apostles. Those of Christ were very numerous. (Comp. Matt. 10:23:24; 11:23; 19:28; 21:43, 44; 24; 25:31-46; 26:17-35, 46, 64; Mark 9:1; 10:30; 13; 11:1-6, 14; 14:12-31, 42, 62; 16:17, etc.)
Prophet (Heb. nabi, from a root meaning "to bubble
forth, as from a fountain," hence "to utter", comp.
Ps. 45:1). This Hebrew word is the first and the most generally used
for a prophet. In the time of Samuel another word, _ro'eh_, "seer",
began to be used (1 Sam. 9:9). It occurs seven times in reference to
Samuel. Afterwards another word, _hozeh_, "seer" (2 Sam.
24:11), was employed. In 1 Ch. 29:29 all these three words are used:
"Samuel the seer (ro'eh), Nathan the prophet (nabi'), Gad the
seer" (hozeh). In Josh. 13:22 Balaam is called (Heb.) a _kosem_
"diviner," a word used only of a false prophet. The
"prophet" proclaimed the message given to him, as the
"seer" beheld the vision of God. (See Num. 12:6, 8.) Thus a
prophet was a spokesman for God; he spake in God's name and by his
authority (Ex. 7:1). He is the mouth by which God speaks to men (Jer.
1:9; Isa. 51:16), and hence what the prophet says is not of man but
of God (2 Pet. 1:20, 21; comp. Heb. 3:7; Acts 4:25; 28:25). Prophets
were the immediate organs of God for the communication of his mind
and will to men (Deut. 18:18, 19). The whole Word of God may in this
general sense be spoken of as prophetic, inasmuch as it was written
by men who received the revelation they communicated from God, no
matter what its nature might be. The foretelling of future events was
not a necessary but only an incidental part of the prophetic office.
The great task assigned to the prophets whom God raised up among the
people was "to correct moral and religious abuses, to proclaim
the great moral and religious truths which are connected with the
character of God, and which lie at the foundation of his government."
Any one being a spokesman for God to man might thus be called a
prophet. Thus Enoch, Abraham, and the patriarchs, as bearers of God's
message (Gen. 20:7; Ex. 7:1; Ps. 105:15), as also Moses (Deut. 18:15;
34:10; Hos. 12:13), are ranked among the prophets. The seventy elders
of Israel (Num. 11:16-29), "when the spirit rested upon them,
prophesied;" Asaph and Jeduthun "prophesied with a harp"
(1 Chr. 25:3). Miriam and Deborah were prophetesses (Ex. 15:20; Judg.
4:4). The title thus has a general application to all who have
messages from God to men. But while the prophetic gift was thus
exercised from the beginning, the prophetical order as such began
with Samuel. Colleges, "schools of the prophets", were
instituted for the training of prophets, who were constituted, a
distinct order (1 Sam. 19:18-24; 2 Kings 2:3, 15; 4:38), which
continued to the close of the Old Testament. Such "schools"
were established at Ramah, Bethel, Gilgal, Gibeah, and Jericho. The
"sons" or "disciples" of the prophets were young
men (2 Kings 5:22; 9:1, 4) who lived together at these different
"schools" (4:38-41). These young men were taught not only
the rudiments of secular knowledge, but they were brought up to
exercise the office of prophet, "to preach pure morality and the
heart-felt worship of Jehovah, and to act along and co-ordinately
with the priesthood and monarchy in guiding the state aright and
checking all attempts at illegality and tyranny." In New
Testament times the prophetical office was continued. Our Lord is
frequently spoken of as a prophet (Luke 13:33; 24:19). He was and is
the great Prophet of the Church. There was also in the Church a
distinct order of prophets (1 Cor. 12:28; Eph. 2:20; 3:5), who made
new revelations from God. They differed from the "teacher,"
whose office it was to impart truths already revealed. Of the Old
Testament prophets there are sixteen, whose prophecies form part of
the inspired canon. These are divided into four groups:
(1.) The prophets of the northern kingdom (Israel), viz., Hosea, Amos, Joel, Jonah.
(2.) The prophets of Judah, viz., Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah.
(3.) The prophets of Captivity, viz., Ezekiel and Daniel.
(4.) The prophets of the Restoration, viz., Haggai, Zechariah, and Malachi.
Propitiation that by which God is rendered propitious, i.e., by which it becomes consistent with his character and government to pardon and bless the sinner. The propitiation does not procure his love or make him loving; it only renders it consistent for him to execise his love towards sinners. In Rom. 3:25 and Heb. 9:5 (A.V., "mercy-seat") the Greek word _hilasterion_ is used. It is the word employed by the LXX. translators in Ex. 25:17 and elsewhere as the equivalent for the Hebrew _kapporeth_, which means "covering," and is used of the lid of the ark of the covenant (Ex. 25:21; 30:6). This Greek word (hilasterion) came to denote not only the mercy-seat or lid of the ark, but also propitation or reconciliation by blood. On the great day of atonement the high priest carried the blood of the sacrifice he offered for all the people within the veil and sprinkled with it the "mercy-seat," and so made propitiation. In 1 John 2:2; 4:10, Christ is called the "propitiation for our sins." Here a different Greek word is used (hilasmos). Christ is "the propitiation," because by his becoming our substitute and assuming our obligations he expiated our guilt, covered it, by the vicarious punishment which he endured. (Comp. Heb. 2:17, where the expression "make reconciliation" of the A.V. is more correctly in the R.V. "make propitiation.")
Proportion of faith (Rom. 12:6). Paul says here that each one was to exercise his gift of prophecy, i.e., of teaching, "according to the proportion of faith." The meaning is, that the utterances of the "prophet" were not to fluctuate according to his own impulses or independent thoughts, but were to be adjusted to the truth revealed to him as a beliver, i.e., were to be in accordance with it. In post-Reformation times this phrase was used as meaning that all Scripture was to be interpreted with reference to all other Scripture, i.e., that no words or expressions were to be isolated or interpreted in a way contrary to its general teaching. This was also called the "analogy of faith."
Proselyte is used in the LXX for "stranger" (1 Chr. 22:2), i.e., a comer to Palestine; a sojourner in the land (Ex. 12:48; 20:10; 22:21), and in the New Testament for a convert to Judaism. There were such converts from early times (Isa. 56:3; Neh. 10:28; Esther 8:17). The law of Moses made specific regulations regarding the admission into the Jewish church of such as were not born Israelites (Ex. 20:10; 23:12; 12:19, 48; Deut. 5:14; 16:11, 14, etc.). The Kenites, the Gibeonites, the Cherethites, and the Pelethites were thus admitted to the privileges of Israelites. Thus also we hear of individual proselytes who rose to positions of prominence in Israel, as of Doeg the Edomite, Uriah the Hittite, Araunah the Jebusite, Zelek the Ammonite, Ithmah and Ebedmelech the Ethiopians. In the time of Solomon there were one hundred and fifty-three thousand six hundred strangers in the land of Israel (1 Chr. 22:2; 2 Chr. 2:17, 18). And the prophets speak of the time as coming when the strangers shall share in all the privileges of Israel (Ezek. 47:22; Isa. 2:2; 11:10; 56:3-6; Micah 4:1). Accordingly, in New Testament times, we read of proselytes in the synagogues, (Acts 10:2, 7; 13:42, 43, 50; 17:4; 18:7; Luke 7:5). The "religious proselytes" here spoken of were proselytes of righteousness, as distinguished from proselytes of the gate. The distinction between "proselytes of the gate" (Ex. 20:10) and "proselytes of righteousness" originated only with the rabbis. According to them, the "proselytes of the gate" (half proselytes) were not required to be circumcised nor to comply with the Mosaic ceremonial law. They were bound only to conform to the so-called seven precepts of Noah, viz., to abstain from idolatry, blasphemy, bloodshed, uncleaness, the eating of blood, theft, and to yield obedience to the authorities. Besides these laws, however, they were required to abstain from work on the Sabbath, and to refrain from the use of leavened bread during the time of the Passover. The "proselytes of righteousness", religious or devout proselytes (Acts 13:43), were bound to all the doctrines and precepts of the Jewish economy, and were members of the synagogue in full communion. The name "proselyte" occurs in the New Testament only in Matt. 23:15; Acts 2:10; 6:5; 13:43. The name by which they are commonly designated is that of "devout men," or men "fearing God" or "worshipping God."
Proverb a trite maxim; a similitude; a parable. The Hebrew word thus rendered (mashal) has a wide signification. It comes from a root meaning "to be like," "parable." Rendered "proverb" in Isa. 14:4; Hab. 2:6; "dark saying" in Ps. 49:4, Num. 12:8. Ahab's defiant words in answer to the insolent demands of Benhadad, "Let not him that girdeth on his harness boast himself as he that putteth it off," is a well known instance of a proverbial saying (1 Kings 20:11).
Proverbs, Book of a collection of moral and philosophical
maxims of a wide range of subjects presented in a poetic form. This
book sets forth the "philosophy of practical life. It is the
sign to us that the Bible does not despise common sense and
discretion. It impresses upon us in the most forcible manner the
value of intelligence and prudence and of a good education. The whole
strength of the Hebrew language and of the sacred authority of the
book is thrown upon these homely truths. It deals, too, in that
refined, discriminating, careful view of the finer shades of human
character so often overlooked by theologians, but so necessary to any
true estimate of human life" (Stanley's Jewish Church). As to
the origin of this book, "it is probable that Solomon gathered
and recast many proverbs which sprang from human experience in
preceeding ages and were floating past him on the tide of time, and
that he also elaborated many new ones from the material of his own
experience. Towards the close of the book, indeed, are preserved some
of Solomon's own sayings that seem to have fallen from his lips in
later life and been gathered by other hands' (Arnot's Laws from
Heaven, etc.) This book is usually divided into three parts:
(1.) Consisting of ch. 1-9, which contain an exhibition of wisdom as the highest good.
(2.) Consisting of ch. 10-24.
(3.) Containing proverbs of Solomon "which the men of Hezekiah, the king of Judah, collected" (ch. 25-29). These are followed by two supplements, (1) "The words of Agur" (ch. 30); and (2) "The words of king Lemuel" (ch. 31). Solomon is said to have written three thousand proverbs, and those contained in this book may be a selection from these (1 Kings 4:32). In the New Testament there are thirty-five direct quotations from this book or allusions to it.
Providence literally means foresight, but is generally used to denote God's preserving and governing all things by means of second causes (Ps. 18:35; 63:8; Acts 17:28; Col. 1:17; Heb. 1:3). God's providence extends to the natural world (Ps. 104:14; 135:5-7; Acts 14:17), the brute creation (Ps. 104:21-29; Matt. 6:26; 10:29), and the affairs of men (1 Chr. 16:31; Ps. 47:7; Prov. 21:1; Job 12:23; Dan. 2:21; 4:25), and of individuals (1 Sam. 2:6; Ps. 18:30; Luke 1:53; James 4:13-15). It extends also to the free actions of men (Ex. 12:36; 1 Sam. 24:9-15; Ps. 33:14, 15; Prov. 16:1; 19:21; 20:24; 21:1), and things sinful (2 Sam. 16:10; 24:1; Rom. 11:32; Acts 4:27, 28), as well as to their good actions (Phil. 2:13; 4:13; 2 Cor. 12:9, 10; Eph. 2:10; Gal. 5:22-25). As regards sinful actions of men, they are represented as occurring by God's permission (Gen. 45:5; 50:20. Comp. 1 Sam. 6:6; Ex. 7:13; 14:17; Acts 2:3; 3:18; 4:27, 28), and as controlled (Ps. 76:10) and overruled for good (Gen. 50:20; Acts 3:13). God does not cause or approve of sin, but only limits, restrains, overrules it for good. The mode of God's providential government is altogether unexplained. We only know that it is a fact that God does govern all his creatures and all their actions; that this government is universal (Ps. 103:17-19), particular (Matt. 10:29-31), efficacious (Ps. 33:11; Job 23:13), embraces events apparently contingent (Prov. 16:9, 33; 19:21; 21:1), is consistent with his own perfection (2 Tim. 2:13), and to his own glory (Rom. 9:17; 11:36).
Psalms The psalms are the production of various authors.
"Only a portion of the Book of Psalms claims David as its
author. Other inspired poets in successive generations added now one
now another contribution to the sacred collection, and thus in the
wisdom of Providence it more completely reflects every phase of human
emotion and circumstances than it otherwise could." But it is
specially to David and his contemporaries that we owe this precious
book. In the "titles" of the psalms, the genuineness of
which there is no sufficient reason to doubt, 73 are ascribed to
David. Peter and John (Acts 4:25) ascribe to him also the second
psalm, which is one of the 48 that are anonymous. About two-thirds of
the whole collection have been ascribed to David. Psalms 39, 62, and
77 are addressed to Jeduthun, to be sung after his manner or in his
choir. Psalms 50 and 73-83 are addressed to Asaph, as the master of
his choir, to be sung in the worship of God. The "sons of
Korah," who formed a leading part of the Kohathite singers (2
Chr. 20:19), were intrusted with the arranging and singing of Ps. 42,
44-49, 84, 85, 87, and 88. In Luke 24:44 the word "psalms"
means the Hagiographa, i.e., the holy writings, one of the sections
into which the Jews divided the Old Testament. (See BIBLE.)
None of the psalms can be proved to have been of a later date than
the time of Ezra and Nehemiah, hence the whole collection extends
over a period of about 1,000 years. There are in the New Testament
116 direct quotations from the Psalter. The Psalter is divided, after
the analogy of the Pentateuch, into five books, each closing with a
doxology or benediction:
(1.) The first book comprises the first 41 psalms, all of which are ascribed to David except 1, 2, 10, and 33, which, though anonymous, may also be ascribed to him.
(2.) Book second consists of the next 31 psalms (42-72), 18 of which are ascribed to David and 1 to Solomon (the 72nd). The rest are anonymous.
(3.) The third book contains 17 psalms (73-89), of which the 86th is ascribed to David, the 88th to Heman the Ezrahite, and the 89th to Ethan the Ezrahite.
(4.) The fourth book also contains 17 psalms (90-106), of which the 90th is ascribed to Moses, and the 101st and 103rd to David.
(5.) The fifth book contains the remaining psalms, 44 in number. Of these, 15 are ascribed to David, and the 127th to Solomon. Ps. 136 is generally called "the great hallel." But the Talmud includes also Ps. 120-135. Ps. 113-118, inclusive, constitute the "hallel" recited at the three great feasts, at the new moon, and on the eight days of the feast of dedication. "It is presumed that these several collections were made at times of high religious life: the first, probably, near the close of David's life; the second in the days of Solomon; the third by the singers of Jehoshaphat (2 Chr. 20:19); the fourth by the men of Hezekiah (29, 30, 31); and the fifth in the days of Ezra." The Mosaic ritual makes no provision for the service of song in the worship of God. David first taught the Church to sing the praises of the Lord. He first introduced into the ritual of the tabernacle music and song. Divers names are given to the psalms.
(1.) Some bear the Hebrew designation _shir_ (Gr. ode, a song). Thirteen have this title. It means the flow of speech, as it were, in a straight line or in a regular strain. This title includes secular as well as sacred song.
(2.) Fifty-eight psalms bear the designation (Heb.) _mitsmor_ (Gr. psalmos, a psalm), a lyric ode, or a song set to music; a sacred song accompanied with a musical instrument.
(3.) Ps. 145, and many others, have the designation (Heb.) _tehillah_ (Gr. hymnos, a hymn), meaning a song of praise; a song the prominent thought of which is the praise of God.
(4.) Six psalms (16, 56-60) have the title (Heb.) _michtam_ (q.v.).
(5.) Ps. 7 and Hab. 3 bear the title (Heb.) _shiggaion_ (q.v.).
Psaltery a musical instrument, supposed to have been a kind of lyre, or a harp with twelve strings. The Hebrew word nebhel, so rendered, is translated "viol" in Isa. 5:12 (R.V., "lute"); 14:11. In Dan. 3:5, 7, 10, 15, the word thus rendered is Chaldaic, pesanterin, which is supposed to be a word of Greek origin denoting an instrument of the harp kind.
Ptolemais a maritime city of Galilee (Acts 21:7). It was originally called "Accho" (q.v.), and received the name Ptolemais from Ptolemy Soter when he was in possession of Coele-Syria.
(1.) One of the two midwives who feared God, and refused to kill the Hebrew male children at their birth (Ex. 1:15-21).
(2.) A descendant of Issachar (Judg. 10:1).
Publican one who farmed the taxes (e.g., Zacchaeus, Luke 19:2) to be levied from a town or district, and thus undertook to pay to the supreme government a certain amount. In order to collect the taxes, the publicans employed subordinates (5:27; 15:1; 18:10), who, for their own ends, were often guilty of extortion and peculation. In New Testament times these taxes were paid to the Romans, and hence were regarded by the Jews as a very heavy burden, and hence also the collectors of taxes, who were frequently Jews, were hated, and were usually spoken of in very opprobrious terms. Jesus was accused of being a "friend of publicans and sinners" (Luke 7:34).
Publius "the chief man of the island" of Malta (Acts 28:7), who courteously entertained Paul and his shipwrecked companions for three days, till they found a more permanent place of residence; for they remained on the island for three months, till the stormy season had passed. The word here rendered "chief man" (protos) is supposed by some to be properly a Maltese term, the official title of the governor.
Pudens bashful, a Christian at Rome, who sent his greetings to Timothy (2 Tim. 4:21). (See CLAUDIA.)
(1.) An Assyrian king. It has been a question whether he was identical with Tiglath-pileser III. (q.v.), or was his predecessor. The weight of evidence is certainly in favour of their identity. Pul was the throne-name he bore in Babylonia as king of Babylon, and Tiglath-pileser the throne-name he bore as king of Assyria. He was the founder of what is called the second Assyrian empire. He consolidated and organized his conquests on a large scale. He subdued Northern Syria and Hamath, and the kings of Syria rendered him homage and paid him tribute. His ambition was to found in Western Asia a kingdom which should embrace the whole civilized world, having Nineveh as its centre. Menahem, king of Israel, gave him the enormous tribute of a thousand talents of silver, "that his hand might be with him" (2 Kings 15:19; 1 Chr. 5:26). The fact that this tribute could be paid showed the wealthy condition of the little kingdom of Israel even in this age of disorder and misgovernment. Having reduced Syria, he turned his arms against Babylon, which he subdued. The Babylonian king was slain, and Babylon and other Chaldean cities were taken, and Pul assumed the title of "King of Sumer [i.e., Shinar] and Accad." He was succeeded by Shalmanezer IV.
(2.) A geographical name in Isa. 66:19. Probably = Phut (Gen. 10:6; Jer. 46:9, R.V. "Put;" Ezek. 27:10).
Pulpit (Neh. 8:4). (See EZRA.)
Pulse (Dan. 1:12, 16), R.V. "herbs," vegetable food in general.
Punishment The New Testament lays down the general principles of good government, but contains no code of laws for the punishment of offenders. Punishment proceeds on the principle that there is an eternal distinction between right and wrong, and that this distinction must be maintained for its own sake. It is not primarily intended for the reformation of criminals, nor for the purpose of deterring others from sin. These results may be gained, but crime in itself demands punishment. (See MURDER; THEFT.) Endless, of the impenitent and unbelieving. The rejection of this doctrine "cuts the ground from under the gospel...blots out the attribute of retributive justice; transmutes sin into misfortune instead of guilt; turns all suffering into chastisement; converts the piacular work of Christ into moral influence...The attempt to retain the evangelical theology in connection with it is futile" (Shedd).
Purification the process by which a person unclean, according to the Levitical law, and thereby cut off from the sanctuary and the festivals, was restored to the enjoyment of all these privileges. The great annual purification of the people was on the Day of Atonement (q.v.). But in the details of daily life there were special causes of cermonial uncleanness which were severally provided for by ceremonial laws enacted for each separate case. For example, the case of the leper (Lev. 13, 14), and of the house defiled by leprosy (14:49-53; see also Matt. 8:2-4). Uncleanness from touching a dead body (Num. 19:11; Hos. 9:4; Hag. 2:13; Matt. 23:27; Luke 11:44). The case of the high priest and of the Nazarite (Lev. 21:1-4, 10, 11; Num. 6:6, 7; Ezek. 44:25). Purification was effected by bathing and washing the clothes (Lev. 14:8, 9); by washing the hands (Deut. 21:6; Matt. 27:24); washing the hands and feet (Ex. 30:18-21; Heb. 6:2, "baptisms", R.V. marg., "washings;" 9:10); sprinkling with blood and water (Ex. 24:5-8; Heb. 9:19), etc. Allusions to this rite are found in Ps. 26:6; 51:7; Ezek. 36:25; Heb. 10:22.
Pur, Purim a lot, lots, a festival instituted by the Jews (Esther 9:24-32) in ironical commemoration of Haman's consultation of the Pur (a Persian word), for the purpose of ascertaining the auspicious day for executing his cruel plot against their nation. It became a national institution by the common consent of the Jews, and is observed by them to the present day, on the 14th and 15th of the month Adar, a month before the Passover.
(1.) Gr. balantion, a bag (Luke 10:4; 22:35, 36).
(2.) Gr. zone, properly a girdle (Matt. 10:9; Mark 6:8), a money-belt. As to our Lord's sending forth his disciples without money in their purses, the remark has been made that in this "there was no departure from the simple manners of the country. At this day the farmer sets out on excursions quite as extensive without a para in his purse; and a modern Moslem prophet of Tarshisha thus sends forth his apostles over this identical region. No traveller in the East would hestitate to throw himself on the hospitality of any village." Thomson's Land and the Book. (See SCRIP.)
Puteoli a city on the coast of Campania, on the north shore of a bay running north from the Bay of Naples, at which Paul landed on his way to Rome, from which it was distant 170 miles. Here he tarried for seven days (Acts 28:13, 14). This was the great emporium for the Alexandrian corn ships. Here Paul and his companions began their journey, by the "Appian Way," to Rome. It is now called Pozzuoli. The remains of a huge amphitheatre, and of the quay at which Paul landed, may still be seen here.
(1.) One of the sons of Ham (Gen. 10:6).
(2.) A land or people from among whom came a portion of the mercenary troops of Egypt, Jer. 46:9 (A.V., "Libyans," but correctly, R.V., "Put"); Ezek. 27:10; 30:5 (A.V., "Libya;" R.V., "Put"); 38:5; Nahum 3:9.
Pygarg. Heb. dishon, "springing", (Deut. 14:5), one of the animals permitted for food. It is supposed to be the Antelope addax. It is described as "a large animal, over 3 1/2 feet high at the shoulder, and, with its gently-twisted horns, 2 1/2 feet long. Its colour is pure white, with the exception of a short black mane, and a tinge of tawny on the shoulders and back.", Tristram's Natural History.
Quails. The Israelites were twice relieved in their privation by a miraculous supply of quails, (1) in the wilderness of Sin (Ex. 16:13), and (2) again at Kibroth-hattaavah (q.v.), Num. 11:31. God "rained flesh upon them as dust, and feathered fowls like as the sand of the sea" (Ps. 78:27). The words in Num. 11:31, according to the Authorized Version, appear to denote that the quails lay one above another to the thickness of two cubits above the ground. The Revised Version, however, reads, "about two cubits above the face of the earth", i.e., the quails flew at this height, and were easily killed or caught by the hand. Being thus secured in vast numbers by the people, they "spread them all abroad" (11:32) in order to salt and dry them. These birds (the Coturnix vulgaris of naturalists) are found in countless numbers on the shores of the Mediterranean, and their annual migration is an event causing great excitement.
Quarantania a mountain some 1,200 feet high, about 7 miles north-west of Jericho, the traditional scene of our Lord's temptation (Matt. 4:8).
(1.) The "Royal Quarries" (not found in Scripture) is the name given to the vast caverns stretching far underneath the northern hill, Bezetha, on which Jerusalem is built. Out of these mammoth caverns stones, a hard lime-stone, have been quarried in ancient times for the buildings in the city, and for the temples of Solomon, Zerubbabel, and Herod. Huge blocks of stone are still found in these caves bearing the marks of pick and chisel. The general appearance of the whole suggests to the explorer the idea that the Phoenician quarrymen have just suspended their work. The supposition that the polished blocks of stone for Solomon's temple were sent by Hiram from Lebanon or Tyre is not supported by any evidence (comp. 1 Kings 5:8). Hiram sent masons and stone-squarers to Jerusalem to assist Solomon's workmen in their great undertaking, but did not send stones to Jerusalem, where, indeed, they were not needed, as these royal quarries abundantly testify.
(2.) The "quarries" (Heb. pesilim) by Gilgal (Judg. 3:19), from which Ehud turned back for the purpose of carrying out his design to put Eglon king of Moab to death, were probably the "graven images" (as the word is rendered by the LXX. and the Vulgate and in the marg. A.V. and R.V.), or the idol temples the Moabites had erected at Gilgal, where the children of Israel first encamped after crossing the Jordan. The Hebrew word is rendered "graven images" in Deut. 7:25, and is not elsewhere translated "quarries."
Quartus fourth, a Corinthian Christian who sent by Paul his salutations to friends at Rome (Rom. 16:23).
Quaternion a band of four soldiers. Peter was committed by Herod to the custody of four quaternions, i.e., one quaternion for each watch of the night (Acts 12:4). Thus every precaution was taken against his escape from prison. Two of each quaternion were in turn stationed at the door (12:6), and to two the apostle was chained according to Roman custom.
Queen. No explicit mention of queens is made till we read of the "queen of Sheba." The wives of the kings of Israel are not so designated. In Ps. 45:9, the Hebrew for "queen" is not _malkah_, one actually ruling like the Queen of Sheba, but _shegal_, which simply means the king's wife. In 1 Kings 11:19, Pharaoh's wife is called "the queen," but the Hebrew word so rendered (g'birah) is simply a title of honour, denoting a royal lady, used sometimes for "queen-mother" (1 Kings 15:13; 2 Chron. 15:16). In Cant. 6:8, 9, the king's wives are styled "queens" (Heb. melakhoth). In the New Testament we read of the "queen of the south", i.e., Southern Arabia, Sheba (Matt. 12:42; Luke 11:31) and the "queen of the Ethiopians" (Acts 8:27), Candace.
Queen of heaven (Jer. 7:18; 44:17, 25), the moon, worshipped by the Assyrians as the receptive power in nature.
Quicksands found only in Acts 27:17, the rendering of the Greek Syrtis. On the north coast of Africa were two localities dangerous to sailors, called the Greater and Lesser Syrtis. The former of these is probably here meant. It lies between Tripoli and Barca, and near Cyrene. The Lesser Syrtis lay farther to the west.
Quiver the sheath for arrows. The Hebrew word (aspah) thus commonly rendered is found in Job 39:23; Ps. 127:5; Isa. 22:6; 49:2; Jer. 5:16; Lam. 3:13. In Gen. 27:3 this word is the rendering of the Hebrew _teli_, which is supposed rather to mean a suspended weapon, literally "that which hangs from one", i.e., is suspended from the shoulder or girdle.
