Ship

No one writer in the whole range of Greek and Roman literature has supplied us with so much information concerning the merchant-ships of the ancients as St. Luke in the narrative of St. Paul’s voyage to Rome. Acts 27,28. It is important to remember that he accomplished it in three ships: first, the Adramyttian vessel which took him from Caesarea to Myra, and which was probably a coasting-vessel of no great size, (Acts 27:1-6) secondly, the large Alexandrian corn-ship, in which he was wrecked on the coast of Malta (Acts 27:6-28) :1; and thirdly, another large Alexandrian corn-ship, in which he sailed from Malta by Syracuse and Rhegium to Puteoli. (Acts 28:11-13)


Shiphi

(abundant), a Simeonite, father of Ziza, a prince of the tribe in the time of Hezekiah. (1 Chronicles 4:37) (B.C. 726.)


Shiphmite

Probably the designation of Zabdi, who has charge of David’s vineyards (1 Chr. 27:27).


Shiphmite The

probably, though not certainly, the native of Shepham. (1 Chronicles 27:27)


Shiphrah

Beauty, one of the Egyptian midwives (Ex. 1:15).

(brightness), (Exodus 1:15) the name of one of the two midwives of the Hebrews who disobeyed the command of Pharaoh to kill the mule children. vs. (Exodus 1:15-21) (B.C. 1570.)


Shiphtan

Judicial, an Ephraimite prince at the time of the division of Canaan (Num. 34:24).

(judicial), father of Kemuel, a prince of the tribe of Ephraim. (Numbers 34:24) (B.C. before 1450.)


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.


Shiramoth

(name of heights, i.e. Jehovah).


Shisha

(Jehovah contends), father of Elihoreph and Ahiah, the royal secretaries in the reign of Solomon. (1 Kings 4:3) He is apparently the same as Shavsha, who held the same position under David. (B.C. 1000.)


Shishak

king of Egypt, the Sheshonk I. of the monuments, first sovereign of the Bubastite twenty-second dynasty. His reign offers the first determined syncronism of Egyptian and hebrew history. The first year of Shishak would about correspond to the 26th of Solomon (B.C. 989), and the 20th of shishak to the 5th of Rehoboam. Shishak at the beginning of his reign received the fugitive Jeroboam, (1 Kings 11:40) and it was probably at the instigation of Jeroboam that he attacked Rehoboam. “He took the fenced cities which [pertained] to Judah, and came to Jerusalem.” he exacted all the treasures of his city from Rehoboam, and apparently made him tributary. (1 Kings 14:25,26; 2 Chronicles 12:2-9) Shishak has left a record of this expedition sculptured on the wall of the great temple of El-Karnak. It is a list of the countries, cities and tribes conquered or ruled by him, or tributary to him.


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, Shittim

(Heb. shittah, the thorny), is without doubt correctly referred to some species of Acacia, of which three or four kinds occur in the Bible lands. The woof of this tree—perhaps the Acacia seyal is more definitely signified—was extensively employed in the construction of the tabernacle. See Exod 25,26,36,37,38. (This tree is sometimes three or four feet in diameter (Tristram). The wood is close-grained and hard, of a fine orange-brown color, and admirably adapted to cabinet work.—ED.) The A. seyal is very common in some parts of the peninsula of Sinai. It yields the well-known substance called gum arabic, which is obtained by incisions in the bark, but it is impossible to say whether the ancient Jews were acquainted with its use. From the tangled thicket into which the stem of this tree expands, Stanley well remarks that hence is to be traced the use of the plural form of the Heb. noun shittim, the singular number occurring once only in the Bible. This acacia must not be confounded with the tree (Robinia pseudo-acacia) popularly known by this name in England, which is a North American plant, and belongs to a different genus and suborder. The true acacias belong to the order Leguminosae, sub-order Mimoseae .


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).

(the acacias), the place of Israel’s encampment between the conquest of the transjordanic highlands and the passage of the Jordan. (Numbers 25:1; 33:49; Joshua 2:1; 3:1; Micah 6:5) Its full name appears to be given in the first of these passage—Abel has-Shittim, “the meadow, or moist place, of the acacias.” it was “in the Arboth-moab, by Jordan-Jericho,” (Numb 22:1; 26:3; 31:12; 33:48,49 That is to say, it was in the Arabah or Jordan valley, opposite Jericho.


Shiza

(splendor), a Reubenite, father of Adina, (1 Chronicles 11:42) one of David’s warriors. (B.C. 1043.)


Shoa

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.)

(rich), a proper name which occurs only in (Ezekiel 23:23) in connection with Pekod and Koa. The three apparently designate districts of Assyria with which the southern kingdom of Judah has been intimately connected, and which were to be arrayed against it for punishment.


Shobab

Apostate. (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.

(rebellious).


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).

(expansion), the general of Hadarezer king of the Syrians of Zoba, who was defeated by David. (2 Samuel 10:15-18) In (1 Chronicles 19:16) he is called Shophach. (B.C. 1034.)


Shobai

Captors (Ezra 2:42).

(glorious). The children of Shobai were a family of the door-keepers of the temple, who returned with Zerubbabel. (Ezra 2:42; Nehemiah 7:45) (B.C. before 536.)


Shobal

Pilgrim. (1.) The second son of Seir the Horite; one of the Horite “dukes” (Gen. 36:20). (2.) One of the sons of Caleb, and a descendant of Hur (1 Chr. 2:50, 52; 4:1, 2).

