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114 lines
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isbe[7701]='Scattered Abroad`skat\'-erd a-brod\'.`<a href="./study/isbe/search.html?string=DISPERSION">DISPERSION</a>`1';
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isbe[7702]='Scent`sent:<P>(1) In <a onClick="return mV(\'Hsa\',14,7);">Ho 14:7</a>, "The scent (margin "his memorial") thereof shall be as the wine of Lebanon." "Scent" is used for zekher (so Massoretic Text, but the pointing is uncertain), properly "memorial," whence the Revised Version margin. The English translation comes through the Septuagint which took z-k-r as "offering of sweet savor," and so "sweet savor." For the "wine of Lebanon" see <a href="./study/isbe/search.html?string=WINE">WINE</a>. If this translation is not right, the alternative is "memorial" in the sense of "renown."<P>(2) <a onClick="return mV(\'Job\',14,9);">Job 14:9</a>; <a onClick="return mV(\'Jer\',48,11);">Jer 48:11</a> for reach, "odor." "Scent" of the water in <a onClick="return mV(\'Job\',14,9);">Job 14:9</a> is poetic for "contact with."<P>(3) The Wisdom of Solomon 11:18 the King James Version has "filthy scents of scattered smoke," where "scent" is used in the obsolete sense of "disagreeable odor." The translation is, however, very loose, and "scents" is a gloss; the Revised Version (British and American) "noisome smoke."``48';
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isbe[7703]='Sceptre; Scepter`sep\'-ter (shebheT, sharbhiT, expanded form in <a onClick="return mV(\'Est\',4,11);">Es 4:11</a>; <a onClick="return mV(\'Est\',5,2);">5:2</a>; <a onClick="return mV(\'Est\',8,4);">8:4</a>; rhabdos (Additions to Esther 15:11; <a onClick="return mV(\'Hbr\',1,8);">Heb 1:8</a>), skeptros): A rod or mace used by a sovereign as a symbol of royal authority. The Hebrew shebhet is the ordinary word for rod or club, and is used of an ordinary rod (compare <a onClick="return mV(\'2Sa\',7,14);">2Sa 7:14</a>), of the shepherd\'s crook (<a onClick="return mV(\'Psa\',23,4);">Ps 23:4</a>), scribe\'s baton or marshal\'s staff (<a onClick="return mV(\'Jdg\',5,14);">Jud 5:14</a>), as well as of the symbol of royalty. Its symbolism may be connected with the use of the shebhet for protection (<a onClick="return mV(\'2Sa\',23,21);">2Sa 23:21</a>; <a onClick="return mV(\'Psa\',23,4);">Ps 23:4</a>) or for punishment (<a onClick="return mV(\'Isa\',10,24);">Isa 10:24</a>; <a onClick="return mV(\'Isa\',30,31);">30:31</a>). It is used with reference to the royal line descended from Judah (<a onClick="return mV(\'Gen\',49,10);">Ge 49:10</a>), and figuratively of sovereignty in general and possibly of conquest (<a onClick="return mV(\'Num\',24,17);">Nu 24:17</a>, in Israel; <a onClick="return mV(\'Isa\',14,5);">Isa 14:5</a>, in Babylonia; <a onClick="return mV(\'Amo\',1,5,8);">Am 1:5,8</a>, in Syria, among Philistines; <a onClick="return mV(\'Zec\',10,11);">Zec 10:11</a>, in Egypt), the disappearance or cutting off of him that holdeth the scepter being tantamount to loss of national independence. The kingship of Yahweh is spoken of as a scepter (<a onClick="return mV(\'Psa\',45,6);">Ps 45:6 (Hebrew verse 7)</a> quoted in <a onClick="return mV(\'Hbr\',1,8);">Heb 1:8</a>). The manner of using the scepter by an oriental monarch is suggested in the act of Ahasuerus, who holds it out to Esther as a mark of favor. The subject touches the top of it, perhaps simply as an act of homage or possibly to indicate a desire to be heard. The scepter of Ahasuerus is spoken of as "golden" (<a onClick="return mV(\'Est\',5,2);">Es 5:2</a>), but it is probable that scepters were ordinarily made of straight branches (mateh) of certain kinds of vines (<a onClick="return mV(\'Eze\',19,11,14);">Eze 19:11,14</a>).<P>It is sometimes difficult to determine whether the word shebhet is used in figurative passages in the sense of scepter or merely in the ordinary sense of staff (e.g. <a onClick="return mV(\'Psa\',125,3);">Ps 125:3</a>, the King James Version "rod," the Revised Version (British and American) and the American Standard Revised Version "sceptre" (of the wicked); <a onClick="return mV(\'Psa\',2,9);">Ps 2:9</a>, "rod of iron"; <a onClick="return mV(\'Pro\',22,8);">Pr 22:8</a>, "rod of his wrath"). Another word, mechoqeq, literally, "prescribing" (person or thing), formerly translated uniformly "lawgiver," is now generally taken, on the basis of parallelism, to mean "sceptre" in four poetic passages (<a onClick="return mV(\'Gen\',49,10);">Ge 49:10</a>, "ruler\'s staff" to avoid repetition; <a onClick="return mV(\'Num\',21,18);">Nu 21:18</a>; <a onClick="return mV(\'Psa\',60,7);">Ps 60:7</a>; <a onClick="return mV(\'Psa\',108,8);">108:8</a>).``81';
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isbe[7704]='Sceva`se\'-va (Skeua): A Jew, a chief priest, resident in Ephesus, whose seven sons were exorcists (<a onClick="return mV(\'Act\',19,14);">Ac 19:14</a>). Ewald regards the name as being Hebrew shekhabhyah. He was not an officiating priest, as there were only synagogues in Asia Minor. He may have belonged to a high-priestly family, or perhaps at one time he had been at the head of one of the 24 courses in the temple.<P>In the narrative the construction is loose. There were seven sons (<a onClick="return mV(\'Act\',19,14);">Ac 19:14</a>), and it would appear (<a onClick="return mV(\'Act\',19,16);">Ac 19:16</a>) that in this particular case all were present. But (<a onClick="return mV(\'Act\',19,16);">Ac 19:16</a>) the demon-possessed man over-powered "both of them." Textus Receptus of the New Testament gets over the difficulty by omitting "both," but Codices Sinaiticus, Alexandrinus, Vaticanus, Bezae, so Tischendorf, Westcott and Hort, von Soden, and the best critics, retain the difficult reading. The explanation is that <a onClick="return mV(\'Act\',19,14);">Ac 19:14</a> states the custom: "who did this" being hoi touto poiountes, "who used to do this." <a onClick="return mV(\'Act\',19,15);">Ac 19:15</a> and 16 state a particular case in which two took part, but the incident is introduced in a careless manner.<P>Ewald would translate amphoteron as "in both sides," but this is impossible. Baur understood "disciples" for "sons." Codex Bezae and Syriac have an interesting expansion which Blass considers original (<a onClick="return mV(\'Act\',19,14);">Ac 19:14</a>): "Among whom also the sons (Syriac \'seven\') of a certain Sceva, a priest, wished to do the same, (who) were in the custom of exorcising such. And entering into the demon-possessed man they began to call upon the Name, saying, \'We charge you by Jesus whom Paul preaches to come out.\' "``78';
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isbe[7705]='Schism`siz\'-m (schisma): Only in <a onClick="return mV(\'1Cr\',12,25);">1Co 12:25</a>. The same Greek word, literally, "a split," is translated "rent" in <a onClick="return mV(\'Mat\',9,16);">Mt 9:16</a>; <a onClick="return mV(\'Mar\',2,21);">Mr 2:21</a>; and "division" in <a onClick="return mV(\'Jhn\',7,43);">Joh 7:43</a>; <a onClick="return mV(\'Jhn\',9,16);">9:16</a>; <a onClick="return mV(\'Jhn\',10,19);">10:19</a>. It designates "a separation," not from, but within, the church, interfering with the harmonious coordination and cooperation of the members described in the preceding verses (<a onClick="return mV(\'1Cr\',12,18);">1Co 12:18</a>). The ecclesiastical meaning is that of a break from a church organization, that may or may not be connected with a doctrinal dissent.``1';
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isbe[7706]='School`skool (schole).`<a href="./study/isbe/search.html?string=TYRANNUS">TYRANNUS</a>`1';
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isbe[7707]='Schoolmaster`skool\'-mas-ter: <a onClick="return mV(\'Gal\',3,24);">Ga 3:24</a>f the King James Version reads: "The law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster." "Schoolmaster" is a translation of paidagogos, literally, "child-leader." This paidagagos was not a teacher but a slave, to whom in wealthy families the general oversight of a boy was committed. It was his duty to accompany his charge to and from school, never to lose sight of him in public, to prevent association with objectionable companions, to inculcate moral lessons at every opportunity, etc. He was a familiar figure in the streets, and the (sour) "face of paidagogos" and "to follow one like a paidagogos" were proverbial expressions. Naturally, to the average boy the paidagogos must have represented the incorporation of everything objectionable. Hence, Paul\'s figure may be paraphrased: "The law was a paidagogos, necessary but irksome, to direct us until the time of Christ. Then was the time of our spiritual coming-of-age, so that the control of the paidagogos ceased." The word paidagogos was taken over into Aramaic at an early date, and Paul\'s language; which is hardly that of a mere adult observer, suggests that he had had personal experience with the institution. Wealthy and intensely orthodox Jewish parents living in a Gentile city may well have adopted such a precaution for the protection of their children.<P>No English word renders paidagogos adequately. "Schoolmaster" is quite wrong, but Revised Version\'s "tutor" (compare <a onClick="return mV(\'1Cr\',4,15);">1Co 4:15</a>) is little better in modern English.``48';
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isbe[7708]='Schools of the Prophets``<a href="./study/isbe/search.html?string=EDUCATION">EDUCATION</a>; <a href="./study/isbe/search.html?string=PROPHETS">PROPHETS</a>`1';
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isbe[7709]='Science`si\'-ens: This word as found in the King James Version means simply "knowledge." "Science" occurs in the King James Version only in two places, <a onClick="return mV(\'Dan\',1,4);">Da 1:4</a>, "children...understanding science" (yodhe\'edha\'ath, "those who understand science"). The meaning of the term here is "knowledge," "wisdom." The only other occurrence of "science" is in the New Testament (<a onClick="return mV(\'1Ti\',6,20);">1Ti 6:20</a>, "avoiding...oppositions of science falsely so called," tes pseudonumou gnoseos, "the falsely called gnosis"). "Science" is the translation of the Greek gnosis, which in the New Testament is usually rendered "knowledge." The science here referred to was a higher knowledge of Christian and divine things, which false teachers alleged that they possessed, and of which they boasted. It was an incipient form of Gnosticism, and it prevailed to a considerable extent in the churches of proconsular Asia, e.g. in Colosse and Ephesus. Timothy is put on his guard against the teaching of this gnosis falsely so called, for it set itself in opposition to the gospel.<P>"Science" in the modern sense of the word, as the discovery and orderly classification and exposition of the phenomena and of the laws of Nature, is not found either in the Old Testament or the New Testament unless the passage in Daniel be interpreted as meaning the scientific knowledge which the learned men of Babylon possessed of mathematics and astronomy, etc. See also <a onClick="return mV(\'Act\',7,22);">Ac 7:22</a>. To the Hebrew mind all natural phenomena meant the working of the hand of God in the world, directly and immediately, without the intervention of any secondary laws.`<a href="./study/isbe/search.html?string=GNOSTICISM">GNOSTICISM</a>`155';
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isbe[7710]='Scimitar`sim\'-i-tar, -ter (akindke): Formerly given as "fauchion" in the King James Version Judith 13:6; 16:9, the weapon which Judith took down from the rail of the bed at Holofernes\' head, and with which she severed his head from his body.``1';
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isbe[7711]='Scoff; Scoffer`skof, skof\'-er: The verb indicates the manifestation of contempt by insulting words or actions; it combines bitterness with ridicule. It is much more frequent in the Revised Version (British and American) than in the King James Version, replacing "scorn" of the latter in <a onClick="return mV(\'Psa\',1,1);">Ps 1:1</a>; <a onClick="return mV(\'Pro\',1,22);">Pr 1:22</a>, etc. "Scorn" refers rather to an inner emotion based on a sense of superiority; "scoff," to the outward expression of this emotion.``1';
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isbe[7712]='Scorn`skorn: Fox Talbot connects this English word with the Danish skarn, "dirt," "ordure" "mud," "mire." As distinguished from such words as "mock," "deride," "scoff," all of which refer specifically to the various ways in which scorn finds outward expression, scorn itself denotes a subjective state or reaction.<P>Further, this state or reaction is not simple but complex. It includes a sense of superiority, resentment, and aversion. This reaction occurs when one is confronted with a person or a proposition that by challenging certain things for itself evokes a vivid sense of one\'s own superiority and awakens mingled resentment, repulsion and contempt by the hollowness of its claims and its intrinsic inferiority or worse. Scorn is a hotter, fiercer emotion than disdain or contempt. It is obvious that scorn may<61>indeed, it not uncommonly does<65>arise in connection with an not grounded, arrogant sense of self-esteem.<P>The word, outside of the phrase "laugh to scorn," is found only in the Old Testament, and then only 4 times (<a onClick="return mV(\'Est\',3,6);">Es 3:6</a>; King James Version, <a onClick="return mV(\'Psa\',44,13);">Ps 44:13</a>; <a onClick="return mV(\'Psa\',79,4);">79:4</a>; <a onClick="return mV(\'Hab\',1,10);">Hab 1:10</a>), and it represents three different Hebrew words for none of which it is a suitable rendering. The two words "thought scorn" in <a onClick="return mV(\'Est\',3,6);">Es 3:6</a> represent but one in Hebrew, namely, bazah, for which "disdain" would be a nearer equivalent. In <a onClick="return mV(\'Hab\',1,10);">Hab 1:10</a> (the King James Version) the word translated "scorn" is micchaq, "an object of laughter," "laughing-stock." In <a onClick="return mV(\'Psa\',44,13);">Ps 44:13</a>; <a onClick="return mV(\'Psa\',79,4);">79:4</a> the Hebrew word is la\'agh from a root, probably meaning "to stutter," "stammer," for which "mocking" is a better English equivalent. In the King James Version <a onClick="return mV(\'Job\',34,7);">Job 34:7</a>; <a onClick="return mV(\'Psa\',123,4);">Ps 123:4</a>, la\'agh is rendered "scorning". (the rendering given in <a onClick="return mV(\'Pro\',1,22);">Pr 1:22</a> to latson, a word from a totally different root and one much more nearly approximating the fundamental idea of the English word "Scorn." In <a onClick="return mV(\'Pro\',29,8);">Pr 29:8</a> and <a onClick="return mV(\'Isa\',28,14);">Isa 28:14</a> latson is rendered "scornful").<P>As a verb the word is the translation given to la\'agh, "to mock" (<a onClick="return mV(\'2Ki\',19,21);">2Ki 19:21</a> parallel <a onClick="return mV(\'Isa\',37,22);">Isa 37:22</a> <a onClick="return mV(\'Job\',22,19);">Job 22:19</a>; <a onClick="return mV(\'Neh\',2,19);">Ne 2:19</a>; <a onClick="return mV(\'Psa\',22,7);">Ps 22:7</a>, "all laugh to scorn"); qalas = "to scoff" (<a onClick="return mV(\'Eze\',16,31);">Eze 16:31</a>, margin "Greek: scoffeth," but text still "scorneth"); for the noun tsechoq, "laughter" (<a onClick="return mV(\'Eze\',23,32);">Eze 23:32</a>); sachaq = to laugh," "laugh at" (<a onClick="return mV(\'Job\',39,7,18);">Job 39:7,18</a>; <a onClick="return mV(\'2Ch\',30,10);">2Ch 30:10</a>), with the noun sechoq, "laugh to scorn" (the Revised Version (British and American) "laughing-stock," <a onClick="return mV(\'Job\',12,4);">Job 12:4</a>); luts = "to scoff" (as used in ethical and religious connections) (<a onClick="return mV(\'Job\',16,20);">Job 16:20</a>; <a onClick="return mV(\'Pro\',3,34);">Pr 3:34</a>; <a onClick="return mV(\'Pro\',9,12);">9:12</a>, all "scoff" in the Revised Version (British and American)); in <a onClick="return mV(\'Pro\',19,28);">Pr 19:28</a> the Revised Version (British and American), not happily, "mock at." the Revised Version (British and American) is warranted in substituting "scoff" for "scorn" because the context indicates some form of outward expression of the scorn.<P>The Revised Version (British and American) always (except <a onClick="return mV(\'Job\',12,4);">Job 12:4</a>; Sirach 6:4; 1Macc 10:70) retains "laugh to scorn" (<a onClick="return mV(\'2Ki\',19,21);">2Ki 19:21</a>; <a onClick="return mV(\'2Ch\',30,10);">2Ch 30:10</a>; <a onClick="return mV(\'Neh\',2,19);">Ne 2:19</a>; <a onClick="return mV(\'Job\',22,19);">Job 22:19</a>; <a onClick="return mV(\'Psa\',22,7);">Ps 22:7</a>; <a onClick="return mV(\'Isa\',37,22);">Isa 37:22</a>; <a onClick="return mV(\'Eze\',16,31);">Eze 16:31</a>; <a onClick="return mV(\'Eze\',23,32);">23:32</a>; 2Es 2:21</a>; Jdt 12:12; Wis 4:18; Sir 7:11; 13:7; 20:17; <a onClick="return mV(\'Mat\',9,24);">Mt 9:24</a>; <a onClick="return mV(\'Mar\',5,40);">Mr 5:40</a>; <a onClick="return mV(\'Luk\',8,53);">Lu 8:53</a>). The verb in Apocrypha and the New Testament is usually katagelao, but in The Wisdom of Solomon 4:1 ekgelao; in Sirach 13:7 katamokomai; and in 2Esdras 2:21 inrideo. In addition "scorn" is retained in <a onClick="return mV(\'Est\',3,6);">Es 3:6</a>; <a onClick="return mV(\'Job\',39,7,18);">Job 39:7,18</a>; 2Es 8:56 (contemno). In <a onClick="return mV(\'Pro\',19,28);">Pr 19:28</a> "scorn" is changed to "mock at" but elsewhere invariably to "scoff."<P>Scorner is the translation of the participle of luts and once of the participle of latsats. For "scorner" the Revised Version (British and American) everywhere substitutes<65>properly<6C>"scoffer." Outside of Proverbs (and <a onClick="return mV(\'Hsa\',7,5);">Ho 7:5</a>) the word is to be found only in <a onClick="return mV(\'Psa\',1,2);">Ps 1:2</a>. The force of the word has been well indicated by Cheyne, who says that the "scorner (scoffer) is one who despises that which is holy and avoids the company of the noble \'wise men,\' but yet in his own vain way seeks for truth; his character is marked by arrogance as that of the wise is characterized by devout caution."``116';