Quotations from the Old Testament in the New, which are very numerous, are not made according to any uniform method. When the New Testament was written, the Old was not divided, as it now is, into chapters and verses, and hence such peculiarities as these: When Luke (20:37) refers to Ex. 3:6, he quotes from "Moses at the bush", i.e., the section containing the record of Moses at the bush. So also Mark (2:26) refers to 1 Sam. 21:1-6, in the words, "in the days of Abiathar;" and Paul (Rom. 11:2) refers to 1 Kings ch. 17-19, in the words, "in Elias", i.e., in the portion of the history regarding Elias. In general, the New Testament writers quote from the Septuagint (q.v.) version of the Old Testament, as it was then in common use among the Jews. But it is noticeable that these quotations are not made in any uniform manner. Sometimes, e.g., the quotation does not agree literally either with the LXX. or the Hebrew text. This occurs in about one hundred instances. Sometimes the LXX. is literally quoted (in about ninety instances), and sometimes it is corrected or altered in the quotations (in over eighty instances). Quotations are sometimes made also directly from the Hebrew text (Matt. 4:15, 16; John 19:37; 1 Cor. 15:54). Besides the quotations made directly, there are found numberless allusions, more or less distinct, showing that the minds of the New Testament writers were filled with the expressions and ideas as well as historical facts recorded in the Old. There are in all two hundred and eighty-three direct quotations from the Old Testament in the New, but not one clear and certain case of quotation from the Apocrypha (q.v.). Besides quotations in the New from the Old Testament, there are in Paul's writings three quotations from certain Greek poets, Acts 17:28; 1 Cor. 15:33; Titus 1:12. These quotations are memorials of his early classical education.
(1.) One of the sons of Cush (Gen. 10:7).
(2.) A country which traded with Tyre (Ezek. 27:22).
Raamiah thunder of the Lord, one of the princes who returned from the Exile (Neh. 7:7); called also Reelaiah (Ezra 2:2).
Raamses (Ex. 1:11). (See RAMESES.)
Rabbah or Rab'bath, great.
(1.) "Rabbath of the children of Ammon," the chief city of the Ammonites, among the eastern hills, some 20 miles east of the Jordan, on the southern of the two streams which united with the Jabbok. Here the bedstead of Og was preserved (Deut. 3:11), perhaps as a trophy of some victory gained by the Ammonites over the king of Bashan. After David had subdued all their allies in a great war, he sent Joab with a strong force to take their city. For two years it held out against its assailants. It was while his army was engaged in this protracted siege that David was guilty of that deed of shame which left a blot on his character and cast a gloom over the rest of his life. At length, having taken the "royal city" (or the "city of waters," 2 Sam. 12:27, i.e., the lower city on the river, as distinguished from the citadel), Joab sent for David to direct the final assault (11:1; 12:26-31). The city was given up to plunder, and the people were ruthlessly put to death, and "thus did he with all the cities of the children of Ammon." The destruction of Rabbath was the last of David's conquests. His kingdom now reached its farthest limits (2 Sam. 8:1-15; 1 Chr. 18:1-15). The capture of this city is referred to by Amos (1:14), Jeremiah (49:2, 3), and Ezekiel (21:20; 25:5).
(2.) A city in the hill country of Judah (Josh. 15:60), possibly the ruin Rubba, six miles north-east of Beit-Jibrin.
Rabbi my master, a title of dignity given by the Jews to their doctors of the law and their distinguished teachers. It is sometimes applied to Christ (Matt. 23:7, 8; Mark 9:5 (R.V.); John 1:38, 49; 3:2; 6:25, etc.); also to John (3:26).
Rabboni (id.) occurs only twice in the New Testament (Mark 10:51, A.V., "Lord," R.V., "Rabboni;" John 20:16). It was the most honourable of all the titles.
Rabmag Assyrian Rab-mugi, "chief physician," "who was attached to the king (Jer. 39:3, 13), the title of one of Sennacherib's officers sent with messages to Hezekiah and the people of Jerusalem (2 Kings 18:17-19:13; Isa. 36:12-37:13) demanding the surrender of the city. He was accompanied by a "great army;" but his mission was unsuccessful.
Rabsaris chief of the Heads, one of the three officers whom Sennacherib sent from Lachish with a threatening message to Jerusalem (2 Kings 18:17; Jer. 39:3, 13).
Rabshakeh chief of the princes, the name given to the chief cup-bearer or the vizier of the Assyrian court; one of Sennacherib's messengers to Hezekiah. See the speech he delivered, in the Hebrew language, in the hearing of all the people, as he stood near the wall on the north side of the city (2 Kings 18:17-37). He and the other envoys returned to their master and reported that Hezekiah and his people were obdurate, and would not submit.
Raca vain, empty, worthless, only found in Matt. 5:22. The Jews used it as a word of contempt. It is derived from a root meaning "to spit."
Rachab =Rahab, a name found in the genealogy of our Lord (Matt. 1:5).
Rachal traffic, a town in the tribe of Judah, to which David sent presents from the spoils of his enemies (1 Sam. 30:29).
Rachel ewe, "the daughter", "the somewhat petulant, peevish, and self-willed though beautiful younger daughter" of Laban, and one of Jacob's wives (Gen. 29:6, 28). He served Laban fourteen years for her, so deep was Jacob's affection for her. She was the mother of Joseph (Gen. 30:22-24). Afterwards, on Jacob's departure from Mesopotamia, she took with her her father's teraphim (31:34, 35). As they journeyed on from Bethel, Rachel died in giving birth to Benjamin (35:18, 19), and was buried "in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave". Her sepulchre is still regarded with great veneration by the Jews. Its traditional site is about half a mile from Jerusalem. This name is used poetically by Jeremiah (31:15-17) to denote God's people mourning under their calamities. This passage is also quoted by Matthew as fulfilled in the lamentation at Bethlehem on account of the slaughter of the infants there at the command of Herod (Matt. 2:17, 18).
Raguel friend of God, (Num. 10:29)=Reuel (q.v.), Ex. 2:18, the father-in-law of Moses, and probably identical with Jethro (q.v.).
Rahab insolence; pride, a poetical name applied to Egypt in Ps. 87:4; 89:10; Isa. 51:9, as "the proud one." Rahab, (Heb. Rahab; i.e., "broad," "large"). When the Hebrews were encamped at Shittim, in the "Arabah" or Jordan valley opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to "spy the land." After five days they returned, having swum across the river, which at this season, the month Abib, overflowed its banks from the melting of the snow on Lebanon. The spies reported how it had fared with them (Josh. 2:1-7). They had been exposed to danger in Jericho, and had been saved by the fidelity of Rahab the harlot, to whose house they had gone for protection. When the city of Jericho fell (6:17-25), Rahab and her whole family were preserved according to the promise of the spies, and were incorporated among the Jewish people. She afterwards became the wife of Salmon, a prince of the tribe of Judah (Ruth 4:21; 1 Chr. 2:11; Matt. 1:5). "Rahab's being asked to bring out the spies to the soldiers (Josh. 2:3) sent for them, is in strict keeping with Eastern manners, which would not permit any man to enter a woman's house without her permission. The fact of her covering the spies with bundles of flax which lay on her house-roof (2:6) is an 'undesigned coincidence' which strictly corroborates the narrative. It was the time of the barley harvest, and flax and barley are ripe at the same time in the Jordan valley, so that the bundles of flax stalks might have been expected to be drying just then" (Geikie's Hours, etc., ii., 390).
Raham merciful, one of the descendants of Caleb, the son of Hezron (1 Chr. 2:44).
Rain There are three Hebrew words used to denote the rains
of different seasons,
(1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23), denot ing the former or the early rain.
(2.) Melqosh, the "latter rain" (Prov. 16:15).
(3.) Geshem, the winter rain, "the rains." The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9; Cant. 2:11. The "early" or "former" rains commence in autumn in the latter part of October or beginning of November (Deut. 11:14; Joel 2:23; comp. Jer. 3:3), and continue to fall heavily for two months. Then the heavy "winter rains" fall from the middle of December to March. There is no prolonged fair weather in Palestine between October and March. The "latter" or spring rains fall in March and April, and serve to swell the grain then coming to maturity (Deut. 11:14; Hos. 6:3). After this there is ordinarily no rain, the sky being bright and cloudless till October or November. Rain is referred to symbolically in Deut. 32:2; Ps. 72:6; Isa. 44:3, 4; Hos. 10:12.
Rainbow caused by the reflection and refraction of the rays of the sun shining on falling rain. It was appointed as a witness of the divine faithfulness (Gen. 9:12-17). It existed indeed before, but it was then constituted as a sign of the covenant. Others, however (as Delitzsch, Commentary on Pentateuch), think that it "appeared then for the first time in the vault and clouds of heaven." It is argued by those holding this opinion that the atmosphere was differently constituted before the Flood. It is referred to three other times in Scripture (Ezek. 1:27, 28; Rev. 4:1-3; 10:1).
Raisins dried grapes; mentioned 1 Sam. 25:18; 30:12; 2 Sam. 16:1; 1 Chr. 12:40.
Rakkath shore-town, a "fenced city" of the tribe of Naphtali (Josh. 19:35). The old name of Tiberias, according to the Rabbins.
Rakkon a place upon the shore, a town belonging to Dan (Josh. 19:46). It is now Tell er-Rakkeit, 6 miles north of Joppa, on the sea-shore, near the mouth of the river 'Aujeh, i.e., "yellow water." (See KANAH.)
(1.) The son of Hezron, and one of the ancestors of the royal line (Ruth 4:19). The margin of 1 Chr. 2:9, also Matt. 1:3, 4 and Luke 3:33, have "Aram."
(2.) One of the sons of Jerahmeel (1 Chr. 2:25, 27).
(3.) A person mentioned in Job 32:2 as founder of a clan to which Elihu belonged. The same as Aram of Gen. 22:21.
Rama (Matt. 2:18), the Greek form of Ramah.
(1.) A city first mentioned in Josh. 18:25, near Gibeah of Benjamin. It was fortified by Baasha, king of Israel (1 Kings 15:17-22; 2 Chr. 16:1-6). Asa, king of Judah, employed Benhadad the Syrian king to drive Baasha from this city (1 Kings 15:18, 20). Isaiah (10:29) refers to it, and also Jeremiah, who was once a prisoner there among the other captives of Jerusalem when it was taken by Nebuchadnezzar (Jer. 39:8-12; 40:1). Rachel, whose tomb lies close to Bethlehem, is represented as weeping in Ramah (Jer. 31:15) for her slaughtered children. This prophecy is illustrated and fulfilled in the re-awakening of Rachel's grief at the slaughter of the infants in Bethlehem (Matt. 2:18). It is identified with the modern village of er-Ram, between Gibeon and Beeroth, about 5 miles due north of Jerusalem. (See SAMUEL.)
(2.) A town identified with Rameh, on the border of Asher, about 13 miles south-east of Tyre, "on a solitary hill in the midst of a basin of green fields" (Josh. 19:29).
(3.) One of the "fenced cities" of Naphtali (Josh. 19:36), on a mountain slope, about seven and a half miles west-south-west of Safed, and 15 miles west of the north end of the Sea of Galilee, the present large and well-built village of Rameh.
(4.) The same as Ramathaim-zophim (q.v.), a town of Mount Ephraim (1 Sam. 1:1, 19).
(5.) The same as Ramoth-gilead (q.v.), 2 Kings 8:29; 2 Chr. 22:6.
Ramathaim-zophim the two heights of the Zophites or of the watchers (only in 1 Sam. 1:1), "in the land of Zuph" (9:5). Ramathaim is another name for Ramah (4). One of the Levitical families descended from Kohath, that of Zuph or Zophai (1 Chr. 6:26, 35), had a district assigned to them in Ephraim, which from this circumstance was called "the land of Zuph," and hence the name of the town, "Zophim." It was the birth-place of Samuel and the seat of his authority (1 Sam. 2:11; 7:17). It is frequently mentioned in the history of that prophet and of David (15:34; 16:13; 19:18-23). Here Samuel died and was buried (25:1). This town has been identified with the modern Neby Samwil ("the prophet Samuel"), about 4 or 5 miles north-west of Jerusalem. But there is no certainty as to its precise locality. Some have supposed that it may be identical with Arimathea of the New Testament. (See MIZPAH).
Ramathite the designation given to Shimei, the manager of David's vineyard (1 Chr. 27:27).
Ramath-lehi elevation of Lehi, or the jawbone height; i.e., the Ramah of Lehi (Judg. 15:15-17). The phrase "in the jaw," ver. 19, Authorized Version, is in the margin, also in the Revised Version, "in Lehi." Here Samson slew a thousand Philistines with a jawbone.
Ramath-mizpeh the height of Mizpeh or of the watch-tower (Josh. 13:26), a place mentioned as one of the limits of Gad. There were two Mizpehs on the east of the Jordan. This was the Mizpeh where Jacob and Laban made a covenant, "Mizpeh of Gilead," called also Galeed and Jegar-sahadutha. It has been identified with the modern es-Salt, where the roads from Jericho and from Shechem to Damascus unite, about 25 miles east of the Jordan and 13 south of the Jabbok.
Ramath of the south (Heb. Ramath-negeb). The Heb. negeb is the general designation for south or south-west of Judah. This was one of the towns of Simeon (Josh. 19:8). It is the same as "south Ramoth" (1 Sam. 30:27; R.V., "Ramoth of the south"). Its site is doubtful. Some have thought it another name for Baalath-beer.
Rameses "the land of" (Gen. 47:11), was probably "the land of Goshen" (q.v.) 45:10. After the Hebrews had built Rameses, one of the "treasure cities," it came to be known as the "land" in which that city was built. The city bearing this name (Ex. 12:37) was probably identical with Zoan, which Rameses II. ("son of the sun") rebuilt. It became his special residence, and ranked next in importance and magnificance to Thebes. Huge masses of bricks, made of Nile mud, sun-dried, some of them mixed with stubble, possibly moulded by Jewish hands, still mark the site of Rameses. This was the general rendezvous of the Israelites before they began their march out of Egypt. Called also Raamses (Ex. 1:11).
Ramoth heights. A Levitical city in the tribe of Issachar (1 Sam. 30:27; 1 Chr. 6:73), the same as Jarmuth (Josh. 21:29) and Remeth (q.v.), 19:21.
Ramoth-gilead heights of Gilead, a city of refuge on the east of Jordan; called "Ramoth in Gilead" (Deut. 4:43; Josh. 20:8; 21:38). Here Ahab, who joined Jehoshaphat in an endeavour to rescue it from the hands of the king of Syria, was mortally wounded (1 Kings 22:1-36). A similar attempt was afterwards made by Ahaziah and Joram, when the latter was wounded (2 Kings 8:28). In this city Jehu, the son of Jehoshaphat, was anointed by one of the sons of the prophets (9:1, 4). It has with probability been identified with Reimun, on the northern slope of the Jabbok, about 5 miles west of Jerash or Gerasa, one of the cities of Decapolis. Others identify it with Gerosh, about 25 miles north-east of es-Salt, with which also many have identified it. (See RAMATH-MIZPEH.)
(1.) Lev. 11:35. Probably a cooking furnace for two or more pots, as the Hebrew word here is in the dual number; or perhaps a fire-place fitted to receive a pair of ovens.
(2.) 2 Kings 11:8. A Hebrew word is here used different from the preceding, meaning "ranks of soldiers." The Levites were appointed to guard the king's person within the temple (2 Chr. 23:7), while the soldiers were his guard in the court, and in going from the temple to the palace. The soldiers are here commanded to slay any one who should break through the "ranks" (as rendered in the R.V.) to come near the king. In 2 Kings 11:15 the expression, "Have her forth without the ranges," is in the Revised Version, "Have her forth between the ranks;" i.e., Jehoiada orders that Athaliah should be kept surrounded by his own guards, and at the same time conveyed beyond the precincts of the temple.
Ransom the price or payment made for our redemption, as when it is said that the Son of man "gave his life a ransom for many" (Matt. 20:28; comp. Acts 20:28; Rom. 3:23, 24; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5: Eph. 1:7; Col. 1:14; 1 Tim. 2:6; Titus 2:14; 1 Pet. 1:18, 19. In all these passages the same idea is expressed). This word is derived from the Fr. rancon; Lat. redemptio. The debt is represented not as cancelled but as fully paid. The slave or captive is not liberated by a mere gratuitous favour, but a ransom price has been paid, in consideration of which he is set free. The original owner receives back his alienated and lost possession because he has bought it back "with a price." This price or ransom (Gr. lutron) is always said to be Christ, his blood, his death. He secures our redemption by the payment of a ransom. (See REDEMPTION.)
(1.) A Benjamite, the son of Binea (1 Chr. 8:2, 37), a descendant of Saul.
(2.) Margin of 1 Chr. 20:4, 6, where "giant" is given in the text.
Raphu healed, a Benjamite, whose son Palti was one of the twelve spies (Num. 13:9).
Raven Heb. 'orebh, from a root meaning "to be black" (comp. Cant. 5:11); first mentioned as "sent forth" by Noah from the ark (Gen. 8:7). "Every raven after his kind" was forbidden as food (Lev. 11:15; Deut. 14:14). Ravens feed mostly on carrion, and hence their food is procured with difficulty (Job 38:41; Ps. 147:9). When they attack kids or lambs or weak animals, it is said that they first pick out the eyes of their victims (Prov. 30:17). When Elijah was concealed by the brook Cherith, God commanded the ravens to bring him "bread and flesh in the morning, and bread and flesh in the evening" (1 Kings 17:3-6). (See ELIJAH.) There are eight species of ravens in Palestine, and they are everywhere very numerous in that land.
Razor The Nazarites were forbidden to make use of the razor (Num. 6:5; Judg. 13:5). At their consecration the Levites were shaved all over with a razor (Num. 8:7; comp. Ps. 52:2; Ezek. 5:1).
Reba fourth, one of the Midianite chiefs slain by the Israelites in the wilderness (Num. 31:8; Josh. 13:21).
Rebekah a noose, the daughter of Bethuel, and the wife of Isaac (Gen. 22:23; 24:67). The circumstances under which Abraham's "steward" found her at the "city of Nahor," in Padan-aram, are narrated in Gen. 24-27. "She can hardly be regarded as an amiable woman. When we first see her she is ready to leave her father's house for ever at an hour's notice; and her future life showed not only a full share of her brother Laban's duplicity, but the grave fault of partiality in her relations to her children, and a strong will, which soon controlled the gentler nature of her husband." The time and circumstances of her death are not recorded, but it is said that she was buried in the cave of Machpelah (Gen. 49:31).
Rechab horseman, or chariot.
(1.) One of Ishbosheth's "captains of bands" or leaders of predatory troops (2 Sam. 4:2).
(2.) The father of Jehonadab, who was the father of the Rechabites (2 Kings 10:15, 23; Jer. 35:6-19).
Rechabites the descendants of Rechab through Jonadab or Jehonadab. They belonged to the Kenites, who accompanied the children of Israel into Palestine, and dwelt among them. Moses married a Kenite wife (Judg. 1:16), and Jael was the wife of "Heber the Kenite" (4:17). Saul also showed kindness to the Kenites (1 Sam. 15:6). The main body of the Kenites dwelt in cities, and adopted settled habits of life (30:29); but Jehonadab forbade his descendants to drink wine or to live in cities. They were commanded to lead always a nomad life. They adhered to the law laid down by Jonadab, and were noted for their fidelity to the old-established custom of their family in the days of Jeremiah (35); and this feature of their character is referred to by the prophet for the purpose of giving point to his own exhortation. They are referred to in Neh. 3:14 and 1 Chr. 2:55. Dr. Wolff (1839) found in Arabia, near Mecca, a tribe claiming to be descendants of Jehonadab; and recently a Bedouin tribe has been found near the Dead Sea who also profess to be descendants of the same Kenite chief.
Reconcilation a change from enmity to friendship. It is
mutual, i.e., it is a change wrought in both parties who have been at
(1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity.
(2.) Rom. 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconciled. Romans 5:11 teaches the same truth. From God we have received "the reconciliation" (R.V.), i.e., he has conferred on us the token of his friendship. So also 2 Cor. 5:18, 19 speaks of a reconciliation originating with God, and consisting in the removal of his merited wrath. In Eph. 2:16 it is clear that the apostle does not refer to the winning back of the sinner in love and loyalty to God, but to the restoration of God's forfeited favour. This is effected by his justice being satisfied, so that he can, in consistency with his own nature, be favourable toward sinners. Justice demands the punishment of sinners. The death of Christ satisfies justice, and so reconciles God to us. This reconciliation makes God our friend, and enables him to pardon and save us. (See ATONEMENT.)
Recorder (Heb. mazkir, i.e., "the mentioner," "rememberancer"), the office first held by Jehoshaphat in the court of David (2 Sam. 8:16), also in the court of Solomon (1 Kings 4:3). The next recorder mentioned is Joah, in the reign of Hezekiah (2 Kings 18:18, 37; Isa. 36:3, 22). In the reign of Josiah another of the name of Joah filled this office (2 Chr. 34:8). The "recorder" was the chancellor or vizier of the kingdom. He brought all weighty matters under the notice of the king, "such as complaints, petitions, and wishes of su bjects or foreigners. He also drew up papers for the king's guidance, and prepared drafts of the royal will for the scribes. All treaties came under his oversight; and he had the care of the national archives or records, to which, as royal historiographer, like the same state officer in Assyria and Egypt, he added the current annals of the kingdom."
Redeemer. Heb. goel; i.e., one charged with the duty of restoring the rights of another and avenging his wrongs (Lev. 25:48, 49; Num. 5:8; Ruth 4:1; Job 19:25; Ps. 19:14; 78:35, etc.). This title is peculiarly applied to Christ. He redeems us from all evil by the payment of a ransom (q.v.). (See REDEMPTION.)
Redemption the purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is _apolutrosis_, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of _lutron_ in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15). There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (comp. Acts 20:28; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5; Eph. 1:7; Col. 1:14; 1 Tim. 2:5, 6; Titus 2:14; Heb. 9:12; 1 Pet. 1:18, 19; Rev. 5:9). The idea running through all these texts, however various their reference, is that of payment made for our redemption. The debt against us is not viewed as simply cancelled, but is fully paid. Christ's blood or life, which he surrendered for them, is the "ransom" by which the deliverance of his people from the servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that "Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners" (Hodge's Systematic Theology).
Red Sea. The sea so called extends along the west coast of Arabia for about 1,400 miles, and separates Asia from Africa. It is connected with the Indian Ocean, of which it is an arm, by the Strait of Bab-el-Mandeb. At a point (Ras Mohammed) about 200 miles from its nothern extremity it is divided into two arms, that on the east called the AElanitic Gulf, now the Bahr el-'Akabah, about 100 miles long by 15 broad, and that on the west the Gulf of Suez, about 150 miles long by about 20 broad. This branch is now connected with the Mediterranean by the Suez Canal. Between these two arms lies the Sinaitic Peninsula. The Hebrew name generally given to this sea is _Yam Suph_. This word _suph_ means a woolly kind of sea-weed, which the sea casts up in great abundance on its shores. In these passages, Ex. 10:19; 13:18; 15:4, 22; 23:31; Num. 14:25, etc., the Hebrew name is always translated "Red Sea," which was the name given to it by the Greeks. The origin of this name (Red Sea) is uncertain. Some think it is derived from the red colour of the mountains on the western shore; others from the red coral found in the sea, or the red appearance sometimes given to the water by certain zoophytes floating in it. In the New Testament (Acts 7:36; Heb. 11:29) this name is given to the Gulf of Suez. This sea was also called by the Hebrews Yam-mitstraim, i.e., "the Egyptian sea" (Isa. 11:15), and simply Ha-yam, "the sea" (Ex. 14:2, 9, 16, 21, 28; Josh. 24:6, 7; Isa. 10:26, etc.). The great historical event connected with the Red Sea is the passage of the children of Israel, and the overthrow of the Egyptians, to which there is frequent reference in Scripture (Ex. 14, 15; Num. 33:8; Deut. 11:4; Josh. 2:10; Judg. 11:16; 2 Sam. 22:16; Neh. 9:9-11; Ps. 66:6; Isa. 10:26; Acts 7:36, etc.).
Red Sea, Passage of. The account of the march of the Israelites through the Red Sea is given in Ex. 14:22-31. There has been great diversity of opinion as to the precise place where this occurred. The difficulty of arriving at any definite conclusion on the matter is much increased by the consideration that the head of the Gulf of Suez, which was the branch of the sea that was crossed, must have extended at the time of the Exodus probably 50 miles farther north than it does at present. Some have argued that the crossing took place opposite the Wady Tawarik, where the sea is at present some 7 miles broad. But the opinion that seems to be best supported is that which points to the neighbourhood of Suez. This position perfectly satisfies all the conditions of the stupendous miracle as recorded in the sacred narrative. (See EXODUS.)
(1.) "Paper reeds" (Isa. 19:7; R.V., "reeds"). Heb. 'aroth, properly green herbage growing in marshy places.
(2.) Heb. kaneh (1 Kings 14:15; Job 40:21; Isa. 19:6), whence the Gr. kanna, a "cane," a generic name for a reed of any kind. The reed of Egypt and Palestine is the Arundo donax, which grows to the height of 12 feet, its stalk jointed like the bamboo, "with a magnificent panicle of blossom at the top, and so slender and yielding that it will lie perfectly flat under a gust of wind, and immediately resume its upright position." It is used to illustrate weakness (2 Kings 18:21; Ezek. 29:6), also fickleness or instability (Matt. 11:7; comp. Eph. 4:14). A "bruised reed" (Isa. 42:3; Matt. 12:20) is an emblem of a believer weak in grace. A reed was put into our Lord's hands in derision (Matt. 27:29); and "they took the reed and smote him on the head" (30). The "reed" on which they put the sponge filled with vinegar (Matt. 27:48) was, according to John (19:29), a hyssop stalk, which must have been of some length, or perhaps a bunch of hyssop twigs fastened to a rod with the sponge. (See CANE.)
Refiner The process of refining metals is referred to by way of illustrations in Isa. 1:25; Jer. 6:29; Zech. 13:9; Mal. 3:2, 3.
Refuge, Cities of were six in number (Num. 35). 1. On the west of Jordan were (1) Kadesh, in Naphtali; (2) Shechem, in Mount Ephraim; (3) Hebron, in Judah. 2. On the east of Jordan were, (1) Golan, in Bashan; (2) Ramoth-Gilead, in Gad; and (3) Bezer, in Reuben. (See under each of these names.)
Regem-melech friend of the king, one of the two messengers sent by the exiled Jews to Jerusalem in the time of Darius (Zech. 7:2) to make inquiries at the temple.
Regeneration only found in Matt. 19:28 and Titus 3:5. This word literally means a "new birth." The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring. In Matt. 19:28 the word is equivalent to the "restitution of all things" (Acts 3:21). In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17); being born again (John 3:5); a renewal of the mind (Rom. 12:2); a resurrection from the dead (Eph. 2:6); a being quickened (2:1, 5). This change is ascribed to the Holy Spirit. It originates not with man but with God (John 1:12, 13; 1 John 2:29; 5:1, 4). As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature "dead in trespasses and sins." The necessity of such a change is emphatically affirmed in Scripture (John 3:3; Rom. 7:18; 8:7-9; 1 Cor. 2:14; Eph. 2:1; 4:21-24).
Rehabiah enlargement of the Lord, the son of Eliezer, and grandson of Moses (1 Chr. 23:17; 24:21).
Rehob street; broad place.
(1.) The father of Hadadezer, king of Tobah (2 Sam. 8:3, 12).
(2.) Neh. 10:11.