(flowing).


Shobek

(free), one of the heads of the people who sealed the covenant with Nehemiah. (Nehemiah 10:24) (B.C. 446.)


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).

(glorious) son of Nahash of Rabbah of the children of Ammon. (2 Samuel 17:27) He was one of the first to meet David at Mahanaim on his flight from Absalom. (B.C. 1023.)


Shocho

(2 Chr. 28:18) = Shochoh (1 Sam. 17:1) = Shoco (2 Chr. 11:7). See SOCOH.

(2 Chronicles 28:18) one of the four varieties of the name Socoh.


Shochoh

(1 Samuel 17:1) same as Socoh.


Shoco

(2 Chronicles 11:7) a variation in the Authorized Version of the name Socoh.


Shoe

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.”

[Sandal]


Shoham

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


Shomer

Watchman. (1.) The mother of Jehozabad, who murdered Joash (2 Kings 12:21); called also Shimrith, a Moabitess (2 Chr. 24:26). (2.) A man of Asher (1 Chr. 7:32); called also Shamer (34).

(keeper).


Shophach

(expansion), Shobach, the general of Hadarezer. (1 Chronicles 19:16,18) (B.C. 1034.)


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.

(bareness), one of the fortified towns on the east of Jordan which were taken possession of and rebuilt by the tribe of Gad. (Numbers 32:35)


Shoshannim

Lilies, 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.

(lilies). “To the chief musician upon Shoshannim” is a musical direction to the leader of the temple choir which occurs in (Psalms 45:1; 69:1) and most probably indicates the melody “after” or “in the manner of” (Authorized Version upon”) which the psalms were to be sung. Shoshannim-eduth occurs in the same way in the title of (Psalms 80:1) ... As the words now stand they signify “lilies, a testimony,” and the two are separated by a large distinctive accent. In themselves they have no meaning in the present text, and must therefore be regarded as probably a fragment of the beginning of an older psalm with which the choir were familiar.


Shoshannim-Eduth

In title of Ps. 80 (R.V. marg., “lilies, a testimony”), probably the name of the melody to which the psalm was to be sung.


Shrines, Silver

Little models and medallions of the temple and image of Diana of Ephesus (Acts 19:24). The manufacture of these was a very large and profitable business.


Shua

Wealth. (1.) A Canaanite whose daughter was married to Judah (1 Chr. 2:3). (2.) A daughter of Heber the Asherite (1 Chr. 7:32).


Shuah

Prostration; a pit. (1.) One of Abraham’s sons by Keturah (Gen. 25:2; Chr. 1:32). (2.) 1 Chr. 4:11.

(wealth).


Shual

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


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).

a district named in (1 Samuel 13:17) only. It is pretty certain from the passage that it lay north of Michmash. If therefore it be identical with the “land of Shalim” (1 Samuel 9:4)—as is not impossible—we have the first and only clue yet obtained to Saul’s journey in quest of the asses. The name Shual has not yet been identified.


Shuham

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


Shuhamites, The

[Shuham]


Shuhite

A designation of Bildad (Job 2:11), probably because he was a descendant of Shuah.

(decendant of Shuah). This ethnic appellative “Shuhite” is frequent in the book of Job, but only as the apithet of one person, Bildad The local indications of this book point to a region on the western side of Chaldea, bordering on Arabia; and exactly in this locality, above Hit and on both sides of the Euphrates, are found, in the Assyrian inscriptions, the Tsahi, a powerful people. It is probable that these were the Shuhites.


Shulamite

The same, as some think, with “Shunammite,” from “Shunem:” otherwise, the import of the word is uncertain (Cant. 6:13; R.V., “Shulammite”).


Shulamite, The

one of the personages in the poem of Solomon’s (Song of Solomon 6:13) The name denotes a woman belonging to a place called Shulem, which is probably the same as Shunem. [Shunem] If, then, Shulamite and Shunammite are equivalent, we may conjecture that the Shunammite who was the object of Solomon’s passion was Abishag, the most lovely girl of her day, and at the time of David’s death the most prominent person at Jerusalem.


Shumathites, The

one of the four families who sprang from Kirjath-jearim. (1 Chronicles 2:53)


Shunammite

A person of Shunem (1 Kings 1:3; 2 Kings 4:12). The Syr. and Arab. read “Sulamite.”


Shunammite, The

i.e. the native of Shunem, is applied to two persons: Abishag, the nurse of King David, (1 Kings 1:3,15; 2:17,21,22) and the nameless hostess of Elisha. (2 Kings 4:12,25; 36)


Shunem

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).

(double resting-place), one of the cities allotted to the tribe of Issachar. (Joshua 13:18) It is mentioned on two occasions— (1 Samuel 23:4; 2 Kings 4:8) It was besides the native place of Abishag. (1 Kings 1:3) It is mentioned by Eusebius as five miles south of Mount Tabor, and then known us Sulem. This agrees with the position of the present Solam, a village three miles north of Jezreel and five from Gilboa.


Shuni

(fortunate), son of Gad, and founder of the family of the Shunites. (Genesis 46:16; Numbers 26:15) (B.C. 1706.)


Shunites, The

the descendants of Shuni.


Shupham

[Shuppim]


Shuphamites, The

the descendants of Shupham or Shephupham, the Benjamite. (Numbers 26:3)


Shuppim

(serpents). In the genealogy of Benjamin “Shuppim and Huppim, the children of Ir,” are reckoned in (1 Chronicles 7:12) It is the same as Iri the son of Bela the son of Benjamin, so that Shuppim was the great-grandson of Benjamin.