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isbe[7713]='Scorpion`skor\'-pi-un (aqrabh; compare Arabic aqrab, "scorpion"; ma\'aleh \'aqrabbim, "the ascent of Akrabbim"; skorpios. Note that the Greek and Hebrew may be akin; compare, omitting the vowels, \'krb and skrp): In <a onClick="return mV(\'Deu\',8,15);">De 8:15</a>, we have, "who led thee through the great and terrible wilderness, wherein were fiery serpents (nachash saraph) and scorpions (\'aqrabh)." Rehoboam (<a onClick="return mV(\'1Ki\',12,11);">1Ki 12:11,14</a>; <a onClick="return mV(\'2Ch\',10,11,14);">2Ch 10:11,14</a>) says, "My father chastised you with whips, but I will chastise you with scorpions." Ezekiel is told to prophesy to the children of Israel (2:6), and "Be not afraid of them, neither be afraid of their words, though briers and thorns are with thee, and thou dost dwell among scorpions." "The ascent of Akrabbim," the north end of Wadi-ul-\'Arabah, south of the Dead Sea, is mentioned as a boundary 3 times (<a onClick="return mV(\'Num\',34,4);">Nu 34:4</a>; <a onClick="return mV(\'Jos\',15,3);">Jos 15:3</a>; <a onClick="return mV(\'Jdg\',1,36);">Jud 1:36</a>). Jesus says to the Seventy (<a onClick="return mV(\'Luk\',10,19);">Lu 10:19</a>), "Behold, I have given you authority to tread upon serpents and scorpions," and again in <a onClick="return mV(\'Luk\',11,12);">Lu 11:12</a> He says, "Or if he shall ask an egg, will he give him a scorpion?"<P>Note that we have here three doublets, the loaf and the stone, the fish and the serpent, and the egg and the scorpion, whereas in the passage in Matthew (<a onClick="return mV(\'Mat\',7,9);">7:9</A>f) we have only the loaf and stone and the fish and serpent. Encyclopedia Biblica (s.v. "Scorpion") ingeniously seeks to bring Luke into nearer agreement with Matthew by omitting from Luke the second doublet, i.e. the fish and the serpent, instancing several texts as authority for the omission, and reading opson, "fish," for oon, "egg."<P>In <a onClick="return mV(\'Rev\',9,\'2-10\');">Re 9:2-10</a> there come out of the smoke of the abyss winged creatures ("locusts," akrides) like war-horses with crowns of gold, with the faces of men, hair of women, teeth of lions, breastplates of iron, and with stinging tails like scorpions. In Ecclesiasticus 26:7 it is said of an evil wife, "He that taketh hold of her is as one that graspeth a scorpion." In 1Macc 6:51 we find mention of "pieces skorpidia, diminutive of skorpios to cast darts." In Plutarch skorpios is used in the same sense (Liddell and Scott, under the word skorpios.<P>In the passage cited from Deuteronomy, and probably also in the name "ascent of Akrabbim," we find references to the abundance of scorpions, especially in the warmer parts of the country. Though there is a Greek proverb, "Look for a scorpion under every stone," few would agree with the categorical statement of Tristram (NHB) that "every third stone is sure to conceal one." Nevertheless, campers and people sleeping on the ground need to exercise care in order to avoid their stings, which, though often exceedingly painful for several hours, are seldom fatal.<P>Scorpions are not properly insects, but belong with spiders, mites and ticks to the Arachnidae. The scorpions of Palestine are usually 2 or 3 inches long. The short cephalothorax bears a powerful pair of jaws, two long limbs terminating with pincers, which make the creature look like a small crayfish or lobster, and four pairs of legs. The rest of the body consists of the abdomen, a broad part continuous with the cephalothorax, and a slender part forming the long tail which terminates with the sting. The tail is usually carried curved over the back and is used for stinging; the prey into insensibility. Scorpions feed mostly on insects for which they lie in wait. The scorpion family is remarkable for having existed with very little change from the Silurian age to the present time.<P>It does not seem necessary to consider that the words of Rehoboam (<a onClick="return mV(\'1Ki\',12,11);">1Ki 12:11</a>, etc.) refer to a whip that was called a scorpion, but rather that as the sting of a scorpion is worse than the lash of a whip, so his treatment would be harsher than his father\'s.``37';
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isbe[7714]='Scorpions, Chastising With`skor\'-pi-unz.`<a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>; <a href="./study/isbe/search.html?string=SCORPION">SCORPION</a>`1';
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isbe[7715]='Scourge; Scourging`skurj, skur\'-jing mastix, mastigoo; in <a onClick="return mV(\'Act\',22,25);">Ac 22:25</a> mastizo, in <a onClick="return mV(\'Mar\',15,15);">Mr 15:15</a> parallel <a onClick="return mV(\'Mat\',27,26);">Mt 27:26</a> phragelloo): A Roman implement for severe bodily punishment. Horace calls it horribile flagellum. It consisted of a handle, to which several cords or leather thongs were affixed, which were weighted with jagged pieces of bone or metal, to make the blow more painful and effective. It is comparable, in its horrid effects, only with the Russian knout. The victim was tied to a post (<a onClick="return mV(\'Act\',22,25);">Ac 22:25</a>) and the blows were applied to the back and loins, sometimes even, in the wanton cruelty of the executioner, to the face and the bowels. In the tense position of the body, the effect can easily be imagined. So hideous was the punishment that the victim usually fainted and not rarely died under it. Eusebius draws a horribly realistic picture of the torture of scourging (Historia Ecclesiastica, IV, 15). By its application secrets and confessions were wrung from the victim (<a onClick="return mV(\'Act\',22,24);">Ac 22:24</a>). It usually preceded capital punishment (Livy xxxiii.36). It was illegal to apply the flagallum to a Roman citizen (<a onClick="return mV(\'Act\',22,25);">Ac 22:25</a>), since the Porcian and Sempronian laws, 248 and 123 BC, although these laws were not rarely broken in the provinces (Tac. Hist. iv.27; Cic. Verr. v.6, 62; Josephus, BJ, II, xiv, 9). As among the Russians today, the number of blows was not usually fixed, the severity of the punishment depending entirely on the commanding officer. In the punishment of Jesus, we are reminded of the words of <a onClick="return mV(\'Psa\',129,3);">Ps 129:3</a>. Among the Jews the punishment of flagellation was well known since the Egyptian days, as the monuments abundantly testify. The word "scourge" is used in <a onClick="return mV(\'Lev\',19,20);">Le 19:20</a>, but the American Standard Revised Version translates "punished," the original word biqqoreth expressing the idea of investigation. <a onClick="return mV(\'Deu\',25,3);">De 25:3</a> fixed the mode of a Jewish flogging and limits the number of blows to 40. Apparently the flogging was administered by a rod. The Syrians reintroduced true scourging into Jewish life, when Antiochus Epiphanes forced them by means of it to eat swine\'s flesh (2Macc 6:30; 7:1). Later it was legalized by Jewish law and became customary (<a onClick="return mV(\'Mat\',10,17);">Mt 10:17</a>; <a onClick="return mV(\'Mat\',23,34);">23:34</a>; <a onClick="return mV(\'Act\',22,19);">Ac 22:19</a>; <a onClick="return mV(\'Act\',26,11);">26:11</a>), but the traditional limitation of the number of blows was still preserved. Says Paul in his "foolish boasting": "in stripes above measure," "of the Jews five times received I forty stripes save one," distinguishing it from the "beatings with rods," thrice repeated (<a onClick="return mV(\'2Cr\',11,\'23-25\');">2Co 11:23-25</a>).<P>The other Old Testament references (<a onClick="return mV(\'Job\',5,21);">Job 5:21</a>; <a onClick="return mV(\'Job\',9,23);">9:23</a>; <a onClick="return mV(\'Isa\',10,26);">Isa 10:26</a>; <a onClick="return mV(\'Isa\',28,15,18);">28:15,18</a> shot; <a onClick="return mV(\'Jos\',23,13);">Jos 23:13</a> shotet) are figurative for "affliction." Notice the curious mixture of metaphors in the phrase "over-flowing scourge" (<a onClick="return mV(\'Isa\',28,\'15-18\');">Isa 28:15-18</a>).``42';
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isbe[7716]='Scrabble`skrab\'-l: Occurs only in <a onClick="return mV(\'1Sa\',21,13);">1Sa 21:13</a>, as the translation of tawah: "David...feigned himself mad and scrabbled on the doors of the gate." "To scrabble" (modern English "scrawl") is here to make unmeaning marks; tawah means "to make a mark" from taw, "a mark," especially as a cross (<a onClick="return mV(\'Eze\',9,4);">Eze 9:4</a>), a signature (<a onClick="return mV(\'Job\',31,35);">Job 31:35</a>, see the Revised Version (British and American)), the name of the Hebrew letter taw ("t") originally made in the form of a cross; the Revised Version margin has "made marks"; but Septuagint has tumpanizo, "to beat as a drum," which the Vulgate, Ewald, Driver and others follow ("beat upon" or "drummed on the doors of the city," which seems more probable).``1';
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isbe[7717]='Screech Owl`skrech.`<a href="./study/isbe/search.html?string=NIGHT+MONSTER">NIGHT-MONSTER</a>`1';
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isbe[7718]='Scribes`skribz: The existence of law leads necessarily to a profession whose business is the study and knowledge of the law; at any rate, if the law is extensive and complicated. At the time of Ezra and probably for some time after, this was chiefly the business of the priests. Ezra was both priest and scholar (copher). It was chiefly in the interest of the priestly cult that the most important part of the Pentateuch was written. The priests were therefore also in the first instance the scholars and the guardians of the Law; but in the course of time this was changed. The more highly esteemed the Law became in the eyes of the people, the more its study and interpretation became a lifework by itself, and thus there developed a class of scholars who, though not priests, devoted themselves assiduously to the Law. These became known as the scribes, that is, the professional students of the Law. During the Hellenistic period, the priests, especially those of the upper class, became tainted with the Hellenism of the age and frequently turned their attention to paganistic culture, thus neglecting the Law of their fathers more or less and arousing the scribes to opposition. Thus, the scribes and not the priests were now the zealous defenders of the Law, and hence, were the true teachers of the people. At the time of Christ, this distinction was complete. The scribes formed a solid profession which held undisputed sway over the thought of the people. In the New Testament they are usually called (grammateis), i.e. "students of the Scriptures," "scholars," corresponding to the Hebrew (copherim) = homines literati, those who make a profession of literary studies, which, in this case, of course, meant chiefly the Law. Besides this general designation, we also find the specific word (nomikoi), i.e. "students of the Law," "lawyers" (<a onClick="return mV(\'Mat\',22,35);">Mt 22:35</a>; <a onClick="return mV(\'Luk\',7,30);">Lu 7:30</a>; <a onClick="return mV(\'Luk\',10,25);">10:25</a>; <a onClick="return mV(\'Luk\',11,45,52);">11:45,52</a>; <a onClick="return mV(\'Luk\',14,3);">14:3</a>); and in so far as they not only know the Law but also teach it they are called (nomodidaskaloi), "doctors of the Law" (<a onClick="return mV(\'Luk\',5,17);">Lu 5:17</a>; <a onClick="return mV(\'Act\',5,34);">Ac 5:34</a>).<P>The extraordinary honors bestowed on these scholars on the part of the people are expressed in their honorary titles. Most common was the appellative "rabbi" = "my lord" (<a onClick="return mV(\'Mat\',23,7);">Mt 23:7</a> and otherwise). This word of polite address gradually became a title. The word "rabboni" (<a onClick="return mV(\'Mar\',10,51);">Mr 10:51</a>; <a onClick="return mV(\'Jhn\',20,16);">Joh 20:16</a>) is an extensive form, and was employed by the disciples to give expression to their veneration of Christ. In the Greek New Testament "rabbi" is translated as (kurie) (<a onClick="return mV(\'Mat\',8,2,6,8,21,25);">Mt 8:2,6,8,21,25</a> and otherwise), or (didaskale) (<a onClick="return mV(\'Mat\',8,19);">Mt 8:19</a> and otherwise), in Luke by (epistata) (<a onClick="return mV(\'Luk\',5,5);">Lu 5:5</a>; <a onClick="return mV(\'Luk\',8,24,45);">8:24,45</a>; <a onClick="return mV(\'Luk\',9,33,49);">9:33,49</a>; <a onClick="return mV(\'Luk\',17,13);">17:13</a>). Besides these, we find (pater), "father," and (kathegetes), "teacher" (<a onClick="return mV(\'Mat\',23,9);">Mt 23:9</a>f).<P>From their students the rabbis demanded honors even surpassing those bestowed on parents. "Let the honor of thy friend border on the honor of thy teacher, and the honor of thy teacher on the fear of God" (\'Abhoth 4 12). "The honor of thy teacher must surpass the honor bestowed on thy father; for son and father are both in duty bound to honor the teacher" (Kerithoth 6 9). Everywhere the rabbis demanded the position of first rank (<a onClick="return mV(\'Mat\',23,6);">Mt 23:6</a>f; <a onClick="return mV(\'Mar\',12,38);">Mr 12:38</a>f; <a onClick="return mV(\'Luk\',11,43);">Lu 11:43</a>; <a onClick="return mV(\'Luk\',20,46);">20:46</a>). Their dress equaled that of the nobility. They wore (stolai), "tunics," and these were the mark of the upper class.