(3.) The same, probably, as Beth-rehob (2 Sam. 10:6, 8; Judg. 18:28), a place in the north of Palestine (Num. 13:21). It is now supposed to be represented by the castle of Hunin, south-west of Dan, on the road from Hamath into Coele-Syria.
(4.) A town of Asher (Josh. 19:28), to the east of Zidon.
(5.) Another town of Asher (Josh. 19:30), kept possession of by the Canaanites (Judg. 1:31).
Rehoboam he enlarges the people, the successor of Solomon on the throne, and apparently his only son. He was the son of Naamah "the Ammonitess," some well-known Ammonitish princess (1 Kings 14:21; 2 Chr. 12:13). He was forty-one years old when he ascended the throne, and he reigned seventeen years (B.C. 975-958). Although he was acknowledged at once as the rightful heir to the throne, yet there was a strongly-felt desire to modify the character of the government. The burden of taxation to which they had been subjected during Solomon's reign was very oppressive, and therefore the people assembled at Shechem and demanded from the king an alleviation of their burdens. He went to meet them at Shechem, and heard their demands for relief (1 Kings 12:4). After three days, having consulted with a younger generation of courtiers that had grown up around him, instead of following the advice of elders, he answered the people haughtily (6-15). "The king hearkened not unto the people; for the cause was from the Lord" (comp. 11:31). This brought matters speedily to a crisis. The terrible cry was heard (comp. 2 Sam. 20:1): "What portion have we in David? Neither have we inheritance in the son of Jesse: To your tents, O Israel: Now see to thine own house, David" (1 Kings 12:16). And now at once the kingdom was rent in twain. Rehoboam was appalled, and tried concessions, but it was too late (18). The tribe of Judah, Rehoboam's own tribe, alone remained faithful to him. Benjamin was reckoned along with Judah, and these two tribes formed the southern kingdom, with Jerusalem as its capital; while the northern ten tribes formed themselves into a separate kingdom, choosing Jeroboam as their king. Rehoboam tried to win back the revolted ten tribes by making war against them, but he was prevented by the prophet Shemaiah (21-24; 2 Chr. 11:1-4) from fulfilling his purpose. (See JEROBOAM.) In the fifth year of Rehoboam's reign, Shishak (q.v.), one of the kings of Egypt of the Assyrian dynasty, stirred up, no doubt, by Jeroboam his son-in-law, made war against him. Jerusalem submitted to the invader, who plundered the temple and virtually reduced the kingdom to the position of a vassal of Egypt (1 Kings 14:25, 26; 2 Chr. 12:5-9). A remarkable memorial of this invasion has been discovered at Karnac, in Upper Egypt, in certain sculptures on the walls of a small temple there. These sculptures represent the king, Shishak, holding in his hand a train of prisoners and other figures, with the names of the captured towns of Judah, the towns which Rehoboam had fortified (2 Chr. 11:5-12). The kingdom of Judah, under Rehoboam, sank more and more in moral and spiritual decay. "There was war between Rehoboam and Jeroboam all their days." At length, in the fifty-eighth year of his age, Rehoboam "slept with his fathers, and was buried with his fathers in the city of David" (1 Kings 14:31). He was succeeded by his son Abijah. (See EGYPT.)
Rehoboth broad places.
(1.) A well in Gerar dug by Isaac (Gen. 26:22), supposed to be in Wady er-Ruheibeh, about 20 miles south of Beersheba.
(2.) An ancient city on the Euphrates (Gen. 36:37; 1 Chr. 1:48), "Rehoboth by the river."
(3.) Named among the cities of Asshur (Gen. 10:11). Probably, however, the words "rehoboth'ir" are to be translated as in the Vulgate and the margin of A.V., "the streets of the city," or rather "the public square of the city", i.e., of Nineveh.
(1.) One of "the children of the province" who returned from the Captivity (Ezra 2:2); the same as "Nehum" (Neh. 7:7).
(2.) The "chancellor" of Artaxerxes, who sought to stir him up against the Jews (Ezra 4:8-24) and prevent the rebuilding of the walls and the temple of Jerusalem.
(3.) A Levite (Neh. 3:17).
(4.) Neh. 10:25.
(5.) A priest (Neh. 12:3).
Rei friendly, one who maintained true allegiance to king David (1 Kings 1:8) when Adonijah rebelled.
Reins the kidneys, the supposed seat of the desires and affections; used metaphorically for "heart." The "reins" and the "heart" are often mentioned together, as denoting the whole moral constitution of man (Ps. 7:9; 16:7; 26:2; 139:13; Jer. 17:10, etc.).
Rekem embroidered; variegated.
(1.) One of the five Midianite kings whom the Israelites destroyed (Num. 31:8).
(2.) One of the sons of Hebron (1 Chr. 2:43, 44).
(3.) A town of Benjamin (Josh. 18:27).
Remaliah adorned by the Lord, the father of Pekah, who conspired successfully against Pekahiah (2 Kings 15:25, 27, 30, 32, 37; Isa. 7:1, 4, 5, 9; 8:6).
Remeth another form of Ramah (q.v.) or Ramoth (1 Chr. 6:73; Josh. 19:21), and probably also of Jarmuth (Josh. 21:29).
Remmon-methoar (Josh. 19:13), rendered correctly in the Revised Version, "Rimmon, which stretcheth unto Neah," a landmark of Zebulun; called also Rimmon (1 Chr. 6:77).
Remphan (Acts 7:43; R.V., "Rephan"). In Amos 5:26 the Heb. Chiun (q.v.) is rendered by the LXX. "Rephan," and this name is adopted by Luke in his narrative of the Acts. These names represent the star-god Saturn or Moloch.
Rent (Isa. 3:24), probably a rope, as rendered in the LXX. and Vulgate and Revised Version, or as some prefer interpreting the phrase, "girdle and robe are torn [i.e., are 'a rent'] by the hand of violence."
Repentance. There are three Greek words used in the New
Testament to denote repentance.
(1.) The verb _metamelomai_ is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas (Matt. 27:3).
(2.) Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with (3) the cognate noun _metanoia_, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised. Evangelical repentance consists of (1) a true sense of one's own guilt and sinfulness; (2) an apprehension of God's mercy in Christ; (3) an actual hatred of sin (Ps. 119:128; Job 42:5, 6; 2 Cor. 7:10) and turning from it to God; and (4) a persistent endeavour after a holy life in a walking with God in the way of his commandments. The true penitent is conscious of guilt (Ps. 51:4, 9), of pollution (51:5, 7, 10), and of helplessness (51:11; 109:21, 22). Thus he apprehends himself to be just what God has always seen him to be and declares him to be. But repentance comprehends not only such a sense of sin, but also an apprehension of mercy, without which there can be no true repentance (Ps. 51:1; 130:4).
Rephael healed of God, one of Shemaiah's sons. He and his brethren, on account of their "strength for service," formed one of the divisions of the temple porters (1 Chr. 26:7, 8).
Rephaim lofty men; giants, (Gen. 14:5; 2 Sam. 21:16, 18, marg. A.V., Rapha, marg. R.V., Raphah; Deut. 3:13, R.V.; A.V., "giants"). The aborigines of Palestine, afterwards conquered and dispossessed by the Canaanite tribes, are classed under this general title. They were known to the Moabites as Emim, i.e., "fearful", (Deut. 2:11), and to the Ammonites as Zamzummim. Some of them found refuge among the Philistines, and were still existing in the days of David. We know nothing of their origin. They were not necessarily connected with the "giants" (R.V., "Nephilim") of Gen. 6:4. (See GIANTS.)
Rephaim, Valley of (Josh. 15:8; 18:16, R.V.). When David became king over all Israel, the Philistines, judging that he would now become their uncompromising enemy, made a sudden attack upon Hebron, compelling David to retire from it. He sought refuge in "the hold" at Adullam (2 Sam. 5:17-22), and the Philistines took up their position in the valley of Rephaim, on the west and south-west of Jerusalem. Thus all communication between Bethlehem and Jerusalem was intercepted. While David and his army were encamped here, there occurred that incident narrated in 2 Sam. 23:15-17. Having obtained divine direction, David led his army against the Philistines, and gained a complete victory over them. The scene of this victory was afterwards called Baalperazim (q.v.). A second time, however, the Philistines rallied their forces in this valley (2 Sam. 5:22). Again warned by a divine oracle, David led his army to Gibeon, and attacked the Philistines from the south, inflicting on them another severe defeat, and chasing them with great slaughter to Gezer (q.v.). There David kept in check these enemies of Israel. This valley is now called el-Bukei'a.
Rephidim supports, one of the stations of the Israelites, situated in the Wady Feiran, near its junction with the Wady esh-Sheikh. Here no water could be found for the people to drink, and in their impatience they were ready to stone Moses, as if he were the cause of their distress. At the command of God Moses smote "the rock in Horeb," and a copious stream flowed forth, enough for all the people. After this the Amalekites attacked the Israelites while they were here encamped, but they were utterly defeated (Ex. 17:1, 8-16). They were the "first of the nations" to make war against Israel (Num. 24:20). Leaving Rephidim, the Israelites advanced into the wilderness of Sinai (Ex. 19:1, 2; Num. 33:14, 15), marching probably through the two passes of the Wady Solaf and the Wady esh-Sheikh, which converge at the entrance to the plain er-Rahah, the "desert of Sinai," which is two miles long and about half a mile broad. (See SINAI; MERIBAH.)
Reprobate that which is rejected on account of its own worthlessness (Jer. 6:30; Heb. 6:8; Gr. adokimos, "rejected"). This word is also used with reference to persons cast away or rejected because they have failed to make use of opportunities offered them (1 Cor. 9:27; 2 Cor. 13:5-7).
Rereward (Josh. 6:9), the troops in the rear of an army on the march, the rear-guard. This word is a corruption of the French arriere-garde. During the wilderness march the tribe of Dan formed the rear-guard (Num. 10:25; comp. 1 Sam. 29:2; Isa. 52:12; 58:8).
Resen head of the stream; bridle, one of Nimrod's cities (Gen. 10:12), "between Nineveh and Calah." It has been supposed that the four cities named in this verse were afterwards combined into one under the name of Nineveh (q.v.). Resen was on the east side of the Tigris. It is probably identified with the mound of ruins called Karamless.
(1.) Gr. katapausis, equivalent to the Hebrew word _noah_ (Heb. 4:1).
(2.) Gr. anapausis, "rest from weariness" (Matt. 11:28).
(3.) Gr. anesis, "relaxation" (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., "sabbath"), a rest like that of God when he had finished the work of creation.
Resurrection of Christ one of the cardinal facts and
doctrines of the gospel. If Christ be not risen, our faith is vain (1
Cor. 15:14). The whole of the New Testament revelation rests on this
as an historical fact. On the day of Pentecost Peter argued the
necessity of Christ's resurrection from the prediction in Ps. 16
(Acts 2:24-28). In his own discourses, also, our Lord clearly
intimates his resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33;
John 2:19-22). The evangelists give circumstantial accounts of the
facts connected with that event, and the apostles, also, in their
public teaching largely insist upon it. Ten different appearances of
our risen Lord are recorded in the New Testament. They may be
arranged as follows:
(1.) To Mary Magdalene at the sepulchre alone. This is recorded at length only by John (20:11-18), and alluded to by Mark (16:9-11).
(2.) To certain women, "the other Mary," Salome, Joanna, and others, as they returned from the sepulchre. Matthew (28:1-10) alone gives an account of this. (Comp. Mark 16:1-8, and Luke 24:1-11.)
(3.) To Simon Peter alone on the day of the resurrection. (See Luke 24:34; 1 Cor. 15:5.)
(4.) To the two disciples on the way to Emmaus on the day of the resurrection, recorded fully only by Luke (24:13-35. Comp. Mark 16:12, 13).
(5.) To the ten disciples (Thomas being absent) and others "with them," at Jerusalem on the evening of the resurrection day. One of the evangelists gives an account of this appearance, John (20:19-24).
(6.) To the disciples again (Thomas being present) at Jerusalem (Mark 16:14-18; Luke 24:33-40; John 20:26-28. See also 1 Cor. 15:5).
(7.) To the disciples when fishing at the Sea of Galilee. Of this appearance also John (21:1-23) alone gives an account.
(8.) To the eleven, and above 500 brethren at once, at an appointed place in Galilee (1 Cor. 15:6; comp. Matt. 28:16-20).
(9.) To James, but under what circumstances we are not informed (1 Cor. 15:7).
(10.) To the apostles immediately before the ascension. They accompanied him from Jerusalem to Mount Olivet, and there they saw him ascend "till a cloud received him out of their sight" (Mark 16:19; Luke 24:50-52; Acts 1:4-10). It is worthy of note that it is distinctly related that on most of these occasions our Lord afforded his disciples the amplest opportunity of testing the fact of his resurrection. He conversed with them face to face. They touched him (Matt. 28:9; Luke 24:39; John 20:27), and he ate bread with them (Luke 24:42, 43; John 21:12, 13).
(11.) In addition to the above, mention might be made of Christ's manifestation of himself to Paul at Damascus, who speaks of it as an appearance of the risen Saviour (Acts 9:3-9, 17; 1 Cor. 15:8; 9:1). It is implied in the words of Luke (Acts 1:3) that there may have been other appearances of which we have no record. The resurrection is spoken of as the act (1) of God the Father (Ps. 16:10; Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12; Heb. 13:20); (2) of Christ himself (John 2:19; 10:18); and (3) of the Holy Spirit (1 Peter 3:18). The resurrection is a public testimony of Christ's release from his undertaking as surety, and an evidence of the Father's acceptance of his work of redemption. It is a victory over death and the grave for all his followers. The importance of Christ's resurrection will be seen when we consider that if he rose the gospel is true, and if he rose not it is false. His resurrection from the dead makes it manifest that his sacrifice was accepted. Our justification was secured by his obedience to the death, and therefore he was raised from the dead (Rom. 4:25). His resurrection is a proof that he made a full atonement for our sins, that his sacrifice was accepted as a satisfaction to divine justice, and his blood a ransom for sinners. It is also a pledge and an earnest of the resurrection of all believers (Rom. 8:11; 1 Cor. 6:14; 15:47-49; Phil. 3:21; 1 John 3:2). As he lives, they shall live also. It proved him to be the Son of God, inasmuch as it authenticated all his claims (John 2:19; 10:17). "If Christ did not rise, the whole scheme of redemption is a failure, and all the predictions and anticipations of its glorious results for time and for eternity, for men and for angels of every rank and order, are proved to be chimeras. 'But now is Christ risen from the dead, and become the first-fruits of them that slept.' Therefore the Bible is true from Genesis to Revelation. The kingdom of darkness has been overthrown, Satan has fallen as lightning from heaven, and the triumph of truth over error, of good over evil, of happiness over misery is for ever secured." Hodge. With reference to the report which the Roman soldiers were bribed (Matt. 28:12-14) to circulate concerning Christ's resurrection, "his disciples came by night and stole him away while we slept," Matthew Henry in his "Commentary," under John 20:1-10, fittingly remarks, "The grave-clothes in which Christ had been buried were found in very good order, which serves for an evidence that his body was not 'stolen away while men slept.' Robbers of tombs have been known to take away 'the clothes' and leave the body; but none ever took away 'the body' and left the clothes, especially when they were 'fine linen' and new (Mark 15:46). Any one would rather choose to carry a dead body in its clothes than naked. Or if they that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they would find leisure to 'fold up the linen.'"
Resurrection of the dead will be simultaneous both of the
just and the unjust (Dan. 12:2; John 5:28, 29; Rom. 2:6-16; 2 Thess.
1:6-10). The qualities of the resurrection body will be different
from those of the body laid in the grave (1 Cor. 15:53, 54; Phil.
3:21); but its identity will nevertheless be preserved. It will still
be the same body (1 Cor. 15:42-44) which rises again. As to the
nature of the resurrection body, (1) it will be spiritual (1 Cor.
15:44), i.e., a body adapted to the use of the soul in its glorified
state, and to all the conditions of the heavenly state; (2) glorious,
incorruptible, and powerful (54); (3) like unto the glorified body of
Christ (Phil. 3:21); and (4) immortal (Rev. 21:4). Christ's
resurrection secures and illustrates that of his people. "
(1.) Because his resurrection seals and consummates his redemptive power; and the redemption of our persons involves the redemption of our bodies (Rom. 8:23).
(2.) Because of our federal and vital union with Christ (1 Cor. 15:21, 22; 1 Thess. 4:14).
(3.) Because of his Spirit which dwells in us making our bodies his members (1 Cor. 6:15; Rom. 8:11).
(4.) Because Christ by covenant is Lord both of the living and the dead (Rom. 14:9). This same federal and vital union of the Christian with Christ likewise causes the resurrection of the believer to be similar to as well as consequent upon that of Christ (1 Cor. 15:49; Phil. 3:21; 1 John 3:2)." Hodge's Outlines of Theology.
Reuben behold a son!, the eldest son of Jacob and Leah (Gen. 29:32). His sinful conduct, referred to in Gen. 35:22, brought down upon him his dying father's malediction (48:4). He showed kindness to Joseph, and was the means of saving his life when his other brothers would have put him to death (37:21,22). It was he also who pledged his life and the life of his sons when Jacob was unwilling to let Benjamin go down into Egypt. After Jacob and his family went down into Egypt (46:8) no further mention is made of Reuben beyond what is recorded in ch. 49:3,4.
Reuben, Tribe of at the Exodus numbered 46,500 male adults, from twenty years old and upwards (Num. 1:20, 21), and at the close of the wilderness wanderings they numbered only 43,730 (26:7). This tribe united with that of Gad in asking permission to settle in the "land of Gilead," "on the other side of Jordan" (32:1-5). The lot assigned to Reuben was the smallest of the lots given to the trans-Jordanic tribes. It extended from the Arnon, in the south along the coast of the Dead Sea to its northern end, where the Jordan flows into it (Josh. 13:15-21, 23). It thus embraced the original kingdom of Sihon. Reuben is "to the eastern tribes what Simeon is to the western. 'Unstable as water,' he vanishes away into a mere Arabian tribe. 'His men are few;' it is all he can do 'to live and not die.' We hear of nothing beyond the multiplication of their cattle in the land of Gilead, their spoils of 'camels fifty thousand, and of asses two thousand' (1 Chr. 5:9, 10, 20, 21). In the great struggles of the nation he never took part. The complaint against him in the song of Deborah is the summary of his whole history. 'By the streams of Reuben,' i.e., by the fresh streams which descend from the eastern hills into the Jordan and the Dead Sea, on whose banks the Bedouin chiefs met then as now to debate, in the 'streams' of Reuben great were the 'desires'", i.e., resolutions which were never carried out, the people idly resting among their flocks as if it were a time of peace (Judg. 5:15, 16). Stanley's Sinai and Palestine. All the three tribes on the east of Jordan at length fell into complete apostasy, and the time of retribution came. God "stirred up the spirit of Pul, king of Assyria, and the spirit of Tiglath-pileser, king of Assyria," to carry them away, the first of the tribes, into captivity (1 Chr. 5:25, 26).
Reuel friend of God.
(1.) A son of Esau and Bashemath (Gen. 36:4, 10; 1 Chr. 1:35).
(2.) "The priest of Midian," Moses' father-in-law (Ex. 2:18)=Raguel (Num. 10:29). If he be identified with Jethro (q.v.), then this may be regarded as his proper name, and Jether or Jethro (i.e., "excellency") as his official title.
(3.) Num. 2:14, called also Deuel (1:14; 7:42).
Revelation an uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb. 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See WORD OF GOD.) The Scriptures are not merely the "record" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth. Revelation and inspiration differ. Revelation is the supernatural communication of truth to the mind; inspiration (q.v.) secures to the teacher or writer infallibility in communicating that truth to others. It renders its subject the spokesman or prophet of God in such a sense that everything he asserts to be true, whether fact or doctrine or moral principle, is true, infallibly true.
Revelation, Book of = The Apocalypse, the closing book and the only prophetical book of the New Testament canon. The author of this book was undoubtedly John the apostle. His name occurs four times in the book itself (1:1, 4, 9; 22:8), and there is every reason to conclude that the "John" here mentioned was the apostle. In a manuscript of about the twelfth century he is called "John the divine," but no reason can be assigned for this appellation. The date of the writing of this book has generally been fixed at A.D. 96, in the reign of Domitian. There are some, however, who contend for an earlier date, A.D. 68 or 69, in the reign of Nero. Those who are in favour of the later date appeal to the testimony of the Christian father Irenaeus, who received information relative to this book from those who had seen John face to face. He says that the Apocalypse "was seen no long time ago." As to the relation between this book and the Gospel of John, it has been well observed that "the leading ideas of both are the same. The one gives us in a magnificent vision, the other in a great historic drama, the supreme conflict between good and evil and its issue. In both Jesus Christ is the central figure, whose victory through defeat is the issue of the conflict. In both the Jewish dispensation is the preparation for the gospel, and the warfare and triumph of the Christ is described in language saturated with the Old Testament. The difference of date will go a long way toward explaining the difference of style." Plummer's Gospel of St. John, Introd.
Revelation of Christ the second advent of Christ. Three different Greek words are used by the apostles to express this, (1) apokalupsis (1 Cor. 1;7; 2 Thess. 1:7; 1 Pet. 1:7, 13); (2) parousia (Matt. 24:3, 27; 1 Thess. 2:19; James 5:7, 8); (3) epiphaneia (1 Tim. 6:14; 2 Tim. 1:10; 4:1-8; Titus 2:13). There existed among Christians a wide expectation, founded on Matt. 24:29, 30, 34, of the speedy return of Christ. (See MILLENNIUM.)
Rezeph solid; a stone, (2 Kings 19:12; Isa. 37:12), a fortress near Haran, probably on the west of the Euphrates, conquered by Sennacherib.
Rezin firm; a prince, a king of Syria, who joined Pekah (q.v.) in an invasion of the kingdom of Judah (2 Kings 15:37; 16:5-9; Isa. 7:1-8). Ahaz induced Tiglath-pileser III. to attack Damascus, and this caused Rezin to withdraw for the purpose of defending his own kingdom. Damascus was taken, and Rezin was slain in battle by the Assyrian king, and his people carried into captivity, B.C. 732 (2 Kings 16:9).
Rezon prince, son of Eliadah. Abandoning the service of Hadadezer, the king of Zobah, on the occasion of his being defeated by David, he became the "captain over a band" of marauders, and took Damascus, and became king of Syria (1 Kings 11:23-25; 2 Sam. 8:3-8). For centuries after this the Syrians were the foes of Israel. He "became an adversary to Israel all the days of Solomon."
Rhegium breach, a town in the south of Italy, on the Strait of Messina, at which Paul touched on his way to Rome (Acts 28:13). It is now called Rheggio.
Rhesa affection, son of Zorobabel, mentioned in the genealogy of our Lord (Luke 3:27).
Rhoda a rose, the damsel in the house of Mary, the mother of John Mark. She came to hearken when Peter knocked at the door of the gate (Acts 12:12-15).
Rhodes a rose, an island to the south of the western extremity of Asia Minor, between Coos and Patara, about 46 miles long and 18 miles broad. Here the apostle probably landed on his way from Greece to Syria (Acts 21:1), on returning from his third missionary journey.
Riblah fruitful, an ancient town on the northern frontier of Palestine, 35 miles north-east of Baalbec, and 10 or 12 south of Lake Homs, on the eastern bank of the Orontes, in a wide and fertile plain. Here Nebuchadnezzar had his head-quarters in his campaign against Jerusalem, and here also Necho fixed his camp after he had routed Josiah's army at Megiddo (2 Kings 23:29-35; 25:6, 20, 21; Jer. 39:5; 52:10). It was on the great caravan road from Palestine to Carchemish, on the Euphrates. It is described (Num. 34:11) as "on the eastern side of Ain." A place still called el Ain, i.e., "the fountain", is found in such a position about 10 miles distant. (See JERUSALEM.)
Riddle (Heb. hodah). The oldest and, strictly speaking, the only example of a riddle was that propounded by Samson (Judg. 14:12-18). The parabolic prophecy in Ezek. 17:2-18 is there called a "riddle." It was rather, however, an allegory. The word "darkly" in 1 Cor. 13:12 is the rendering of the Greek enigma; marg., "in a riddle."
Righteousness. See JUSTIFICATION.
(1.) A man of Beeroth (2 Sam. 4:2), one of the four Gibeonite cities. (See Josh. 9:17.)
(2.) A Syrian idol, mentioned only in 2 Kings 5:18.
(3.) One of the "uttermost cities" of Judah, afterwards given to Simeon (Josh. 15:21, 32; 19:7; 1 Chr. 4:32). In Josh. 15:32 Ain and Rimmon are mentioned separately, but in 19:7 and 1 Chr. 4:32 (comp. Neh. 11:29) the two words are probably to be combined, as forming together the name of one place, Ain-Rimmon=the spring of the pomegranate. It has been identified with Um er-Rumamin, about 13 miles south-west of Hebron.
(4.) "Rock of," to which the Benjamites fled (Judg. 20:45, 47; 21:13), and where they maintained themselves for four months after the fearful battle at Gibeah, in which they were almost exterminated, 600 only surviving out of about 27,000. It is the present village of Rummon, "on the very edge of the hill country, with a precipitous descent toward the Jordan valley," supposed to be the site of Ai.
Rimmon-parez a pomegranate breach, or Rimmon of the breach, one of the stations of the Israelites in the wilderness (Num. 33:19, 20).
Ring. Used as an ornament to decorate the fingers, arms, wrists, and also the ears and the nose. Rings were used as a signet (Gen. 38:18). They were given as a token of investment with authority (Gen. 41:42; Esther 3:8-10; 8:2), and of favour and dignity (Luke 15:22). They were generally worn by rich men (James 2:2). They are mentioned by Isiah (3:21) among the adornments of Hebrew women.
Riphath a crusher, Gomer's second son (Gen. 10:3), supposed to have been the ancestor of the Paphlagonians.
Rissah heap of ruins; dew, a station of the Israelites in the wilderness (Num. 33:21, 22).
Rithmah wild broom, a station in the wilderness (Num. 33:18, 19), the "broom valley," or "valley of broombushes," the place apparently of the original encampment of Israel, near Kadesh.
(1.) Heb. 'aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated "brook," "river," "stream," but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).
(2.) Heb. nahal, in winter a "torrent," in summer a "wady" or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9). These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter:, "I was encamped in Wady Feiran, near the base of Jebel Serbal, when a tremendous thunderstorm burst upon us. After little more than an hour's rain, the water rose so rapidly in the previously dry wady that I had to run for my life, and with great difficulty succeeded in saving my tent and goods; my boots, which I had not time to pick up, were washed away. In less than two hours a dry desert wady upwards of 300 yards broad was turned into a foaming torrent from 8 to 10 feet deep, roaring and tearing down and bearing everything upon it, tangled masses of tamarisks, hundreds of beautiful palmtrees, scores of sheep and goats, camels and donkeys, and even men, women, and children, for a whole encampment of Arabs was washed away a few miles above me. The storm commenced at five in the evening; at half-past nine the waters were rapidly subsiding, and it was evident that the flood had spent its force." (Comp. Matt. 7:27; Luke 6:49.)
(3.) Nahar, a "river" continuous and full, a perennial stream, as the Jordan, the Euphrates (Gen. 2:10; 15:18; Deut. 1:7; Ps. 66:6; Ezek. 10:15).