Shur

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.

(a wall), a place just without the eastern border of Egypt. Shur is first mentioned in the narrative of Haggar’s flight from Sarah. (Genesis 16:7) Abraham afterward “dwelled between Kadesh and Shur, and sojourned in Gerar.” (Genesis 20:1) It is also called Ethami. The wilderness of Shur was entered in the Israelites after they had crossed the Red Sea. (Exodus 15:22,23) It was also called the wilderness of Etham. (Numbers 33:8) Shur may have been a territory town east of the ancient head of the Red Sea; and from its being spoken of as a limit, it was probably the last Arabian town before entering Egypt.


Shushan

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.)


Shushan, Or Susa

(a lily), is said to have received its name from the abundance of the lily (shushan or shushanah) in its neighborhood. It was originally the capital of the country called in Scripture Elam, and by the classical writers Susis or Susiana. In the time of Daniel Susa was in the possession of the Babylonians, to whom Elam had probably passed at the division of the Assyrian empire made by Cyaxares and Nabopolassar. (Daniel 8:2) The conquest of Babylon by Cyrus transferred Susa to the Persian dominion; and it was not long before the Achaemenian princes determined to make it the capital of their whole empire and the chief place of their own residence. According to some writers the change was made by Cyrus; according to others it had at any rate taken place before the death of Cambyses; but, according to the evidence of the place itself and of the other Achaemenian monuments, it would seem most probable that the transfer was really the work of Darius Hystaspes. Nehemiah resided here. (Nehemiah 1:1) Shushan was situated on the Ulai or Choaspes. It is identified with the modern Sus or Shush, its ruins are about three miles in circumference. (Here have been found the remains of the great palace build by Darius, the father of Xerxes, in which and the surrounding buildings took place the scenes recorded in the life of Esther. The great central hall was 343 feet long by 244 feet wide. The king’s gate, says Schaff, where Mordecai sat, “was probably a hall 100 feet square, 150 feet from the northern portico. Between these two was probably the inner court, where Esther appeared before the king.”—ED.)


Shushaneduth

(the lily of testimony), (Psalms 60:1) ... is probably an abbreviation of “Shoshannim-eduth.” (Psalms 80:1) ... [Shoshannim]


Shuthalhites, The

[Shuthelah]


Shuthelah

(noise of breaking), head of an Ephraimite family, called after him Shuthalhites, (Numbers 26:35) and lineal ancestor of Joshua the son of Numb (1 Chronicles 7:20-27)


Sia

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


Siaha

- Sia. (Ezra 2:44)


Sibbecai

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).

= Sibbechai the Hushathite.


Sibbechai

(a weaver), one of David’s guard, and eighth captain for the eighth month of 24,000 men of the king’s 1043.) He belonged to one of the principal families of Judah, the Zarhites or the descendants of Zerah, and is called “the Hushathite,” probably from the place of his birth. Sibbechai’s great exploit, which gave him a place among the mighty men of David’s army, was his single combat with Saph or Sippai, tire Philistine giant, in the battle at, Gezer or Gob. (2 Samuel 21:18; 1 Chronicles 20:4)


Sibboleth

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


Sibmah

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.

[Shebam]


Sibraim

(twofold hope), one of the landmarks on the northern boundary of the holy land as stated by Ezekiel. (Ezekiel 47:16) It has not been identified.


Sichem

=She’chem, (q.v.), Gen. 12:6.

(Genesis 12:6) [Shechem]


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).


Sicyon

(sish’eon), 1 Macc. 15:23, a celebrated Greek city in Peloponnesus, upon the Corinthian Gulf.


Siddim

(field, plain), The vale of, a place named only in one passage of Genesis— (Genesis 14:3,8,10) It was one of that class of valleys which the Hebrews designated by the word emek . This term appears to have been assigned to a broad, flattish tract, sometimes of considerable width, enclosed on each side by a definite range of hills. It has so far a suitable spot for the combat between the four and five kings, ver. 8; but it contained a multitude of bitumen-pits sufficient materially to affect the issue of the battle. In this valley the kings of the five allied cities of Sodom, Gomorrah, Admah, Zeboim and Bela seem to, have awaited the approach of the invaders. It is therefore probable that it was in the neighborhood of the “plain or circle of Jordan” in which those cities stood. If we could venture, as some have done, to interpret the latter clause of ver. 3 “which is near,” or “which is at, or by, the Salt Sea,” then we might agree with Dr. Robinson and others in identifying the valley of Siddim with the enclosed plain which intervenes between the south end of the lake and the range of heights which terminate the Ghor and commence the Wady Arabah . But the original of the passage seems to imply that the Salt Sea covers the actual space formerly occupied by the vale of Siddim. [Sea, The Salt, THE SALT]


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.)


Side

a city on the coast of Pamphylia, 10 or 12 miles to the east of the river Eurymedon. It is mentioned in 1 Macc. 15:23, and was a colony of Cumaeans.


Sidon

Fishing; fishery, Gen. 10:15, 19 (A.V. marg., Tzidon; R.V., Zidon); Matt. 11:21, 22; Luke 6:17. (See ZIDON.)

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


Sidonians

the Greek form of the word Zidonians, usually so exhibited in the Authorized Version of the Old Testament. It occurs (3:9; Joshua 13:4,6; Judges 3:3; 1 Kings 5:6) [Zidon, Or Sidon]


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.)