<P>Since the scribes were lawyers (see <a href="./study/isbe/search.html?string=LAWYER">LAWYER</a>), much of their time was occupied in teaching and in judicial functions, and both these activities must be pursued gratuitously. Rabbi Zadok said: "Make the knowledge of the Law neither a crown in which to glory nor a spade with which to dig." Hillel used to say: "He who employs the crown (of the Law) for external purposes shall dwindle." That the judge should not receive presents or bribes was written in the Law (<a onClick="return mV(\'Exd\',23,8);">Ex 23:8</a>; <a onClick="return mV(\'Deu\',16,19);">De 16:19</a>); hence, the Mishna said: "If anyone accept pay for rendering judgment, his judgment is null and void." The rabbis were therefore obliged to make their living by other means. Some undoubtedly had inherited wealth; others pursued a handicraft besides their study of the Law. Rabbi Gamaliel II emphatically advised the pursuit of a business in addition to the pursuit of the Law. It is well known that the apostle Paul kept up his handicraft even after he had become a preacher of the gospel (<a onClick="return mV(\'Act\',18,3);">Ac 18:3</a>; <a onClick="return mV(\'Act\',20,34);">20:34</a>; <a onClick="return mV(\'1Cr\',4,12);">1Co 4:12</a>; <a onClick="return mV(\'1Cr\',9,6);">9:6</a>; <a onClick="return mV(\'2Cr\',11,7);">2Co 11:7</a>; <a onClick="return mV(\'1Th\',2,9);">1Th 2:9</a>; <a onClick="return mV(\'2Th\',3,8);">2Th 3:8</a>), and the same is reported of many rabbis. But in every instance the pursuit of the Law is represented as the worthier, and warning is given not to overestimate the value of the ordinary avocation. It was a saying of Hillel: "He that devotes himself to trade will not become wise." The principle of gratuity was probably carried out in practice only in connection with the judicial activity of the scribes; hardly in connection with their work as teachers. Even the Gospels, in spite of the admonition that the disciples should give without pay because they had received without pay (<a onClick="return mV(\'Mat\',10,8);">Mt 10:8</a>), nevertheless also state that the workman is worthy of his hire (<a onClick="return mV(\'Mat\',10,10);">Mt 10:10</a>; <a onClick="return mV(\'Luk\',10,7);">Lu 10:7</a>); and Paul (<a onClick="return mV(\'1Cr\',9,14);">1Co 9:14</a>) states it as his just due that he receive his livelihood from those to whom he preaches the gospel, even though he makes use of this right only in exceptional cases (<a onClick="return mV(\'1Cr\',9,\'3-18\');">1Co 9:3-18</a>; <a onClick="return mV(\'2Cr\',11,8,9);">2Co 11:8,9</a>; <a onClick="return mV(\'Gal\',6,6);">Ga 6:6</a>; <a onClick="return mV(\'Phl\',4,10,18);">Php 4:10,18</a>). Since this appears to have been the thought of the times, we are undoubtedly justified in assuming that the Jewish teachers of the Law also demanded pay for their services. Indeed, the admonitions above referred to, not to make instruction in the Law the object of self-interest, lead to the conclusion that gratuity was not the rule; and in Christ\'s philippics against the scribes and Pharisees He makes special mention of their greed (<a onClick="return mV(\'Mar\',12,40);">Mr 12:40</a>; <a onClick="return mV(\'Luk\',16,14);">Lu 16:14</a>; <a onClick="return mV(\'Luk\',20,47);">20:47</a>). Hence, even though they ostensibly gave instruction in the Law gratuitously, they must have practiced methods by which they indirectly secured their fees.<P>Naturally the place of chief influence for the scribes up to the year 70 AD was Judea. But not only there were they to be found. Wherever the zeal for the law of the fathers was a perceptible force, they were indispensable; hence, we find them also in Galilee (<a onClick="return mV(\'Luk\',5,17);">Lu 5:17</a>) and in the Diaspora. In the Jewish epitaphs in Rome, dating from the latter days of the empire, grammateis are frequently mentioned; and the Babylonian scribes of the 5th and 6th centuries were the authors of the most monumental work of rabbinical Judaism<73>the Talmud.<P>Since the separation of the Pharisaic and the Sadducean tendencies in Judaism, the scribes generally belonged to the Pharisaic class; for this latter is none other than the party which recognized the interpretations or "traditions" which the scribes in the course of time had developed out of the body of the written Law and enforced upon the people as the binding rule of life. Since, however, "scribes" are merely "students of the Law," there must also have been scribes of the Sadducee type; for it is not to be imagined that this party, which recognized only the written Law as binding, should not have had some opposing students in the other class. Indeed, various passages of the New Testament which speak of the "scribes of the Pharisees" (<a onClick="return mV(\'Mar\',2,16);">Mr 2:16</a>; <a onClick="return mV(\'Luk\',5,30);">Lu 5:30</a>; <a onClick="return mV(\'Act\',23,9);">Ac 23:9</a>) indicate that there were also "scribes of the Sadducees."<P>Under the reign and leadership of the scribes, it became the ambition of every Israelite to know more or less of the Law. The aim of education in family, school and synagogue was to make the entire people a people of the Law. Even the common laborer should know what was written in the Law; and not only know it, but also do it. His entire life should be governed according to the norm of the Law, and, on the whole, this purpose was realized in a high degree. Josephus avers: "Even though we be robbed of our riches and our cities and our other goods, the Law remains our possession forever. And no Jew can be so far removed from the and of his fathers nor will he fear a hostile commander to such a degree that he would not fear his Law more than his commander." So loyal were the majority of the Jews toward their Law that they would gladly endure the tortures of the rack and even death for it. This frame of mind was due almost wholly to the systematic and persistent instruction of the scribes.<P>The motive underlying this enthusiasm for the Law was the belief in divine retribution in the strictest judicial sense. The prophetic idea of a covenant which God had made with His select people was interpreted purely in the judicial sense. The covenant was a contract through which both parties were mutually bound. The people are bound to observe the divine Law literally and conscientiously; and, in return for this, God is in duty bound to render the promised reward in proportion to the services rendered. This applies to the people as a whole as well as to the individual. Services and reward must always stand in mutual relation to each other. He who renders great services may expect from the justice of God that he will receive great returns as his portion, while, on the other hand, every transgression also must be followed by its corresponding punishment.<P>The results corresponded to the motives. Just as the motives in the main were superficial, so the results were an exceedingly shallow view of religious and moral life. Religion was reduced to legal formalism. All religious and moral life was dragged down to the level of law, and this must necessarily lead to the following results:<P>(1) The individual is governed by a norm, the application of which could have only evil results when applied in this realm. Law has the purpose of regulating the relations of men to each other according to certain standards. Its object is not the individual, but only the body of society. In the law, the individual must find the proper rule for his conduct toward society as an organism. This is a matter of obligation and of government on the part of society. But religion is not a matter of government; where it is found, it is a matter of freedom, of choice, and of conduct.<P>(2) By reducing the practice of religion to the form of law, all acts are placed on a paragraph with each other. The motives are no longer taken into consideration, but only the deed itself.<P>(3) From this it follows that the highest ethical attainment was the formal satisfaction of the Law, which naturally led to finical literalism.<P>(4) Finally, moral life must, under such circumstances, lose its unity and be split up into manifold precepts and duties. Law always affords opportunity for casuistry, and it was the development of this in the guidance of the Jewish religious life through the "precepts of the elders" which called forth Christ\'s repeated denunciation of the work of the scribes.``77';
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isbe[7719]='Scrip`skrip: A word connected with "scrap," and meaning a "bag," either as made from a "scrap" (of skin) or as holding "scraps" (of food, etc.). the King James Version has "scrip" in <a onClick="return mV(\'1Sa\',17,40);">1Sa 17:40</a> and 6 times in New Testament; the English Revised Version has "wallet" in the New Testament, but retains "script" in <a onClick="return mV(\'1Sa\',17,40);">1Sa 17:40</a>; the American Standard Revised Version has "wallet" throughout.`<a href="./study/isbe/search.html?string=BAG">BAG</a>`1';
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isbe[7720]='Scripture`skrip\'-tur (he graphe, plural hai graphai): The word means "writing." In the Old Testament it occurs in the King James Version only once, "the scripture of truth," in <a onClick="return mV(\'Dan\',10,21);">Da 10:21</a>, where it is more correctly rendered in the Revised Version (British and American), "the writing of truth." The reference is not to Holy Scripture, but to the book in which are inscribed God\'s purposes. In the New Testament, "scripture" and "scriptures" stand regularly for the Old Testament sacred books regarded as "inspired" (<a onClick="return mV(\'2Ti\',3,16);">2Ti 3:16</a>), "the oracles of God" (<a onClick="return mV(\'Rom\',3,2);">Ro 3:2</a>). Compare on this usage <a onClick="return mV(\'Mat\',21,42);">Mt 21:42</a>; <a onClick="return mV(\'Mat\',22,29);">22:29</a>; <a onClick="return mV(\'Mar\',12,10);">Mr 12:10</a>; <a onClick="return mV(\'Luk\',4,21);">Lu 4:21</a>; <a onClick="return mV(\'Luk\',24,27,32,45);">24:27,32,45</a>; <a onClick="return mV(\'Jhn\',5,39);">Joh 5:39</a>; <a onClick="return mV(\'Jhn\',10,35);">10:35</a>; <a onClick="return mV(\'Act\',8,32);">Ac 8:32</a>; <a onClick="return mV(\'Act\',17,2,11);">17:2,11</a>; <a onClick="return mV(\'Rom\',15,4);">Ro 15:4</a>; <a onClick="return mV(\'Rom\',16,26);">16:26</a>, etc.; in <a onClick="return mV(\'Rom\',1,2);">Ro 1:2</a>, "holy scriptures." See <a href="./study/isbe/search.html?string=BIBLE">BIBLE</a>. The expression "holy scriptures" in <a onClick="return mV(\'2Ti\',3,15);">2Ti 3:15</a> the King James Version represents different words (hiera grammata) and is properly rendered in the Revised Version (British and American) "sacred writings." In <a onClick="return mV(\'2Pe\',3,16);">2Pe 3:16</a>, the term "scriptures" is extended to the Eppistle of Paul. In <a onClick="return mV(\'Jam\',4,5);">Jas 4:5</a>, the words occur: "Think ye that the scripture speaketh in vain? Doth the spirit which he made to dwell in us long unto envying?" The passage is probably rather a summary of Scripture teaching than intended as a direct quotation. Others (e.g. Westcott) think the word is used in a wide sense of a Christian hymn.``132';
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isbe[7721]='Scriptures, Search the`skrip\'-turz.`<a href="./study/isbe/search.html?string=SEARCH+THE+SCRIPTURES">SEARCH THE SCRIPTURES</a>`1';
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isbe[7722]='Scroll`skrol.`<a href="./study/isbe/search.html?string=ROLL">ROLL</a>`1';
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isbe[7723]='Scum`skum (chel\'ah; Septuagint ios, "poison" or "verdigris"; compare Plato Rep. 609a): The word is only found in <a onClick="return mV(\'Eze\',24,6,11,12);">Eze 24:6,11,12</a>, where the Revised Version (British and American) translates it "rust." The fact, however, that the caldron is of brass and therefore not liable to rust, and the astonishment expressed that the fire did not remove it (<a onClick="return mV(\'Eze\',24,12);">24:12</A>), would seem to point to the preferability of the translation "scum," the residue of dirt adhering to the caldron from previous use.``1';
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isbe[7724]='Scurvy`skur\'-vi (garabh); psora agria (<a onClick="return mV(\'Lev\',21,20);">Le 21:20</a>; <a onClick="return mV(\'Lev\',22,22);">22:22</a>)): This word is used to denote an itchy, scaly disease of the scalp, probably any of the parasitic diseases which are known as tinea, porrigo or impetigo. These cases have no relation whatever to the disease now known as scorbutus or scurvy. The name was probably derived from its scaliness, and the old Greek physicians believed these diseases to be peculiarly intractable.<P>The name "Gareb" is used in <a onClick="return mV(\'Jer\',31,39);">Jer 31:39</a> as the placename of a hill at or near the southeastern corner of Jerusalem, probably from the bare roughness of the surface of its slope at the southern end of the Wady er-Rababi. Another hill of this name is mentioned near Shiloh in the Talmud, and the name is given to one of David\'s warriors (<a onClick="return mV(\'2Sa\',23,38);">2Sa 23:38</a>).<P>Scurvy etymologically means any condition of scaliness of skin which can be scraped off, such as dandruff.``107';
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isbe[7725]='Scythians`sith\'-i-anz (hoi Skuthai): The word does not occur in the Hebrew of the Old Testament, but Septuagint of <a onClick="return mV(\'Jdg\',1,27);">Jud 1:27</a> inserts (Skuthon polis (Scythopolis), in explanation, as being the same as Beth-shean. The same occurs in Apocrypha (Judith 3:10; 1Macc 12:29), and the Scythians as a people in 2Macc 4:47, and the adjective in 3Macc 7:5. The people are also mentioned in the New Testament (<a onClick="return mV(\'Col\',3,11);">Col 3:11</a>), where, as in Maccabees, the fact that they were barbarians is implied. This is clearly set forth in classical writers, and the description of them given by Herodotus in book iv of his history represents a race of savages, inhabiting a region of rather indefinite boundaries, north of the Black and Caspian seas and the Caucasus Mountains. They were nomads who neither plowed nor sowed (iv.19), moving about in wagons and carrying their dwellings with them (ibid. 46); they had the most filthy habits and never washed in water (ibid. 75); they drank the blood of the first enemy killed in battle, and made napkins of the scalps and drinking bowls of the skulls of the slain (ibid. 64-65). Their deities were many of them identified with those of the Greeks, but the most characteristic rite was the worship of the naked sword (ibid. 62), and they sacrificed every hundredth man taken in war to this deity. War was their chief business, and they were a terrible scourge to the nations of Western Asia. They broke through the barrier of the Caucasus in 632 BC and swept down like a swarm of locusts upon Media and Assyria, turning the fruitful fields into a desert; pushing across Mesopotamia, they ravaged Syria and were about to invade Egypt when Psammitichus I, who was besieging Ashdod, bought them off by rich gifts, but they remained in Western Asia for 28 years, according to Herodotus. It is supposed that a company of them settled in Beth-shean, and from this circumstance it received the name Scythopolis. Various branches of the race appeared at different times, among the most noted of which were the <a href="./study/isbe/search.html?string=PARTHIANS">PARTHIANS</a> (which see).``138';
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isbe[7726]='Scythopolis`si-thop\'-o-lis, si-thop\'-o-lis.`<a href="./study/isbe/search.html?string=BETH-SHEAN">BETH-SHEAN</a>`1';
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isbe[7727]='Sea`se (yam; thalassa; in <a onClick="return mV(\'Act\',27,5);">Ac 27:5</a> pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (<a onClick="return mV(\'Num\',34,6);">Nu 34:6</a>; <a onClick="return mV(\'Jos\',1,4);">Jos 1:4</a>; <a onClick="return mV(\'Eze\',47,10);">Eze 47:10</a>, etc.); ha-yam ha-\'acharon, "the hinder," or "western sea" (<a onClick="return mV(\'Deu\',11,24);">De 11:24</a>; <a onClick="return mV(\'Deu\',34,2);">34:2</a>; <a onClick="return mV(\'Joe\',2,20);">Joe 2:20</a>; <a onClick="return mV(\'Zec\',14,8);">Zec 14:8</a>); yam pelishtim, "the sea of the Philis" (<a onClick="return mV(\'Exd\',23,31);">Ex 23:31</a>); the King James Version translates yam yapho\' in <a onClick="return mV(\'Ezr\',3,7);">Ezr 3:7</a> by "sea of Joppa," perhaps rightly.<P>The Dead Sea is called yam ha-melach, "the Salt Sea" (<a onClick="return mV(\'Num\',34,3);">Nu 34:3</a>; <a onClick="return mV(\'Deu\',3,17);">De 3:17</a>; <a onClick="return mV(\'Jos\',3,16);">Jos 3:16</a>, etc.); ha-yam ha-qadhmoni, "the east sea" (<a onClick="return mV(\'Eze\',47,18);">Eze 47:18</a>; <a onClick="return mV(\'Joe\',2,20);">Joe 2:20</a>; <a onClick="return mV(\'Zec\',14,8);">Zec 14:8</a>); yam ha-\'arabhah,"the sea of the Arabah" (<a onClick="return mV(\'Deu\',3,17);">De 3:17</a>; <a onClick="return mV(\'Jos\',3,16);">Jos 3:16</a>; <a onClick="return mV(\'Jos\',12,3);">12:3</a>; <a onClick="return mV(\'2Ki\',14,25);">2Ki 14:25</a>).<P>The Red Sea is called yam cuph, literally, "sea of weeds" (<a onClick="return mV(\'Exd\',10,19);">Ex 10:19</a>; <a onClick="return mV(\'Num\',14,25);">Nu 14:25</a>; <a onClick="return mV(\'Deu\',1,1);">De 1:1</a>; <a onClick="return mV(\'Jos\',2,10);">Jos 2:10</a>; <a onClick="return mV(\'Jdg\',11,16);">Jud 11:16</a>; <a onClick="return mV(\'1Ki\',9,26);">1Ki 9:26</a>; <a onClick="return mV(\'Neh\',9,9);">Ne 9:9</a>; <a onClick="return mV(\'Psa\',106,7);">Ps 106:7</a>; <a onClick="return mV(\'Jer\',49,21);">Jer 49:21</a>, etc.); (eruthra thalassa), literally, "red sea" (The Wisdom of Solomon 19:7; <a onClick="return mV(\'Act\',7,36);">Ac 7:36</a>; <a onClick="return mV(\'Hbr\',11,29);">Heb 11:29</a>); yam mitsrayim, "the Egyptian sea" (<a onClick="return mV(\'Isa\',11,15);">Isa 11:15</a>).<P>Yam is used of the Nile in <a onClick="return mV(\'Nah\',3,8);">Na 3:8</a> and probably also in <a onClick="return mV(\'Isa\',19,5);">Isa 19:5</a>, as in modern Arabic bachr, "sea," is used of the Nile and its affluents. Yam is often used for "west" or "westward," as "look from the place where thou art,...westward" (<a onClick="return mV(\'Gen\',13,14);">Ge 13:14</a>); "western border" (<a onClick="return mV(\'Num\',34,6);">Nu 34:6</a>). Yam is used for "sea" in general (<a onClick="return mV(\'Exd\',20,11);">Ex 20:11</a>); also for "molten sea" of the temple (<a onClick="return mV(\'1Ki\',7,23);">1Ki 7:23</a>).<P>The Sea of Galilee is called kinnereth, "Chinnereth" (<a onClick="return mV(\'Num\',34,11);">Nu 34:11</a>); kinaroth, "Chinneroth" (<a onClick="return mV(\'Jos\',11,2);">Jos 11:2</a>); kinneroth, "Chinneroth" (<a onClick="return mV(\'1Ki\',15,20);">1Ki 15:20</a>); yam kinnereth, "the sea of Chinnereth" (<a onClick="return mV(\'Num\',34,11);">Nu 34:11</a>; <a onClick="return mV(\'Jos\',13,27);">Jos 13:27</a>); yam kinneroth, "the sea of Chinneroth (<a onClick="return mV(\'Jos\',12,3);">Jos 12:3</a>); (he limne Gennesaret), "the lake of Gennesaret" (<a onClick="return mV(\'Luk\',5,1);">Lu 5:1</a>); and (to hudor Gennesar), "the water of Gennesar" (1Macc 11:67), from late Hebrew ginecar, or (genecar; he thalassa tes Galilaias), "the sea of Galilee" (<a onClick="return mV(\'Mat\',4,18);">Mt 4:18</a>; <a onClick="return mV(\'Mat\',15,29);">15:29</a>; <a onClick="return mV(\'Mar\',1,16);">Mr 1:16</a>; <a onClick="return mV(\'Mar\',7,31);">7:31</a>; <a onClick="return mV(\'Jhn\',6,1);">Joh 6:1</a>); (he thalassa tes Tiberiados), "the sea of Tiberias" (<a onClick="return mV(\'Jhn\',21,1);">Joh 21:1</a>; compare <a onClick="return mV(\'Jhn\',6,1);">Joh 6:1</a>).<P>In <a onClick="return mV(\'Jer\',48,32);">Jer 48:32</a> we have yam ya\'zer, "the sea of Jazer." Jazer is a site east of the Jordan, not satisfactorily identified (<a onClick="return mV(\'Num\',21,32);">Nu 21:32</a>; <a onClick="return mV(\'Num\',32,1,3,15);">32:1,3,15</a>; <a onClick="return mV(\'Jos\',13,25);">Jos 13:25</a>; <a onClick="return mV(\'Jos\',21,39);">21:39</a>; <a onClick="return mV(\'2Sa\',24,5);">2Sa 24:5</a>; <a onClick="return mV(\'1Ch\',6,81);">1Ch 6:81</a>; <a onClick="return mV(\'1Ch\',26,31);">26:31</a>; <a onClick="return mV(\'Isa\',16,8,9);">Isa 16:8,9</a>).<P>In midhbar yam, "the wilderness of the sea" (<a onClick="return mV(\'Isa\',21,1);">Isa 21:1</a>), there may perhaps be a reference to the Persian Gulf.`<a href="./study/isbe/search.html?string=SEA+OF+JAZER">SEA OF JAZER</a>`37';