(4.) Tel'alah, a conduit, or water-course (1 Kings 18:32; 2 Kings 18:17; 20:20; Job 38:25; Ezek. 31:4).
(5.) Peleg, properly "waters divided", i.e., streams divided, throughout the land (Ps. 1:3); "the rivers [i.e., 'divisions'] of waters" (Job 20:17; 29:6; Prov. 5:16).
(6.) Ye'or, i.e., "great river", probably from an Egyptian word (Aur), commonly applied to the Nile (Gen. 41:1-3), but also to other rivers (Job 28:10; Isa. 33:21).
(7.) Yubhal, "a river" (Jer. 17:8), a full flowing stream.
(8.) 'Ubhal, "a river" (Dan. 8:2).
River of Egypt.
(1.) Heb. nahar mitsraim, denotes in Gen. 15:18 the Nile, or its eastern branch (2 Chr. 9:26).
(2.) In Num. 34:5 (R.V., "brook of Egypt") the Hebrew word is _nahal_, denoting a stream flowing rapidly in winter, or in the rainy season. This is a desert stream on the borders of Egypt. It is now called the Wady el-'Arish. The present boundary between Egypt and Palestine is about midway between this wady and Gaza. (See Num. 34:5; Josh. 15:4, 47; 1 Kings 8:65; 2 Kings 24:7; Isa. 27:12; Ezek. 47:19. In all these passages the R.V. has "brook" and the A.V. "river.")
River of Gad probably the Arno (2 Sam. 24:5).
River of God (Ps. 65:9), as opposed to earthly streams, denoting that the divine resources are inexhaustible, or the sum of all fertilizing streams that water the earth (Gen. 2:10).
Rivers of Babylon (Ps. 137:1), i.e., of the whole country of Babylonia, e.g., the Tigris, Euphrates, Chalonas, the Ulai, and the numerous canals.
Rivers of Damascus the Abana and Pharpar (2 Kings 5:12).
Rivers of Judah (Joel 3:18), the watercourses of Judea.
Rizpah coal; hot stone, the daughter of Aiah, and one of Saul's concubines. She was the mother of Armoni and Mephibosheth (2 Sam. 3:7; 21:8, 10, 11). It happened that a grievous famine, which lasted for three years, fell upon the land during the earlier half of David's reign at Jerusalem. This calamity was sent "for Saul and for his bloody house, because he slew the Gibeonites." David inquired of the Gibeonites what satisfaction they demanded, and was answered that nothing would compensate for the wrong Saul had done to them but the death of seven of Saul's sons. David accordingly delivered up to them the two sons of Rizpah and five of the sons of Merab (q.v.), Saul's eldest daughter, whom she bore to Adriel. These the Gibeonites put to death, and hung up their bodies before the Lord at the sanctuary at Gibeah. Rizpah thereupon took her place on the rock of Gibeah (q.v.), and for five months watched the suspended bodies of her children, to prevent them from being devoured by the beasts and birds of prey, till they were at length taken down and buried by David. Her marriage to Abner was the occasion of a quarrel between him and Ishbosheth, which led to Abner's going over to the side of David (2 Sam. 3:17-21).
Road (1 Sam. 27:10; R.V., "raid"), an inroad, an incursion. This word is never used in Scripture in the sense of a way or path.
Robbery Practised by the Ishmaelites (Gen. 16:12), the Chaldeans and Sabeans (Job 1:15, 17), and the men of Shechem (Judg. 9:25. See also 1 Sam. 27:6-10; 30; Hos. 4:2; 6:9). Robbers infested Judea in our Lord's time (Luke 10:30; John 18:40; Acts 5:36, 37; 21:38; 2 Cor. 11:26). The words of the Authorized Version, "counted it not robbery to be equal," etc. (Phil. 2:6, 7), are better rendered in the Revised Version, "counted it not a prize to be on an equality," etc., i.e., "did not look upon equality with God as a prize which must not slip from his grasp" = "did not cling with avidity to the prerogatives of his divine majesty; did not ambitiously display his equality with God." "Robbers of churches" should be rendered, as in the Revised Version, "of temples." In the temple at Ephesus there was a great treasure-chamber, and as all that was laid up there was under the guardianship of the goddess Diana, to steal from such a place would be sacrilege (Acts 19:37).
Rock (Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated "mountain." It ought to be translated "rock," as in Hab. 1:12 in the Revised Version. The "rock" from which the stone is cut there signifies the divine origin of Christ. (See STONE.)
Roe (Heb. tsebi), properly the gazelle (Arab. ghazal), permitted for food (Deut. 14:5; comp. Deut. 12:15, 22; 15:22; 1 Kings 4:23), noted for its swiftness and beauty and grace of form (2 Sam. 2:18; 1 Chr. 12:8; Cant. 2:9; 7:3; 8:14). The gazelle (Gazella dorcas) is found in great numbers in Palestine. "Among the gray hills of Galilee it is still 'the roe upon the mountains of Bether,' and I have seen a little troop of gazelles feeding on the Mount of Olives close to Jerusalem itself" (Tristram). The Hebrew word ('ayyalah) in Prov. 5: 19 thus rendered (R.V., "doe"), is properly the "wild she-goat," the mountain goat, the ibex. (See 1 Sam. 24:2; Ps. 104:18; Job 39:1.)
Rogelim fullers, a town of Gilead, the residence of Barzillai the Gileadite (2 Sam. 17:27; 19:31), probably near to Mahanaim.
Roll the common form of ancient books. The Hebrew word rendered "roll" or "volume" is _meghillah_, found in Ezra 6:2; Ps. 40:7; Jer. 36:2, 6, 23, 28, 29; Ezek. 2:9; 3:1-3; Zech. 5:1, 2. "Rolls" (Chald. pl. of sephar, corresponding to Heb. sepher) in Ezra 6:1 is rendered in the Revised Version "archives." In the New Testament the word "volume" (Heb. 10:7; R.V., "roll") occurs as the rendering of the Greek kephalis, meaning the head or top of the stick or cylinder on which the manuscript was rolled, and hence the manuscript itself. (See BOOK.)
Romamti-ezer elevation of help, one of the sons of Heman, "the king's seer in the words of God, to lift up the horn." He was head of the "four-and-twentieth" course of singers (1 Chr. 25:4, 31).
Romans, Epistle to the. This epistle was probably written at Corinth. Phoebe (Rom. 16:1) of Cenchrea conveyed it to Rome, and Gaius of Corinth entertained the apostle at the time of his writing it (16:23; 1 Cor. 1:14), and Erastus was chamberlain of the city, i.e., of Corinth (2 Tim. 4:20). The precise time at which it was written is not mentioned in the epistle, but it was obviously written when the apostle was about to "go unto Jerusalem to minister unto the saints", i.e., at the close of his second visit to Greece, during the winter preceding his last visit to that city (Rom. 15:25; comp. Acts 19:21; 20:2, 3, 16; 1 Cor. 16:1-4), early in A.D. 58. It is highly probable that Christianity was planted in Rome by some of those who had been at Jerusalem on the day of Pentecost (Acts 2:10). At this time the Jews were very numerous in Rome, and their synagogues were probably resorted to by Romans also, who in this way became acquainted with the great facts regarding Jesus as these were reported among the Jews. Thus a church composed of both Jews and Gentiles was formed at Rome. Many of the brethren went out to meet Paul on his approach to Rome. There are evidences that Christians were then in Rome in considerable numbers, and had probably more than one place of meeting (Rom. 16:14, 15). The object of the apostle in writing to this church was to explain to them the great doctrines of the gospel. His epistle was a "word in season." Himself deeply impressed with a sense of the value of the doctrines of salvation, he opens up in a clear and connected form the whole system of the gospel in its relation both to Jew and Gentile. This epistle is peculiar in this, that it is a systematic exposition of the gospel of universal application. The subject is here treated argumentatively, and is a plea for Gentiles addressed to Jews. In the Epistle to the Galatians, the same subject is discussed, but there the apostle pleads his own authority, because the church in Galatia had been founded by him. After the introduction (1:1-15), the apostle presents in it divers aspects and relations the doctrine of justification by faith (1:16-11:36) on the ground of the imputed righteousness of Christ. He shows that salvation is all of grace, and only of grace. This main section of his letter is followed by various practical exhortations (12:1-15:13), which are followed by a conclusion containing personal explanations and salutations, which contain the names of twenty-four Christians at Rome, a benediction, and a doxology (Rom. 15:14-ch. 16).
Rome the most celebrated city in the world at the time of Christ. It is said to have been founded B.C. 753. When the New Testament was written, Rome was enriched and adorned with the spoils of the world, and contained a population estimated at 1,200,000, of which the half were slaves, and including representatives of nearly every nation then known. It was distinguished for its wealth and luxury and profligacy. The empire of which it was the capital had then reached its greatest prosperity. On the day of Pentecost there were in Jerusalem "strangers from Rome," who doubtless carried with them back to Rome tidings of that great day, and were instrumental in founding the church there. Paul was brought to this city a prisoner, where he remained for two years (Acts 28:30, 31) "in his own hired house." While here, Paul wrote his epistles to the Philippians, to the Ephesians, to the Colossians, to Philemon, and probably also to the Hebrews. He had during these years for companions Luke and Aristarchus (Acts 27:2), Timothy (Phil. 1:1; Col. 1:1), Tychicus (Eph. 6: 21), Epaphroditus (Phil. 4:18), and John Mark (Col. 4:10). (See PAUL.) Beneath this city are extensive galleries, called "catacombs," which were used from about the time of the apostles (one of the inscriptions found in them bears the date A.D. 71) for some three hundred years as places of refuge in the time of persecution, and also of worship and burial. About four thousand inscriptions have been found in the catacombs. These give an interesting insight into the history of the church at Rome down to the time of Constantine.
Rose. Many varieties of the rose proper are indigenous to Syria. The famed rose of Damascus is white, but there are also red and yellow roses. In Cant. 2:1 and Isa. 35:1 the Hebrew word _habatstseleth_ (found only in these passages), rendered "rose" (R.V. marg., "autumn crocus"), is supposed by some to mean the oleander, by others the sweet-scented narcissus (a native of Palestine), the tulip, or the daisy; but nothing definite can be affirmed regarding it. The "rose of Sharon" is probably the cistus or rock-rose, several species of which abound in Palestine. "Mount Carmel especially abounds in the cistus, which in April covers some of the barer parts of the mountain with a glow not inferior to that of the Scottish heather." (See MYRRH, 2.)
Rosh (Ezek. 38:2, 3; 39:1) is rendered "chief" in the Authorized Version. It is left untranslated as a proper name in the Revised Version. Some have supposed that the Russians are here meant, as one of the three Scythian tribes of whom Magog was the prince. They invaded the land of Judah in the days of Josiah. Herodotus, the Greek historian, says: "For twenty-eight years the Scythians ruled over Asia, and things were turned upside down by their violence and contempt." (See BETHSHEAN.)
Rosin found only in Authorized Version, margin, Ezek. 27:17, Heb. tsori, uniformly rendered elsewhere "balm" (q.v.), as here in the text. The Vulgate has resinam, rendered "rosin" in the Douay Version. As used, however, by Jerome, the Lat. resina denotes some odoriferous gum or oil.
Ruby (Heb. peninim), only in plural (Lam. 4:7). The ruby was one of the stones in the high priest's breastplate (Ex. 28:17). A comparison is made between the value of wisdom and rubies (Job 28:18; Prov. 3:15; 8:11). The price of a virtuous woman is said to be "far above rubies" (Prov. 31:10). The exact meaning of the Hebrew word is uncertain. Some render it "red coral;" others, "pearl" or "mother-of-pearl."
Rudder bands. Ancient ships had two great broad-bladed oars for rudders. These, when not in use, were lifted out of the water and bound or tied up. When required for use, these bands were unloosed and the rudders allowed to drop into the water (Acts 27:40).
Rue a garden herb (Ruta graveolens) which the Pharisees were careful to tithe (Luke 11:42), neglecting weightier matters. It is omitted in the parallel passage of Matt. 23:23. There are several species growing wild in Palestine. It is used for medicinal and culinary purposes. It has a powerful scent, and is a stimulant. (See MINT.)
Rufus red, the son of Simon the Cyrenian (Mark 15:21), whom the Roman soldiers compelled to carry the cross on which our Lord was crucified. Probably it is the same person who is again mentioned in Rom. 16:13 as a disciple at Rome, whose mother also was a Christian held in esteem by the apostle. Mark mentions him along with his brother Alexander as persons well known to his readers (Mark 15:21).
Ruhamah having obtained mercy, a symbolical name given to the daughter of Hosea (2:1).
Rumah elevation, probably the same as Arumah (Judg. 9:41; 2 Kings 23:36), near Shechem. Others identify it with Tell Rumeh, in Galilee, about 6 miles north of Nazareth.
Rush the papyrus (Job 8:11). (See BULRUSH.) The expression "branch and rush" in Isa. 9:14; 19:15 means "utterly."
Ruth a friend, a Moabitess, the wife of Mahlon, whose father, Elimelech, had settled in the land of Moab. On the death of Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law, who refused to leave her, to Bethlehem, the old home from which Elimelech had migrated. There she had a rich relative, Boaz, to whom Ruth was eventually married. She became the mother of Obed, the grandfather of David. Thus Ruth, a Gentile, is among the maternal progenitors of our Lord (Matt. 1:5). The story of "the gleaner Ruth illustrates the friendly relations between the good Boaz and his reapers, the Jewish land system, the method of transferring property from one person to another, the working of the Mosaic law for the relief of distressed and ruined families; but, above all, handing down the unselfishness, the brave love, the unshaken trustfulness of her who, though not of the chosen race, was, like the Canaanitess Tamar (Gen. 38:29; Matt. 1:3) and the Canaanitess Rahab (Matt. 1:5), privileged to become the ancestress of David, and so of 'great David's greater Son'" (Ruth 4:18-22).
Ruth, The Book of was originally a part of the Book of Judges, but it now forms one of the twenty-four separate books of the Hebrew Bible. The history it contains refers to a period perhaps about one hundred and twenty-six years before the birth of David. It gives (1) an account of Naomi's going to Moab with her husband, Elimelech, and of her subsequent return to Bethlehem with her daughter-in-law; (2) the marriage of Boaz and Ruth; and (3) the birth of Obed, of whom David sprang. The author of this book was probably Samuel, according to Jewish tradition. "Brief as this book is, and simple as is its story, it is remarkably rich in examples of faith, patience, industry, and kindness, nor less so in indications of the care which God takes of those who put their trust in him."
Rye = Rie, (Heb. kussemeth), found in Ex. 9:32; Isa. 28:25, in all of which the margins of the Authorized and of the Revised Versions have "spelt." This Hebrew word also occurs in Ezek. 4:9, where the Authorized Version has "fitches' (q.v.) and the Revised Version "spelt." This, there can be no doubt, was the Triticum spelta, a species of hard, rough-grained wheat.
Sabachthani thou hast forsaken me, one of the Aramaic words uttered by our Lord on the cross (Matt. 27:46; Mark 15:34).
Sabaoth the transliteration of the Hebrew word _tsebha'oth_, meaning "hosts," "armies" (Rom. 9:29; James 5:4). In the LXX. the Hebrew word is rendered by "Almighty." (See Rev. 4:8; comp. Isa. 6:3.) It may designate Jehovah as either (1) God of the armies of earth, or (2) God of the armies of the stars, or (3) God of the unseen armies of angels; or perhaps it may include all these ideas.
Sabbath (Heb. verb shabbath, meaning "to rest from labour"), the day of rest. It is first mentioned as having been instituted in Paradise, when man was in innocence (Gen. 2:2). "The sabbath was made for man," as a day of rest and refreshment for the body and of blessing to the soul. It is next referred to in connection with the gift of manna to the children of Israel in the wilderness (Ex. 16:23); and afterwards, when the law was given from Sinai (20:11), the people were solemnly charged to "remember the sabbath day, to keep it holy." Thus it is spoken of as an institution already existing. In the Mosaic law strict regulations were laid down regarding its observance (Ex. 35:2, 3; Lev. 23:3; 26:34). These were peculiar to that dispensation. In the subsequent history of the Jews frequent references are made to the sanctity of the Sabbath (Isa. 56:2, 4, 6, 7; 58:13, 14; Jer. 17:20-22; Neh. 13:19). In later times they perverted the Sabbath by their traditions. Our Lord rescued it from their perversions, and recalled to them its true nature and intent (Matt. 12:10-13; Mark 2:27; Luke 13:10-17). The Sabbath, originally instituted for man at his creation, is of permanent and universal obligation. The physical necessities of man require a Sabbath of rest. He is so constituted that his bodily welfare needs at least one day in seven for rest from ordinary labour. Experience also proves that the moral and spiritual necessities of men also demand a Sabbath of rest. "I am more and more sure by experience that the reason for the observance of the Sabbath lies deep in the everlasting necessities of human nature, and that as long as man is man the blessedness of keeping it, not as a day of rest only, but as a day of spiritual rest, will never be annulled. I certainly do feel by experience the eternal obligation, because of the eternal necessity, of the Sabbath. The soul withers without it. It thrives in proportion to its observance. The Sabbath was made for man. God made it for men in a certain spiritual state because they needed it. The need, therefore, is deeply hidden in human nature. He who can dispense with it must be holy and spiritual indeed. And he who, still unholy and unspiritual, would yet dispense with it is a man that would fain be wiser than his Maker" (F. W. Robertson). The ancient Babylonian calendar, as seen from recently recovered inscriptions on the bricks among the ruins of the royal palace, was based on the division of time into weeks of seven days. The Sabbath is in these inscriptions designated Sabattu, and defined as "a day of rest for the heart" and "a day of completion of labour." The change of the day. Originally at creation the seventh day of the week was set apart and consecrated as the Sabbath. The first day of the week is now observed as the Sabbath. Has God authorized this change? There is an obvious distinction between the Sabbath as an institution and the particular day set apart for its observance. The question, therefore, as to the change of the day in no way affects the perpetual obligation of the Sabbath as an institution. Change of the day or no change, the Sabbath remains as a sacred institution the same. It cannot be abrogated. If any change of the day has been made, it must have been by Christ or by his authority. Christ has a right to make such a change (Mark 2:23-28). As Creator, Christ was the original Lord of the Sabbath (John 1:3; Heb. 1:10). It was originally a memorial of creation. A work vastly greater than that of creation has now been accomplished by him, the work of redemption. We would naturally expect just such a change as would make the Sabbath a memorial of that greater work. True, we can give no text authorizing the change in so many words. We have no express law declaring the change. But there are evidences of another kind. We know for a fact that the first day of the week has been observed from apostolic times, and the necessary conclusion is, that it was observed by the apostles and their immediate disciples. This, we may be sure, they never would have done without the permission or the authority of their Lord. After his resurrection, which took place on the first day of the week (Matt. 28:1; Mark 16:2; Luke 24:1; John 20:1), we never find Christ meeting with his disciples on the seventh day. But he specially honoured the first day by manifesting himself to them on four separate occasions (Matt. 28:9; Luke 24:34, 18-33; John 20:19-23). Again, on the next first day of the week, Jesus appeared to his disciples (John 20:26). Some have calculated that Christ's ascension took place on the first day of the week. And there can be no doubt that the descent of the Holy Ghost at Pentecost was on that day (Acts 2:1). Thus Christ appears as instituting a new day to be observed by his people as the Sabbath, a day to be henceforth known amongst them as the "Lord's day." The observance of this "Lord's day" as the Sabbath was the general custom of the primitive churches, and must have had apostolic sanction (comp. Acts 20:3-7; 1 Cor. 16:1, 2) and authority, and so the sanction and authority of Jesus Christ. The words "at her sabbaths" (Lam. 1:7, A.V.) ought probably to be, as in the Revised Version, "at her desolations."
Sabbath day's journey supposed to be a distance of 2,000 cubits, or less than half-a-mile, the distance to which, according to Jewish tradition, it was allowable to travel on the Sabbath day without violating the law (Acts 1:12; comp. Ex. 16:29; Num. 35:5; Josh. 3:4).
Sabbatical year every seventh year, during which the land, according to the law of Moses, had to remain uncultivated (Lev. 25:2-7; comp. Ex. 23:10, 11, 12; Lev. 26:34, 35). Whatever grew of itself during that year was not for the owner of the land, but for the poor and the stranger and the beasts of the field. All debts, except those of foreigners, were to be remitted (Deut. 15:1-11). There is little notice of the observance of this year in Biblical history. It appears to have been much neglected (2 Chr. 36:20, 21).
Sabeans descendants of Seba (Gen. 10:7); Africans (Isa. 43:3). They were "men of stature," and engaged in merchandise (Isa. 45:14). Their conversion to the Lord was predicted (Ps. 72:10). This word, in Ezek. 23:42, should be read, as in the margin of the Authorized Version, and in the Revised Version, "drunkards." Another tribe, apparently given to war, is mentioned in Job 1:15.
Sabtah rest, the third son of Cush (Gen. 10:7; 1 Chr. 1:9).
Sabtecha the fifth son of Cush (id.).
(1.) One of David's heroes (1 Chr. 11:35); called also Sharar (2 Sam. 23:33).
(2.) A son of Obed-edom the Gittite, and a temple porter (1 Chr. 26:4).
Sackbut (Chald. sabkha; Gr. sambuke), a Syrian stringed instrument resembling a harp (Dan. 3:5, 7, 10, 15); not the modern sackbut, which is a wind instrument.
Sackcloth cloth made of black goats' hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Gen. 37:34; 42:25; 2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of repentance (Matt. 11:21). It was put upon animals by the people of Nineveh (Jonah 3:8).
Sacrifice The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible. Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice "of the firstlings of his flock" (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as food till after the Flood. The same practice is continued down through the patriarchal age (Gen. 8:20; 12:7; 13:4, 18; 15:9-11; 22:1-18, etc.). In the Mosaic period of Old Testament history definite laws were prescribed by God regarding the different kinds of sacrifices that were to be offered and the manner in which the offering was to be made. The offering of stated sacrifices became indeed a prominent and distinctive feature of the whole period (Ex. 12:3-27; Lev. 23:5-8; Num. 9:2-14). (See ALTAR.) We learn from the Epistle to the Hebrews that sacrifices had in themselves no value or efficacy. They were only the "shadow of good things to come," and pointed the worshippers forward to the coming of the great High Priest, who, in the fullness of the time, "was offered once for all to bear the sin of many." Sacrifices belonged to a temporary economy, to a system of types and emblems which served their purposes and have now passed away. The "one sacrifice for sins" hath "perfected for ever them that are sanctified." Sacrifices were of two kinds: 1. Unbloody, such as (1) first-fruits and tithes; (2) meat and drink-offerings; and (3) incense. 2. Bloody, such as (1) burnt-offerings; (2) peace-offerings; and (3) sin and trespass offerings. (See OFFERINGS.)
Sadducees The origin of this Jewish sect cannot definitely be traced. It was probably the outcome of the influence of Grecian customs and philosophy during the period of Greek domination. The first time they are met with is in connection with John the Baptist's ministry. They came out to him when on the banks of the Jordan, and he said to them, "O generation of vipers, who hath warned you to flee from the wrath to come?" (Matt. 3:7.) The next time they are spoken of they are represented as coming to our Lord tempting him. He calls them "hypocrites" and "a wicked and adulterous generation" (Matt. 16:1-4; 22:23). The only reference to them in the Gospels of Mark (12:18-27) and Luke (20:27-38) is their attempting to ridicule the doctrine of the resurrection, which they denied, as they also denied the existence of angels. They are never mentioned in John's Gospel. There were many Sadducees among the "elders" of the Sanhedrin. They seem, indeed, to have been as numerous as the Pharisees (Acts 23:6). They showed their hatred of Jesus in taking part in his condemnation (Matt. 16:21; 26:1-3, 59; Mark 8:31; 15:1; Luke 9:22; 22:66). They endeavoured to prohibit the apostles from preaching the resurrection of Christ (Acts 2:24, 31, 32; 4:1, 2; 5:17, 24-28). They were the deists or sceptics of that age. They do not appear as a separate sect after the destruction of Jerusalem.
Sadoc just, mentioned in the genealogy of our Lord (Matt. 1:14).
Saffron Heb. karkom, Arab. zafran (i.e., "yellow"), mentioned only in Cant. 4:13, 14; the Crocus sativus. Many species of the crocus are found in Palestine. The pistils and stigmata, from the centre of its flowers, are pressed into "saffron cakes," common in the East. "We found," says Tristram, "saffron a very useful condiment in travelling cookery, a very small pinch of it giving not only a rich yellow colour but an agreable flavour to a dish of rice or to an insipid stew."
Saint one separated from the world and consecrated to God; one holy by profession and by covenant; a believer in Christ (Ps. 16:3; Rom. 1:7; 8:27; Phil. 1:1; Heb. 6:10). The "saints" spoken of in Jude 1:14 are probably not the disciples of Christ, but the "innumerable company of angels" (Heb. 12:22; Ps. 68:17), with reference to Deut. 33:2. This word is also used of the holy dead (Matt. 27:52; Rev. 18:24). It was not used as a distinctive title of the apostles and evangelists and of a "spiritual nobility" till the fourth century. In that sense it is not a scriptural title.
Sala a shoot, a descendant of Arphaxed (Luke 3:35, 36); called also Shelah (1 Chr. 1:18, 24).
Salamis a city on the south-east coast of Cyprus (Acts 13:5), where Saul and Barnabas, on their first missionary journey, preached the word in one of the Jewish synagogues, of which there seem to have been several in that place. It is now called Famagusta.
Salathiel whom I asked of God, the son of Jeconiah (Matt. 1:12; 1 Chr. 3:17); also called the son of Neri (Luke 3:27). The probable explanation of the apparent discrepancy is that he was the son of Neri, the descendant of Nathan, and thus heir to the throne of David on the death of Jeconiah (comp. Jer. 22:30).
Salcah wandering, a city of Bashan assigned to the half tribe of Manasseh (Deut. 3:10; Josh. 12:5; 13:11), identified with Salkhad, about 56 miles east of Jordan.
Salem peace, commonly supposed to be another name of Jerusalem (Gen. 14:18; Ps. 76:2; Heb. 7:1, 2).
Salim peaceful, a place near AEnon (q.v.), on the west of Jordan, where John baptized (John 3:23). It was probably the Shalem mentioned in Gen. 33:18, about 7 miles south of AEnon, at the head of the great Wady Far'ah, which formed the northern boundary of Judea in the Jordan valley.
(1.) A Benjamite (Neh. 11:8).
(2.) A priest in the days of Joshua and Zerubbabel (Neh. 12:20).
(1.) A priest (Neh. 12:7).
(2.) A Benjamite (1 Chr. 9:7; Neh. 11:7).
Salmon garment, the son of Nashon (Ruth 4:20; Matt. 1:4, 5), possibly the same as Salma in 1 Chr. 2:51.
Salmon shady; or Zalmon (q.v.), a hill covered with dark forests, south of Shechem, from which Abimelech and his men gathered wood to burn that city (Judg. 9:48). In Ps. 68:14 the change from war to peace is likened to snow on the dark mountain, as some interpret the expression. Others suppose the words here mean that the bones of the slain left unburied covered the land, so that it seemed to be white as if covered with snow. The reference, however, of the psalm is probably to Josh. 11 and 12. The scattering of the kings and their followers is fitly likened unto the snow-flakes rapidly falling on the dark Salmon. It is the modern Jebel Suleiman.