Sihimma

the third son of Jesse, and brother of David. (1 Chronicles 2:13) Same as Shimeah.


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.

(warrior) king of the Amorites when Israel arrived on the borders of the promised land. (Numbers 21:21) (B.C. 1451.) Shortly before the time of Israel’s arrival he had dispossessed the Moabites of a splendid territory, driving them south of the natural bulwark of the Amen. Ibid. (Numbers 21:26-29) When the Israelite host appeared, he did not hesitate or temporize like Balak, but at once gathered his people together and attacked them. But the battle was his last. He and all his host were destroyed, and their district from Amen to Jabbok became at once the possession of the conqueror.


Sihor

(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.

(dark), accurately Shi’hor, once The Shihor, or Shihor of Egypt, when unqualified a name of the Nile. It is held to signify “the black” or “turbid.” In Jeremiah the identity of Shihor with the Nile seems distinctly stated. (Jeremiah 2:18) The stream mentioned in (1 Chronicles 13:5) is possibly that of the Wadi l’ Areesh .


Silas

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.

(contracted form of Silvanus, woody), an eminent member of the early Christian Church, described under that name in the Acts but as Silvanus in St. Paul’s epistles. He first appears as one of the leaders of the church at Jerusalem (Acts 15:22) holding the office of an inspired teacher. (Acts 15:32) His name, derived from the Latin silva, “wood,” betokens him a Hellenistic Jew, and he appears to have been a Roman citizen. (Acts 16:37) He was appointed as a delegate to accompany Paul and Barnabas on their return to Antioch with the decree of the Council of Jerusalem. (Acts 15:22,32) Having accomplished this mission, he returned to Jerusalem. (Acts 15:33) He must, however, have immediately revisited Antioch, for we find him selected by St. Paul as the companion of his second missionary journey. (Acts 15:40; Acts 17:10) At Berea he was left behind with Timothy while St. Paul proceeded to Athens, (Acts 17:14) and we hear nothing more of his movements until he rejoined the apostle at Corinth. (Acts 18:5) His presence at Corinth is several times noticed. (2 Corinthians 1:19; 1 Thessalonians 1:1; 2 Thessalonians 1:1) Whether he was the Silvanus who conveyed St. Peter’s first epistle to Asia Minor, (1 Peter 5:12) is doubtful the probabilities are in favor of the identity. A tradition of very slight authority represents Silas to have become bishop of Corinth.


Silk

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).

The only undoubted notice of silk in the Bible occurs in (Revelation 18:12) where it is mentioned among the treasures of the typical Babylon. It is however, in the highest degree probable that the texture was known to the Hebrews from the time that their commercial relations were extended by Solomon. The well-known classical name of the substance does not occur in the Hebrew language.


Silla

A highway; 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.

(a highway). “The house of Millo which goeth down to Silla” was the scene of the murder of King Joash. (2 Kings 12:20) What or where Sills was is entirely matter of conjecture. Some have suggested the pool of Siloam.


Siloah, The pool of

Heb. shelah; i.e., “the dart”, Neh. 3:15; with the art. shiloah, “sending,” Isa. 8:6 (comp. 7:3)=Siloam (q.v.)

properly “the pool of Shelach.” (Nehemiah 3:15) [Siloam]


Siloam

(sent). Shiloach, (Isaiah 8:6) Siloah, (Nehemiah 3:15) Siloam, (John 9:11) Siloam is one of the few undisputed localities in the topography of Jerusalem; still retaining its old name (with Arabic modification, Silwan), while every other pool has lost its Bible designation. This is the more remarkable as it is a mere suburban tank of no great size, and for many an age not particularly good or plentiful in its waters, though Josephus tells us that in his day they were both “sweet and abundant.” A little way below the Jewish burying-ground, but on the opposite side of the valley, where the Kedron turns slightly westward and widens itself considerable, is the fountain of the Virgin, or Um’ed’Deraj, near the beginning of that saddle-shaped projection of the temple hill supposed to be the Ophel of The Bible and the Ophlas of Josephus. At the back part of this fountain a subterraneous passage begins, through which the water flows, and through which a man may make his way, sometimes walking erect, sometimes stooping, sometimes kneeling, and sometime crawling, to Siloam. This conduit is 1708 feet long, 16 feet high at the entrance, but only 16 inches at its narrowest tributaries which sent their waters down from the city pools or temple wells to swell Siloam. It enters Siloam at the northwest angle; or rather enters a small rock-cut chamber which forms the vestibule of Siloam, about five or six feet broad. To this you descend by a few rude steps, under which the water pours itself into the main pool. This pool is oblong, about 52 feet long, 18 feet broad and 19 feet deep; but it is never filled, the water either passing directly through or being maintained at a depth of three or four feet. The present pool is a ruin, with no moss or ivy to make it romantic; its sides fallen in; its pillars broken; its stair a fragment; its walls giving way; the edge of every stone was round or sharp by time; in some parts mere debris, though around its edges wild flowers, and among other plants the caper trees, grow luxuriantly. The present pool is not the original building; it may be the work of crusaders, perhaps even improved by Saladin, whose affection for wells and pools led him to care for all these things. Yet the spot is the same. This pool, which we may call the second, seems anciently to have poured its waters into a third before it proceeded to water the royal gardens. This third is perhaps that which Josephus calls “Solomon’s pool,” and which nehemiah calls the “king’s pool.” (Nehemiah 2:14) The expression in (Isaiah 8:6) “waters of Shiloah that go softly,” seems to point to the slender rivulet, flowing gently though once very profusely out of Siloam into the lower breadth of level where the king’s gardens, or royal paradise, stood, and which is still the greenest spot about the holy city. Siloam is a mere spot even to the Moslem; much more to the Jew. It was to Siloam that the Levite was sent with the golden pitcher on the “last and great day of the feast” of Tabernacles; it was from Siloam that he brought the water which was then poured over the sacrifice, in memory of the water from the rock of Rephidim; and it was to this Siloam water that the Lord pointed when he stood in the temple on that day and cried, “If any man thirst let him come unto me and drink.” The Lord sent the blind man to wash, not in, as our version has it, but at (eis), the pool of siloam; for it was the clay from his eyes that was to be washed off.