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isbe[7728]='Sea of Chinnereth`kin\'-e-reth.`<a href="./study/isbe/search.html?string=GALILEE,+SEA+OF">GALILEE, SEA OF</a>`1';
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isbe[7729]='Sea of Galilee``<a href="./study/isbe/search.html?string=GALILEE,+SEA+OF">GALILEE, SEA OF</a>`1';
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||
isbe[7730]='Sea of Glass``<a href="./study/isbe/search.html?string=GLASS,+SEA+OF">GLASS, SEA OF</a>`1';
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isbe[7731]='Sea of Jazer`(yam ya\'zer): This is a scribal error (<a onClick="return mV(\'Jer\',48,32);">Jer 48:32</a>), yam ("sea") being accidentally imported from the preceding clause.`<a href="./study/isbe/search.html?string=JAZER">JAZER</a>; <a href="./study/isbe/search.html?string=SEA">SEA</a>`1';
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isbe[7732]='Sea of Joppa``<a href="./study/isbe/search.html?string=MEDITERRANEAN+SEA">MEDITERRANEAN SEA</a>`1';
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||
isbe[7733]='Sea of Lot``<a href="./study/isbe/search.html?string=DEAD+SEA">DEAD SEA</a>; <a href="./study/isbe/search.html?string=LAKE">LAKE</a>`1';
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||
isbe[7734]='Sea of Sodom (Sodomitish)`(sod-om-it\'-ish).`<a href="./study/isbe/search.html?string=DEAD+SEA">DEAD SEA</a>`1';
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||
isbe[7735]='Sea of the Arabah``<a href="./study/isbe/search.html?string=DEAD+SEA">DEAD SEA</a>`1';
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||
isbe[7736]='Sea of the Philistines``<a href="./study/isbe/search.html?string=MEDITERRANEAN+SEA">MEDITERRANEAN SEA</a>`1';
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isbe[7737]='Sea of the Plain (Arabah)`(ar\'-a-ba).`<a href="./study/isbe/search.html?string=DEAD+SEA">DEAD SEA</a>`1';
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||
isbe[7738]='Sea of Tiberias`ti-be\'-ri-as.`<a href="./study/isbe/search.html?string=GALILEE,+SEA+OF">GALILEE, SEA OF</a>`1';
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||
isbe[7739]='Sea, Adriatic`a-dri-at\'-ic, ad-ri-at\'-ik.`<a href="./study/isbe/search.html?string=ADRIA">ADRIA</a>`1';
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isbe[7740]='Sea, Brazen`bra\'-z\'n.`<a href="./study/isbe/search.html?string=SEA,+THE+MOLTEN">SEA, THE MOLTEN</a>`1';
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||
isbe[7741]='Sea, Dead; Eastern`es\'-tern.`<a href="./study/isbe/search.html?string=DEAD+SEA">DEAD SEA</a>`1';
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isbe[7742]='Sea, Former`for\'-mer.`<a href="./study/isbe/search.html?string=DEAD+SEA">DEAD SEA</a>; <a href="./study/isbe/search.html?string=FORMER">FORMER</a>`1';
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||
isbe[7743]='Sea, Hinder; Utmost; Uttermost; Western`hin\'-der; ut\'-most; ut\'-er-most; wes\'-tern.`<a href="./study/isbe/search.html?string=MEDITERRANEAN+SEA">MEDITERRANEAN SEA</a>`1';
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||
isbe[7744]='Sea, Mediterranean``<a href="./study/isbe/search.html?string=MEDITERRANEAN+SEA">MEDITERRANEAN SEA</a>`1';
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||
isbe[7745]='Sea, Red``<a href="./study/isbe/search.html?string=RED+SEA">RED SEA</a>`1';
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||
isbe[7746]='Sea, Salt``<a href="./study/isbe/search.html?string=DEAD+SEA">DEAD SEA</a>`1';
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isbe[7747]='Sea, the``<a href="./study/isbe/search.html?string=MEDITERRANEAN+SEA">MEDITERRANEAN SEA</a>; <a href="./study/isbe/search.html?string=SEA,+THE+GREAT">SEA, THE GREAT</a>`1';
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isbe[7748]='Sea, the Great`(ha-yam ha-gadhol):<P>1. Names of the Sea:<P>This is the name given to the Mediterranean, which formed the western boundary of Palestine (<a onClick="return mV(\'Num\',34,6);">Nu 34:6</a>f; <a onClick="return mV(\'Jos\',15,12);">Jos 15:12,47</a>; <a onClick="return mV(\'Eze\',47,19);">Eze 47:19</a>f; <a onClick="return mV(\'Eze\',48,28);">48:28</a>). It is also called "the hinder sea" (Hebrew ha-yam ha-\'aharon), i.e. the western sea (<a onClick="return mV(\'Deu\',11,24);">De 11:24</a>; <a onClick="return mV(\'Deu\',34,2);">34:2</a>; <a onClick="return mV(\'Joe\',2,20);">Joe 2:20</a>; <a onClick="return mV(\'Zec\',14,8);">Zec 14:8</a>), and "the sea of the Philis" (<a onClick="return mV(\'Exd\',23,31);">Ex 23:31</a>), which, of course, applies especially to the part washing the shore of Philistia, from Jaffa southward. Generally, when the word "sea" is used, and no other is definitely indicated, the Mediterranean is intended (<a onClick="return mV(\'Gen\',49,13);">Ge 49:13</a>; <a onClick="return mV(\'Num\',13,29);">Nu 13:29</a>, etc.). It was the largest sheet of water with which the Hebrews had any acquaintance. Its gleaming mirror, stretching away to the sunset, could be seen from many an inland height.<P>2. Israel and the Sea:<P>It bulked large in the minds of the landsmen<65>for Israel produced few mariners<72>impressing itself upon their speech, so that "seaward" was the common term for "westward" (<a onClick="return mV(\'Exd\',26,22);">Ex 26:22</a>; <a onClick="return mV(\'Jos\',5,1);">Jos 5:1</a>, etc.). Its mystery and wonder, the raging of the storm, and the sound of "sorrow on the sea," borne to their upland ears, infected them with a strange dread of its wide waters, to which the seer of Patmos gave the last Scriptural expression in his vision of the new earth, where "the sea is no more" (<a onClick="return mV(\'Rev\',21,1);">Re 21:1</a>).<P>3. The Coast Line:<P>Along the coast lay the tribal territories assigned to Asher, Zebulun, Manasseh, Dan and Judah. Many of the cities along the shore they failed to possess, however, and much of the land. The coast line offered little facility for the making of harbors. The one seaport of which in ancient times the Hebrews seem to have made much use was Joppa<70>the modern Jaffa (<a onClick="return mV(\'2Ch\',2,16);">2Ch 2:16</a>, etc.). From this place, probably, argosies of Solomon turned their prows westward. Here, at least, "ships of Tarshish" were wont to set out upon their adventurous voyages (<a onClick="return mV(\'Jon\',1,3);">Jon 1:3</a>). The ships on this sea figure in the beautiful vision of Isaiah (<a onClick="return mV(\'Isa\',60,8);">60:8</a>f).<P>See <a href="./study/isbe/search.html?string=ACCO">ACCO</a>; <a href="./study/isbe/search.html?string=JOPPA">JOPPA</a>.<P>4. The Sea in the New Testament:<P>The boy Jesus, from the heights above Nazareth, must often have looked on the waters of the great sea, as they broke in foam on the curving shore, from the roots of Carmel to the point at Acre. Once only in His journeyings, so far as we know, did He approach the sea, namely on His ever-memorable visit to the "borders of Tyre and Sidon" (<a onClick="return mV(\'Mat\',15,21);">Mt 15:21</a>; <a onClick="return mV(\'Mar\',7,24);">Mr 7:24</a>). The sea, in all its moods, was well known to the great apostle of the Gentiles. The three shipwrecks, which he suffered (<a onClick="return mV(\'2Cr\',11,25);">2Co 11:25</a>), were doubtless due to the power of its angry billows over the frail craft of those old days.<P>See <a href="./study/isbe/search.html?string=PAUL">PAUL</a>.<P>5. Debt of Palestine to the Sea:<P>The land owes much to the great sea. During the hot months of summer, a soft breeze from the water springs up at dawn, fanning all the seaward face of the Central Range. At sunset the chilled air slips down the slopes and the higher strata drift toward the uplands, charged with priceless moisture, giving rise to the refreshing dews which make the Palestinian morning so sweet.`<a href="./study/isbe/search.html?string=MEDITERRANEAN+SEA">MEDITERRANEAN SEA</a>`54';
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isbe[7749]='Sea, the Molten; Sea, the Brazen`mol\'-t\'n, or (yam mutsaq, yam hanechosheth): This was a large brazen (bronze) reservoir for water which stood in the court of Solomon\'s Temple between the altar and the temple porch, toward the south (<a onClick="return mV(\'1Ki\',7,\'23-26\');">1Ki 7:23-26</a>; <a onClick="return mV(\'2Ch\',4,\'2-5\',10);">2Ch 4:2-5,10</a>). The bronze from which it was made is stated in <a onClick="return mV(\'1Ch\',18,8);">1Ch 18:8</a> to have been taken by David from the cities Tibhath and Cun. It replaced the laver of the tabernacle, and, like that, was used for storing the water in which the priests washed their hands and their feet (compare <a onClick="return mV(\'Exd\',30,18);">Ex 30:18</a>; <a onClick="return mV(\'Exd\',38,8);">38:8</a>). It rested on 12 brazen (bronze) oxen, facing in four groups the four quarters of heaven. For particulars of shape, size and ornamentation, see <a href="./study/isbe/search.html?string=TEMPLE">TEMPLE</a>. The "sea" served its purpose till the time of Ahaz, who took away the brazen oxen, and placed, the sea upon a pavement (<a onClick="return mV(\'2Ki\',16,17);">2Ki 16:17</a>). It is recorded that the oxen were afterward taken to Babylon (<a onClick="return mV(\'Jer\',52,20);">Jer 52:20</a>). The sea itself shared the same fate, being first broken to pieces (<a onClick="return mV(\'2Ki\',25,13,16);">2Ki 25:13,16</a>).``17';
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isbe[7750]='Sea, Western`wes\'-tern.`<a href="./study/isbe/search.html?string=MEDITERRANEAN+SEA">MEDITERRANEAN SEA</a>`1';
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isbe[7751]='Sea-Mew`se\'-mu (shachaph; laros; Latin, Larus canus): The sea-gull. Used by modern translators in the list of abominations in the place of the cuckoo (<a onClick="return mV(\'Lev\',11,16);">Le 11:16</a>; <a onClick="return mV(\'Deu\',14,15);">De 14:15</a>). It is very probable that the sea-gull comes closer to the bird intended than the <a href="./study/isbe/search.html?string=CUCKOO">CUCKOO</a> (which see). The sea-gull is a "slender" bird, but not "lean" as the root shachaph implies. However, with its stretch of wing and restless flight it gives this impression. Gulls are common all along the Mediterranean coast and around the Sea of Galilee. They are thought to have more intelligence than the average bird, and to share with some eagles, hawks, vultures and the raven the knowledge that if they find mollusk they cannot break they can carry it aloft and drop it on the rocks. Only a wise bird learns this. Most feathered creatures pick at an unyielding surface a few times and then seek food elsewhere. There are two reasons why these birds went on the abomination lists. To a steady diet of fish they add carrion. Then they are birds of such nervous energy, so exhaustless in flight, so daring in flying directly into the face of fierce winds, that the Moslems believed them to be tenanted with the souls of the damned. Moses was reared and educated among the Egyptians, and the laws he formulated often are tinged by traces of his early life. History fails to record any instance of a man reared in Egypt who permitted the killing of a gull, ibis, or hoopoe.``167';
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isbe[7752]='Sea-Monster`se\'-mon-ster: <a onClick="return mV(\'Gen\',1,21);">Ge 1:21</a> (tanninim), "sea monsters," the King James Version "whales," Septuagint (ta kete), "sea-monsters," "huge fish," or "whales." <a onClick="return mV(\'Job\',7,12);">Job 7:12</a> (tannin), "sea-monster" the King James Version "whale," the Septuagint drakon, "dragon." <a onClick="return mV(\'Psa\',74,13);">Ps 74:13</a> (tanninim), the American Standard Revised Version and the English Revised Version margin. "sea-monsters," the King James Version and the English Revised Version "dragons," the King James Version margin "whales" Septuagint drakontes, "dragons" <a onClick="return mV(\'Psa\',148,7);">Ps 148:7</a> (tanninim), "sea-monsters" the King James Version and the English Revised Version "dragons," the English Revised Version margin "sea-monsters" or "water-spouts," Septuagint drakontes, "dragons." <a onClick="return mV(\'Lam\',4,3);">La 4:3</a> (tannin) "jackals," the King James Version "sea monsters" the King James Version margin "sea calves," Septuagint drakontes. <a onClick="return mV(\'Mat\',12,40);">Mt 12:40</a> (referring to Jonah) (ketos), English Versions of the Bible "whale," the Revised Version margin "sea-monster." In the Apocrypha, the Revised Version (British and American) changes the King James Version "whale (ketos) into "sea-monster" in Sirach 43:25 but not in Song of Three Children verse 57.`<a href="./study/isbe/search.html?string=DRAGON">DRAGON</a>; <a href="./study/isbe/search.html?string=JACKAL">JACKAL</a>; <a href="./study/isbe/search.html?string=WHALE">WHALE</a>`37';
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isbe[7753]='Seah`se\'-a (ce\'ah): A dry measure equal to about one and one-half pecks.`<a href="./study/isbe/search.html?string=WEIGHTS+AND+MEASURES">WEIGHTS AND MEASURES</a>`1';