Salmone a promontory on the east of Crete, under which Paul sailed on his voyage to Rome (Acts 27:7); the modern Cape Sidero.
(1.) The wife of Zebedee and mother of James and John (Mat. 27:56), and probably the sister of Mary, the mother of our Lord (John 19:25). She sought for her sons places of honour in Christ's kingdom (Matt. 20:20, 21; comp. 19:28). She witnessed the crucifixion (Mark 15:40), and was present with the other women at the sepulchre (Matt. 27:56).
(2.) "The daughter of Herodias," not named in the New Testament. On the occasion of the birthday festival held by Herod Antipas, who had married her mother Herodias, in the fortress of Machaerus, she "came in and danced, and pleased Herod" (Mark 6:14-29). John the Baptist, at that time a prisoner in the dungeons underneath the castle, was at her request beheaded by order of Herod, and his head given to the damsel in a charger, "and the damsel gave it to her mother," whose revengeful spirit was thus gratified. "A luxurious feast of the period" (says Farrar, Life of Christ) "was not regarded as complete unless it closed with some gross pantomimic representation; and doubtless Herod had adopted the evil fashion of his day. But he had not anticipated for his guests the rare luxury of seeing a princess, his own niece, a grand-daughter of Herod the Great and of Mariamne, a descendant, therefore, of Simon the high priest and the great line of Maccabean princes, a princess who afterwards became the wife of a tetrarch [Philip, tetrarch of Trachonitis] and the mother of a king, honouring them by degrading herself into a scenic dancer."
Salt used to season food (Job 6:6), and mixed with the fodder of cattle (Isa. 30:24, "clean;" in marg. of R.V. "salted"). All meat-offerings were seasoned with salt (Lev. 2:13). To eat salt with one is to partake of his hospitality, to derive subsistence from him; and hence he who did so was bound to look after his host's interests (Ezra 4:14, "We have maintenance from the king's palace;" A.V. marg., "We are salted with the salt of the palace;" R.V., "We eat the salt of the palace"). A "covenant of salt" (Num. 18:19; 2 Chr. 13:5) was a covenant of perpetual obligation. New-born children were rubbed with salt (Ezek. 16:4). Disciples are likened unto salt, with reference to its cleansing and preserving uses (Matt. 5:13). When Abimelech took the city of Shechem, he sowed the place with salt, that it might always remain a barren soil (Judg. 9:45). Sir Lyon Playfair argues, on scientific grounds, that under the generic name of "salt," in certain passages, we are to understand petroleum or its residue asphalt. Thus in Gen. 19:26 he would read "pillar of asphalt;" and in Matt. 5:13, instead of "salt," "petroleum," which loses its essence by exposure, as salt does not, and becomes asphalt, with which pavements were made. The Jebel Usdum, to the south of the Dead Sea, is a mountain of rock salt about 7 miles long and from 2 to 3 miles wide and some hundreds of feet high.
Salt Sea (Josh. 3:16). See DEAD SEA.
Salt, The city of one of the cities of Judah (Josh. 15:62), probably in the Valley of Salt, at the southern end of the Dead Sea.
Salt, Valley of a place where it is said David smote the Syrians (2 Sam. 8:13). This valley (the' Arabah) is between Judah and Edom on the south of the Dead Sea. Hence some interpreters would insert the words, "and he smote Edom," after the words, "Syrians" in the above text. It is conjectured that while David was leading his army against the Ammonites and Syrians, the Edomites invaded the south of Judah, and that David sent Joab or Abishai against them, who drove them back and finally subdued Edom. (Comp. title to Ps. 60.) Here also Amaziah "slew of Edom ten thousand men" (2 Kings 14:7; comp. 8: 20-22 and 2 Chr. 25:5-11).
Salutation. "Eastern modes of salutation are not unfrequently so prolonged as to become wearisome and a positive waste of time. The profusely polite Arab asks so many questions after your health, your happiness, your welfare, your house, and other things, that a person ignorant of the habits of the country would imagine there must be some secret ailment or mysterious sorrow oppressing you, which you wished to conceal, so as to spare the feelings of a dear, sympathizing friend, but which he, in the depth of his anxiety, would desire to hear of. I have often listened to these prolonged salutations in the house, the street, and the highway, and not unfrequently I have experienced their tedious monotony, and I have bitterly lamented useless waste of time" (Porter, Through Samaria, etc.). The work on which the disciples were sent forth was one of urgency, which left no time for empty compliments and prolonged greetings (Luke 10:4).
Salvation This word is used of the deliverance of the Israelites from the Egyptians (Ex. 14:13), and of deliverance generally from evil or danger. In the New Testament it is specially used with reference to the great deliverance from the guilt and the pollution of sin wrought out by Jesus Christ, "the great salvation" (Heb. 2:3). (See REDEMPTION; REGENERATION.)
Samaria a watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the "hill of Shomeron," a solitary mountain, a great "mamelon." It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of "Shomeron", i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to "make streets in Samaria", i.e., probably permission to the Syrian merchants to carry on their trade in the Israelite capital. This would imply the existence of a considerable Syrian population. "It was the only great city of Palestine created by the sovereign. All the others had been already consecrated by patriarchal tradition or previous possession. But Samaria was the choice of Omri alone. He, indeed, gave to the city which he had built the name of its former owner, but its especial connection with himself as its founder is proved by the designation which it seems Samaria bears in Assyrian inscriptions, Beth-khumri ('the house or palace of Omri').", Stanley. Samaria was frequently besieged. In the days of Ahab, Benhadad II. came up against it with thirty-two vassal kings, but was defeated with a great slaughter (1 Kings 20:1-21). A second time, next year, he assailed it; but was again utterly routed, and was compelled to surrender to Ahab (20:28-34), whose army, as compared with that of Benhadad, was no more than "two little flocks of kids." In the days of Jehoram this Benhadad again laid siege to Samaria, during which the city was reduced to the direst extremities. But just when success seemed to be within their reach, they suddenly broke up the seige, alarmed by a mysterious noise of chariots and horses and a great army, and fled, leaving their camp with all its contents behind them. The famishing inhabitants of the city were soon relieved with the abundance of the spoil of the Syrian camp; and it came to pass, according to the word of Elisha, that "a measure of fine flour was sold for a shekel, and two measures of barely for a shekel, in the gates of Samaria" (2 Kings 7:1-20). Shalmaneser invaded Israel in the days of Hoshea, and reduced it to vassalage. He laid siege to Samaria (B.C. 723), which held out for three years, and was at length captured by Sargon, who completed the conquest Shalmaneser had begun (2 Kings 18:9-12; 17:3), and removed vast numbers of the tribes into captivity. (See SARGON.) This city, after passing through various vicissitudes, was given by the emperor Augustus to Herod the Great, who rebuilt it, and called it Sebaste (Gr. form of Augustus) in honour of the emperor. In the New Testament the only mention of it is in Acts 8:5-14, where it is recorded that Philip went down to the city of Samaria and preached there. It is now represented by the hamlet of Sebustieh, containing about three hundred inhabitants. The ruins of the ancient town are all scattered over the hill, down the sides of which they have rolled. The shafts of about one hundred of what must have been grand Corinthian columns are still standing, and attract much attention, although nothing definite is known regarding them. (Comp. Micah 1:6.) In the time of Christ, Western Palestine was divided into three provinces, Judea, Samaria, and Galilee. Samaria occupied the centre of Palestine (John 4:4). It is called in the Talmud the "land of the Cuthim," and is not regarded as a part of the Holy Land at all. It may be noticed that the distance between Samaria and Jerusalem, the respective capitals of the two kingdoms, is only 35 miles in a direct line.
Samaritan Pentateuch. On the return from the Exile, the Jews refused the Samaritans participation with them in the worship at Jerusalem, and the latter separated from all fellowship with them, and built a temple for themselves on Mount Gerizim. This temple was razed to the ground more than one hundred years B.C. Then a system of worship was instituted similar to that of the temple at Jerusalem. It was founded on the Law, copies of which had been multiplied in Israel as well as in Judah. Thus the Pentateuch was preserved among the Samaritans, although they never called it by this name, but always "the Law," which they read as one book. The division into five books, as we now have it, however, was adopted by the Samaritans, as it was by the Jews, in all their priests' copies of "the Law," for the sake of convenience. This was the only portion of the Old Testament which was accepted by the Samaritans as of divine authority. The form of the letters in the manuscript copies of the Samaritan Pentateuch is different from that of the Hebrew copies, and is probably the same as that which was in general use before the Captivity. There are other peculiarities in the writing which need not here be specified. There are important differences between the Hebrew and the Samaritan copies of the Pentateuch in the readings of many sentences. In about two thousand instances in which the Samaritan and the Jewish texts differ, the LXX. agrees with the former. The New Testament also, when quoting from the Old Testament, agrees as a rule with the Samaritan text, where that differs from the Jewish. Thus Ex. 12:40 in the Samaritan reads, "Now the sojourning of the children of Israel and of their fathers which they had dwelt in the land of Canaan and in Egypt was four hundred and thirty years" (comp. Gal. 3:17). It may be noted that the LXX. has the same reading of this text.
Samaritans the name given to the new and mixed inhabitants whom Esarhaddon (B.C. 677), the king of Assyria, brought from Babylon and other places and settled in the cities of Samaria, instead of the original inhabitants whom Sargon (B.C. 721) had removed into captivity (2 Kings 17:24; comp. Ezra 4:2, 9, 10). These strangers (comp. Luke 17:18) amalgamated with the Jews still remaining in the land, and gradually abandoned their old idolatry and adopted partly the Jewish religion. After the return from the Captivity, the Jews in Jerusalem refused to allow them to take part with them in rebuilding the temple, and hence sprang up an open enmity between them. They erected a rival temple on Mount Gerizim, which was, however, destroyed by a Jewish king (B.C. 130). They then built another at Shechem. The bitter enmity between the Jews and Samaritans continued in the time of our Lord: the Jews had "no dealings with the Samaritans" (John 4:9; comp. Luke 9:52, 53). Our Lord was in contempt called "a Samaritan" (John 8:48). Many of the Samaritans early embraced the gospel (John 4:5-42; Acts 8:25; 9:31; 15:3). Of these Samaritans there still remains a small population of about one hundred and sixty, who all reside in Shechem, where they carefully observe the religious customs of their fathers. They are the "smallest and oldest sect in the world."
Samgar-nebo be gracious, O Nebo! or a cup-bearer of Nebo, probably the title of Nergal-sharezer, one of the princes of Babylon (Jer. 39:3).
Samos an island in the AEgean Sea, which Paul passed on his voyage from Assos to Miletus (Acts 20:15), on his third missionary journey. It is about 27 miles long and 20 broad, and lies about 42 miles south-west of Smyrna.
Samothracia an island in the Aegean Sea, off the coast of Thracia, about 32 miles distant. This Thracian Samos was passed by Paul on his voyage from Troas to Neapolis (Acts 16:11) on his first missionary journey. It is about 8 miles long and 6 miles broad. Its modern name is Samothraki.
Samson of the sun, the son of Manoah, born at Zorah. The narrative of his life is given in Judg. 13-16. He was a "Nazarite unto God" from his birth, the first Nazarite mentioned in Scripture (Judg. 13:3-5; comp. Num. 6:1-21). The first recorded event of his life was his marriage with a Philistine woman of Timnath (Judg. 14:1-5). Such a marriage was not forbidden by the law of Moses, as the Philistines did not form one of the seven doomed Canaanite nations (Ex. 34:11-16; Deut. 7:1-4). It was, however, an ill-assorted and unblessed marriage. His wife was soon taken from him and given "to his companion" (Judg. 14:20). For this Samson took revenge by burning the "standing corn of the Philistines" (15:1-8), who, in their turn, in revenge "burnt her and her father with fire." Her death he terribly avenged (15:7-19). During the twenty years following this he judged Israel; but we have no record of his life. Probably these twenty years may have been simultaneous with the last twenty years of Eli's life. After this we have an account of his exploits at Gaza (16:1-3), and of his infatuation for Delilah, and her treachery (16:4-20), and then of his melancholy death (16:21-31). He perished in the last terrible destruction he brought upon his enemies. "So the dead which he slew at his death were more [in social and political importance=the elite of the people] than they which he slew in his life." "Straining all his nerves, he bowed: As with the force of winds and waters pent, When mountains tremble, those two massy pillars With horrible convulsion to and fro He tugged, he shook, till down they came, and drew The whole roof after them, with burst of thunder Upon the heads of all who sat beneath, Lords, ladies, captains, counsellors, or priests, Their choice nobility and flower." Milton's Samson Agonistes.
Samuel heard of God. The peculiar circumstances connected with his birth are recorded in 1 Sam. 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. "The child Samuel grew on, and was in favour both with the Lord, and also with men" (2:26; comp. Luke 2:52). It was a time of great and growing degeneracy in Israel (Judg. 21:19-21; 1 Sam. 2:12-17, 22). The Philistines, who of late had greatly increased in number and in power, were practically masters of the country, and kept the people in subjection (1 Sam. 10:5; 13:3). At this time new communications from God began to be made to the pious child. A mysterious voice came to him in the night season, calling him by name, and, instructed by Eli, he answered, "Speak, Lord; for thy servant heareth." The message that came from the Lord was one of woe and ruin to Eli and his profligate sons. Samuel told it all to Eli, whose only answer to the terrible denunciations (1 Sam. 3:11-18) was, "It is the Lord; let him do what seemeth him good", the passive submission of a weak character, not, in his case, the expression of the highest trust and faith. The Lord revealed himself now in divers manners to Samuel, and his fame and his influence increased throughout the land as of one divinely called to the prophetical office. A new period in the history of the kingdom of God now commenced. The Philistine yoke was heavy, and the people, groaning under the wide-spread oppression, suddenly rose in revolt, and "went out against the Philistines to battle." A fierce and disastrous battle was fought at Aphek, near to Ebenezer (1 Sam. 4:1, 2). The Israelites were defeated, leaving 4,000 dead "in the field." The chiefs of the people thought to repair this great disaster by carrying with them the ark of the covenant as the symbol of Jehovah's presence. They accordingly, without consulting Samuel, fetched it out of Shiloh to the camp near Aphek. At the sight of the ark among them the people "shouted with a great shout, so that the earth rang again." A second battle was fought, and again the Philistines defeated the Israelites, stormed their camp, slew 30,000 men, and took the sacred ark. The tidings of this fatal battle was speedily conveyed to Shiloh; and so soon as the aged Eli heard that the ark of God was taken, he fell backward from his seat at the entrance of the sanctuary, and his neck brake, and he died. The tabernacle with its furniture was probably, by the advice of Samuel, now about twenty years of age, removed from Shiloh to some place of safety, and finally to Nob, where it remained many years (21:1). The Philistines followed up their advantage, and marched upon Shiloh, which they plundered and destroyed (comp. Jer. 7:12; Ps. 78:59). This was a great epoch in the history of Israel. For twenty years after this fatal battle at Aphek the whole land lay under the oppression of the Philistines. During all these dreary years Samuel was a spiritual power in the land. From Ramah, his native place, where he resided, his influence went forth on every side among the people. With unwearied zeal he went up and down from place to place, reproving, rebuking, and exhorting the people, endeavouring to awaken in them a sense of their sinfulness, and to lead them to repentance. His labours were so far successful that "all the house of Israel lamented after the Lord." Samuel summoned the people to Mizpeh, one of the loftiest hills in Central Palestine, where they fasted and prayed, and prepared themselves there, under his direction, for a great war against the Philistines, who now marched their whole force toward Mizpeh, in order to crush the Israelites once for all. At the intercession of Samuel God interposed in behalf of Israel. Samuel himself was their leader, the only occasion in which he acted as a leader in war. The Philistines were utterly routed. They fled in terror before the army of Israel, and a great slaughter ensued. This battle, fought probably about B.C. 1095, put an end to the forty years of Philistine oppression. In memory of this great deliverance, and in token of gratitude for the help vouchsafed, Samuel set up a great stone in the battlefield, and called it "Ebenezer," saying, "Hitherto hath the Lord helped us" (1 Sam. 7:1-12). This was the spot where, twenty years before, the Israelites had suffered a great defeat, when the ark of God was taken. This victory over the Philistines was followed by a long period of peace for Israel (1 Sam. 7:13, 14), during which Samuel exercised the functions of judge, going "from year to year in circuit" from his home in Ramah to Bethel, thence to Gilgal (not that in the Jordan valley, but that which lay to the west of Ebal and Gerizim), and returning by Mizpeh to Ramah. He established regular services at Shiloh, where he built an altar; and at Ramah he gathered a company of young men around him and established a school of the prophets. The schools of the prophets, thus originated, and afterwards established also at Gibeah, Bethel, Gilgal, and Jericho, exercised an important influence on the national character and history of the people in maintaining pure religion in the midst of growing corruption. They continued to the end of the Jewish commonwealth. Many years now passed, during which Samuel exercised the functions of his judicial office, being the friend and counsellor of the people in all matters of private and public interest. He was a great statesman as well as a reformer, and all regarded him with veneration as the "seer," the prophet of the Lord. At the close of this period, when he was now an old man, the elders of Israel came to him at Ramah (1 Sam. 8:4, 5, 19-22); and feeling how great was the danger to which the nation was exposed from the misconduct of Samuel's sons, whom he had invested with judicial functions as his assistants, and had placed at Beersheba on the Philistine border, and also from a threatened invasion of the Ammonites, they demanded that a king should be set over them. This request was very displeasing to Samuel. He remonstrated with them, and warned them of the consequences of such a step. At length, however, referring the matter to God, he acceded to their desires, and anointed Saul (q.v.) to be their king (11:15). Before retiring from public life he convened an assembly of the people at Gilgal (ch. 12), and there solemnly addressed them with reference to his own relation to them as judge and prophet. The remainder of his life he spent in retirement at Ramah, only occasionally and in special circumstances appearing again in public (1 Sam. 13, 15) with communications from God to king Saul. While mourning over the many evils which now fell upon the nation, he is suddenly summoned (ch.16) to go to Bethlehem and anoint David, the son of Jesse, as king over Israel instead of Saul. After this little is known of him till the time of his death, which took place at Ramah when he was probably about eighty years of age. "And all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah" (25:1), not in the house itself, but in the court or garden of his house. (Comp. 2 Kings 21:18; 2 Chr. 33:20; 1 Kings 2:34; John 19:41.) Samuel's devotion to God, and the special favour with which God regarded him, are referred to in Jer. 15:1 and Ps. 99:6.
Samuel, Books of. The LXX translators regarded the books of Samuel and of Kings as forming one continuous history, which they divided into four books, which they called "Books of the Kingdom." The Vulgate version followed this division, but styled them "Books of the Kings." These books of Samuel they accordingly called the "First" and "Second" Books of Kings, and not, as in the modern Protestant versions, the "First" and "Second" Books of Samuel. The authors of the books of Samuel were probably Samuel, Gad, and Nathan. Samuel penned the first twenty-four chapters of the first book. Gad, the companion of David (1 Sam. 22:5), continued the history thus commenced; and Nathan completed it, probably arranging the whole in the form in which we now have it (1 Chr. 29:29). The contents of the books. The first book comprises a period of about a hundred years, and nearly coincides with the life of Samuel. It contains (1) the history of Eli (1-4); (2) the history of Samuel (5-12); (3) the history of Saul, and of David in exile (13-31). The second book, comprising a period of perhaps fifty years, contains a history of the reign of David (1) over Judah (1-4), and (2) over all Israel (5-24), mainly in its political aspects. The last four chapters of Second Samuel may be regarded as a sort of appendix recording various events, but not chronologically. These books do not contain complete histories. Frequent gaps are met with in the record, because their object is to present a history of the kingdom of God in its gradual development, and not of the events of the reigns of the successive rulers. It is noticeable that the section (2 Sam. 11:2-12: 29) containing an account of David's sin in the matter of Bathsheba is omitted in the corresponding passage in 1 Chr. 20.
Sanballat held some place of authority in Samaria when Nehemiah went up to Jerusalem to rebuild its ruined walls. He vainly attempted to hinder this work (Neh. 2:10, 19; 4:1-12; 6). His daughter became the wife of one of the sons of Joiada, a son of the high priest, much to the grief of Nehemiah (13:28).
Sanctification involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration. In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Rom. 6:13; 2 Cor. 4:6; Col. 3:10; 1 John 4:7; 1 Cor. 6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work (1 Cor. 6:11; 2 Thess. 2:13). Faith is instrumental in securing sanctification, inasmuch as it (1) secures union to Christ (Gal. 2:20), and (2) brings the believer into living contact with the truth, whereby he is led to yield obedience "to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come." Perfect sanctification is not attainable in this life (1 Kings 8:46; Prov. 20:9; Eccl. 7:20; James 3:2; 1 John 1:8). See Paul's account of himself in Rom. 7:14-25; Phil. 3:12-14; and 1 Tim. 1:15; also the confessions of David (Ps. 19:12, 13; 51), of Moses (90:8), of Job (42:5, 6), and of Daniel (9:3-20). "The more holy a man is, the more humble, self-renouncing, self-abhorring, and the more sensitive to every sin he becomes, and the more closely he clings to Christ. The moral imperfections which cling to him he feels to be sins, which he laments and strives to overcome. Believers find that their life is a constant warfare, and they need to take the kingdom of heaven by storm, and watch while they pray. They are always subject to the constant chastisement of their Father's loving hand, which can only be designed to correct their imperfections and to confirm their graces. And it has been notoriously the fact that the best Christians have been those who have been the least prone to claim the attainment of perfection for themselves.", Hodge's Outlines.
Sanctuary denotes, (1) the Holy Land (Ex. 15:17; comp. Ps. 114:2); (2) the temple (1 Chr. 22:19; 2 Chr. 29:21); (3) the tabernacle (Ex. 25:8; Lev. 12:4; 21:12); (4) the holy place, the place of the Presence (Gr. hieron, the temple-house; not the _naos_, which is the temple area, with its courts and porches), Lev. 4:6; Eph. 2:21, R.V., marg.; (5) God's holy habitation in heaven (Ps. 102:19). In the final state there is properly "no sanctuary" (Rev. 21:22), for God and the Lamb "are the sanctuary" (R.V., "temple"). All is there hallowed by the Divine Presence; all is sancturary.
Sandals Mentioned only in Mark 6:9 and Acts 12:8. The sandal was simply a sole, made of wood or palm-bark, fastened to the foot by leathern straps. Sandals were also made of seal-skin (Ezek. 16:10; lit. tahash, "leather;" A.V., "badger's skin;" R.V., "sealskin," or marg., "porpoise-skin"). (See SHOE.)
Sanhedrim more correctly Sanhedrin (Gr. synedrion), meaning "a sitting together," or a "council." This word (rendered "council," A.V.) is frequently used in the New Testament (Matt. 5:22; 26:59; Mark 15:1, etc.) to denote the supreme judicial and administrative council of the Jews, which, it is said, was first instituted by Moses, and was composed of seventy men (Num. 11:16, 17). But that seems to have been only a temporary arrangement which Moses made. This council is with greater probability supposed to have originated among the Jews when they were under the domination of the Syrian kings in the time of the Maccabees. The name is first employed by the Jewish historian Josephus. This "council" is referred to simply as the "chief priests and elders of the people" (Matt. 26:3, 47, 57, 59; 27:1, 3, 12, 20, etc.), before whom Christ was tried on the charge of claiming to be the Messiah. Peter and John were also brought before it for promulgating heresy (Acts. 4:1-23; 5:17-41); as was also Stephen on a charge of blasphemy (6:12-15), and Paul for violating a temple by-law (22:30; 23:1-10). The Sanhedrin is said to have consisted of seventy-one members, the high priest being president. They were of three classes (1) the chief priests, or heads of the twenty-four priestly courses (1 Chr. 24), (2) the scribes, and (3) the elders. As the highest court of judicature, "in all causes and over all persons, ecclesiastical and civil, supreme," its decrees were binding, not only on the Jews in Palestine, but on all Jews wherever scattered abroad. Its jurisdiction was greatly curtailed by Herod, and afterwards by the Romans. Its usual place of meeting was within the precincts of the temple, in the hall "Gazith," but it sometimes met also in the house of the high priest (Matt. 26:3), who was assisted by two vice-presidents.
Sansannah a palm branch, or a thorn bush, a town in the south (the negeb) of Judah (Josh. 15:31); called also Hazarsusah (19:5), or Hazar-susim (1 Chr. 4:31).
Saph extension, the son of the giant whom Sibbechai slew (2 Sam. 21:18); called also Sippai (1 Chr. 20:4).
Saphir beautiful, a town of Judah (Micah 1:11), identified with es-Suafir, 5 miles south-east of Ashdod.
Sapphira beautiful, the wife of Ananias (q.v.). She was a partner in his guilt and also in his punishment (Acts 5:1-11).
Sapphire Associated with diamonds (Ex. 28:18) and emeralds (Ezek. 28:13); one of the stones in the high priest's breastplate. It is a precious stone of a sky-blue colour, probably the lapis lazuli, brought from Babylon. The throne of God is described as of the colour of a sapphire (Ex. 24:10; comp. Ezek. 1:26).
Sarah princess, the wife and at the same time the half-sister of Abraham (Gen. 11:29; 20:12). This name was given to her at the time that it was announced to Abraham that she should be the mother of the promised child. Her story is from her marriage identified with that of the patriarch till the time of her death. Her death, at the age of one hundred and twenty-seven years (the only instance in Scripture where the age of a woman is recorded), was the occasion of Abraham's purchasing the cave of Machpelah as a family burying-place. In the allegory of Gal. 4:22-31 she is the type of the "Jerusalem which is above." She is also mentioned as Sara in Heb. 11:11 among the Old Testament worthies, who "all died in faith." (See ABRAHAM.)
Sarai my princess, the name originally borne by Sarah (Gen. 11:31; 17:15).
Sardine stone (Rev. 4:3, R.V., "sardius;" Heb. 'odhem; LXX., Gr. sardion, from a root meaning "red"), a gem of a blood-red colour. It was called "sardius" because obtained from Sardis in Lydia. It is enumerated among the precious stones in the high priest's breastplate (Ex. 28:17; 39:10). It is our red carnelian.
Sardis the metropolis of Lydia in Asia Minor. It stood on the river Pactolus, at the foot of mount Tmolus. Here was one of the seven Asiatic churches (Rev. 3:1-6). It is now a ruin called Sert-Kalessi.
Sardonyx (Rev. 21:20), a species of the carnelian combining the sard and the onyx, having three layers of opaque spots or stripes on a transparent red basis. Like the sardine, it is a variety of the chalcedony.
Sarepta (Luke 4:26). See ZAREPHATH.