Siloam, 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).


Siloam, Tower, In

(Luke 13:4) Of this we know nothing definitely beyond these words of the Lord. In connection with Ophel, there is mention made of “a tower that lieth out,” (Nehemiah 3:26) and there is no unlikelihood in connecting this projecting tower with the tower in Siloam, while one may be almost excused for the conjecture that its projection was the cause of its ultimate fall.


Silvanus

[Silas]


Silver

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.

In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find “silver” used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets of Tyre. (Ezekiel 27:12) From Tarshish it came int he form of plates, (Jeremiah 10:9) like those on which the sacred books of the Singhalese are written to this day. Spain appears to have been the chief source whence silver was obtained by the ancients. Possibly the hills of Palestine may have afforded some supply of this metal. Silvers mixed with alloy is referred to in (Jeremiah 6:30) and a finer kind, either purer in itself or more thoroughly purified, is mentioned in (Proverbs 8:19)


Silverling

(Isa. 7:23). Literally the words are “at a thousand of silver”, i.e., “pieces of silver,” or shekels.


Silverlings

a word used once only in the Authorized Version, (Isaiah 7:23) as a translation of the Hebrew word elsewhere rendered “silver” or “money.”


Simeon

Hearing. (1.) The second son of Jacob by Leah (Gen. 29:33). He was associated with Levi in the terrible act of vengeance against Hamor and the Shechemites (34:25, 26). He was detained by Joseph in Egypt as a hostage (42:24). His father, when dying, pronounced a malediction against him (49:5-7). The words in the Authorized Version (49:6), “they digged down a wall,” ought to be, as correctly rendered in the Revised Version, “they houghed an ox.” (2.) An aged saint who visited the temple when Jesus was being presented before the Lord, and uttered lofty words of thankgiving and of prophecy (Luke 2:29-35). (3.) One of the ancestors of Joseph (Luke 3:30). (4.) Surnamed Niger, i.e., “black,” perhaps from his dark complexion, a teacher of some distinction in the church of Antioch (Acts 13:1-3). It has been supposed that this was the Simon of Cyrene who bore Christ’s cross. Note the number of nationalities represented in the church at Antioch. (5.) James (Acts 15:14) thus designates the apostle Peter (q.v.).

(heard).


Simeon Niger

(Acts 13:1) [Niger]


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.

(contracted form of Simeon, a hearing).


Simri

Watchman, a Levite of the family of Merari (1 Chr. 26:10).

(vigilant), properly Shimri, son of Hosah, a Merarite Levite in the reign of David. (1 Chronicles 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

a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, “the clayey or muddy” town. Its antiquity may perhaps be inferred from the mention of “the wilderness of Sin” in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as “Sin the strongholds of Egypt.” (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the last native king, Nectanebes, was fought near this city.


Sin Offering

The sin offering among the Jews was the sacrifice in which the ideas of propitiation and of atonement for sin were most distinctly marked. The ceremonial of the sin offering is described in Levi 4 and 6. The trespass offering is closely connected with the sin offering in Leviticus, but at the same time clearly distinguished from it, being in some cases offered with it as a distinct part of the same sacrifice; as, for example, in the cleansing of the leper. Levi 14. The distinction of ceremonial clearly indicates a difference in the idea of the two sacrifices. The nature of that difference is still a subject of great controversy. We find that the sin offerings were—


Sin-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.

a tract of the wilderness which the Israelites reached after leaving the encampment by the Red Sea. (Numbers 33:11,23) Their next halting-place, (Exodus 16:1; 17:1) was Rephidim, probably the Wady Feiran [Rephidim]; on which supposition it would follow that Sin must lie between that way and the coast of the Gulf of Suez, and of course west of Sinai. In the wilderness of Sin the manna was first gathered, and those who adopt the supposition that this was merely the natural product of the tarfa bush find from the abundance of that shrub in Wady es-Sheikh, southeast of Wady Ghurundel, a proof of local identity.


Sina, Mount

the Greek form of the well-known name Sinai. (Acts 7:30,38)


Sinai

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.)


Sinai, Or Sinai

(thorny). Nearly in the centre of the peninsula which stretches between the horns of the Red Sea lies a wedge of granite, grunstein and porphyry rocks rising to between 8000 and 9000 feet above the sea. Its shape resembles st scalene triangle. These mountains may be divided into two great masses-that of Jebel Serbal (8759 feet high), in the northwest above Wady Feiran, and the central group, roughly denoted by the general name of Sinai. This group rises abruptly from the Wady es-Sheikh at its north foot, first to the cliffs of the Ras Sufsafeh, behind which towers the pinnacle of Jebel Musa (the Mount of Moses), and farther back to the right of it the summit of Jebel Katerin (Mount St. Catherine, 8705 feet) all being backed up and. overtopped by Um Shamer (the mother of fennel, 9300 feet), which is the highest point of the whole peninsula.