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isbe[7754]='Seal`sel (substantive chotham, "seal," "signet," Tabba\'ath, "signet-ring"; Aramaic \'izqa\'; sphragis; verb chatham, (Aramaic chatham); (sphragizo), (katasphragizomai, "to seal"):<P>I. Literal Sense.<P>A seal is an instrument of stone, metal or other hard substance (sometimes set in a ring), on which is engraved some device or figure, and is used for making an impression on some soft substance, as clay or wax, affixed to a document or other object, in token of authenticity.<P>1. Prevalence in Antiquity:<P>The use of seals goes back to a very remote antiquity, especially in Egypt, Babylonia and Assyria. Herodotus (i.195) records the Babylonian custom of wearing signets. In Babylonia the seal generally took the form of a cylinder cut in crystal or some hard stone, which was bored through from end to end and a cord passed through it. The design, often accompanied by the owner\'s name, was engraved on the curved part. The signet was then suspended by the cord round the neck or waist (compare the Revised Version (British and American) "cord" in <a onClick="return mV(\'Gen\',38,18);">Ge 38:18</a>; "upon thy heart...upon thine arm," i.e. one seal hanging down from the neck and another round the waist; <a onClick="return mV(\'Sgs\',8,6);">So 8:6</a>). In Egypt, too, as in Babylonia, the cylinder was the earliest form used for the purpose of a seal; but this form was in Egypt gradually superseded by the scarab (= beetle-shaped) as the prevailing type. Other forms, such as the cone-shaped, were also in use. From the earliest period of civilization the finger-ring on which some distinguishing badge was engraved was in use as a convenient way of carrying the signet, the earliest extant rings being those found in Egyptian tombs. Other ancient peoples, such as the Phoenicians, also used seals. From the East the custom passed into Greece and other western countries. Devices of a variety of sorts were in use at Rome, both by the emperors and by private individuals. In ancient times, almost every variety of precious stones was used for seals, as well as cheaper material, such as limestone or terra-cotta. In the West wax came early into use as the material for receiving the impression of the seal, but in the ancient East clay was the medium used (compare <a onClick="return mV(\'Job\',38,14);">Job 38:14</a>). Pigment and ink also came into use.<P>2. Seals among the Hebrews:<P>That the Israelites were acquainted with the use in Egypt of signets set in rings is seen in the statement that Pharaoh delivered to Joseph his royal signet as a token of deputed authority (<a onClick="return mV(\'Gen\',41,41);">Ge 41:41</a>f). They were also acquainted with the use of seals among the Persians and Medes (<a onClick="return mV(\'Est\',3,12);">Es 3:12</a>; <a onClick="return mV(\'Est\',8,\'8-10\');">8:8-10</a>; <a onClick="return mV(\'Dan\',6,17);">Da 6:17</a>). The Hebrews themselves used them at an early period, the first recorded instance being <a onClick="return mV(\'Gen\',38,1825);">Ge 38:18,25</a>, where the patriarch Judah is said to have pledged his word to Tamar by leaving her his signet, cord and staff. We have evidence of engraved signets being in important use among them in early times in the description of the two stones on the high priest\'s ephod (<a onClick="return mV(\'Exd\',28,11);">Ex 28:11</a>; <a onClick="return mV(\'Exd\',39,6);">39:6</a>), of his golden plate (<a onClick="return mV(\'Exd\',28,36);">Ex 28:36</a>; <a onClick="return mV(\'Exd\',39,30);">39:30</a>), and breastplate (<a onClick="return mV(\'Exd\',39,14);">Ex 39:14</a>). Ben-Sirach mentions as a distinct occupation the work of engraving on signets (Sirach 38:27). From the case of Judah and the common usage in other countries, we may infer that every Hebrew of any standing wore a seal. In the case of the signet ring, it was usual to wear it on one of the fingers of the right hand (<a onClick="return mV(\'Jer\',22,24);">Jer 22:24</a>). The Hebrews do not seem to have developed an original type of signets. The seals so far discovered in Palestine go to prove that the predominating type was the Egyptian, and to a less degree the Babylonian.<P>3. Uses of Sealing:<P>(1) One of the most important uses of sealing in antiquity was to give a proof of authenticity and authority to letters, royal commands, etc. It served the purposes of a modern signature at a time when the art of writing was known to only a few. Thus Jezebel "wrote letters in Ahab\'s name, and sealed them with his seal" (<a onClick="return mV(\'1Ki\',21,8);">1Ki 21:8</a>); the written commands of Ahasuerus were "sealed with the king\'s ring," "for the writing which is written in the king\'s name, and sealed with the king\'s ring, may no man reverse" (<a onClick="return mV(\'Est\',8,8,10);">Es 8:8,10</a>; <a onClick="return mV(\'Est\',3,12);">3:12</a>).<P>(2) Allied to this is the formal ratification of a transaction or covenant. Jeremiah sealed the deeds of the field which he bought from Hanamel (<a onClick="return mV(\'Jer\',32,\'10-14\');">Jer 32:10-14</a>; compare <a onClick="return mV(\'Jer\',32,44);">Jer 32:44</a>); Nehemiah and many others affixed their seal to the written covenant between God and His people (<a onClick="return mV(\'Neh\',9,38);">Ne 9:38</a>; <a onClick="return mV(\'Neh\',10,1);">10:1</a>).<P>(3) An additional use was the preservation of books in security. A roll or other document intended for preservation was sealed up before it was deposited in a place of safety (<a onClick="return mV(\'Jer\',32,14);">Jer 32:14</a>; compare the "book...close sealed with seven seals," <a onClick="return mV(\'Rev\',5,1);">Re 5:1</a>). In sealing the roll, it was wrapped round with flaxen thread or string, then a lump of clay was attached to it impressed with a seal. The seal would have to be broken by an authorized person before the book could be read (<a onClick="return mV(\'Rev\',5,2,5,9);">Re 5:2,5,9</a>; <a onClick="return mV(\'Rev\',6,1,3);">6:1,3</a>, etc.).<P>(4) Sealing was a badge of deputed authority and power, as when a king handed over his signet ring to one of his officers (<a onClick="return mV(\'Gen\',41,42);">Ge 41:42</a>; <a onClick="return mV(\'Est\',3,10);">Es 3:10</a>; <a onClick="return mV(\'Est\',8,2);">8:2</a>; 1Ma 6:15).<P>(5) Closed doors were often sealed to prevent the entrance of any unauthorized person. So the door of the lion\'s den (<a onClick="return mV(\'Dan\',6,17);">Da 6:17</a>; compare Bel and the Dragon verse 6:14). Herodotus mentions the custom of sealing tombs (ii.121). So we read of the chief priests and Pharisees sealing the stone at the mouth of our Lord\'s tomb in order to "make the sepulchre sure" against the intrusion of the disciples (<a onClick="return mV(\'Mat\',27,66);">Mt 27:66</a>). Compare the sealing of the abyss to prevent Satan\'s escape <a onClick="return mV(\'Rev\',20,3);">Re 20:3</a>). A door was sealed by stretching a cord over the stone which blocked the entrance, spreading clay or wax on the cord, and then impressing it with a seal.<P>(6) To any other object might a seal be affixed, as an official mark of ownership; e.g. a large number of clay stoppers of wine jars are still preserved, on which seal impressions of the cylinder type were stamped, by rolling the cylinder along the surface of the clay when it was still soft (compare <a onClick="return mV(\'Job\',38,14);">Job 38:14</a>).<P>II. Metaphorical Use of the Term.<P>The word "seal," both substantive and verb, is often used figuratively for the act or token of authentication, confirmation, proof, security or possession. Sin is said not to be forgotten by God, but treasured and stored up with Him against the sinner, under a seal (<a onClick="return mV(\'Deu\',32,34);">De 32:34</a>; <a onClick="return mV(\'Job\',14,17);">Job 14:17</a>). A lover\'s signet is the emblem of love as an inalienable possession (<a onClick="return mV(\'Sgs\',8,6);">So 8:6</a>); an unresponsive maiden is "a spring shut up, a fountain sealed" (<a onClick="return mV(\'Sgs\',4,12);">So 4:12</a>). The seal is sometimes a metaphor for secrecy. That which is beyond the comprehension of the uninitiated is said to be as "a book that is sealed" (<a onClick="return mV(\'Isa\',29,11);">Isa 29:11</a>f; compare the book with seven seals, <a onClick="return mV(\'Rev\',5,1);">Re 5:1</a>). Daniel is bidden to "shut up the words" of his prophecy "and seal the book, even to the time of the end," i.e. to keep his prophecy a secret till it shall be revealed (<a onClick="return mV(\'Dan\',12,4,9);">Da 12:4,9</a>; compare <a onClick="return mV(\'Rev\',10,4);">Re 10:4</a>). Elsewhere it stands for the ratification of prophecy (<a onClick="return mV(\'Dan\',9,24);">Da 9:24</a>). The exact meaning of the figure is sometimes ambiguous (as in <a onClick="return mV(\'Job\',33,16);">Job 33:16</a>; <a onClick="return mV(\'Eze\',28,12);">Eze 28:12</a>). In the New Testament the main ideas in the figure are those of authentication, ratification, and security. The believer in Christ is said to "set his seal to this, that God is true" (<a onClick="return mV(\'Jhn\',3,33);">Joh 3:33</a>), i.e. to attest the veracity of God, to stamp it with the believer\'s own endorsement and confirmation. The Father has sealed the Son, i.e. authenticated Him as the bestower of life-giving bread (<a onClick="return mV(\'Jhn\',6,27);">Joh 6:27</a>). The circumcision of Abraham was a "sign" and "seal," an outward ratification, of the righteousness of faith which he had already received while uncircumcised (<a onClick="return mV(\'Rom\',4,11);">Ro 4:11</a>; compare the prayer offered at the circumcision of a child, "Blessed be He who sanctified His beloved from the womb, and put His ordinance upon his flesh, and sealed His offering with the sign of a holy covenant"; also Targum <span class="noTag">Cant 38</span>: "The seal of circumcision is in your flesh as it was sealed in the flesh of Abraham"). Paul describes his act in making over to the saints at Jerusalem the contribution of the Gentiles as having "sealed to them this fruit" (<a onClick="return mV(\'Rom\',15,28);">Ro 15:28</a>); the meaning of the phrase is doubtful, but the figure seems to be based on sealing as ratifying a commercial transaction, expressing Paul\'s intention formally to hand over to them the fruit (of his own labors, or of spiritual blessings which through him the Gentiles had enjoyed), and to mark it as their own property. Paul\'s converts are the "seal," the authentic confirmation, of his apostleship (<a onClick="return mV(\'1Cr\',9,2);">1Co 9:2</a>). God by His Spirit indicates who are His, as the owner sets his seal on his property; and just as documents are sealed up until the proper time for opening them, so Christians are sealed up by the Holy Spirit "unto the day of redemption" (<a onClick="return mV(\'Eph\',1,13);">Eph 1:13</a>; <a onClick="return mV(\'Eph\',4,30);">4:30</a>; <a onClick="return mV(\'2Cr\',1,22);">2Co 1:22</a>). Ownership, security and authentication are implied in the words, "The firm foundation of God standeth, having this seal, The Lord knoweth them that are his" (<a onClick="return mV(\'2Ti\',2,19);">2Ti 2:19</a>). The seal of God on the foreheads of His servants (<a onClick="return mV(\'Rev\',7,\'2-4\');">Re 7:2-4</a>) marks them off as His own, and guarantees their eternal security, whereas those that "have not the seal of God on their foreheads" (<a onClick="return mV(\'Rev\',9,4);">Re 9:4</a>) have no such guaranty.<P>On the analogy of the rite of circumcision (see above), the term "seal" (sphragis) was at a very early period applied to Christian baptism. But there is no sufficient ground for referring such passages as <a onClick="return mV(\'Eph\',1,13);">Eph 1:13</a>; <a onClick="return mV(\'Eph\',4,30);">4:30</a>; <a onClick="return mV(\'2Cr\',1,22);">2Co 1:22</a> to the rite of baptism (as some do). The use of the metaphor in connection with baptism came after New Testament times (early instances are given in Gebhardt and Lightfoot on 2 Clem 7:6). Harnack and Hatch maintain that the name "seal" for baptism was taken from the Greek mysteries, but Anrich and Sanday-Headlam hold that it was borrowed from the Jewish view of circumcision as a seal.`<a href="./study/isbe/search.html?string=MYSTERY">MYSTERY</a>`49';
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isbe[7755]='Sealed, Fountain`seld, These words, applied to the bride (<a onClick="return mV(\'Sgs\',4,12);">So 4:12</a>), find their explanation under <a href="./study/isbe/search.html?string=SEAL">SEAL</a> (which see). Anything that was to be authoritatively protected was sealed. Where water was one of the most precious things, as in the East, fountains and wells were often sealed (<a onClick="return mV(\'Gen\',29,3);">Ge 29:3</a>; <a onClick="return mV(\'Pro\',5,\'15-18\');">Pr 5:15-18</a>).``1';
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isbe[7756]='Sealskin`sel\'-skin: The rendering of the Revised Version (British and American) (<a onClick="return mV(\'Exd\',25,5);">Ex 25:5</a>; <a onClick="return mV(\'Eze\',16,10);">Eze 16:10</a>) for \'or tachash, the Revised Version margin "porpoise-skin," the King James Version "badgers\' skin." A seal, Monachus albiventer, is found in the Mediterranean, though not in the Red Sea, but it is likely that tachash means the dugong, which is found in the Red Sea.`<a href="./study/isbe/search.html?string=BADGER">BADGER</a>; <a href="./study/isbe/search.html?string=PORPOISE">PORPOISE</a>`1';
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isbe[7757]='Seam; Seamless`sem, sem\'-les: The coat or inner garment (chiton) of Jesus is described in <a onClick="return mV(\'Jhn\',19,23);">Joh 19:23</a> as "without seam" (arrhaphos), i.e. woven in one piece.``1';
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isbe[7758]='Sear`ser: In <a onClick="return mV(\'1Ti\',4,2);">1Ti 4:2</a> for (kausteriazo), "burn with a hot iron" (compare "cauterize"), the King James Version "having their conscience seared with a hot iron," and the Revised Version margin. "Seared" in this connection means "made insensible," like the surface of a deep burn after healing. The verb, however, probably means "brand" (so the Revised Version (British and American)). "Criminals are branded on their forehead, so that all men may know their infamy. The consciences of certain men are branded just as truly, so that there is an inward consciousness of hypocrisy." See the commentaries``1';
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isbe[7759]='Search`surch: Some peculiar senses are:<P>(1) In the books of Moses, especially in Numbers, "searching out the land" means to spy out (raggel), to investigate carefully, to examine with a view to giving a full and accurate report on.<P>(2) When applied to the Scriptures, as in <a onClick="return mV(\'Ezr\',4,15,19);">Ezr 4:15,19</a> (baqqer); <a onClick="return mV(\'Jhn\',5,39);">Joh 5:39</a>; <a onClick="return mV(\'1Pe\',1,11);">1Pe 1:11</a> (eraunao), it means to examine, to study out the meaning. In <a onClick="return mV(\'Act\',17,11);">Ac 17:11</a>, the Revised Version (British and American) substitutes "examining" for the "searched" of the King James Version. See <a href="./study/isbe/search.html?string=SEARCHINGS">SEARCHINGS</a>.<P>(3) "Search out" often means to study critically, to investigate carefully, e.g. <a onClick="return mV(\'Job\',8,8);">Job 8:8</a>; <a onClick="return mV(\'Job\',29,16);">29:16</a>; <a onClick="return mV(\'Ecc\',1,13);">Ec 1:13</a>; <a onClick="return mV(\'Lam\',3,40);">La 3:40</a>; <a onClick="return mV(\'Mat\',2,8);">Mt 2:8</a>; <a onClick="return mV(\'1Cr\',2,10);">1Co 2:10</a>; <a onClick="return mV(\'1Pe\',1,10);">1Pe 1:10</a>.<P>(4) When the word is applied to God\'s searching the heart or spirit, it means His opening up, laying bare, disclosing what was hidden, e.g. <a onClick="return mV(\'1Ch\',28,9);">1Ch 28:9</a>; <a onClick="return mV(\'Psa\',44,21);">Ps 44:21</a>; <a onClick="return mV(\'Psa\',139,1);">139:1</a>; <a onClick="return mV(\'Pro\',20,27);">Pr 20:27</a>; <a onClick="return mV(\'Jer\',17,10);">Jer 17:10</a>; <a onClick="return mV(\'Rom\',8,27);">Ro 8:27</a>.``64';
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isbe[7760]='Search the Scriptures`The sentence beginning with (eraunate), in <a onClick="return mV(\'Jhn\',5,39);">Joh 5:39</a> the King James Version has been almost universally regarded as meaning "Search the scriptures, for in them ye think ye have eternal life." But one cannot read as far as dokeite, "ye think," without feeling that there is something wrong with the ordinary version. This verb is at least a disturbing element in the current of thought (if not superfluous), and only when the first verb is taken as an indicative does the meaning of the writer become clear. The utterance is not a command, but a declaration: "Ye search the scriptures, because ye think that in them," etc. Robert Barclay as early as 1675, in his Apology for the True Christian Divinity (91ff), refers to two scholars before him who had handed down the correct tradition: "Moreover, that place may be taken in the indicative mood, Ye search the Scriptures; which interpretation the Greek word will bear, and so Pasor translated it: which by the reproof following seemeth also to be the more genuine interpretation, as Cyrillus long ago hath observed." So Dr. Edwin A. Abbott, in his Johannine Grammar (London,1906,section 2439 (i)). See also Transactions American Philological Association, 1901, 64 f.``71';