Sargon (In the inscriptions, "Sarra-yukin" [the god] has appointed the king; also "Sarru-kinu," the legitimate king.) On the death of Shalmaneser (B.C. 723), one of the Assyrian generals established himself on the vacant throne, taking the name of "Sargon," after that of the famous monarch, the Sargon of Accad, founder of the first Semitic empire, as well as of one of the most famous libraries of Chaldea. He forthwith began a conquering career, and became one of the most powerful of the Assyrian monarchs. He is mentioned by name in the Bible only in connection with the siege of Ashdod (Isa. 20:1). At the very beginning of his reign he besieged and took the city of Samaria (2 Kings 17:6; 18:9-12). On an inscription found in the palace he built at Khorsabad, near Nieveh, he says, "The city of Samaria I besieged, I took; 27,280 of its inhabitants I carried away; fifty chariots that were among them I collected," etc. The northern kingdom he changed into an Assyrian satrapy. He afterwards drove Merodach-baladan (q.v.), who kept him at bay for twelve years, out of Babylon, which he entered in triumph. By a succession of victories he gradually enlarged and consolidated the empire, which now extended from the frontiers of Egypt in the west to the mountains of Elam in the east, and thus carried almost to completion the ambitious designs of Tiglath-pileser (q.v.). He was murdered by one of his own soldiers (B.C. 705) in his palace at Khorsabad, after a reign of sixteen years, and was succeeded by his son Sennacherib.
Satan adversary; accuser. When used as a proper name, the Hebrew word so rendered has the article "the adversary" (Job 1:6-12; 2:1-7). In the New Testament it is used as interchangeable with Diabolos, or the devil, and is so used more than thirty times. He is also called "the dragon," "the old serpent" (Rev. 12:9; 20:2); "the prince of this world" (John 12:31; 14:30); "the prince of the power of the air" (Eph. 2:2); "the god of this world" (2 Cor. 4:4); "the spirit that now worketh in the children of disobedience" (Eph. 2:2). The distinct personality of Satan and his activity among men are thus obviously recognized. He tempted our Lord in the wilderness (Matt. 4:1-11). He is "Beelzebub, the prince of the devils" (12:24). He is "the constant enemy of God, of Christ, of the divine kingdom, of the followers of Christ, and of all truth; full of falsehood and all malice, and exciting and seducing to evil in every possible way." His power is very great in the world. He is a "roaring lion, seeking whom he may devour" (1 Pet. 5:8). Men are said to be "taken captive by him" (2 Tim. 2:26). Christians are warned against his "devices" (2 Cor. 2:11), and called on to "resist" him (James 4:7). Christ redeems his people from "him that had the power of death, that is, the devil" (Heb. 2:14). Satan has the "power of death," not as lord, but simply as executioner.
Satyr hairy one. Mentioned in Greek mythology as a creature composed of a man and a goat, supposed to inhabit wild and desolate regions. The Hebrew word is rendered also "goat" (Lev. 4:24) and "devil", i.e., an idol in the form of a goat (17:7; 2 Chr. 11:15). When it is said (Isa. 13:21; comp. 34:14) "the satyrs shall dance there," the meaning is that the place referred to shall become a desolate waste. Some render the Hebrew word "baboon," a species of which is found in Babylonia.
Saul asked for.
(1.) A king of Edom (Gen. 36:37, 38); called Shaul in 1 Chr. 1:48.
(2.) The son of Kish (probably his only son, and a child of prayer, "asked for"), of the tribe of Benjamin, the first king of the Jewish nation. The singular providential circumstances connected with his election as king are recorded in 1 Sam. 8-10. His father's she-asses had strayed, and Saul was sent with a servant to seek for them. Leaving his home at Gibeah (10:5, "the hill of God," A.V.; lit., as in R.V. marg., "Gibeah of God"), Saul and his servant went toward the north-west over Mount Ephraim, and then turning north-east they came to "the land of Shalisha," and thence eastward to the land of Shalim, and at length came to the district of Zuph, near Samuel's home at Ramah (9:5-10). At this point Saul proposed to return from the three days' fruitless search, but his servant suggested that they should first consult the "seer." Hearing that he was about to offer sacrifice, the two hastened into Ramah, and "behold, Samuel came out against them," on his way to the "bamah", i.e., the "height", where sacrifice was to be offered; and in answer to Saul's question, "Tell me, I pray thee, where the seer's house is," Samuel made himself known to him. Samuel had been divinely prepared for his coming (9:15-17), and received Saul as his guest. He took him with him to the sacrifice, and then after the feast "communed with Saul upon the top of the house" of all that was in his heart. On the morrow Samuel "took a vial of oil and poured it on his head," and anointed Saul as king over Israel (9:25-10:8), giving him three signs in confirmation of his call to be king. When Saul reached his home in Gibeah the last of these signs was fulfilled, and the Sprit of God came upon him, and "he was turned into another man." The simple countryman was transformed into the king of Israel, a remarkable change suddenly took place in his whole demeanour, and the people said in their astonishment, as they looked on the stalwart son of Kish, "Is Saul also among the prophets?", a saying which passed into a "proverb." (Comp. 19:24.) The intercourse between Saul and Samuel was as yet unknown to the people. The "anointing" had been in secret. But now the time had come when the transaction must be confirmed by the nation. Samuel accordingly summoned the people to a solemn assembly "before the Lord" at Mizpeh. Here the lot was drawn (10:17-27), and it fell upon Saul, and when he was presented before them, the stateliest man in all Israel, the air was rent for the first time in Israel by the loud cry, "God save the king!" He now returned to his home in Gibeah, attended by a kind of bodyguard, "a band of men whose hearts God had touched." On reaching his home he dismissed them, and resumed the quiet toils of his former life. Soon after this, on hearing of the conduct of Nahash the Ammonite at Jabeshgilead (q.v.), an army out of all the tribes of Israel rallied at his summons to the trysting-place at Bezek, and he led them forth a great army to battle, gaining a complete victory over the Ammonite invaders at Jabesh (11:1-11). Amid the universal joy occasioned by this victory he was now fully recognized as the king of Israel. At the invitation of Samuel "all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal." Samuel now officially anointed him as king (11:15). Although Samuel never ceased to be a judge in Israel, yet now his work in that capacity practically came to an end. Saul now undertook the great and difficult enterprise of freeing the land from its hereditary enemies the Philistines, and for this end he gathered together an army of 3,000 men (1 Sam. 13:1, 2). The Philistines were encamped at Geba. Saul, with 2,000 men, occupied Michmash and Mount Bethel; while his son Jonathan, with 1,000 men, occupied Gibeah, to the south of Geba, and seemingly without any direction from his father "smote" the Philistines in Geba. Thus roused, the Philistines, who gathered an army of 30,000 chariots and 6,000 horsemen, and "people as the sand which is on the sea-shore in multitude," encamped in Michmash, which Saul had evacuated for Gilgal. Saul now tarried for seven days in Gilgal before making any movement, as Samuel had appointed (10:8); but becoming impatient on the seventh day, as it was drawing to a close, when he had made an end of offering the burnt offering, Samuel appeared and warned him of the fatal consequences of his act of disobedience, for he had not waited long enough (13:13, 14). When Saul, after Samuel's departure, went out from Gilgal with his 600 men, his followers having decreased to that number (13:15), against the Philistines at Michmash (q.v.), he had his head-quarters under a pomegrante tree at Migron, over against Michmash, the Wady esSuweinit alone intervening. Here at Gibeah-Geba Saul and his army rested, uncertain what to do. Jonathan became impatient, and with his armour-bearer planned an assault against the Philistines, unknown to Saul and the army (14:1-15). Jonathan and his armour-bearer went down into the wady, and on their hands and knees climbed to the top of the narrow rocky ridge called Bozez, where was the outpost of the Philistine army. They surprised and then slew twenty of the Philistines, and immediately the whole host of the Philistines was thrown into disorder and fled in great terror. "It was a very great trembling;" a supernatural panic seized the host. Saul and his 600 men, a band which speedily increased to 10,000, perceiving the confusion, pursued the army of the Philistines, and the tide of battle rolled on as far as to Bethaven, halfway between Michmash and Bethel. The Philistines were totally routed. "So the Lord saved Israel that day." While pursuing the Philistines, Saul rashly adjured the people, saying, "Cursed be the man that eateth any food until evening." But though faint and weary, the Israelites "smote the Philistines that day from Michmash to Aijalon" (a distance of from 15 to 20 miles). Jonathan had, while passing through the wood in pursuit of the Philistines, tasted a little of the honeycomb which was abundant there (14:27). This was afterwards discovered by Saul (ver. 42), and he threatened to put his son to death. The people, however, interposed, saying, "There shall not one hair of his head fall to the ground." He whom God had so signally owned, who had "wrought this great salvation in Israel," must not die. "Then Saul went up from following the Philistines: and the Philistines went to their own place" (1 Sam. 14:24-46); and thus the campaign against the Philistines came to an end. This was Saul's second great military success. Saul's reign, however, continued to be one of almost constant war against his enemies round about (14:47, 48), in all of which he proved victorious. The war against the Amalekites is the only one which is recorded at length (1 Sam. 15). These oldest and hereditary (Ex. 17:8; Num. 14:43-45) enemies of Israel occupied the territory to the south and south-west of Palestine. Samuel summoned Saul to execute the "ban" which God had pronounced (Deut. 25:17-19) on this cruel and relentless foe of Israel. The cup of their iniquity was now full. This command was "the test of his moral qualification for being king." Saul proceeded to execute the divine command; and gathering the people together, marched from Telaim (1 Sam. 15:4) against the Amalekites, whom he smote "from Havilah until thou comest to Shur," utterly destroying "all the people with the edge of the sword", i.e., all that fell into his hands. He was, however, guilty of rebellion and disobedience in sparing Agag their king, and in conniving at his soldiers' sparing the best of the sheep and cattle; and Samuel, following Saul to Gilgal, in the Jordan valley, said unto him, "Because thou hast rejected the word of the Lord, he also hath rejected thee from being king" (15:23). The kingdom was rent from Saul and was given to another, even to David, whom the Lord chose to be Saul's successor, and whom Samuel anointed (16:1-13). From that day "the spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him." He and Samuel parted only to meet once again at one of the schools of the prophets. David was now sent for as a "cunning player on an harp" (1 Sam. 16:16, 18), to play before Saul when the evil spirit troubled him, and thus was introduced to the court of Saul. He became a great favourite with the king. At length David returned to his father's house and to his wonted avocation as a shepherd for perhaps some three years. The Philistines once more invaded the land, and gathered their army between Shochoh and Azekah, in Ephes-dammim, on the southern slope of the valley of Elah. Saul and the men of Israel went forth to meet them, and encamped on the northern slope of the same valley which lay between the two armies. It was here that David slew Goliath of Gath, the champion of the Philistines (17:4-54), an exploit which led to the flight and utter defeat of the Philistine army. Saul now took David permanently into his service (18:2); but he became jealous of him (ver. 9), and on many occasions showed his enmity toward him (ver. 10, 11), his enmity ripening into a purpose of murder which at different times he tried in vain to carry out. After some time the Philistines "gathered themselves together" in the plain of Esdraelon, and pitched their camp at Shunem, on the slope of Little Hermon; and Saul "gathered all Israel together," and "pitched in Gilboa" (1 Sam. 28:3-14). Being unable to discover the mind of the Lord, Saul, accompanied by two of his retinue, betook himself to the "witch of Endor," some 7 or 8 miles distant. Here he was overwhelmed by the startling communication that was mysteriously made to him by Samuel (ver. 16-19), who appeared to him. "He fell straightway all along on the earth, and was sore afraid, because of the words of Samuel" (ver. 20). The Philistine host "fought against Israel: and the men of Israel fled before the Philistines, and fell down slain in Mount Gilboa" (31:1). In his despair at the disaster that had befallen his army, Saul "took a sword and fell upon it." And the Philistines on the morrow "found Saul and his three sons fallen in Mount Gilboa." Having cut off his head, they sent it with his weapons to Philistia, and hung up the skull in the temple of Dagon at Ashdod. They suspended his headless body, with that of Jonathan, from the walls of Bethshan. The men of Jabesh-gilead afterwards removed the bodies from this position; and having burnt the flesh, they buried the bodies under a tree at Jabesh. The remains were, however, afterwards removed to the family sepulchre at Zelah (2 Sam. 21:13, 14). (See DAVID.)
(3.) "Who is also called Paul" (q.v.), the circumcision name of the apostle, given to him, perhaps, in memory of King Saul (Acts 7:58; 8:1; 9:1).
Saviour one who saves from any form or degree of evil. In its highest sense the word indicates the relation sustained by our Lord to his redeemed ones, he is their Saviour. The great message of the gospel is about salvation and the Saviour. It is the "gospel of salvation." Faith in the Lord Jesus Christ secures to the sinner a personal interest in the work of redemption. Salvation is redemption made effectual to the individual by the power of the Holy Spirit.
Scapegoat Lev. 16:8-26; R.V., "the goat for Azazel" (q.v.), the name given to the goat which was taken away into the wilderness on the day of Atonement (16:20-22). The priest made atonement over the scapegoat, laying Israel's guilt upon it, and then sent it away, the goat bearing "upon him all their iniquities unto a land not inhabited." At a later period an evasion or modification of the law of Moses was introduced by the Jews. "The goat was conducted to a mountain named Tzuk, situated at a distance of ten Sabbath days' journey, or about six and a half English miles, from Jerusalem. At this place the Judean desert was supposed to commence; and the man in whose charge the goat was sent out, while setting him free, was instructed to push the unhappy beast down the slope of the mountain side, which was so steep as to insure the death of the goat, whose bones were broken by the fall. The reason of this barbarous custom was that on one occasion the scapegoat returned to Jerusalem after being set free, which was considered such an evil omen that its recurrence was prevented for the future by the death of the goat" (Twenty-one Years' Work in the Holy Land). This mountain is now called el-Muntar.
Scarlet This dye was obtained by the Egyptians from the shell-fish Carthamus tinctorius; and by the Hebrews from the Coccus ilicis, an insect which infests oak trees, called kermes by the Arabians. This colour was early known (Gen. 38:28). It was one of the colours of the ephod (Ex. 28:6), the girdle (8), and the breastplate (15) of the high priest. It is also mentioned in various other connections (Josh. 2:18; 2 Sam. 1:24; Lam. 4:5; Nahum 2:3). A scarlet robe was in mockery placed on our Lord (Matt. 27:28; Luke 23:11). "Sins as scarlet" (Isa. 1:18), i.e., as scarlet robes "glaring and habitual." Scarlet and crimson were the firmest of dyes, and thus not easily washed out.
Sceptre (Heb. shebet = Gr. skeptron), properly a staff or rod. As a symbol of authority, the use of the sceptre originated in the idea that the ruler was as a shepherd of his people (Gen. 49:10; Num. 24:17; Ps. 45:6; Isa. 14:5). There is no example on record of a sceptre having ever been actually handled by a Jewish king.
Sceva an implement, a Jew, chief of the priests at Ephesus (Acts 19:13-16); i.e., the head of one of the twenty-four courses of the house of Levi. He had seven sons, who "took upon them to call over them which had evil spirits the name of the Lord Jesus," in imitation of Paul. They tried their method of exorcism on a fierce demoniac, and failed. His answer to them was to this effect (19:15): "The Jesus whom you invoke is One whose authority I acknowledge; and the Paul whom you name I recognize to be a servant or messenger of God; but what sort of men are ye who have been empowered to act as you do by neither?" (Lindsay on the Acts of the Apostles.)
Schism a separation, an alienation causing divisions among Christians, who ought to be united (1 Cor. 12:25).
Schoolmaster the law so designated by Paul (Gal. 3:24, 25). As so used, the word does not mean teacher, but pedagogue (shortened into the modern page), i.e., one who was intrusted with the supervision of a family, taking them to and from the school, being responsible for their safety and manners. Hence the pedagogue was stern and severe in his discipline. Thus the law was a pedagogue to the Jews, with a view to Christ, i.e., to prepare for faith in Christ by producing convictions of guilt and helplessness. The office of the pedagogue ceased when "faith came", i.e., the object of that faith, the seed, which is Christ.
Schools of the Prophets (1 Sam. 19:18-24; 2 Kings 2:3, 5, 7, 12, 15) were instituted for the purpose of training young men for the prophetical and priestly offices. (See PROPHET; SAMUEL.)
Scorpions mentioned along with serpents (Deut. 8:15). Used also figuratively to denote wicked persons (Ezek. 2:6; Luke 10:19); also a particular kind of scourge or whip (1 Kings 12:11). Scorpions were a species of spider. They abounded in the Jordan valley.
Scourging (1 Kings 12:11). Variously administered. In no case were the stripes to exceed forty (Deut. 25:3; comp. 2 Cor. 11:24). In the time of the apostles, in consequence of the passing of what was called the Porcian law, no Roman citizen could be scourged in any case (Acts 16:22-37). (See BASTINADO.) In the scourging of our Lord (Matt. 27:26; Mark 15:15) the words of prophecy (Isa. 53:5) were fulfilled.
Scribes anciently held various important offices in the public affairs of the nation. The Hebrew word so rendered (sopher) is first used to designate the holder of some military office (Judg. 5:14; A.V., "pen of the writer;" R.V., "the marshal's staff;" marg., "the staff of the scribe"). The scribes acted as secretaries of state, whose business it was to prepare and issue decrees in the name of the king (2 Sam. 8:17; 20:25; 1 Chr. 18:16; 24:6; 1 Kings 4:3; 2 Kings 12:9-11; 18:18-37, etc.). They discharged various other important public duties as men of high authority and influence in the affairs of state. There was also a subordinate class of scribes, most of whom were Levites. They were engaged in various ways as writers. Such, for example, was Baruch, who "wrote from the mouth of Jeremiah all the words of the Lord" (Jer. 36:4, 32). In later times, after the Captivity, when the nation lost its independence, the scribes turned their attention to the law, gaining for themselves distinction by their intimate acquaintance with its contents. On them devolved the duty of multiplying copies of the law and of teaching it to others (Ezra 7:6, 10-12; Neh. 8:1, 4, 9, 13). It is evident that in New Testament times the scribes belonged to the sect of the Pharisees, who supplemented the ancient written law by their traditions (Matt. 23), thereby obscuring it and rendering it of none effect. The titles "scribes" and "lawyers" (q.v.) are in the Gospels interchangeable (Matt. 22:35; Mark 12:28; Luke 20:39, etc.). They were in the time of our Lord the public teachers of the people, and frequently came into collision with him. They afterwards showed themselves greatly hostile to the apostles (Acts 4:5; 6:12). Some of the scribes, however, were men of a different spirit, and showed themselves friendly to the gospel and its preachers. Thus Gamaliel advised the Sanhedrin, when the apostles were before them charged with "teaching in this name," to "refrain from these men and let them alone" (Acts 5:34-39; comp. 23:9).
Scrip a small bag or wallet usually fastened to the girdle (1 Sam. 17:40); "a shepherd's bag." In the New Testament it is the rendering of Gr. pera, which was a bag carried by travellers and shepherds, generally made of skin (Matt. 10:10; Mark 6:8; Luke 9:3; 10:4). The name "scrip" is meant to denote that the bag was intended to hold scraps, fragments, as if scraped off from larger articles, trifles.
Scripture invariably in the New Testament denotes that definite collection of sacred books, regarded as given by inspiration of God, which we usually call the Old Testament (2 Tim. 3:15, 16; John 20:9; Gal. 3:22; 2 Pet. 1:20). It was God's purpose thus to perpetuate his revealed will. From time to time he raised up men to commit to writing in an infallible record the revelation he gave. The "Scripture," or collection of sacred writings, was thus enlarged from time to time as God saw necessary. We have now a completed "Scripture," consisting of the Old and New Testaments. The Old Testament canon in the time of our Lord was precisely the same as that which we now possess under that name. He placed the seal of his own authority on this collection of writings, as all equally given by inspiration (Matt. 5:17; 7:12; 22:40; Luke 16:29, 31). (See BIBLE; CANON.)
Scythian The Scythians consisted of "all the pastoral tribes who dwelt to the north of the Black Sea and the Caspian, and were scattered far away toward the east. Of this vast country but little was anciently known. Its modern representative is Russia, which, to a great extent, includes the same territories." They were the descendants of Japheth (Gen. 9:27). It appears that in apostolic times there were some of this people that embraced Christianity (Col. 3:11).
Seah In land measure, a space of 50 cubits long by 50 broad. In measure of capacity, a seah was a little over one peck. (See MEASURE.)
Seal commonly a ring engraved with some device (Gen. 38:18, 25). Jezebel "wrote letters in Ahab's name, and sealed them with his seal" (1 Kings 21:8). Seals are frequently mentioned in Jewish history (Deut. 32:34; Neh. 9:38; 10:1; Esther 3:12; Cant. 8:6; Isa. 8:16; Jer. 22:24; 32:44, etc.). Sealing a document was equivalent to the signature of the owner of the seal. "The use of a signet-ring by the monarch has recently received a remarkable illustration by the discovery of an impression of such a signet on fine clay at Koyunjik, the site of the ancient Nineveh. This seal appears to have been impressed from the bezel of a metallic finger-ring. It is an oval, 2 inches in length by 1 inch wide, and bears the image, name, and titles of the Egyptian king Sabaco" (Rawlinson's Hist. Illus. of the O.T., p. 46). The actual signet-rings of two Egyptian kings (Cheops and Horus) have been discovered. (See SIGNET.) The use of seals is mentioned in the New Testament only in connection with the record of our Lord's burial (Matt. 27:66). The tomb was sealed by the Pharisees and chief priests for the purpose of making sure that the disciples would not come and steal the body away (ver. 63, 64). The mode of doing this was probably by stretching a cord across the stone and sealing it at both ends with sealing-clay. When God is said to have sealed the Redeemer, the meaning is, that he has attested his divine mission (John 6:27). Circumcision is a seal, an attestation of the covenant (Rom. 4:11). Believers are sealed with the Spirit, as God's mark put upon them (Eph. 1:13; 4:30). Converts are by Paul styled the seal of his apostleship, i.e., they are its attestation (1 Cor. 9:2). Seals and sealing are frequently mentioned in the book of Revelation (5:1; 6:1; 7:3; 10:4; 22:10).
Sea of glass a figurative expression used in Rev. 4:6 and 15:2. According to the interpretation of some, "this calm, glass-like sea, which is never in storm, but only interfused with flame, represents the counsels of God, those purposes of righteousness and love which are often fathomless but never obscure, always the same, though sometimes glowing with holy anger." (Comp. Ps. 36:6; 77:19; Rom. 11:33-36.)
Sea of Jazer (Jer. 48:32), a lake, now represented by some ponds in the high valley in which the Ammonite city of Jazer lies, the ruins of which are called Sar.
Seasons (Gen. 8:22). See AGRICULTURE; MONTH.
Sea, The (Heb. yam), signifies (1) "the gathering together of the waters," the ocean (Gen. 1:10); (2) a river, as the Nile (Isa. 19:5), the Euphrates (Isa. 21:1; Jer. 51:36); (3) the Red Sea (Ex. 14:16, 27; 15:4, etc.); (4) the Mediterranean (Ex. 23:31; Num. 34:6, 7; Josh. 15:47; Ps. 80:11, etc.); (5) the "sea of Galilee," an inland fresh-water lake, and (6) the Dead Sea or "salt sea" (Gen. 14:3; Num. 34:3, 12, etc.). The word "sea" is used symbolically in Isa. 60:5, where it probably means the nations around the Mediterranean. In Dan. 7:3, Rev. 13:1 it may mean the tumultuous changes among the nations of the earth.
Sea, The molten the great laver made by Solomon for the use of the priests in the temple, described in 1 Kings 7:23-26; 2 Chr. 4:2-5. It stood in the south-eastern corner of the inner court. It was 5 cubits high, 10 in diameter from brim to brim, and 30 in circumference. It was placed on the backs of twelve oxen, standing with their faces outward. It was capable of containing two or three thousand baths of water (comp. 2 Chr. 4:5), which was originally supplied by the Gibeonites, but was afterwards brought by a conduit from the pools of Bethlehem. It was made of "brass" (copper), which Solomon had taken from the captured cities of Hadarezer, the king of Zobah (1 Chr. 18:8). Ahaz afterwards removed this laver from the oxen, and placed it on a stone pavement (2 Kings 16:17). It was destroyed by the Chaldeans (25:13).
(1.) One of the sons of Cush (Gen. 10:7).
(2.) The name of a country and nation (Isa. 43:3; 45:14) mentioned along with Egypt and Ethiopia, and therefore probably in north-eastern Africa. The ancient name of Meroe. The kings of Sheba and Seba are mentioned together in Ps. 72:10.
Sebat the eleventh month of the Hebrew year, extending from the new moon of February to that of March (Zech. 1:7). Assyrian sabatu, "storm." (See MONTH.)
Secacah enclosure, one of the six cities in the wilderness of Judah, noted for its "great cistern" (Josh. 15:61). It has been identified with the ruin Sikkeh, east of Bethany.
Sechu a hill or watch-tower, a place between Gibeah and Ramah noted for its "great well" (1 Sam. 19:22); probably the modern Suweikeh, south of Beeroth.
Sect (Gr. hairesis, usually rendered "heresy", Acts 24:14; 1 Chr. 11:19; Gal. 5:20, etc.), meaning properly "a choice," then "a chosen manner of life," and then "a religious party," as the "sect" of the Sadducees (Acts 5:17), of the Pharisees (15:5), the Nazarenes, i.e., Christians (24:5). It afterwards came to be used in a bad sense, of those holding pernicious error, divergent forms of belief (2 Pet. 2:1; Gal. 5:20).
Secundus second, a Christian of Thessalonica who accompanied Paul into Asia (Acts 20:4).
Seer a name sometimes applied to the prophets because of the visions granted to them. It is first found in 1 Sam. 9:9. It is afterwards applied to Zadok, Gad, etc. (2 Sam. 15:27; 24:11; 1 Chr. 9:22; 25:5; 2 Chr. 9:29; Amos 7:12; Micah 3:7). The "sayings of the seers" (2 Chr. 33:18, 19) is rendered in the Revised Version "the history of Hozai" (marg., the seers; so the LXX.), of whom, however, nothing is known. (See PROPHET.)
Seethe to boil (Ex. 16:23).
Seething pot a vessel for boiling provisions in (Job 41:20; Jer. 1:13).
(1.) The youngest son of Hiel the Bethelite. His death is recorded in 1 Kings 16:34 (comp. Josh. 6:26).
(2.) A descendant of Judah (1 Chr. 2:21, 22).
Seir rough; hairy.
(1.) A Horite; one of the "dukes" of Edom (Gen. 36:20-30).
(2.) The name of a mountainous region occupied by the Edomites, extending along the eastern side of the Arabah from the south-eastern extremity of the Dead Sea to near the Akabah, or the eastern branch of the Red Sea. It was originally occupied by the Horites (Gen. 14:6), who were afterwards driven out by the Edomites (Gen. 32:3; 33:14, 16). It was allotted to the descendants of Esau (Deut. 2:4, 22; Josh. 24:4; 2 Chr. 20:10; Isa. 21:11; Exek. 25:8).
(3.) A mountain range (not the Edomite range, Gen. 32:3) lying between the Wady Aly and the Wady Ghurab (Josh. 15:10).
Seirath woody district; shaggy, a place among the mountains of Ephraim, bordering on Benjamin, to which Ehud fled after he had assassinated Eglon at Jericho (Judg. 3:26, 27).
Sela = Se'lah, rock, the capital of Edom, situated in the great valley extending from the Dead Sea to the Red Sea (2 Kings 14:7). It was near Mount Hor, close by the desert of Zin. It is called "the rock" (Judg. 1:36). When Amaziah took it he called it Joktheel (q.v.) It is mentioned by the prophets (Isa. 16:1; Obad. 1:3) as doomed to destruction. It appears in later history and in the Vulgate Version under the name of Petra. "The caravans from all ages, from the interior of Arabia and from the Gulf of Persia, from Hadramaut on the ocean, and even from Sabea or Yemen, appear to have pointed to Petra as a common centre; and from Petra the tide seems again to have branched out in every direction, to Egypt, Palestine, and Syria, through Arsinoe, Gaza, Tyre, Jerusalem, and Damascus, and by other routes, terminating at the Mediterranean." (See EDOM, 2.)