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

a people noticed in (Isaiah 49:12) as living at the extremity of the known world. They may be identified with the classical Sinoe, the inhabitants of the southern part of China.


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.)

a tribe of Canaanites, (Genesis 10:17; 1 Chronicles 1:15) whose position is to be sought for in the northern part of the Lebanon district.


Sion

Elevated. (1.) Denotes Mount Hermon in Deut. 4:48; called Sirion by the Sidonians, and by the Amorites Shenir (Deut. 3:9). (See HERMON.) (2.) The Greek form of Zion (q.v.) in Matt. 21:5; John 12:15.

(lofty), Mount.


Siphmoth

Fruitful places, some unknown place in the south, where David found friends when he fled from Saul (1 Sam. 30:28).

(fruitful), one of the places in the south of Judah which David frequented during his freebooting life. (1 Samuel 30:28)


Sippai

(threshold), Saph, one of the sons of Rephaim, or “the giants,” slain by Sibbechai at Gezer. (1 Chronicles 20:4) (B.C. about 1050.)


Sirach

the father of Jesus (Joshua), the writer of the Hebrew original of the book of Ecclesiasticus. (B.C. 310-220.)


Sirah

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.

(the turning), The well of, from which Abner was recalled by Joab to his death at Hebron. (2 Samuel 3:26) only. It was apparently on the northern road from Hebron. There is a spring and reservoir on the western side of the ancient northern road, about one mile out of Hebron, which is called Ain Sara.


Sirion

A breastplate, the Sidonian name of Hermon (q.v.), Deut. 3:9; Ps. 29:6.

(breastplate), one of the various names of Mount Hermon, that by which it was known to the Zidonians. (3:9) The use of the name in (Psalms 29:6) (slightly altered in the original—Shirion instead of Sirion) is remarkable.


Sisamai

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


Sisera

(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).

(battle array).


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.

(strife), the second of the two wells dug by Isaac in the valley of Gerar, the possession of which the herdmen of the valley disputed with him. (Genesis 26:21)


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).

[Month]


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.

The institution of slavery was recognized, though not established, by the Mosaic law with a view to mitigate its hardship and to secure to every man his ordinary rights. I. Hebrew slaves.—


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.)

translated bitumen in the Vulgate. The three instances in which it is mentioned in the Old Testament are illustrated by travellers and historians. It is first spoken of as used for cement by the builders in the plain of Shinar or Babylonia. (Genesis 11:3) The bitumen pits in the vale of Siddim are mentioned in the ancient fragment of Canaanitish history, (Genesis 14:10) and the ark of papyrus in which Moses was placed was made impervious to water by a coating of bitumen and pitch. (Exodus 2:3) Herodotus, i. 179, tells us of the bitumen found at Is, the modern Heet, a town of Babylonia, eight days journey from Babylon. (Bitumen, or asphalt, is “the product of the decomposition of vegetable and animal substances. It is usually found of a black or brownish-black color, externally not unlike coal, but it varies in a consistency from a bright, pitchy condition, with a conchoidal fracture, to thick, viscid masses of mineral tar.”—Encyc. Brit. In this last state it is called in the Bible slime, and is of the same nature as our petroleum, but thicker, and hardens into asphalt. It is obtained in various places in Europe, and even now occasionally from the Dead Sea.—ED.)


Sling

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.

[Arms, Armor]


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).

[Handicraft]


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.

(myrrh), a city of Asia Minor, situated on the AEgean Sea, 40 miles north of Ephesus. Allusion is made to it in (Revelation 2:8-11) It was founded by Alexander the Great, and was situated twenty shades (2 1/2 miles) from the city of the same name, which after a long series of wars with the Lydians had been finally taken and sacked by Halyattes. The ancient city was built by some piratical Greeks 1500 years before Christ. It seems not impossible that the message to the church in Smyrna contains allusions to the ritual of the pagan mysteries which prevailed in that city. In the time of Strabo the ruins of the old Smyrna still existed, and were partially inhabited, but the new city was one of the most beautiful in all Asia. The streets were laid out as near as might be at right angles. There was a large public library there, and also a handsome building surrounded with porticos which served as a museum. It was consecrated as a heroum to Homer, whom the Smyrnaeans claimed as a countryman. Olympian games were celebrated here, and excited great interest. (Smyrna is still a large city of 180,000 to 200,000 inhabitants, of which a larger proportion are Franks than in any other town in Turkey; 20,000 are Greeks, 9000 Jews, 8000 Armenians, 1000 Europeans, and the rest are Moslems.—ED.)


Snail

(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.”

This historical books of the Bible contain only two notices of snow actually falling— (2 Samuel 23:20) 1Macc 13:22; but the allusions in the poetical books are so numerous that there can be no doubt as to its being an ordinary occurrence in the winter months. (Psalms 147:16; 148:8) The snow lies deep in the ravines of the highest ridge of Lebanon until the summer is far advanced and indeed never wholly disappears; the summit of Hermon also perpetually glistens with frozen snow. From these sources probably the Jews obtained their supplies of ice for the purpose of cooling their beverages in summer. (Proverbs 25:13) The liability to snow must of course vary considerably in a country of such varying altitude as Palestine. At Jerusalem snow often falls to the depth of a foot or more in january or February, but it seldom lies. At Nazareth it falls more frequently and deeply, and it has been observed to fall even in the maritime plain of Joppa and about Carmel.