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isbe[7761]='Searchings`sur\'-chingz (chiqre (lebh), from chaqar, to "search," "explore," "examine thoroughly"): In the song of Deborah the Reubenites are taunted because their great resolves of heart, chiqeqe lebh, led to nothing but great "searchings" of heart, chiqre lebh, and no activity other than to remain among their flocks (<a onClick="return mV(\'Jdg\',5,15);">Jud 5:15</a>f). The first of the two Hebrew expressions so emphatically contrasted (though questioned by commentators on the authority of 5 manuscripts as a corruption of the second) can with reasonable certainty be interpreted "acts prescribed by one\'s understanding" (compare the expressions chakham lebh, nebhon lebh, in which the heart is looked upon as the seat of the understanding). The second expression may mean either irresolution or hesitation based on selfish motives, as the heart was also considered the seat of the feelings, or answerability to God (compare <a onClick="return mV(\'Jer\',17,10);">Jer 17:10</a>; <a onClick="return mV(\'Pro\',25,3);">Pr 25:3</a>); this rendering would explain the form liphelaghoth in <a onClick="return mV(\'Jdg\',5,16);">Jud 5:16</a>, literally, \'for the water courses of Reuben, great the searchings of heart!\'``81';
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isbe[7762]='Seasons`se\'-z\'nz (summer: qayits, Chaldaic qayit (<a onClick="return mV(\'Dan\',2,35);">Da 2:35</a>); (theros; winter: cethaw) (<a onClick="return mV(\'Sgs\',2,11);">So 2:11</a>), (choreph; cheimon): The four seasons in Palestine are not so marked as in more northern countries, summer gradually fading into winter and winter into summer. The range of temperature is not great. In the Bible we have no reference to spring or autumn; the only seasons mentioned are "summer and winter" (<a onClick="return mV(\'Gen\',8,22);">Ge 8:22</a>; <a onClick="return mV(\'Psa\',74,17);">Ps 74:17</a>; <a onClick="return mV(\'Zec\',14,8);">Zec 14:8</a>).<P>Winter is the season of rain lasting from November to May. "The winter is past; the rain is over" (<a onClick="return mV(\'Sgs\',2,11);">So 2:11</a>). See <a href="./study/isbe/search.html?string=RAIN">RAIN</a>. The temperature at sealevel in Palestine reaches freezing-point occasionally, but seldom is less than 40deg. F. On the hills and mountains it is colder, depending on the height. The people have no means of heating their houses, and suffer much with the cold. They wrap up their necks and heads and keep inside the houses out of the wind as much as possible. "The sluggard will not plow by reason of the winter" (<a onClick="return mV(\'Pro\',20,4);">Pr 20:4</a>). Jesus in speaking of the destruction of Jerusalem says, "Pray ye that your flight be not in the winter" (<a onClick="return mV(\'Mat\',24,20);">Mt 24:20</a>). Paul asks Timothy to "come before winter" (<a onClick="return mV(\'2Ti\',4,21);">2Ti 4:21</a>) as navigation closed then and travel was virtually impossible.<P>Summer is very hot and rainless. "(When) the fig tree...putteth forth its leaves, ye know that the summer is nigh" (<a onClick="return mV(\'Mar\',13,28);">Mr 13:28</a>); "The harvest is past, the summer is ended" (<a onClick="return mV(\'Jer\',8,20);">Jer 8:20</a>). It is the season of harvesting and threshing (<a onClick="return mV(\'Dan\',2,35);">Da 2:35</a>). "He that gathereth in summer is a wise son" (<a onClick="return mV(\'Pro\',10,5);">Pr 10:5</a>).`<a href="./study/isbe/search.html?string=COLD">COLD</a>; <a href="./study/isbe/search.html?string=HEAT">HEAT</a>; <a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`85';
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isbe[7763]='Seat`set: This word is used to translate the Hebrew words (moshabh, shebheth, kicce\', and tekhunah), once (<a onClick="return mV(\'Job\',23,3);">Job 23:3</a>). It translates the Greek word (kathedra) (<a onClick="return mV(\'Mat\',21,12);">Mt 21:12</a>; <a onClick="return mV(\'Mat\',23,2);">23:2</a>; <a onClick="return mV(\'Mar\',11,15);">Mr 11:15</a>), and "chief seat" translates the compound word (protokathedria) (<a onClick="return mV(\'Mat\',23,6);">Mt 23:6</a>; <a onClick="return mV(\'Mar\',12,39);">Mr 12:39</a>; <a onClick="return mV(\'Luk\',20,46);">Lu 20:46</a>). In the King James Version it translates (thronos) (<a onClick="return mV(\'Luk\',1,52);">Lu 1:52</a>; <a onClick="return mV(\'Rev\',2,13);">Re 2:13</a>; <a onClick="return mV(\'Rev\',4,4);">4:4</a>; <a onClick="return mV(\'Rev\',11,16);">11:16</a>; <a onClick="return mV(\'Rev\',13,2);">13:2</a>; <a onClick="return mV(\'Rev\',16,10);">16:10</a>), which the Revised Version (British and American) renders "throne." It denotes a place or thing upon which one sits, as a chair, or stool (<a onClick="return mV(\'1Sa\',20,18);">1Sa 20:18</a>; <a onClick="return mV(\'Jdg\',3,20);">Jud 3:20</a>). It is used also of the exalted position occupied by men of marked rank or influence, either in good or evil (<a onClick="return mV(\'Mat\',23,2);">Mt 23:2</a>; <a onClick="return mV(\'Psa\',1,1);">Ps 1:1</a>).``29';
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isbe[7764]='Seats, Chief`sets.`<a href="./study/isbe/search.html?string=CHIEF+SEATS">CHIEF SEATS</a>`1';
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isbe[7765]='Seba`se\'-ba (cebha\'; Saba (<a onClick="return mV(\'Gen\',10,7);">Ge 10:7</a>; <a onClick="return mV(\'1Ch\',1,9);">1Ch 1:9</a>); Greek ibid., but Codex Vaticanus has (Saban):<P>1. Forms of Name, and Parentage of Seba:<P>The first son of Cush, his brothers being Havilah, Sabtah, Raamah, and Sabtecha. In <a onClick="return mV(\'Psa\',72,10);">Ps 72:10</a> and <a onClick="return mV(\'Isa\',43,3);">Isa 43:3</a> (where the Greek has Soene), Seba is mentioned with Egypt and Ethiopia, and must therefore have been a southern people. In <a onClick="return mV(\'Isa\',45,14);">Isa 45:14</a> we meet with the gentilic form, (csebha\'im) (Sabaeim), rendered "Sabaeans," who are described as "men of stature" (i.e. tall), and were to come over to Cyrus in chains, and acknowledge that God was in him<69>their merchandise, and that of the Ethiopians, and the labor of Egypt, were to be his.<P>2. Position of the Nation:<P>Their country is regarded as being, most likely, the district of Saba, north of Adulis, on the west coast of the Red Sea. There is just a possibility that the Sabi River, stretching from the coast to the Zambesi and the Limpopo, which was utilized as a waterway by the states in that region, though, through silting, not suitable now, may contain a trace of the name, and perhaps testifies to still more southern extensions of the power and influence of the Sebaim. (See Th. Bent, The Ruined Cities of Mashonaland, 1892.) The ruins of this tract are regarded as being the work of others than the black natives of the country. Dillmann, however, suggests (on <a onClick="return mV(\'Gen\',10,7);">Ge 10:7</a>) that the people of Seba were another branch of the Cushites east of Napatha by the Arabian Sea, of which Strabo (xvi. 4,8,10) and Ptolemy (iv.7, 7f) give information.`<a href="./study/isbe/search.html?string=SHEBA">SHEBA</a>`136';
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isbe[7766]='Sebam`se\'-bam (sebham; Sebama; the King James Version Shebam): A town in the upland pasture land given to the tribes of Reuben and Gad. It is named along with Heshbon, Elealeh and Nebo (<a onClick="return mV(\'Num\',32,3);">Nu 32:3</a>). It is probably the same place as Sibmah (the King James Version "Shibmah") in <a onClick="return mV(\'Num\',32,38);">Nu 32:38</a> (so also <a onClick="return mV(\'Jos\',13,19);">Jos 13:19</a>). In the time of Isaiah and Jeremiah it was a Moabite town, but there is no record of how or when it was taken from Israel. It appears to have been famous for the luxuriance of its vines and for its summer fruits (<a onClick="return mV(\'Isa\',16,8);">Isa 16:8</a>f; <a onClick="return mV(\'Jer\',48,32);">Jer 48:32</a>). Eusebius (in Onomasticon) calls it a city of Moab in the land of Gilead which fell to the tribe of Reuben. Jerome (Comm. in <a onClick="return mV(\'Isa\',5,\'1-\');">Isa 5</a>) says it was about 500 paces from Heshbon, and he describes it as one of the strong places of that region. It may be represented by the modern Simia, which stands on the south side of Wady Chesban, about 2 miles from Chesban. The ancient ruins are considerable, with large sarcophagi; and in the neighboring rock wine presses are cut (PEFM, "Eastern Palestine," 221f).``54';
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isbe[7767]='Sebat`se-bat\', se\'-bat (<a onClick="return mV(\'Zec\',1,7);">Zec 1:7</a>).`<a href="./study/isbe/search.html?string=SHEBAT">SHEBAT</a>`1';
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isbe[7768]='Secacah`se-ka\'-ka, sek\'-a-ka (cekhakhah; Codex Vaticanus Aichioza; Codex Alexandrinus Sochocha): One of the six cities "in the wilderness of Judah" (<a onClick="return mV(\'Jos\',15,61);">Jos 15:61</a>), that is in the uncultivated lands to the west of the Dead Sea, where a scanty pasturage is still obtained by wandering Bedouin tribes. There are many signs in this district of more settled habitation in ancient times, but the name Secacah is lost. Conder proposed Khirbet edition Diqqeh (also called Khirbet es Siqqeh), "the ruin of the path," some 2 miles south of Bethany. Though an ancient site, it is too near the inhabited area; the name, too, is uncertain (PEF, III, 111, Sh XVII).``117';
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isbe[7769]='Sechenias`sek-e-ni\'-as:<P>(1) (Codex Alexandrinus Sechenias; omitted in Codex Vaticanus and Swete): 1Esdras 8:29 = "Shecaniah" in <a onClick="return mV(\'Ezr\',8,3);">Ezr 8:3</a>; the arrangement in Ezra is different.<P>(2) (Codex Alexandrinus Sechenias, but Codex Vaticanus and Swete, Eiechonias): Name of a person who went up at the head of a family in the return with Ezra (1Esdras 8:32) = "Shecaniah" in <a onClick="return mV(\'Ezr\',8,5);">Ezr 8:5</a>.``1';
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isbe[7770]='Sechu`se\'-ku (sekhu).`<a href="./study/isbe/search.html?string=SECU">SECU</a>`1';
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isbe[7771]='Second Coming`sek\'-und kum\'-ing.`<a href="./study/isbe/search.html?string=PAROUSIA">PAROUSIA</a>; <a href="./study/isbe/search.html?string=ESCHATOLOGY+OF+THE+NEW+TESTAMENT">ESCHATOLOGY OF THE NEW TESTAMENT</a>`1';
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isbe[7772]='Second Death``<a href="./study/isbe/search.html?string=DEATH">DEATH</a>; <a href="./study/isbe/search.html?string=ESCHATOLOGY+OF+THE+NEW+TESTAMENT">ESCHATOLOGY OF THE NEW TESTAMENT</a>`1';
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isbe[7773]='Second Sabbath``<a href="./study/isbe/search.html?string=SABBATH,+SECOND+AFTER+THE+FIRST">SABBATH, SECOND AFTER THE FIRST</a>`1';
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isbe[7774]='Secondarily`sek\'-un-da-ri-li: the King James Version for (deuteron) (<a onClick="return mV(\'1Cr\',12,28);">1Co 12:28</a>). Probably without distinction from "secondly" (so the Revised Version (British and American), and so the King James Version also for deuteron in Sirach 23:23). Still the King James Version may have wished to emphasize that the prophets have a lower rank than the apostles.``1';
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isbe[7775]='Secret`se\'-kret: In <a onClick="return mV(\'Eze\',7,22);">Eze 7:22</a>, English Versions of the Bible has "secret place" for (tsaphan), "hide," "treasure." A correct translation is, "They shall profane my cherished place" (Jerusalem), and there is no reference to the Holy of Holies. The other uses of "secret" in the Revised Version (British and American) are obvious, but Revised Version\'s corrections of the King James Version in <a onClick="return mV(\'Jdg\',13,18);">Jud 13:18</a>; <a onClick="return mV(\'1Sa\',5,9);">1Sa 5:9</a>; <a onClick="return mV(\'Job\',15,11);">Job 15:11</a> should be noted.``1';
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isbe[7776]='Sect`sekt (hairesis): "Sect" (Latin, secta, from sequi, "to follow") is in the New Testament the translation of hairesis, from haireo, "to take," "to choose"; also translated "heresy," not heresy in the later ecclesiastical sense, but a school or party, a sect, without any bad meaning attached to it. The word is applied to schools of philosophy; to the Pharisees and Sadducees among the Jews who adhered to a common religious faith and worship; and to the Christians. It is translated "sect" (<a onClick="return mV(\'Act\',5,17);">Ac 5:17</a>, of the Sadducees; <a onClick="return mV(\'Act\',15,5);">Ac 15:5</a>, of the Pharisees; <a onClick="return mV(\'Act\',24,5);">Ac 24:5</a>, of the Nazarenes; <a onClick="return mV(\'Act\',26,5);">Ac 26:5</a>, of the Pharisees; <a onClick="return mV(\'Act\',28,22);">Ac 28:22</a>, of the Christians); also the Revised Version (British and American) <a onClick="return mV(\'Act\',24,14);">Ac 24:14</a> (the King James Version and the English Revised Version margin "heresy"), "After the Way which they call a sect, so serve I the God of our fathers" (just as the Pharisees were "a sect"); it is translated "heresies" (<a onClick="return mV(\'1Cr\',11,19);">1Co 11:19</a>, margin "sects," the American Standard Revised Version "factions," margin "Greek: \'heresies\'"; the English Revised Version reverses the American Standard Revised Version text and margin; <a onClick="return mV(\'Gal\',5,20);">Ga 5:20</a>, the American Standard Revised Version "parties," margin "heresies"; the English Revised Version reverses text and margin; <a onClick="return mV(\'2Pe\',2,1);">2Pe 2:1</a>, "damnable heresies," the Revised Version (British and American) "destructive heresies," margin "sects of perdition"); the "sect" in itself might be harmless; it was the teaching or principles which should be followed by those sects that would make them "destructive." Hairesis occurs in 1Macc 8:30 ("They shall do it at their pleasure," i.e. "choice"); compare Septuagint <a onClick="return mV(\'Lev\',22,18,19);">Le 22:18,21</a>.`<a href="./study/isbe/search.html?string=HERESY">HERESY</a>`185';
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isbe[7777]='Secu`se\'-ku (sekhu; Codex Vaticanus en Sephei; Codex Alexandrinus en Sokcho; the King James Version Sechu): This name occurs only in the account of David\'s visit to Samuel (<a onClick="return mV(\'1Sa\',19,22);">1Sa 19:22</a>). Saul, we are told, went to "Ramah, and came to the great well that is in Secu," where he inquired after Samuel and David. It evidently lay between the residence of Saul at Gibeah and Ramah. It is impossible to come to any sure conclusion regarding it. Conder suggested its identification with Khirbet Suweikeh, which lies to the south of Bireh. This is possible, but perhaps we should read with the Septuagint\'s Codex Vaticanus, "He came to the cistern of the threshing-floor that is on the bare hill" (en to Sephei). The threshing-floors in the East are naturally on high exposed ground where this is possible, and often form part of the area whence water in the rainy season is conducted to cisterns. This might have been a place actually within the city of Ramah.``54';
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isbe[7778]='Secundus`se-kun\'-dus (Westcott-Hort Greek text Se\'koundos, Textus Receptus of the New Testament, Sekou\'ndos): A Thessalonian who was among those who accompanied Paul from Greece to Asia (<a onClick="return mV(\'Act\',20,4);">Ac 20:4</a>). They had preceded Paul and waited for him at Troas. If he were one of the representatives of the churches in Macedonia and Greece, entrusted with their contributions to Jerusalem (<a onClick="return mV(\'Act\',24,17);">Ac 24:17</a>; <a onClick="return mV(\'2Cr\',8,23);">2Co 8:23</a>), he probably accompanied Paul as far as Jerusalem. The name is found in a list of politarchs on a Thessalonian inscription.``1';
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isbe[7779]='Secure; Security`se-kur\', se-ku\'-ri-ti: The word batach and its derivatives in Hebrew point to security, either real or imaginary. Thus we read of a host that "was secure" (<a onClick="return mV(\'Jdg\',8,11);">Jud 8:11</a>) and of those "that provoke God (and) are secure" (<a onClick="return mV(\'Job\',12,6);">Job 12:6</a>); but also of a security that rests in hope and is safe (<a onClick="return mV(\'Job\',11,18);">Job 11:18</a>). The New Testament words (poieo amerimnous), used in <a onClick="return mV(\'Mat\',28,14);">Mt 28:14</a> (the King James Version "secure you"), guarantee the safety of the soldiers, who witnessed against themselves, in the telling of the story of the disappearance of the body of Christ.<P>Securely is used in the sense of "trustful," "not anticipating danger" (<a onClick="return mV(\'Pro\',3,29);">Pr 3:29</a>; <a onClick="return mV(\'Mic\',2,8);">Mic 2:8</a>; Ecclesiasticus 4:15).<P>The word (hikanon, translated security (<a onClick="return mV(\'Act\',17,9);">Ac 17:9</a>), may stand either for a guaranty of good behavior exacted from, or for some form of punishment inflicted on, Jason and his followers by the rulers of Thessalonica.``42';