Selah a word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning "silence" or "pause;" others, "end," "a louder strain," "piano," etc. The LXX. render the word by daplasma i.e., "a division."
Sela-hammahlekoth cliff of divisions the name of the great gorge which lies between Hachilah and Maon, south-east of Hebron. This gorge is now called the Wady Malaky. This was the scene of the interview between David and Saul mentioned in 1 Sam.26:13. Each stood on an opposing cliff, with this deep chasm between.
Seleucia the sea-port of Antioch, near the mouth of the Orontes. Paul and his companions sailed from this port on their first missionary journey (Acts 13:4). This city was built by Seleucus Nicator, the "king of Syria." It is said of him that "few princes have ever lived with so great a passion for the building of cities. He is reputed to have built in all nine Seleucias, sixteen Antiochs, and six Laodiceas." Seleucia became a city of great importance, and was made a "free city" by Pompey. It is now a small village, called el-Kalusi.
Semei mentioned in the genealogy of our Lord (Luke 3:26).
Senaah thorny, a place many of the inhabitants of which returned from Babylon with Zerubbabel (Ezra 2:35; Neh. 7:38).
Senate (Acts 5:21), the "elders of Israel" who formed a component part of the Sanhedrin.
Seneh the acacia; rock-thorn, the southern cliff in the Wady es-Suweinit, a valley south of Michmash, which Jonathan climbed with his armour-bearer (1 Sam. 14:4, 5). The rock opposite, on the other side of the wady, was called Bozez.
Senir =Shenir, the name given to Hermon by the Amorites (Deut. 3:9). It means "coat of mail" or "breastplate," and is equivalent to "Sirion." Some interpret the word as meaning "the prominent" or "the snowy mountain." It is properly the name of the central of the three summits of Hermon (q.v.).
Sennacherib Sin (the god) sends many brothers, son of Sargon, whom he succeeded on the throne of Assyria (B.C. 705), in the 23rd year of Hezekiah. "Like the Persian Xerxes, he was weak and vainglorious, cowardly under reverse, and cruel and boastful in success." He first set himself to break up the powerful combination of princes who were in league against him. Among these was Hezekiah, who had entered into an alliance with Egypt against Assyria. He accordingly led a very powerful army of at least 200,000 men into Judea, and devastated the land on every side, taking and destroying many cities (2 Kings 18:13-16; comp. Isa. 22, 24, 29, and 2 Chr. 32:1-8). His own account of this invasion, as given in the Assyrian annals, is in these words: "Because Hezekiah, king of Judah, would not submit to my yoke, I came up against him, and by force of arms and by the might of my power I took forty-six of his strong fenced cities; and of the smaller towns which were scattered about, I took and plundered a countless number. From these places I took and carried off 200,156 persons, old and young, male and female, together with horses and mules, asses and camels, oxen and sheep, a countless multitude; and Hezekiah himself I shut up in Jerusalem, his capital city, like a bird in a cage, building towers round the city to hem him in, and raising banks of earth against the gates, so as to prevent escape...Then upon Hezekiah there fell the fear of the power of my arms, and he sent out to me the chiefs and the elders of Jerusalem with 30 talents of gold and 800 talents of silver, and divers treasures, a rich and immense booty...All these things were brought to me at Nineveh, the seat of my government." (Comp. Isa. 22:1-13 for description of the feelings of the inhabitants of Jerusalem at such a crisis.) Hezekiah was not disposed to become an Assyrian feudatory. He accordingly at once sought help from Egypt (2 Kings 18:20-24). Sennacherib, hearing of this, marched a second time into Palestine (2 Kings 18:17, 37; 19; 2 Chr. 32:9-23; Isa. 36:2-22. Isa. 37:25 should be rendered "dried up all the Nile-arms of Matsor," i.e., of Egypt, so called from the "Matsor" or great fortification across the isthmus of Suez, which protected it from invasions from the east). Sennacherib sent envoys to try to persuade Hezekiah to surrender, but in vain. (See TIRHAKAH.) He next sent a threatening letter (2 Kings 19:10-14), which Hezekiah carried into the temple and spread before the Lord. Isaiah again brought an encouraging message to the pious king (2 Kings 19:20-34). "In that night" the angel of the Lord went forth and smote the camp of the Assyrians. In the morning, "behold, they were all dead corpses." The Assyrian army was annihilated. This great disaster is not, as was to be expected, taken notice of in the Assyrian annals. Though Sennacherib survived this disaster some twenty years, he never again renewed his attempt against Jerusalem. He was murdered by two of his own sons (Adrammelech and Sharezer), and was succeeded by another son, Esarhaddon (B.C. 681), after a reign of twenty-four years.
Seorim barley, the chief of the forth priestly course (1 Chr. 24:8).
Sephar numbering, (Gen. 10:30), supposed by some to be the ancient Himyaritic capital, "Shaphar," Zaphar, on the Indian Ocean, between the Persian Gulf and the Red Sea.
Sepharad (Obad. 1:20), some locality unknown. The modern Jews think that Spain is meant, and hence they designate the Spanish Jews "Sephardim," as they do the German Jews by the name "Ashkenazim," because the rabbis call Germany Ashkenaz. Others identify it with Sardis, the capital of Lydia. The Latin father Jerome regarded it as an Assyrian word, meaning "boundary," and interpreted the sentence, "which is in Sepharad," by "who are scattered abroad in all the boundaries and regions of the earth." Perowne says: "Whatever uncertainty attaches to the word Sepharad, the drift of the prophecy is clear, viz., that not only the exiles from Babylon, but Jewish captives from other and distant regions, shall be brought back to live prosperously within the enlarged borders of their own land."
Sepharvaim taken by Sargon, king of Assyria (2 Kings 17:24; 18:34; 19:13; Isa. 37:13). It was a double city, and received the common name Sepharvaim, i.e., "the two Sipparas," or "the two booktowns." The Sippara on the east bank of the Euphrates is now called Abu-Habba; that on the other bank was Accad, the old capital of Sargon I., where he established a great library. (See SARGON.) The recent discovery of cuneiform inscriptions at Tel el-Amarna in Egypt, consisting of official despatches to Pharaoh Amenophis IV. and his predecessor from their agents in Palestine, proves that in the century before the Exodus an active literary intercourse was carried on between these nations, and that the medium of the correspondence was the Babylonian language and script. (See KIRJATH-SEPHER.)
Septuagint. See VERSIONS.
Sepulchre first mentioned as purchased by Abraham for Sarah from Ephron the Hittite (Gen. 23:20). This was the "cave of the field of Machpelah," where also Abraham and Rebekah and Jacob and Leah were burried (79:29-32). In Acts 7:16 it is said that Jacob was "laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem." It has been proposed, as a mode of reconciling the apparent discrepancy between this verse and Gen. 23:20, to read Acts 7:16 thus: "And they [i.e., our fathers] were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the son] of Sychem." In this way the purchase made by Abraham is not to be confounded with the purchase made by Jacob subsequently in the same district. Of this purchase by Abraham there is no direct record in the Old Testament. (See TOMB.)
Serah abundance; princess, the daughter of Asher and grand-daughter of Jacob (Gen. 46:17); called also Sarah (Num. 26:46; R.V., "Serah").
Seraiah soldier of Jehovah.
(1.) The father of Joab (1 Chr. 4:13, 14).
(2.) The grandfather of Jehu (1 Chr. 4:35).
(3.) One of David's scribes or secretaries (2 Sam. 8:17).
(4.) A Netophathite (Jer. 40:8), a chief priest of the time of Zedekiah. He was carried captive by Nebuchadnezzar to Babylon, and there put to death (2 Kings 25:18, 23).
(5.) Ezra 2:2.
(6.) Father of Ezra the scribe (7:1).
(7.) A ruler of the temple (Neh. 11:11).
(8.) A priest of the days of Jehoiakim (Neh. 12:1, 12).
(9.) The son of Neriah. When Zedekiah made a journey to Babylon to do homage to Nebuchadnezzar, Seraiah had charge of the royal gifts to be presented on that occasion. Jeremiah took advantage of the occasion, and sent with Seraiah a word of cheer to the exiles in Babylon, and an announcement of the doom in store for that guilty city. The roll containing this message (Jer. 50:1-8) Seraiah was to read to the exiles, and then, after fixing a stone to it, was to throw it into the Euphrates, uttering, as it sank, the prayer recorded in Jer. 51:59-64. Babylon was at this time in the height of its glory, the greatest and most powerful monarchy in the world. Scarcely seventy years elapsed when the words of the prophet were all fulfilled. Jer. 51:59 is rendered in the Revised Version, "Now Seraiah was chief chamberlain," instead of "was a quiet prince," as in the Authorized Version.
Seraphim mentioned in Isa. 6:2, 3, 6, 7. This word means fiery ones, in allusion, as is supposed, to their burning love. They are represented as "standing" above the King as he sat upon his throne, ready at once to minister unto him. Their form appears to have been human, with the addition of wings. (See ANGELS.) This word, in the original, is used elsewhere only of the "fiery serpents" (Num. 21:6, 8; Deut. 8:15; comp. Isa. 14:29; 30:6) sent by God as his instruments to inflict on the people the righteous penalty of sin.
Sered fear, one of the sons of Zebulun (Gen. 46:14).
Sergeants Acts 16:35, 38 (R.V., "lictors"), officers who attended the magistrates and assisted them in the execution of justice.
Sergius Paulus a "prudent man" (R.V., "man of understanding"), the deputy (R.V., "proconsul") of Cyprus (Acts 13:6-13). He became a convert to Christianity under Paul, who visited this island on his first mission to the heathen. A remarkable memorial of this proconsul was recently (1887) discovered at Rome. On a boundary stone of Claudius his name is found, among others, as having been appointed (A.D. 47) one of the curators of the banks and the channel of the river Tiber. After serving his three years as proconsul at Cyprus, he returned to Rome, where he held the office referred to. As he is not saluted in Paul's letter to the Romans, he probably died before it was written.
Sermon on the mount. After spending a night in solemn meditation and prayer in the lonely mountain-range to the west of the Lake of Galilee (Luke 6:12), on the following morning our Lord called to him his disciples, and from among them chose twelve, who were to be henceforth trained to be his apostles (Mark 3:14, 15). After this solemn consecration of the twelve, he descended from the mountain-peak to a more level spot (Luke 6:17), and there he sat down and delivered the "sermon on the mount" (Matt. 5-7; Luke 6:20-49) to the assembled multitude. The mountain here spoken of was probably that known by the name of the "Horns of Hattin" (Kurun Hattin), a ridge running east and west, not far from Capernaum. It was afterwards called the "Mount of Beatitudes."
Serpent (Heb. nahash; Gr. ophis), frequently noticed in
Scripture. More than forty species are found in Syria and Arabia. The
poisonous character of the serpent is alluded to in Jacob's blessing
on Dan (Gen. 49:17; see Prov. 30:18, 19; James 3:7; Jer. 8:17). (See
ADDER.) This word is used symbolically of a deadly, subtle,
malicious enemy (Luke 10:19). The serpent is first mentioned in
connection with the history of the temptation and fall of our first
parents (Gen. 3). It has been well remarked regarding this
temptation: "A real serpent was the agent of the temptation, as
is plain from what is said of the natural characteristic of the
serpent in the first verse of the chapter (3:1), and from the curse
pronounced upon the animal itself. But that Satan was the actual
tempter, and that he used the serpent merely as his instrument, is
evident (1) from the nature of the transaction; for although the
serpent may be the most subtle of all the beasts of the field, yet he
has not the high intellectual faculties which the tempter here
(2.) In the New Testament it is both directly asserted and in various forms assumed that Satan seduced our first parents into sin (John 8:44; Rom. 16:20; 2 Cor. 11:3, 14; Rev. 12:9; 20:2)." Hodge's System. Theol., ii. 127.
Serpent, Fiery (LXX. "deadly," Vulg. "burning"), Num. 21:6, probably the naja haje of Egypt; some swift-springing, deadly snake (Isa. 14:29). After setting out from their encampment at Ezion-gaber, the Israelites entered on a wide sandy desert, which stretches from the mountains of Edom as far as the Persian Gulf. While traversing this region, the people began to murmur and utter loud complaints against Moses. As a punishment, the Lord sent serpents among them, and much people of Israel died. Moses interceded on their behalf, and by divine direction he made a "brazen serpent," and raised it on a pole in the midst of the camp, and all the wounded Israelites who looked on it were at once healed. (Comp. John 3:14, 15.) (See ASP.) This "brazen serpent" was preserved by the Israelites till the days of Hezekiah, when it was destroyed (2 Kings 18:4). (See BRASS.)
Serug branch, the father of Nahor (Gen. 11:20-23); called Saruch in Luke 3:35.
Servitor occurs only in 2 Kings 4:43, Authorized Version (R.V., "servant"). The Hebrew word there rendered "servitor" is elsewhere rendered "minister," "servant" (Ex. 24:13; 33:11). Probably Gehazi, the personal attendant on Elisha, is here meant.
Seth appointed; a substitute, the third son of Adam and Eve (Gen. 4:25; 5:3). His mother gave him this name, "for God," said she, "hath appointed me [i.e., compensated me with] another seed instead of Abel, whom Cain slew."
Sethur hidden, one of the spies sent to search the Promised Land. He was of the tribe of Asher (Num. 13:13).
Seven. This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. "Jacob's seven years' service to Laban; Pharaoh's seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days' siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number" (see Lev. 25:4; 1 Sam. 2:5; Ps. 12:6; 79:12; Prov. 26:16; Isa. 4:1; Matt. 18:21, 22; Luke 17:4). The feast of Passover (Ex. 12:15, 16), the feast of Weeks (Deut. 16:9), of Tabernacles (13:15), and the Jubilee (Lev. 25:8), were all ordered by seven. Seven is the number of sacrifice (2 Chr. 29:21; Job 42:8), of purification and consecration (Lev. 42:6, 17; 8:11, 33; 14:9, 51), of forgiveness (Matt. 18:21, 22; Luke 17:4), of reward (Deut. 28:7; 1 Sam. 2:5), and of punishment (Lev. 26:21, 24, 28; Deut. 28:25). It is used for any round number in such passages as Job 5:19; Prov. 26:16, 25; Isa. 4:1; Matt. 12:45. It is used also to mean "abundantly" (Gen. 4:15, 24; Lev. 26:24; Ps. 79:12).
Seventy weeks a prophetic period mentioned in Dan. 9:24, and usually interpreted on the "year-day" theory, i.e., reckoning each day for a year. This period will thus represent 490 years. This is regarded as the period which would elapse till the time of the coming of the Messiah, dating "from the going forth of the commandment to restore and rebuild Jerusalem" i.e., from the close of the Captivity.
Shaalabbin or Shaal'bim, a place of foxes, a town of the tribe of Dan (Josh. 19:42; Judg. 1:35). It was one of the chief towns from which Solomon drew his supplies (1 Kings 4:9). It is probably the modern village of Selbit, 3 miles north of Ajalon.
Shaaraim two gates.
(1.) A city in the plain of Judah (1 Sam. 17:52); called also Sharaim (Josh. 15:36).
(2.) A town in Simeon (1 Chr. 4:31).
Shaashgaz servant of the beautiful, a chief eunuch in the second house of the harem of king Ahasuerus (Esther 2:14).
Shabbethai Sabbath-born, a Levite who assisted in expounding the law and investigating into the illegal marriages of the Jews (Ezra 10:15; Neh. 8:7; 11:16).
Shaddai the Omnipotent, the name of God in frequent use in the Hebrew Scriptures, generally translated "the Almighty."
Shadow used in Col. 2:17; Heb. 8:5; 10:1 to denote the typical relation of the Jewish to the Christian dispensation.
Shadrach Aku's command, the Chaldean name given to Hananiah, one of the Hebrew youths whom Nebuchadnezzar carried captive to Babylon (Dan. 1:6, 7; 3:12-30). He and his two companions refused to bow down before the image which Nebuchadnezzar had set up on the plains of Dura. Their conduct filled the king with the greatest fury, and he commanded them to be cast into the burning fiery furnace. Here, amid the fiery flames, they were miraculously preserved from harm. Over them the fire had no power, "neither was a hair of their head singed, neither had the smell of fire passed on them." Thus Nebuchadnezzar learned the greatness of the God of Israel. (See ABEDNEGO.)
Shalem perfect, a place (probably the village of Salim) some 2 miles east of Jacob's well. There is an abundant supply of water, which may have been the reason for Jacob's settling at this place (Gen. 33:18-20). The Revised Version translates this word, and reads, "Jacob came in peace to the city of Shechem," thus not regarding it as a proper name at all.
Shalim, Land of land of foxes, a place apparently to the north-west of Jerusalem (1 Sam. 9:4), perhaps in the neighbourhood of Shaalabbin in Dan (Josh. 19:42).
Shalisha, Land of probably the district of Baal-shalisha (2 Kings 4:42), lying about 12 miles north of Lydda (1 Sam. 9:4).
Shallecheth, The gate of i.e., "the gate of casting out," hence supposed to be the refuse gate; one of the gates of the house of the Lord, "by the causeway of the going up" i.e., the causeway rising up from the Tyropoeon valley = valley of the cheesemakers (1 Chr. 26:16).
(1.) The son of Jabesh, otherwise unknown. He "conspired against Zachariah, and smote him before the people, and slew him, and reigned in his stead" (2 Kings 15:10). He reigned only "a month of days in Samaria" (15:13, marg.). Menahem rose up against Shallum and put him to death (2 Kings 15:14, 15, 17), and became king in his stead.
(2.) Keeper of the temple vestments in the reign of Josiah (2 Kings 22:14).
(3.) One of the posterity of Judah (1 Chr. 2:40, 41).
(4.) A descendant of Simeon (1 Chr. 4:25).
(5.) One of the line of the high priests (1 Chr. 6:13).
(6.) 1 Chr. 7:13.
(7.) A keeper of the gate in the reign of David (1 Chr. 9:17).
(8.) A Levite porter (1 Chr. 9:19, 31; Jer. 35:4).
(9.) An Ephraimite chief (2 Chr. 28:12).
(10.) The uncle of the prophet Jeremiah (Jer. 32:7).
(11.) A son of king Josiah (1 Chr. 3:15; Jer. 22:11), who was elected to succeed his father on the throne, although he was two years younger than his brother Eliakim. He assumed the crown under the name of Jehoahaz (q.v.). He did not imitate the example of his father (2 Kings 23:32), but was "a young lion, and it learned to catch the prey; it devoured men" (Ezek. 19:3). His policy was anti-Egyptian therefore. Necho, at that time at Riblah, sent an army against Jerusalem, which at once yielded, and Jehoahaz was carried captive to the Egyptian camp, Eliakim being appointed king in his stead. He remained a captive in Egypt till his death, and was the first king of Judah that died in exile.
Shalman an Assyrian king (Hos. 10:14), identified with Shalmaneser II. (Sayce) or IV. (Lenormant), the successor of Pul on the throne of Assyria (B.C. 728). He made war against Hoshea, the king of Israel, whom he subdued and compelled to pay an annual tribute. Hoshea, however, soon after rebelled against his Assyrian conquerer. Shalmaneser again marched against Samaria, which, after a siege of three years, was taken (2 Kings 17:3-5; 18:9) by Sargon (q.v.). A revolution meantime had broken out in Assyria, and Shalmaneser was deposed. Sargon usurped the vacant throne. Schrader thinks that this is probably the name of a king of Moab mentioned on an inscription of Tiglath-pileser as Salamanu.
Shamgar The Philistines from the maritime plain had made incursions into the Hebrew upland for the purposes of plunder, when one of this name, the son of Anath, otherwise unknown, headed a rising for the purpose of freeing the land from this oppression. He repelled the invasion, slaying 600 men with an "ox goad" (q.v.). The goad was a formidable sharpointed instrument, sometimes ten feet long. He was probably contemporary for a time with Deborah and Barak (Judg. 3:31; 5:6).
Shamir a sharp thorn.
(1.) One of the sons of Michah (1 Chr. 24:24).
(2.) A town among the mountains of Judah (Josh. 15:48); probably Somerah, 2 1/2 miles north-west of Debir.
(3.) The residence of Tola, one of the judges, on Mount Ephraim (Judg. 10:1, 2).
(1.) One of the "dukes" of Edom (Gen. 36:13, 17).
(2.) One of the sons of Jesse (1 Sam. 16:9). He is also called Shimeah (2 Sam. 13:3) and Shimma (1 Chr. 2:13).
(3.) One of David's three mighty men (2 Sam. 23:11, 12).
(4.) One of David's mighties (2 Sam. 23:25); called also Shammoth (1 Chr. 11:27) and Shamhuth (27:8).
(1.) One of the spies sent out by Moses to search the land (Num. 13:4). He represented the tribe of Reuben.
(2.) One of David's sons (1 Chr. 14:4; 3:5, "Shimea;" 2 Sam. 5:14).
(3.) A Levite under Nehemiah (11:17).
Shaphan a coney, a scribe or secretary of king Josiah (2 Kings 22:3-7). He consulted Huldah concerning the newly-discovered copy of the law which was delivered to him by Hilkiah the priest (8-14). His grandson Gedaliah was governor of Judea (25:22).
(1.) One of the spies. He represented the tribe of Simeon (Num. 13:5).
(2.) The father of Elisha (1 Kings 19:16-19).
(3.) One of David's chief herdsmen (1 Chr. 27:29).
Shapher brightness, one of the stations where Israel encamped in the wilderness (Num. 33:23, 24).
Sharaim two gates (Josh. 15:36), more correctly Shaaraim (1 Sam. 17:52), probably Tell Zakariya and Kefr Zakariya, in the valley of Elah, 3 1/2 miles north-west of Socoh.
Sharezer (god) protect the king!, a son of Sennacherib, king of Assyria. He and his brother Adrammelech murdered their father, and then fled into the land of Armenia (2 Kings 19:37).
Sharon, Saron a plain, a level tract extending from the Mediterranean to the hill country to the west of Jerusalem, about 30 miles long and from 8 to 15 miles broad, celebrated for its beauty and fertility (1 Chr. 27:29; Isa. 33:9; 35:2; 65:10). The "rose of Sharon" is celebrated (Cant. 2:1). It is called Lasharon (the article la being here a part of the word) in Josh. 12:18.
Shaveh-Kiriathaim plain of Kirja-thaim where Chedorlaomer defeated the Emims, the original inhabitants (Gen. 14:5). Now Kureiyat, north of Dibon, in the land of Moab.
Shaveh, Valley of valley of the plain the ancient name of the "king's dale" (q.v.), or Kidron, on the north side of Jerusalem (Gen. 14:17).
Shavsha ("Seraiah," 2 Sam. 8:17; "Shisha," 1 Kings 4:3), one of David's secretaries (1 Chr. 18:16).
Shealtiel asked for of God, father of Zerubbabel (Ezra 3:2, 8; Neh. 12:1).
Shearing-house (2 Kings 10:12, 14; marg., "house of shepherds binding sheep." R.V., "the shearing-house of the shepherds;" marg., "house of gathering"), some place between Samaria and Jezreel, where Jehu slew "two and forty men" of the royal family of Judah. The Heb. word Beth-eked so rendered is supposed by some to be a proper name.
Shear-Jashub a remnant shall escape or return (i.e., to God), a symbolical name which the prophet Isaiah gave to his son (Isa. 7:3), perhaps his eldest son.
Sheba an oath, seven.
(1.) Heb. shebha, the son of Raamah (Gen. 10:7), whose descendants settled with those of Dedan on the Persian Gulf.
(2.) Heb. id. A son of Joktan (Gen. 10:28), probably the founder of the Sabeans.
(3.) Heb. id. A son of Jokshan, who was a son of Abraham by Keturah (Gen. 25:3).
(4.) Heb. id. A kingdom in Arabia Felix. Sheba, in fact, was Saba in Southern Arabia, the Sabaeans of classical geography, who carried on the trade in spices with the other peoples of the ancient world. They were Semites, speaking one of the two main dialects of Himyaritic or South Arabic. Sheba had become a monarchy before the days of Solomon. Its queen brought him gold, spices, and precious stones (1 Kings 10:1-13). She is called by our Lord the "queen of the south" (Matt. 12:42).
(5.) Heb. shebha', "seven" or "an oak." A town of Simeon (Josh. 19:2).
(6.) Heb. id. A "son of Bichri," of the family of Becher, the son of Benjamin, and thus of the stem from which Saul was descended (2 Sam. 20:1-22). When David was returning to Jerusalem after the defeat of Absalom, a strife arose between the ten tribes and the tribe of Judah, because the latter took the lead in bringing back the king. Sheba took advantage of this state of things, and raised the standard of revolt, proclaiming, "We have no part in David." With his followers he proceeded northward. David seeing it necessary to check this revolt, ordered Abishai to take the gibborim, "mighty men," and the body-guard and such troops as he could gather, and pursue Sheba. Joab joined the expedition, and having treacherously put Amasa to death, assumed the command of the army. Sheba took refuge in Abel-Bethmaachah, a fortified town some miles north of Lake Merom. While Joab was engaged in laying siege to this city, Sheba's head was, at the instigation of a "wise woman" who had held a parley with him from the city walls, thrown over the wall to the besiegers, and thus the revolt came to an end.
Shebaniah whom Jehovah hides, or has made grow up.
(1.) A Levite appointed to blow the trumpet before the ark of God (1 Chr. 15:24).
(2.) Another Levite (Neh. 9:4, 5).
(3.) A priest (Neh. 10:12).
(4.) A Levite (Neh. 10:4).
Shebarim breaks; ruins, a place near Ai (Josh. 7:5; R.V. marg., "the quarries").
Shebna tender youth, "treasurer" over the house in the reign of Hezekiah, i.e., comptroller or governor of the palace. On account of his pride he was ejected from his office, and Eliakim was promoted to it (Isa. 22:15-25). He appears to have been the leader of the party who favoured an alliance with Egypt against Assyria. It is conjectured that "Shebna the scribe," who was one of those whom the king sent to confer with the Assyrian ambassador (2 Kings 18:18, 26, 37; 19:2; Isa. 36:3, 11, 22; 37:2), was a different person.
Shebuel captive of God.
(1.) One of the descendants of Gershom, who had charge of the temple treasures in the time of David (1 Chr. 23:16; 26:24).
(2.) One of the sons of Heman; one of those whose duty it was to "lift up the horn" in the temple service (1 Chr. 25:4, 5); called also Shubael (ver. 20).
Shecaniah one intimate with Jehovah.
(1.) A priest to whom the tenth lot came forth when David divided the priests (1 Chr. 24:11).
(2.) One of the priests who were set "to give to their brethren by courses" of the daily portion (2 Chr. 31:15). Shechani'ah, id.
(1.) A priest whose sons are mentioned in 1 Chr. 3:21, 22.
(2.) Ezra 8:5.
(3.) Ezra 10:2-4.
(4.) The father of Shemaiah, who repaired the wall of Jerusalem (Neh. 3:29).