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.

“So, king of Egypt,” is once mentioned in the Bible— (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek).


Soap

(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).

The Hebrew term borith is a general term for any substance of cleansing qualities. As, however, it appears in (Jeremiah 2:22) in contradistinction to nether, which undoubtedly means “natron” or mineral alkali, it is fair to infer that borith refers to vegetable alkali, or some kind of potash, which forms one of the usual ingredients in our soap. Numerous plants capable of yielding alkalies exist in Palestine and the surrounding countries; we may notice one named hubeibeh (the Salsola kali of botanists) found near the Dead Sea, the ashes of which are called el-kuli, from their strong alkaline properties.


Socho

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.

(bushy). (1 Chronicles 4:18) Probably one of the towns called Socoh, in Judah, though which of the two cannot be ascertained.


Sochoh

another form of the name which is more correctly given in the Authorized version as Socoh. The present one occurs in (1 Kings 4:10) and is therefore probably, though not certainly, Socoh, 1.


Socoh

the name of two towns in the tribe of Judah.


Sodi

(intimate), the father of Geddiel, the spy selected from the tribe of Zebulun. (Numbers 13:10) (B.C. 1490.)


Sodom

Burning; 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].

(burning), one of the most ancient cities of Syria. It is commonly mentioned in connection with Gomorrah, but also with Admah and Zeboim, and on one occasion— (Genesis 14:1) ...—with Bela or Zoar. Sodom was evidently the chief town in the settlement. The four are first named in the ethnological records of (Genesis 10:19) as belonging to the Canaanites. The next mention of the name of Sodom, (Genesis 13:10-13) gives more certain indication of the position of the city. Abram and Lot are standing together between Bethel and Ai, ver. 3, taking a survey of the land around and below them. Eastward of them, and absolutely at their feet, lay the “circle of Jordan.” The whole circle was one great oasis—“a garden of Jehovah.” ver. 10. In the midst of the garden the four cities of Sodom, Gomorrah, Admah and Zeboim appear to have been situated. It is necessary to notice how absolutely the cities are identified with the district. In the subsequent account of their destruction, (Genesis 19:1) ... the topographical terms are employed with all the precision which is characteristic of such early times. The mention of the Jordan is conclusive as to the situation of the district, for the Jordan ceases where it enters the Dead Sea, and can have no existence south of that point. The catastrophe by which they were destroyed is described in (Genesis 19:1) ... as a shower of brimstone and fire from Jehovah. However we may interpret the words of the earliest narrative, one thing is certain—that the lake was not one of the agents in the catastrophe. From all these passages, though much is obscure, two things seem clear:


Sodoma

(Rom. 9:29; R.V., “Sodom”), the Greek form for Sodom.

(Romans 2:29) In this place alone the Authorized Version has followed the Greek and Vulgate form of the well-known name 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).

This word does not denote the inhabitants of Sodom; but it is employed in the Authorized Version of the Old Testament for those who practiced as a religious rite the abominable and unnatural vice from which the inhabitants of Sodom and Gomorrah have derived their lasting infamy.


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 hys

(peaceful). I. Early life and occasion to the throne .—Solomon was the child of David’s old age, the last born of all his sons. (1 Chronicles 3:5) The yearnings of the “man of war” led him to give to the new-horn infant the name of Solomon (Shelomoth, the peaceful one). Nathan, with a marked reference to the meaning of the king’s own name (David, the darling, the beloved one), calls the infant Jedidiah (Jedid’yah), that is, the darling of the Lord. (2 Samuel 11:24,25) He was placed under the care of Nathan from his earliest infancy. At first, apparently, there was no distinct purpose to make him the heir. Absalom was still the king’s favorite son, (2 Samuel 13:37; 18:33) and was looked on by the people as the destined successor. (2 Samuel 14:13; 15:1-6) The death of Absalom when Solomon was about ten years old left the place vacant, and David pledged his word in secret to Bath-sheba that he, and no other, should be the heir. (1 Kings 1:13) The words which were spoken somewhat later express, doubtless, the purpose which guided him throughout. (1 Chronicles 28:9; 20) His son’s life should not he as his own had been, one of hardships and wars, dark crimes and passionate repentance, but, from first to last, be pure, blameless, peaceful, fulfilling the ideal of glory and of righteousness after which he himself had vainly striven. The glorious visions of (Psalms 72:1) ... may be looked on as the prophetic expansion of these hopes of his old age. So far, all was well. Apparently his influence over his son’s character was one exclusively for good. Nothing that we know of Bath-sheba lends us to think of her as likely to mould her son’s mind and heart to the higher forms of goodness. Under these influences the boy grew up. At the age of ten or eleven he must have passed through the revolt of Absalom, and shared his father’s exile. (2 Samuel 15:16) He would be taught all that priests or Levites or prophets had to teach. When David was old and feeble, Adonijah, Solomon’s older brother attempted to gain possession of the throne; but he was defeated, and Solomon went down to Gihon and was proclaimed and anointed king. A few months more and Solomon found himself, by his father’s death, the sole occupant of the throne. The position to which he succeeded was unique. Never before, and never after, did the kingdom of Israel take its place among the great monarchies of the East. Large treasures, accumulated through many years, were at his disposal. II. Personal appearance .—Of Solomon’s personal appearance we have no direct description, as we have of the earlier kings. There are, however, materials for filling up the gap. Whatever higher mystic meaning may be latent in (Psalms 45:1) ... or the Song of Songs, we are all but compelled to think of them us having had at least a historical starting-point. They tell of one who was, in the eyes of the men of his own time, “fairer than the children of men,” the face “bright, and ruddy” as his father’s, (Song of Solomon 5:10; 1 Samuel 17:42) bushy locks, dark as the raven’s wing, yet not without a golden glow, the eyes soft as “the eyes of cloves,” the “countenance as Lebanon excellent as the cedars,” “the chiefest among ten thousand, the altogether lovely.” (Song of Solomon 5:13-18) Add to this all gifts of a noble, far-reaching intellect large and ready sympathies, a playful and genial humor, the lips “full of grace,” and the soul “anointed” as “with the oil of gladness,” (Psalms 45:1) ... and we may form some notion of what the king was like in that dawn of his golden prime. III. Reign .—All the data for a continuous history that we have of Solomon’s reign are— (a) The duration of the reign, forty sears, B.C. 1015-975. (1 Kings 11:4) (b) The commencement of the temple in the fourth, its completion in the eleventh, year of his reign. (1 Kings 6:1,37,38) (c) The commencement of his own palace in the seventh, its completion in the twentieth, year. (1 Kings 7:1; 2 Chronicles 8:1) (d) The conquest of Hamath-zobah, and the consequent foundation of cities in the region of north Palestine after the twentieth year. (2 Chronicles 8:1-6) IV. Foreign policy .—