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isbe[7780]='Sedecias`sed-e-si\'-as:<P>The King James Version = the Revised Version (British and American) <a href="./study/isbe/search.html?string=SEDEKIAS">SEDEKIAS</a> (which see).``1';
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isbe[7781]='Sedekias`sed-e-ki\'-as:<P>(1) (Codex Alexandrinus and Codex Vaticanus Sedekias; the King James Version Zedechias): 1Esdras 1:46 (44) = Zedekiah king of Judah; also in Baruch 1:8 where the King James Version reads "Sedecias."<P>(2) In Baruch 1:1 (the King James Version "Sedecias"), an ancestor of Baruch, "the son of Asadias," sometimes (but incorrectly) identified with the false prophet "Zedekiah the son of Maaseiah" (<a onClick="return mV(\'Jer\',29,21);">Jer 29:21</a>).``1';
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isbe[7782]='Sedition`se-dish\'-un: The translation in <a onClick="return mV(\'Ezr\',4,15,19);">Ezr 4:15,19</a> for \'eshtaddur, "struggling," "revolt"; in 2Esdras 15:16 for inconstabilitio, "instability" with "be seditious" for stasiazo, "rise in rebellion" in 2Macc 14:6. In addition, the King James Version has "sedition" for stasis, "standing up," "revolt" (the Revised Version (British and American) "insurrection") in <a onClick="return mV(\'Luk\',23,19,25);">Lu 23:19,25</a>; <a onClick="return mV(\'Act\',24,5);">Ac 24:5</a>, with (dichostasia), "a standing asunder" (the Revised Version (British and American) "division") in <a onClick="return mV(\'Gal\',5,20);">Ga 5:20</a>. As "sedition" does not include open violence against a government, the word should not have been used in any of the above cases.``1';
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isbe[7783]='Seduce; Seducer`se-dus\', se-dus\'-er (Hiphil of (Ta\'ah, or ta\'ah, "to err"; of pathah, "to be simple"; planao, apoplanao, "to lead astray"):<P>(1) The word "seduce" is only used in the Bible in its general meaning of "to lead astray," "to cause to err," as from the paths of truth, duty or religion. It occurs in the King James Version and the Revised Version (British and American) <a onClick="return mV(\'Eze\',13,10);">Eze 13:10</a>; <a onClick="return mV(\'2Ki\',21,9);">2Ki 21:9</a>; <a onClick="return mV(\'1Ti\',4,1);">1Ti 4:1</a>; <a onClick="return mV(\'Rev\',2,20);">Re 2:20</a>; in the King James Version only, <a onClick="return mV(\'Pro\',12,26);">Pr 12:26</a> (the Revised Version (British and American) "causeth to err"); <a onClick="return mV(\'Isa\',19,13);">Isa 19:13</a> (the Revised Version (British and American) "caused to go astray"); <a onClick="return mV(\'Mar\',13,22);">Mr 13:22</a>; <a onClick="return mV(\'1Jo\',2,26);">1Joh 2:26</a> (the Revised Version (British and American) "lead astray"). The noun "seducer" (<a onClick="return mV(\'2Ti\',3,13);">2Ti 3:13</a> the King James Version, goes) is correctly changed in the Revised Version (British and American) into "impostor."<P>(2) It is not found in its specific sense of "to entice a female to surrender her chastity." Yet the crime itself is referred to and condemned.<P>Three cases are to be distinguished:<P>(a) The seduction of an unbetrothed virgin: In this case the seducer cording to J-E (<a onClick="return mV(\'Exd\',22,16);">Ex 22:16</a>f) is to be compelled to take the virgin as his wife, if the father consents, and to pay the latter the usual purchase price, the amount of which is not defined. In the Deuteronomic Code (<a onClick="return mV(\'Deu\',22,28);">De 22:28</a>) the amount is fixed at 50 shekels, and the seducer forfeits the right of divorce.<P>(b) The seduction of a betrothed virgin: This case (<a onClick="return mV(\'Deu\',22,\'23-27\');">De 22:23-27</a>; not referred to in the other codes) is treated as virtually one of adultery, the virgin being regarded as pledged to her future husband as fully as if she were formally married to him; the penalty therefore is the same as for adultery, namely, death for both parties (except in the case where the girl can reasonably be acquitted of blame, in which case the man only is put to death).<P>(c) The seduction of a betrothed bondmaid (mentioned only in <a onClick="return mV(\'Lev\',19,\'20-22\');">Le 19:20-22</a>): Here there is no infliction of death, because the girl was not free; but the seducer shall make a trespass offering, besides paying the fine.`<a href="./study/isbe/search.html?string=CRIMES">CRIMES</a>; <a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>`49';
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isbe[7784]='See`se: In addition to the ordinary sense of perceiving by the eye, we have<P>(1) chazah, "to see" (in vision): "Words of Amos...which he saw concerning Israel" (<a onClick="return mV(\'Amo\',1,1);">Am 1:1</a>). The revelation was made to his inward eye. "The word of Yahweh...which he (Micah) saw concerning Samaria" (<a onClick="return mV(\'Mic\',1,1);">Mic 1:1</a>), describing what he saw in prophetic vision (compare <a onClick="return mV(\'Hab\',1,1);">Hab 1:1</a>); see <a href="./study/isbe/search.html?string=REVELATION">REVELATION</a>, III, 4;<P>(2) horao, "to take heed": "See thou say nothing" (<a onClick="return mV(\'Mar\',1,44);">Mr 1:44</a>);<P>(3) eidon, "to know," "to note with the mind": "Jesus saw that he answered discreetly" (<a onClick="return mV(\'Mar\',12,34);">Mr 12:34</a>);<P>(4) theoreo, "to view," "to have knowledge or experience of": "He shall never see death" (<a onClick="return mV(\'Jhn\',8,51);">Joh 8:51</a>).``91';
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isbe[7785]='Seed`sed (Old Testament always for zera\', Aramaic (<a onClick="return mV(\'Dan\',2,43);">Da 2:43</a>) zera\', except in <a onClick="return mV(\'Joe\',1,17);">Joe 1:17</a> for perudhoth (plural, the Revised Version (British and American) "seeds," the King James Version "seed"), and <a onClick="return mV(\'Lev\',19,19);">Le 19:19</a> (the King James Version "mingled seed") and <a onClick="return mV(\'Deu\',22,9);">De 22:9</a> (the King James Version "divers seeds") for kil\'ayim, literally, "two kinds," the Revised Version (British and American) "two kinds of seed." Invariably in Greek Apocrypha and usually in the New Testament for sperma, but <a onClick="return mV(\'Mar\',4,26,27);">Mr 4:26,27</a>; <a onClick="return mV(\'Luk\',8,5,11);">Lu 8:5,11</a>; <a onClick="return mV(\'2Cr\',9,10);">2Co 9:10</a> for sporos, and <a onClick="return mV(\'1Pe\',1,23);">1Pe 1:23</a> for spora):<P>(1) For "seed" in its literal sense see <a href="./study/isbe/search.html?string=AGRICULTURE">AGRICULTURE</a>. Of interest is the method of measuring land by means of the amount of seed that could be sown on it (<a onClick="return mV(\'Lev\',27,16);">Le 27:16</a>). The prohibition against using two kinds of seed in the same field (<a onClick="return mV(\'Lev\',19,19);">Le 19:19</a>; <a onClick="return mV(\'Deu\',22,9);">De 22:9</a>) undoubtedly rests on the fact that the practice had some connection with Canaanitish worship, making the whole crop "consecrated" (taboo). <a onClick="return mV(\'Jer\',31,27);">Jer 31:27</a> uses "seed of man" and "seed of beast" as a figure for the means by which God will increase the prosperity of Israel (i.e. "seed yielding men").<P>(2) For the transferred physiological application of the word to human beings (<a onClick="return mV(\'Lev\',15,16);">Le 15:16</a>, etc.) see <a href="./study/isbe/search.html?string=CLEAN">CLEAN</a>; <a href="./study/isbe/search.html?string=UNCLEANNESS">UNCLEANNESS</a>. The conception of Christians as "born" or "begotten" of God (see <a href="./study/isbe/search.html?string=REGENERATION">REGENERATION</a>) gave rise to the figure in <a onClick="return mV(\'1Pe\',1,23);">1Pe 1:23</a>; <a onClick="return mV(\'1Jo\',3,9);">1Joh 3:9</a>. If the imagery is to be stressed, the Holy Spirit is meant. In I <a onClick="return mV(\'Jhn\',3,9);">Joh 3:9</a> a doctrine of certain Gnostics is opposed. They taught that by learning certain formulas and by submitting to certain rites, union with God and salvation could be attained without holiness of life. John\'s reply is that union with a righteous God is meaningless without righteousness as an ideal, even though shortcomings exist in practice (<a onClick="return mV(\'1Jo\',1,8);">1Joh 1:8</a>).<P>(3) From the physiological use of "seed" the transition to the sense of "offspring" was easy, and the word may mean "children" (<a onClick="return mV(\'Lev\',18,21);">Le 18:21</a>, etc.) or even a single child (<a onClick="return mV(\'Gen\',4,25);">Ge 4:25</a>; <a onClick="return mV(\'1Sa\',1,11);">1Sa 1:11</a> the Revised Version margin). Usually, however, it means the whole posterity (<a onClick="return mV(\'Gen\',3,15);">Ge 3:15</a>, etc.); compare "seed royal" (<a onClick="return mV(\'2Ki\',11,1);">2Ki 11:1</a>, etc.), and "Abraham\'s seed" (<a onClick="return mV(\'2Ch\',20,7);">2Ch 20:7</a>, etc.) or "the holy seed" (<a onClick="return mV(\'Ezr\',9,2);">Ezr 9:2</a>; <a onClick="return mV(\'Isa\',6,13);">Isa 6:13</a>; 1Es 8:70; compare <a onClick="return mV(\'Jer\',2,21);">Jer 2:21</a>) as designations of Israel. So "to show one\'s seed" (<a onClick="return mV(\'Ezr\',2,59);">Ezr 2:59</a>; <a onClick="return mV(\'Neh\',7,61);">Ne 7:61</a>) is to display one\'s genealogy, and "one\'s seed" may be simply one\'s nation, conceived of as a single family (<a onClick="return mV(\'Est\',10,3);">Es 10:3</a>). From this general sense there developed a still looser use of "seed" as meaning simply "men" (<a onClick="return mV(\'Mal\',2,15);">Mal 2:15</a>; <a onClick="return mV(\'Isa\',1,4);">Isa 1:4</a>; <a onClick="return mV(\'Isa\',57,4);">57:4</a>; Wis 10:15; 12:11, etc.).<P>In <a onClick="return mV(\'Gal\',3,16);">Ga 3:16</a> Paul draws a distinction between "seeds" and "seed" that has for its purpose a proof that the promises to Abraham were realized in Christ and not in Israel. The distinction, however, overstresses the language of the Old Testament, which never pluralizes zera\' when meaning "descendants" (plural only in <a onClick="return mV(\'1Sa\',8,15);">1Sa 8:15</a>; compare <a onClick="return mV(\'Rom\',4,18);">Ro 4:18</a>; <a onClick="return mV(\'Rom\',9,7);">9:7</a>). But in an argument against rabbinical adversaries Paul was obliged to use rabbinical methods (compare <a onClick="return mV(\'Gal\',4,25);">Ga 4:25</a>). For modern purposes it is probably best to treat such an exegetical method as belonging simply to the (now superseded) science of the times.``48';
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isbe[7786]='Seer`se\'-er, ser: The word in English Versions of the Bible represents two Hebrew words, ro\'eh (<a onClick="return mV(\'1Sa\',9,9,11,18,19);">1Sa 9:9,11,18,19</a>; <a onClick="return mV(\'2Sa\',15,27);">2Sa 15:27</a>; <a onClick="return mV(\'1Ch\',9,22);">1Ch 9:22</a>, etc.), And chozeh (<a onClick="return mV(\'2Sa\',24,11);">2Sa 24:11</a>; <a onClick="return mV(\'2Ki\',17,13);">2Ki 17:13</a>; <a onClick="return mV(\'1Ch\',21,9);">1Ch 21:9</a>; <a onClick="return mV(\'1Ch\',25,5);">25:5</a>; <a onClick="return mV(\'1Ch\',29,29);">29:29</a>, etc.). The former designation is from the ordinary verb "to see"; the latter is connected with the verb used of prophetic vision. It appears from <a onClick="return mV(\'1Sa\',9,9);">1Sa 9:9</a> that "seer" (ro\'-eh) was the older name for those who, after the rise of the more regular orders, were called "prophets." It is not just, however, to speak of the "seers" or "prophets" of Samuel\'s time as on the level of mere fortune-tellers. What insight or vision they possessed is traced to God\'s Spirit. Samuel was the ro\'-eh by pr-eeminence, and the name is little used after his time. Individuals who bear the title "seer" (chozeh) are mentioned in connection with the kings and as historiographers (<a onClick="return mV(\'2Sa\',24,11);">2Sa 24:11</a>; <a onClick="return mV(\'1Ch\',21,9);">1Ch 21:9</a>; <a onClick="return mV(\'1Ch\',25,5);">25:5</a>; <a onClick="return mV(\'1Ch\',29,29);">29:29</a>; <a onClick="return mV(\'2Ch\',9,29);">2Ch 9:29</a>; <a onClick="return mV(\'2Ch\',12,15);">12:15</a>; <a onClick="return mV(\'2Ch\',19,2);">19:2</a>, etc.), and distinction is sometimes made between "prophets" and "seers" (<a onClick="return mV(\'2Ki\',17,13);">2Ki 17:13</a>; <a onClick="return mV(\'1Ch\',29,29);">1Ch 29:29</a>, etc.). Havernick thinks that "seer" denotes one who does not belong to the regular prophetic order (Introductions to Old Testament, 50ff, English translation), but it is not easy to fix a precise distinction.`<a href="./study/isbe/search.html?string=PROPHET">PROPHET</a>; <a href="./study/isbe/search.html?string=PROPHECY">PROPHECY</a>`132';
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isbe[7787]='Seethe`seth: Old English for "boil"; past tense, "sod" (<a onClick="return mV(\'Gen\',25,29);">Ge 25:29</a>), past participle, "sodden" (<a onClick="return mV(\'Lam\',4,10);">La 4:10</a>). See <a onClick="return mV(\'Exd\',23,19);">Ex 23:19</a> the King James Version.``1';
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isbe[7788]='Segub`se\'-gub (seghubh (Qere), seghibh (Kethibh); Codex Vaticanus Zegoub; Codex Alexandrinus Segoub): 15:27; <a onClick="return mV(\'1Ch\',9,22);">1Ch 9:22</a>, etc.), And chozeh (<a onClick="return mV(\'2Sa\',24,11);">2Sa 24:11</a>; <a onClick="return mV(\'2Ki\',17,13);">2Ki 17:13</a>; <a onClick="return mV(\'1Ch\',21,9);">1Ch 21:9</a>; <a onClick="return mV(\'1Ch\',25,5);">25:5</a>; <a onClick="return mV(\'1Ch\',29,29);">29:29</a>, etc.). The former designation is from the ordinary verb "to see"; the latter is connected with the verb used of prophetic vision. It appears from <a onClick="return mV(\'1Sa\',9,9);">1Sa 9:9</a> that "seer" (ro\'-eh) was the older name for those who, after the rise of the more regular orders, were called "prophets." It is not just, however, to speak of the "seers" or "prophets" of Samuel\'s time as on the level of mere fortune-tellers. What insight or vision they possessed is traced to God\'s Spirit. Samuel was the ro\'-eh by pr-eeminence, and the name is little used after his time. Individuals who bear the title "seer" (chozeh) are mentioned in connection with the kings and as historiographers (<a onClick="return mV(\'2Sa\',24,11);">2Sa 24:11</a>; <a onClick="return mV(\'1Ch\',21,9);">1Ch 21:9</a>; <a onClick="return mV(\'1Ch\',25,5);">25:5</a>; <a onClick="return mV(\'1Ch\',29,29);">29:29</a>; <a onClick="return mV(\'2Ch\',9,29);">2Ch 9:29</a>; <a onClick="return mV(\'2Ch\',12,15);">12:15</a>; <a onClick="return mV(\'2Ch\',19,2);">19:2</a>, etc.), and distinction is sometimes made between "prophets" and "seers" (<a onClick="return mV(\'2Ki\',17,13);">2Ki 17:13</a>; <a onClick="return mV(\'1Ch\',29,29);">1Ch 29:29</a>, etc.). Havernick thinks that "seer" denotes one who does not belong to the regular prophetic order (Introductions to Old Testament, 50ff, English translation), but it is not easy to fix a precise distinction.<P>(1) The youngest son of Hiel, the rebuilder of Jericho (<a onClick="return mV(\'1Ki\',16,34);">1Ki 16:34</a>). The death of Segub is probably connected with the primitive custom of laying foundations with blood, as, indeed, skulls were found built in with the brickwork when the tower of Bel at Nippur was excavated. See <a href="./study/isbe/search.html?string=GEZER">GEZER</a>. If the death of the two sons was based on the custom just mentioned, the circumstance was deliberately obscured in the present account. The death of Segub may have been due to an accident in the setting up of the gates. In any event, tradition finally yoked the death of Hiel\'s oldest and youngest sons with a curse said to have been pronounced by Joshua on the man that should venture to rebuild Jericho (<a onClick="return mV(\'Jos\',6,26);">Jos 6:26</a>).<P>(2) Son of Hezron and father of Jair (<a onClick="return mV(\'1Ch\',2,21);">1Ch 2:21</a>).``197';