(5.) The father-in-law of Tobiah (Neh. 6:18).
(6.) A priest who returned from the Captivity with Zerubbabel (Neh. 12:3; marg., or Shebaniah).
(1.) The son of Hamor the Hivite (Gen. 33:19; 34).
(2.) A descendant of Manasseh (Num. 26:31; Josh. 17:2).
(3.) A city in Samaria (Gen. 33:18), called also Sichem (12:6), Sychem (Acts 7:16). It stood in the narrow sheltered valley between Ebal on the north and Gerizim on the south, these mountains at their base being only some 500 yards apart. Here Abraham pitched his tent and built his first altar in the Promised Land, and received the first divine promise (Gen. 12:6, 7). Here also Jacob "bought a parcel of a field at the hands of the children of Hamor" after his return from Mesopotamia, and settled with his household, which he purged from idolatry by burying the teraphim of his followers under an oak tree, which was afterwards called "the oak of the sorcerer" (Gen. 33:19; 35:4; Judg. 9:37). (See MEONENIM.) Here too, after a while, he dug a well, which bears his name to this day (John 4:5, 39-42). To Shechem Joshua gathered all Israel "before God," and delivered to them his second parting address (Josh. 24:1-15). He "made a covenant with the people that day" at the very place where, on first entering the land, they had responded to the law from Ebal and Gerizim (Josh. 24:25), the terms of which were recorded "in the book of the law of God", i.e., in the roll of the law of Moses; and in memory of this solemn transaction a great stone was set up "under an oak" (comp. Gen. 28:18; 31:44-48; Ex. 24:4; Josh. 4:3, 8, 9), possibly the old "oak of Moreh," as a silent witness of the transaction to all coming time. Shechem became one of the cities of refuge, the central city of refuge for Western Palestine (Josh. 20:7), and here the bones of Joseph were buried (24:32). Rehoboam was appointed king in Shechem (1 Kings 12:1, 19), but Jeroboam afterwards took up his residence here. This city is mentioned in connection with our Lord's conversation with the woman of Samaria (John 4:5); and thus, remaining as it does to the present day, it is one of the oldest cities of the world. It is the modern Nablus, a contraction for Neapolis, the name given to it by Vespasian. It lies about a mile and a half up the valley on its southern slope, and on the north of Gerizim, which rises about 1,100 feet above it, and is about 34 miles north of Jerusalem. It contains about 10,000 inhabitants, of whom about 160 are Samaritans and 100 Jews, the rest being Christians and Mohammedans. The site of Shechem is said to be of unrivalled beauty. Stanley says it is "the most beautiful, perhaps the only very beautiful, spot in Central Palestine." Gaza, near Shechem, only mentioned 1 Chr. 7:28, has entirely disappeared. It was destroyed at the time of the Conquest, and its place was taken by Shechem. (See SYCHAR.)
Shechinah a Chaldee word meaning resting-place, not found in Scripture, but used by the later Jews to designate the visible symbol of God's presence in the tabernacle, and afterwards in Solomon's temple. When the Lord led Israel out of Egypt, he went before them "in a pillar of a cloud." This was the symbol of his presence with his people. For references made to it during the wilderness wanderings, see Ex. 14:20; 40:34-38; Lev. 9:23, 24; Num. 14:10; 16:19, 42. It is probable that after the entrance into Canaan this glory-cloud settled in the tabernacle upon the ark of the covenant in the most holy place. We have, however, no special reference to it till the consecration of the temple by Solomon, when it filled the whole house with its glory, so that the priests could not stand to minister (1 Kings 8:10-13; 2 Chr. 5:13, 14; 7:1-3). Probably it remained in the first temple in the holy of holies as the symbol of Jehovah's presence so long as that temple stood. It afterwards disappeared. (See CLOUD.)
Sheep are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God's care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16). "The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs., but sometimes extending to 30 lbs. The tails are indeed huge masses of fat" (Geikie's Holy Land, etc.). The tail was no doubt the "rump" so frequently referred to in the Levitical sacrifices (Ex. 29:22; Lev. 3:9; 7:3; 9:19). Sheep-shearing was generally an occasion of great festivity (Gen. 31:19; 38:12, 13; 1 Sam. 25:4-8, 36; 2 Sam. 13:23-28).
Sheep-fold a strong fenced enclosure for the protection of the sheep gathered within it (Num. 32:24; 1 Chr. 17:7; Ps. 50:9; 78:70). In John 10:16 the Authorized Version renders by "fold" two distinct Greek words, aule and poimne, the latter of which properly means a "flock," and is so rendered in the Revised Version. (See also Matt. 26:31; Luke 2:8; 1 Cor. 9:7.) (See FOLD.)
Sheep-gate one of the gates of Jerusalem mentioned by Nehemiah (3:1, 32; 12:39). It was in the eastern wall of the city.
Sheep-market occurs only in John 5:2 (marg., also R.V., "sheep-gate"). The word so rendered is an adjective, and it is uncertain whether the noun to be supplied should be "gate" or, following the Vulgate Version, "pool."
Shekel weight, the common standard both of weight and value among the Hebrews. It is estimated at 220 English grains, or a little more than half an ounce avoirdupois. The "shekel of the sanctuary" (Ex. 30:13; Num. 3:47) was equal to twenty gerahs (Ezek. 45:12). There were shekels of gold (1 Chr. 21:25), of silver (1 Sam. 9:8), of brass (17:5), and of iron (7). When it became a coined piece of money, the shekel of gold was equivalent to about 2 pound of our money. Six gold shekels, according to the later Jewish system, were equal in value to fifty silver ones. The temple contribution, with which the public sacrifices were bought (Ex. 30:13; 2 Chr. 24:6), consisted of one common shekel, or a sanctuary half-shekel, equal to two Attic drachmas. The coin, a stater (q.v.), which Peter found in the fish's mouth paid this contribution for both him and Christ (Matt. 17:24, 27). A zuza, or quarter of a shekel, was given by Saul to Samuel (1 Sam. 9:8).
(1.) Judah's third son (Gen. 38:2, 5, 11, 14).
(2.) A son of Arphaxad (1 Chr. 1:18).
Shelemiah whom Jehovah repays.
(1.) Ezra 10:39.
(2.) The father of Hananiah (Neh. 3:30).
(3.) A priest in the time of Nehemiah (13:13).
(4.) Father of one of those who accused Jeremiah to Zedekiah (Jer. 37:3; 38:1).
(5.) Father of a captain of the ward (Jer. 37:13).
(6.) Jer. 36:14.
Shem a name; renown, the first mentioned of the sons of Noah (Gen. 5:32; 6:10). He was probably the eldest of Noah's sons. The words "brother of Japheth the elder" in Gen. 10:21 are more correctly rendered "the elder brother of Japheth," as in the Revised Version. Shem's name is generally mentioned first in the list of Noah's sons. He and his wife were saved in the ark (7:13). Noah foretold his preeminence over Canaan (9:23-27). He died at the age of six hundred years, having been for many years contemporary with Abraham, according to the usual chronology. The Israelitish nation sprang from him (Gen. 11:10-26; 1 Chr. 1:24-27).
(1.) A Reubenite (1 Chr. 5:8).
(2.) A Benjamite (1 Chr. 8:13).
(3.) One who stood by Ezra when he read the law (Neh. 8:4).
(4.) A town in the south of Judah (Josh. 15:26); the same as Sheba (ver. 5).
Shemaah rumour, a Benjamite whose sons "came to David to Ziklag" (1 Chr. 12:3).
Shemaiah whom Jehovah heard.
(1.) A prophet in the reign of Rehoboam (1 Kings 12:22-24).
(2.) Neh. 3:29.
(3.) A Simeonite (1 Chr. 4:37).
(4.) A priest (Neh. 12:42).
(5.) A Levite (1 Chr. 9:16).
(6.) 1 Chr. 9:14; Neh. 11:15.
(7.) A Levite in the time of David, who with 200 of his brethren took part in the bringing up of the ark from Obed-edom to Hebron (1 Chr. 15:8).
(8.) A Levite (1 Chr. 24:6).
(9.) The eldest son of Obed-edom (1 Chr. 26:4-8).
(10.) A Levite (2 Chr. 29:14).
(11.) A false prophet who hindered the rebuilding of Jerusalem (Neh. 6:10).
(12.) A prince of Judah who assisted at the dedication of the wall of Jerusalem (Neh. 12:34-36).
(13.) A false prophet who opposed Jeremiah (Jer. 29:24-32).
(14.) One of the Levites whom Jehoshaphat appointed to teach the law (2 Chr. 17:8).
(15.) A Levite appointed to "distribute the oblations of the Lord" (2 Chr. 31:15).
(16.) A Levite (2 Chr. 35:9).
(17.) The father of Urijah the prophet (Jer. 26:20).
(18.) The father of a prince in the reign of Jehoiakim (Jer. 36:12).
Shemariah whom Jehovah guards.
(1.) One who joined David at Ziklag (1 Chr. 12:5).
(2.) Ezra 10:32, 41.
Shemeber soaring on high, the king of Zeboiim, who joined with the other kings in casting off the yoke of Chedorlaomer. After having been reconquered by him, he was rescued by Abraham (Gen. 14:2).
Sheminith eight; octave, a musical term, supposed to denote the lowest note sung by men's voices (1 Chr. 15:21; Ps. 6; 12, title).
Shemiramoth most high name.
(1.) A Levite in the reign of Jehoshaphat (2 Chr. 17:8).
(2.) A Levite in David's time (1 Chr. 15:18, 20).
Shemuel heard of God.
(1.) The son of Ammihud. He represented Simeon in the division of the land (Num. 34:20).
(2.) Used for "Samuel" (1 Chr. 6:33, R.V.).
(3.) A prince of the tribe of Issachar (1 Chr. 7:2).
Shen a tooth, probably some conspicuous tooth-shaped rock or crag (1 Sam. 7:12), a place between which and Mizpeh Samuel set up his "Ebenezer." In the Hebrew the word has the article prefixed, "the Shen." The site is unknown.
Shenir =Senir, (Deut. 3:9; Cant. 4:8), the name given to Mount Hermon (q.v.) by the Sidonians.
Sheol (Heb., "the all-demanding world" = Gr. Hades, "the unknown region"), the invisible world of departed souls. (See HELL.)
Shepham a treeless place, Num. 34:10, 11: "The coast shall go down from Shepham to Riblah."
Shephatiah judged of the Lord.
(1.) A son of David by Abital (2 Sam. 3:4).
(2.) A Benjamite who joined David at Ziklag (1 Chr. 12:5).
(3.) A Simeonite prince in David's time (1 Chr. 27:16).
(4.) One of Jehoshaphat's sons (2 Chr. 21:2).
(5.) Ezra 2:4.
(6.) Ezra 2:57; Neh. 7:59.
(7.) One of the princes who urged the putting of Jeremiah to death (Jer. 38:1-4).
Shepherd a word naturally of frequent occurence in Scripture. Sometimes the word "pastor" is used instead (Jer. 2:8; 3:15; 10:21; 12:10; 17:16). This word is used figuratively to represent the relation of rulers to their subjects and of God to his people (Ps. 23:1; 80:1; Isa. 40:11; 44:28; Jer. 25:34, 35; Nahum 3:18; John 10:11, 14; Heb. 13:20; 1 Pet. 2:25; 5:4). The duties of a shepherd in an unenclosed country like Palestine were very onerous. "In early morning he led forth the flock from the fold, marching at its head to the spot where they were to be pastured. Here he watched them all day, taking care that none of the sheep strayed, and if any for a time eluded his watch and wandered away from the rest, seeking diligently till he found and brought it back. In those lands sheep require to be supplied regularly with water, and the shepherd for this purpose has to guide them either to some running stream or to wells dug in the wilderness and furnished with troughs. At night he brought the flock home to the fold, counting them as they passed under the rod at the door to assure himself that none were missing. Nor did his labours always end with sunset. Often he had to guard the fold through the dark hours from the attack of wild beasts, or the wily attempts of the prowling thief (see 1 Sam. 17:34).", Deane's David.
Sherebiah flame of the Lord, a priest whose name is prominent in connection with the work carried on by Ezra and Nehemiah at Jerusalem (Ezra 8:17, 18, 24-30; Neh. 8:7; 9:4, 5; 10:12).
Sheresh root, a descendant of Manasseh (1 Chr. 7:16).
Sherezer one of the messengers whom the children of the Captivity sent to Jerusalem "to pray for them before the Lord" (Zech. 7:2).
Sheriffs (Dan. 3:2), Babylonian officers.
Sheshach (Jer. 25:26), supposed to be equivalent to Babel (Babylon), according to a secret (cabalistic) mode of writing among the Jews of unknown antiquity, which consisted in substituting the last letter of the Hebrew alphabet for the first, the last but one for the second, and so on. Thus the letters sh, sh, ch become b, b, l, i.e., Babel. This is supposed to be confirmed by a reference to Jer. 51:41, where Sheshach and Babylon are in parallel clauses. There seems to be no reason to doubt that Babylon is here intended by this name. (See Streane's Jeremiah, l.c.)
Sheshai whitish, one of the sons of Anak (Num. 13:22). When the Israelites obtained possession of the country the sons of Anak were expelled and slain (Josh. 15:14; Judg. 1:10).
Sheshbazzar O sun-god, defend the lord! (Ezra 1:8, 11), probably another name for Zerubbabel (q.v.), Ezra 2:2; Hag. 1:12, 14; Zech. 4:6, 10.
(1.) "The children of Sheth" (Num. 24:17); R.V., "the sons of tumult," which is probably the correct rendering, as there is no evidence that this is a proper name here.
(2.) The antediluvian patriarch (1 Chr. 1:1).
Shethar a star, a prince at the court of Ahasuerus (Esther 1:14).
Shethar-boznai star of splendour, a Persian officer who vainly attempted to hinder the rebuilding of the temple (Ezra 5:3, 6; 6:6, 13).
Sheva. Heb. Shebher.
(1.) The son of Caleb (1 Chr. 2:49).
(2.) Heb. Sheva', one of David's scribes (2 Sam. 20:25).
Shewbread. Ex. 25:30 (R.V. marg., "presence bread"); 1 Chr. 9:32 (marg., "bread of ordering"); Num. 4:7: called "hallowed bread" (R.V., "holy bread") in 1 Sam. 21:1-6. This bread consisted of twelve loaves made of the finest flour. They were flat and thin, and were placed in two rows of six each on a table in the holy place before the Lord. They were renewed every Sabbath (Lev. 24:5-9), and those that were removed to give place to the new ones were to be eaten by the priests only in the holy place (see 1 Sam. 21:3-6; comp. Matt. 12:3, 4). The number of the loaves represented the twelve tribes of Israel, and also the entire spiritual Israel, "the true Israel;" and the placing of them on the table symbolized the entire consecration of Israel to the Lord, and their acceptance of God as their God. The table for the bread was made of acacia wood, 3 feet long, 18 inches broad, and 2 feet 3 inches high. It was plated with pure gold. Two staves, plated with gold, passed through golden rings, were used for carrying it.
Shibboleth river, or an ear of corn. The tribes living on the east of Jordan, separated from their brethren on the west by the deep ravines and the rapid river, gradually came to adopt peculiar customs, and from mixing largely with the Moabites, Ishmaelites, and Ammonites to pronounce certain letters in such a manner as to distinguish them from the other tribes. Thus when the Ephraimites from the west invaded Gilead, and were defeated by the Gileadites under the leadership of Jephthah, and tried to escape by the "passages of the Jordan," the Gileadites seized the fords and would allow none to pass who could not pronounce "shibboleth" with a strong aspirate. This the fugitives were unable to do. They said "sibboleth," as the word was pronounced by the tribes on the west, and thus they were detected (Judg. 12:1-6). Forty-two thousand were thus detected, and "Without reprieve, adjudged to death, For want of well-pronouncing shibboleth."
Shibmah fragrance, a town of Reuben, east of Jordan (Num. 32:38).
Shield used in defensive warfare, varying at different times and under different circumstances in size, form, and material (1 Sam. 17:7; 2 Sam. 1:21; 1 Kings 10:17; 1 Chr. 12:8, 24, 34; Isa. 22:6; Ezek. 39:9; Nahum 2:3). Used figuratively of God and of earthly princes as the defenders of their people (Gen. 15:1; Deut. 33:29; Ps. 33:20; 84:11). Faith is compared to a shield (Eph. 6:16). Shields were usually "anointed" (Isa. 21:5), in order to preserve them, and at the same time make the missiles of the enemy glide off them more easily.
Shiggaion from the verb shagah, "to reel about through drink," occurs in the title of Ps. 7. The plural form, shigionoth, is found in Hab. 3:1. The word denotes a lyrical poem composed under strong mental emotion; a song of impassioned imagination accompanied with suitable music; a dithyrambic ode.
Shihon overturning, a town of Issachar (Josh. 19:19).
Shihor dark, (1 Chr. 13:5), the southwestern boundary of Canaan, the Wady el-'Arish. (See SIHOR; NILE.)
Shihor-Libnath black-white, a stream on the borders of Asher, probably the modern Nahr Zerka, i.e., the "crocodile brook," or "blue river", which rises in the Carmel range and enters the Mediterranean a little to the north of Caesarea (Josh. 19:26). Crocodiles are still found in the Zerka. Thomson suspects "that long ages ago some Egyptians, accustomed to worship this ugly creature, settled here (viz., at Caesarea), and brought their gods with them. Once here they would not easily be exterminated" (The Land and the Book).
Shilhim aqueducts, a town in the south of Judah (Josh. 15:32); called also Sharuhen and Shaaraim (19:6).
Shiloah, The waters of = Siloah, (Neh. 3:15) and Siloam (q.v.)
Shiloh generally understood as denoting the Messiah, "the peaceful one," as the word signifies (Gen. 49:10). The Vulgate Version translates the word, "he who is to be sent," in allusion to the Messiah; the Revised Version, margin, "till he come to Shiloh;" and the LXX., "until that which is his shall come to Shiloh." It is most simple and natural to render the expression, as in the Authorized Version, "till Shiloh come," interpreting it as a proper name (comp. Isa. 9:6). Shiloh, a place of rest, a city of Ephraim, "on the north side of Bethel," from which it is distant 10 miles (Judg. 21:19); the modern Seilun (the Arabic for Shiloh), a "mass of shapeless ruins." Here the tabernacle was set up after the Conquest (Josh. 18:1-10), where it remained during all the period of the judges till the ark fell into the hands of the Philistines. "No spot in Central Palestine could be more secluded than this early sanctuary, nothing more featureless than the landscape around; so featureless, indeed, the landscape and so secluded the spot that from the time of St. Jerome till its re-discovery by Dr. Robinson in 1838 the very site was forgotten and unknown." It is referred to by Jeremiah (7:12, 14; 26:4-9) five hundred years after its destruction.
Shilonite Ahijah the prophet, whose home was in Shiloh, is so designated (1 Kings 11:29; 15:29). The plural form occurs (1 Chr. 9:5), denoting the descendants of Shelah, Judah's youngest son.
Shimea the hearing prayer.
(1.) One of David's sons by Bathsheba (1 Chr. 3:5); called also Shammua (14:4).
(2.) A Levite of the family of Merari (1 Chr. 6:30).
(3.) Another Levite of the family of Gershon (1 Chr. 6:39).
(4.) One of David's brothers (1 Sam. 16:9, marg.).
(1.) One of David's brothers (2 Sam. 13:3); same as Shimea (4).
(2.) A Benjamite, a descendant of Gibeon (1 Chr. 8:32); called also Shimeam (9:38).
(1.) A son of Gershon, and grandson of Levi (Num. 3:18; 1 Chr. 6:17, 29); called Shimi in Ex. 6:17.
(2.) A Benjamite of the house of Saul, who stoned and cursed David when he reached Bahurim in his flight from Jerusalem on the occasion of the rebellion of Absalom (2 Sam. 16:5-13). After the defeat of Absalom he "came cringing to the king, humbly suing for pardon, bringing with him a thousand of his Benjamite tribesmen, and representing that he was heartily sorry for his crime, and had hurried the first of all the house of Israel to offer homage to the king" (19:16-23). David forgave him; but on his death-bed he gave Solomon special instructions regarding Shimei, of whose fidelity he seems to have been in doubt (1 Kings 2:8,9). He was put to death at the command of Solomon, because he had violated his word by leaving Jerusalem and going to Gath to recover two of his servants who had escaped (36-46).
(3.) One of David's mighty men who refused to acknowledge Adonijah as David's successor (1 Kings 1:8). He is probably the same person who is called elsewhere (4:18) "the son of Elah."
(4.) A son of Pedaiah, the brother of Zerubbabel (1 Chr. 3:19).
(5.) A Simeonite (1 Chr. 4:26, 27).
(6.) A Reubenite (1 Chr. 5:4).
(7.) A Levite of the family of Gershon (1 Chr. 6:42).
(8.) A Ramathite who was "over the vineyards" of David (1 Chr. 27:27).
(9.) One of the sons of Heman, who assisted in the purification of the temple (2 Chr. 29:14).
(10.) A Levite (2 Chr. 31:12, 13).
(11.) Another Levite (Ezra 10:23). "The family of Shimei" (Zech. 12:13; R.V., "the family of the Shimeites") were the descendants of Shimei (1).
Shimeon hearkening. Ezra 10:31.
Shimhi famous, a Benjamite (1 Chr. 8:21).
Shimrath guardian, a Benjamite, one of Shimhi's sons (id.).
(1.) A Simeonite (1 Chr. 4:37).
(2.) The father of one of the "valiant men" of David's armies (1 Chr. 11:45).
(3.) Assisted at the purification of the temple in the time of Hezekiah (2 Chr. 29:13).
Shimrom watchman, the fourth son of Issachar (Gen. 46:13; 1 Chr. 7:1; R.V., correctly, "Shimron").
Shimron watch-post, an ancient city of the Canaanites; with its villages, allotted to Zebulun (Josh. 19:15); now probably Semunieh, on the northern edge of the plain of Esdraelon, 5 miles west of Nazareth.
Shimron-meron the same, probably, as Shimron (Josh. 12:20).
Shimshai the shining one, or sunny, the secretary of Rehum the chancellor, who took part in opposing the rebuilding of the temple after the Captivity (Ezra 4:8, 9, 17-23).
Shinab cooling, the king of Adamah, in the valley of Siddim, who with his confederates was conquered by Chedorlaomer (Gen. 14:2).
Shinar, The Land of. LXX. and Vulgate "Senaar;" in the inscriptions, "Shumir;" probably identical with Babylonia or Southern Mesopotamia, extending almost to the Persian Gulf. Here the tower of Babel was built (Gen. 11:1-6), and the city of Babylon. The name occurs later in Jewish history (Isa. 11:11; Zech. 5:11). Shinar was apparently first peopled by Turanian tribes, who tilled the land and made bricks and built cities. Then tribes of Semites invaded the land and settled in it, and became its rulers. This was followed in course of time by an Elamite invasion; from which the land was finally delivered by Khammurabi, the son of Amarpel ("Amraphel, king of Shinar," Gen. 14:1), who became the founder of the new empire of Chaldea. (See AMRAPHEL.)
Shiphmite probably the designation of Zabdi, who has charge of David's vineyards (1 Chr. 27:27).
Shiphrah beauty, one of the Egyptian midwives (Ex. 1:15).
Shiphtan judicial, an Ephraimite prince at the time of the division of Canaan (Num. 34:24).
Ships early used in foreign commerce by the Phoenicians (Gen. 49:13). Moses (Deut. 28:68) and Job (9:26) make reference to them, and Balaam speaks of the "ships of Chittim" (Num. 24:24). Solomon constructed a navy at Ezion-geber by the assistance of Hiram's sailors (1 Kings 9:26-28; 2 Chr. 8:18). Afterwards, Jehoshaphat sought to provide himself with a navy at the same port, but his ships appear to have been wrecked before they set sail (1 Kings 22:48, 49; 2 Chr. 20:35-37). In our Lord's time fishermen's boats on the Sea of Galilee were called "ships." Much may be learned regarding the construction of ancient merchant ships and navigation from the record in Acts 27, 28.
Shishak I = Sheshonk I., king of Egypt. His reign was one of great national success, and a record of his wars and conquests adorns the portico of what are called the "Bubastite kings" at Karnak, the ancient Thebes. Among these conquests is a record of that of Judea. In the fifth year of Rehoboam's reign Shishak came up against the kingdom of Judah with a powerful army. He took the fenced cities and came to Jerusalem. He pillaged the treasures of the temple and of the royal palace, and carried away the shields of gold which Solomon had made (1 Kings 11:40; 14:25; 2 Chr. 12:2). (See REHOBOAM.) This expedition of the Egyptian king was undertaken at the instigation of Jeroboam for the purpose of humbling Judah. Hostilities between the two kingdoms still continued; but during Rehoboam's reign there was not again the intervention of a third party.
Shittah-tree (Isa. 41:19; R.V., "acacia tree"). Shittah wood was employed in making the various parts of the tabernacle in the wilderness, and must therefore have been indigenous in the desert in which the Israelites wandered. It was the acacia or mimosa (Acacia Nilotica and A. seyal). "The wild acacia (Mimosa Nilotica), under the name of _sunt_, everywhere represents the seneh, or senna, of the burning bush. A slightly different form of the tree, equally common under the name of _seyal_, is the ancient 'shittah,' or, as more usually expressed in the plural form, the 'shittim,' of which the tabernacle was made." Stanley's Sinai, etc. (Ex. 25:10, 13, 23, 28).
Shittim acacias, also called "Abel-shittim" (Num. 33:49), a plain or valley in the land of Moab where the Israelites were encamped after their two victories over Sihon and Og, at the close of their desert wanderings, and from which Joshua sent forth two spies (q.v.) "secretly" to "view" the land and Jericho (Josh. 2:1).
Shoa opulent, the mountain district lying to the north-east of Babylonia, anciently the land of the Guti, or Kuti, the modern Kurdistan. The plain lying between these mountains and the Tigris was called su-Edina, i.e., "the border of the plain." This name was sometimes shortened into Suti and Su, and has been regarded as = Shoa (Ezek. 23:23). Some think it denotes a place in Babylon. (See PEKOD.)
(1.) One of David's sons by Bathseheba (2 Sam. 5:14).
(2.) One of the sons of Caleb (1 Chr. 2:18), the son of Hezron.
Shobach poured out, the "captain of the host of Hadarezer" when he mustered his vassals and tributaries from beyond "the river Euphrates" (2 Sam. 10:15-18); called also Shophach (1 Chr. 19:16).
Shobai captors (Ezra 2:42).
(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."
(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.
(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.) 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.
(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.
(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.
(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).
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).
Sosipater (See SOPATER.)
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.
Spouse (Cant. 4:8-12; Hos. 4:13, 14) may denote either husband or wife, but in the Scriptures it denotes only the latter.
Spring (Heb. 'ain, "the bright open source, the eye of the landscape"). To be carefully distinguished from "well" (q.v.). "Springs" mentioned in Josh. 10:40 (Heb. 'ashdoth) should rather be "declivities" or "slopes" (R.V.), i.e., the undulating ground lying between the lowlands (the shephelah) and the central range of hills.
Stachys spike; an ear of corn, a convert at Rome whom Paul salutes (Rom. 16:9).
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.)
Stealing. See THEFT.
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.
(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).
(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.
Sychem. See SHECHEM.
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).