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, Wisdom Of

[Wisdom, The, Of Solomon, BOOK OF]


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.).


Solomons Porch

[Palace; Temple].


Solomons Servants

(Children OF). (Ezra 2:55,58; Nehemiah 7:57,60) The persons thus named appear in the lists of the exiles who returned from the captivity. They were the descendants of the Canaanites who were reduced by Solomon to the helot state, and compelled to labor in the king’s stone-quarries and in building his palaces and cities. (1 Kings 5:13,14; 9:20,21; 2 Chronicles 8:7,8) They appear to have formed a distinct order, inheriting probably the same functions and the same skill as their ancestors.


Solomons Song

[Canticles]


Son

The term “son” is used in Scripture language to imply almost any kind of descent or succession, as ben shanah, “son of a year,” i.e. a year old; ben kesheth, “son of a bow,” i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus.


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.


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).


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.)

[Divination]


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.)

In eastern lands where our table utensils are unknown, the meat, with the broth, is brought upon the table in a large dish, and is eaten usually by means of pieces of bread clipped into the common dish. The bread so dipped is called. “It was such a piece of bread a sop dipped in broth that Jesus gave to Judas, (John 13:26) and again, in Matt 26:23 It is said “he that dippeth his hand with me in the dish,” i.e. to make a sop by dipping a piece of bread into the central dish.


Sopater

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).

(saviour of his father), son or Pyrrhus or Berea, was one of the companions of St. Paul on his return from Greece into Asia. (Acts 20:4) (A.D. 55.)


Sophereth

(writing). “The children of Sophereth” were a family who returned from Babylon with Zerubbabel among the descendants of Solomon’s servants. (Ezra 2:55; Nehemiah 7:57) (B.C. before 536.)


Sorcerer

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).

[Divination]


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).

(red), The valley of, a wady in which lay the residence of Delilah. (Judges 16:4) It was possibly nearer Gaza than any other of the chief Philistine cities, since thither Samson was taken after his capture at Delilah’s house.


Sosipater

(See SOPATER.)

(saviour of his father), kinsman or fellow tribesman of St. Paul, (Romans 16:21) is probably the same person as Sopater of Berea. (A.D. 54.)


Sosthenes

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).

(saviour of his nation) was a Jew at Corinth who was seized and beaten in the presence of Gallio. See (Acts 18:12-17) (A.D. 49.)


Sotai

(changeful). The children of Sotai were a family of the descendants of Solomon’s servants who returned with Zerubbabel. (Ezra 2:55; Nehemiah 7:57) (B.C. before 536.)


South

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.”


South Ramoth

[Ramath Of The South 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).


Sow

[Swine]


Sower, Sowing

The operation of a sowing with the hand is one of so simple a character as to need little description. The Egyptian paintings furnish many illustrations of the mode in which it was conducted. The sower held the vessel or basket containing the seed in his left hand, while with his right he scattered the seed broadcast. The “drawing out” of the seed is noticed, as the most characteristic action of the sower, in (Psalms 126:6) (Authorized Version “precious”) and (Amos 9:13) In wet soils the seed was trodden in by the feet of animals. (Isaiah 32:20) The sowing season began in October and continued to the end of February, wheat being put in before, and barley after, the beginning of January. The Mosaic law prohibited the sowing of mixed seed. (Leviticus 19:19; 22:9)


Spain

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.)

1 Macc. 8:3; (Romans 15:24,28) The local designation, Tarshish, representing the Tartessus of the Greeks, probably prevailed until the fame of the Roman wars in that country reached the East, when it was superseded by its classical name. The mere intention of St. Paul to visit Spain (whether he really did visit it is a disputed question.—ED.) implies two interesting facts, viz., the establishment of a Christian community in that country, and that this was done by Hellenistic Jews resident there. The early introduction of Christianity into that country is attested by Irenaeus and Tertullian.