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isbe[7789]='Seir`se\'-ir:<P>(1) (har se\'-ir, "Mt. Seir" (<a onClick="return mV(\'Gen\',14,6);">Ge 14:6</a>, etc.), \'erets se\'-ir (<a onClick="return mV(\'Gen\',32,3);">Ge 32:3</a>, etc.); to oros Seeir, ge Seeir): In <a onClick="return mV(\'Gen\',32,3);">Ge 32:3</a> "the land of Seir" is equated with "the field of Edom." The Mount and the Land of Seir are alternative appellations of the mountainous tract which runs along the eastern side of the Arabah, occupied by the descendants of Esau, who succeeded the ancient Horites (<a onClick="return mV(\'Gen\',14,6);">Ge 14:6</a>; <a onClick="return mV(\'Gen\',36,20);">36:20</a>), "cave-dwellers," in possession. For a description of the land see <a href="./study/isbe/search.html?string=EDOM">EDOM</a>.<P>(2) (har se\'ir; Codex Vaticanus Assar; Codex Alexandrinus Seeir): A landmark on the boundary of Judah (<a onClick="return mV(\'Jos\',15,10);">Jos 15:10</a>), not far from Kiriath-jearim and Chesalon. The name means "shaggy," and probably here denoted a wooded height. It may be that part of the range which runs northeast from Saris by Karyat el-\'Anab and Biddu to the plateau of el-Jib. Traces of an ancient forest are still to be seen here.``54';
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isbe[7790]='Seirah`se-i\'-ra, se\'-i-ra (ha-se\'irah; Codex Vaticanus Seteirotha; Codex Alexandrinus Seeirotha; the King James Version, Seirath): The place to which Ehud escaped after his assassination of Eglon, king of Moab (<a onClick="return mV(\'Jdg\',3,26);">Jud 3:26</a>). The name is from the same root as the foregoing, and probably applied to some shaggy forest. The quarries by which he passed are said to have been by Gilgal (<a onClick="return mV(\'Jdg\',3,19);">Jud 3:19</a>), but there is nothing to guide us to an identification. Eusebius, in Onomasticon, gives the name, but no indication of the site.``1';
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isbe[7791]='Seirath`se-i\'-rath, se\'-i-rath.`<a href="./study/isbe/search.html?string=SEIRAH">SEIRAH</a>`1';
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isbe[7792]='Sela`se\'-la (sela\', ha-cela\' (with the article); petra, he petra; the King James Version Selah (<a onClick="return mV(\'2Ki\',14,7);">2Ki 14:7</a>)): English Versions of the Bible renders this as the name of a city in <a onClick="return mV(\'2Ki\',14,7);">2Ki 14:7</a>; <a onClick="return mV(\'Isa\',16,1);">Isa 16:1</a>. In <a onClick="return mV(\'Jdg\',1,36);">Jud 1:36</a>; <a onClick="return mV(\'2Ch\',25,12);">2Ch 25:12</a>; and <a onClick="return mV(\'Oba\',1,3);">Ob 1:3</a>, it translates literally, "rock"; but the Revised Version margin in each case "Sela." It is impossible to assume with Hull (HD B, under the word) that this name, when it appears in Scripture, always refers to the capital of Edom, the great city in Wady Musa. In <a onClick="return mV(\'Jdg\',1,36);">Jud 1:36</a> its association with the Ascent of Akrabbim shuts us up to a position toward the southwestern end of the Dead Sea. Probably in that case it does not denote a city, but some prominent crag. Moore ("Judges," ICC, 56), following Buhl, would identify it with es-Safieh, "a bare and dazzlingly white sandstone promontory 1,000 ft. high, east of the mud fiats of es-Sebkah, and 2 miles south of the Dead Sea." A more probable identification is a high cliff which commands the road leading from Wady el-Milh, "valley of Salt," to Edom, over the pass of Akrabbim. This was a position of strategic importance, and if fortified would be of great strength. (In this passage "Edomites" must be read for "Amorites.") The victory of Amaziah was won in the Valley of Salt. He would naturally turn his arms at once against this stronghold (<a onClick="return mV(\'2Ki\',14,7);">2Ki 14:7</a>); and it may well be the rock from the top of which he hurled his prisoners (<a onClick="return mV(\'2Ch\',25,12);">2Ch 25:12</a>). He called it Jokteel, a name the meaning of which is obscure. Possibly it is the same as Jekuthiel (<a onClick="return mV(\'1Ch\',4,18);">1Ch 4:18</a>), and may mean "preservation of God" (OHL, under the word). No trace of this name has been found. The narratives in which the place is mentioned put identification with Petra out of the question.<P>"The rock" (the Revised Version margin "Sela") in <a onClick="return mV(\'Oba\',1,3);">Ob 1:3</a>, in the phrase "thou that dwellest in the clefts of the rock." is only a vivid and picturesque description of Mt. Edom. "The purple mountains into which the wild sons of Esau clambered run out from Syria upon the desert, some hundred miles by twenty, of porphyry and red sandstone. They are said to be the finest rock scenery in the world. \'Salvator Rosa never conceived so savage and so suitable a haunt for banditti.\'...The interior is reached by defiles so narrow that two horsemen may scarcely ride abreast, and the sun is shut out by the overhanging rocks....Little else than wild fowls\' nests are, the villages: human eyries perched on high shelves or hidden away in caves at the ends of the deep gorges" (G. A. Smith. The Book of the Twelve Prophets. II. 178f).<P>In <a onClick="return mV(\'Isa\',16,1);">Isa 16:1</a>; <a onClick="return mV(\'Isa\',42,11);">42:11</a> the Revised Version (British and American), perhaps we have a reference to the great city of Petra. Josephus (Ant., IV, vii, 1) tells us that among the kings of the Midianites who fell before Moses was one Rekem, king of Rekem (akre, or rekeme), the city deriving its name from its founder. This he says was the Arabic name; the Greeks called it Petra. Eusebius, Onomasticon says Petra is a city of Arabia in the land of Edom. It is called Jechthoel; but the Syrians call it Rekem. Jokteel, as we have seen, must be sought elsewhere. There can be no doubt that Josephus intended the city in Wady Musa. Its Old Testament name was Bozrah (<a onClick="return mV(\'Amo\',1,12);">Am 1:12</a>, etc.). Wetzstein (Excursus in Delitzsch\'s Isaiah, 696ff) hazards the conjecture that the complete ancient nine was Bozrat has-Sela, "Bozrah of the Rock."<P>This "rose-red city half as old as Time"<P>Sela was for long difficult of access, and the attempt to visit it was fraught with danger. In recent years, however, it has been seen by many tourists and exploring parties. Of the descriptions written the best is undoubtedly that of Professor Dalman of Jerusalem (Petra und seine Felsheiligtumer, Leipzig, 1908). An excellent account of this wonderful city, brightly and interestingly written, will be found in Libbey and Hoskins\' book (The Jordan Valley and Petra, New York and London, 1905; see also National Geographic Magazine, May,1907,Washington, D.C.). The ruins lie along the sides of a spacious hollow surrounded by the many-hued cliffs of Edom, just before they sink into the Arabah on the west. It is near the base of Jebel Harun, about 50 miles from the Dead Sea, and just north of the watershed between that sea and the Gulf of Akaba. The valley owes its modern name, Wady Musa, "Valley of Moses," to its connection with Moses in Mohammedan legends. While not wholly inaccessible from other directions, the two usual approaches are that from the southwest by a rough path, partly artificial, and that from the east. The latter is by far the more important. The valley closes to the east, the only opening being through a deep and narrow defile, called the Sik, "shaft," about a mile in length. In the bottom of the Sik flows westward the stream that rises at \'Ain Musa, east of the cleft is the village of Elji, an ancient site, corresponding to Gaia of Eusebius (Onomasticon). Passing this village, the road threads its way along the shadowy winding gorge, overhung by lofty cliffs. When the valley is reached, a sight of extraordinary beauty and impressiveness opens to the beholder. The temples, the tombs, theater, etc., hewn with great skill and infinite pains from the living rock, have defied to an astonishing degree the tooth of time, many of the carvings being as fresh as if they had been cut yesterday. An idea of the scale on which the work was done may be gathered from the size of theater, which furnished accommodation for no fewer than 3,000 spectators.<P>Such a position could not have been overlooked in ancient times; and we are safe to assume that a city of importance must always have existed here. It is under the Nabateans, however, that Petra begins to play a prominent part in history. This people took possession about the end of the 4th century BC, and continued their sway until overcome by Hadrian, who gave his own name to the city<74>Hadriana. This name, however, soon disappeared. Under the Romans Petra saw the days of her greatest splendor.<P>According to old tradition Paul visited Petra when he went into Arabia (<a onClick="return mV(\'Gal\',1,17);">Ga 1:17</a>). Of this there is no certainty; but Christianity was early introduced, and the city became the seat of a bishopric. Under the Nabateans she was the center of the great caravan trade of that time. The merchandise of the East was brought hither; and hence, set out the caravans for the south, the west, and the north. The great highway across the desert to the Persian Gulf was practically in her hands. The fall of the Nabatean power gave Palmyra her chance; and her supremacy in the commerce of Northern Arabia dates from that time. Petra shared in the declining fortunes of Rome; and her death blow was dealt by the conquering Moslems, who desolated Arabia Petrea in 629-32 AD. The place now furnishes a retreat for a few poor Bedawy families.``54';
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isbe[7793]='Sela-Hammahlekoth`se-la-ha-ma\'-le-koth, -koth (cela\'ha-machleqoth; petra he meristheisa): "The rock of divisions (or, escape)" (<a onClick="return mV(\'1Sa\',23,28);">1Sa 23:28</a> margin). "Saul...pursued after David in the wilderness of Maon. And Saul went on this side of the mountain, and David and his men on that side of the mountain: and David made haste to get away for fear of Saul" (<a onClick="return mV(\'1Sa\',23,25,26);">1Sa 23:25,26</a>). The name seems to survive in Wady Malaki, "the great gorge which breaks down between Carmel and Maon eastward, with vertical cliffs" (PEF, III, 314, Sh. XXI).``1';
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isbe[7794]='Selah`se\'-la.`<a href="./study/isbe/search.html?string=MUSIC">MUSIC</a>`1';
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isbe[7795]='Seled`se\'-led (tseledh): A Jerahmeelite (<a onClick="return mV(\'1Ch\',2,30);">1Ch 2:30</a> twice).``1';
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isbe[7796]='Selemia`sel-e-mi\'-a: One of the swift scribes whose services Ezra was commanded to secure (2Esdras 14:24). The name is probably identical with <a href="./study/isbe/search.html?string=SELEMIAS">SELEMIAS</a> of 1Esdras 9:34 (which see).``1';
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isbe[7797]='Selemias`sel-e-mi\'-as (Selemias): One of those who put away their "strange wives" (1Esdras 9:34) = "Shelemiah". in <a onClick="return mV(\'Ezr\',10,39);">Ezr 10:39</a>, and probably identical with "Selemia" in 2Esdras 14:24.``1';
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isbe[7798]='Seleucia`se-lu\'-shi-a (Seleukia): The seaport of Antioch from which it <span class="noTag">is</span> 16 miles distant. It is situated 5 miles north of the mouth of the Orontes, in the northwestern corner of a fruitful plain at the base of Mt. Rhosus or Pieria, the modern Jebel Musa, a spur of the Amanus Range. Built by Seleucus Nicator (died 280 BC) it was one of the Syrian Tetrapolis, the others being Apameia, Laodicea and Antioch. The city was protected by nature on the mountain side, and, being strongly fortified on the south and west, was considered invulnerable and the key to Syria (Strabo 751; Polyb. v.58). It was taken, however, by Ptolemy Euergetes (1Macc 11:8) and remained in his family till 219 BC, when it was recovered for the Seleucids by Antiochus the Great, who then richly adorned it. Captured again by Ptolemy Philometor in 146 BC, it remained for a short time in the hands of the Egyptians. Pompey made it a free city in 64 BC in return for its energy in resisting Tigranes (Pliny, NH, v.18), and it was then greatly improved by the Romans, so that in the 1st century AD it was in a most flourishing condition.<P>On their first missionary journey Paul and Barnabas passed through it (<a onClick="return mV(\'Act\',13,4);">Ac 13:4</a>; <a onClick="return mV(\'Act\',14,26);">14:26</a>), and though it is not named in <a onClick="return mV(\'Act\',15,30,39);">Ac 15:30,39</a>, this route is again implied; while it is excluded in <a onClick="return mV(\'Act\',15,3);">Ac 15:3</a>.<P>The ruins are very extensive and cover the whole space within the line of the old walls, which shows a circuit of four miles. The position of the Old Town, the Upper City and the suburbs may still be identified, as also that of the Antioch Gate, the Market Gate and the King\'s Gate, which last leads to the Upper City. There are rock-cut tombs, broken statuary and sarcophagi at the base of the Upper City, a position which probably represents the burial place of the Seleucids. The outline of a circus or amphitheater can also be traced, while the inner harbor is in perfect condition and full of water. It <span class="noTag">is</span> 2,000 ft. long by 1,200 ft. broad, and covers 47 acres, being oval or pear-shaped. The passage seaward, now silted up, was protected by two strong piers or moles, which are locally named after Barnabas and Paul. The most remarkable of the remains, however, is the great water canal behind the city, which the emperor Constantius cut through the solid rock in 338 AD. It <span class="noTag">is</span> 3,074 ft. long, has an average breadth of 20 ft., and is in some places 120 ft. deep. Two portions of 102 and 293 ft. in length are tunneled. The object of the work was clearly to carry the mountain torrent direct to the sea, and so protect the city from the risk of flood during the wet season.<P>Church synods occasionally met in Seleucia in the early centuries, but it gradually sank into decay, and long before the advent of Islam it had lost all its significance.``23';
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isbe[7799]='Seleucidae`se-lu\'-si-de.`<a href="./study/isbe/search.html?string=SELEUCUS">SELEUCUS</a>`1';
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isbe[7800]='Seleucus`se-lu\'-kus (Seleukos):<P>(1) Seleucus I (Nicator, "The Conqueror"), the founder of the Seleucids or House of Seleucus, was an officer in the grand and thoroughly equipped army, which was perhaps the most important part of the inheritance that came to Alexander the Great from his father, Philip of Macedon. He took part in Alexander\'s Asiatic conquests, and on the division of these on Alexander\'s death he obtained the satrapy of Babylonia. By later conquests and under the name of king, which he assumed in the year 306, he became ruler of Syria and the greater part of Asia Minor. His rule extended from 312 to 280 BC, the year of his death; at least the Seleucid era which seems to be referred to in 1Macc 1:16 is reckoned from Seleucus I, 312 BC to 65 BC, when Pompey reduced the kingdom of Syria to a Roman province. He followed generally the policy of Alexander in spreading Greek civilization. He founded Antioch and its port Seleucia, and is said by Josephus (Ant., XII, iii, 1) to have conferred civic privileges upon the Jews. The reference in <a onClick="return mV(\'Dan\',11,5);">Da 11:5</a> is usually understood to be to this ruler.<P>(2) Seleucus II (Callinicus, "The Gloriously Triumphant"), who reigned from 246 to 226 BC, was the son of Antiochus Soter and is "the king of the north" in <a onClick="return mV(\'Dan\',11,\'7-9\');">Da 11:7-9</a>, who was expelled from his kingdom by Ptolemy Euergetes.<P>(3) Seleucus III (Ceraunus, "Thunderbolt"), son of Seleucus II, was assassinated in a campaign which he undertook into Asia Minor. He had a short reign of rather more than 2 years (226-223 BC) and is referred to in <a onClick="return mV(\'Dan\',11,10);">Da 11:10</a>.<P>(4) Seleucus IV (Philopator, "Fond of his Father") was the son and successor of Antiochus the Great and reigned from 187 to 175 BC. He is called "King of Asia" (2Macc 3:3), a title claimed by the Seleucids even after their serious losses in Asia Minor (see 1Macc 8:6; 11:13; 12:39; 13:32). He was present at the decisive battle of Magnesia (190 BC). He was murdered by <a href="./study/isbe/search.html?string=HELIODORUS">HELIODORUS</a> (which see), one of his own courtiers whom he had sent to plunder the Temple (2Macc 3:1-40; <a onClick="return mV(\'Dan\',11,20);">Da 11:20</a>).<P>For the connection of the above-named Seleucids with the "ten horns" of <a onClick="return mV(\'Dan\',7,24);">Da 7:24</a>, the commentators must be consulted.<P>Seleucus V (125-124 BC) and Seleucus VI (95-93 BC) have no connection with the sacred narrative.``79';
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