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isbe[8101]='Shochoh`sho\'-ko (sokhoh, Codex Vaticanus Sokchoth; Codex Alexandrinus Okcho): This in <a onClick="return mV(\'1Sa\',17,1);">1Sa 17:1</a> the King James Version is a variant of <a href="./study/isbe/search.html?string=SOCOH">SOCOH</a> (which see).``1';
isbe[8102]='Shoe; Shoe-Latchet`shoo, shoo\'-lach-et (na\'al, literally, "that which is fastened," with denominative verb na\'al, "to provide with shoes" (<a onClick="return mV(\'2Ch\',28,15);">2Ch 28:15</a>; <a onClick="return mV(\'Eze\',16,10);">Eze 16:10</a>); hupodema (Sirach 46:19; <a onClick="return mV(\'Mat\',3,11);">Mt 3:11</a>, etc.), from the verb hupodeo (<a onClick="return mV(\'Mar\',6,9);">Mr 6:9</a>; <a onClick="return mV(\'Eph\',6,15);">Eph 6:15</a>), "to bind under," sandalion, "sandal" (Judith 10:4; 16:9; <a onClick="return mV(\'Mar\',6,9);">Mr 6:9</a>; <a onClick="return mV(\'Act\',12,8);">Ac 12:8</a>); the King James Version, the Revised Version margin also have "shoe" for min\'al, "bar" (so the Revised Version (British and American) text) in <a onClick="return mV(\'Deu\',33,25);">De 33:25</a>; the "latchet" is either serokh, "twisted thing" (<a onClick="return mV(\'Gen\',14,23);">Ge 14:23</a>; <a onClick="return mV(\'Isa\',5,27);">Isa 5:27</a>), or himas, "leather thong" (<a onClick="return mV(\'Mar\',1,7);">Mr 1:7</a>; <a onClick="return mV(\'Luk\',3,16);">Lu 3:16</a>; <a onClick="return mV(\'Jhn\',1,27);">Joh 1:27</a>)): The na\'al was a simple piece of leather tied on the foot with the serokh, so easy of construction that its low cost was proverbial (<a onClick="return mV(\'Amo\',2,6);">Am 2:6</a>; <a onClick="return mV(\'Amo\',8,6);">8:6</a>; Sir 46:19; compare <a onClick="return mV(\'Gen\',14,23);">Ge 14:23</a>), and to be without it was a sign of extreme poverty (<a onClick="return mV(\'2Ch\',28,15);">2Ch 28:15</a>; <a onClick="return mV(\'Isa\',20,2);">Isa 20:2</a>). Women, however, might have ornamental sandals (<a onClick="return mV(\'Sgs\',7,1);">So 7:1</a>; Jdt 16:9), and Ezekiel names "sealskin" (<a onClick="return mV(\'Eze\',16,10);">16:10</a>) as a particularly luxurious material, but the omission of sandals from the list of <a onClick="return mV(\'Isa\',3,\'18-23\');">Isa 3:18-23</a> shows that they were not commonly made articles of great expense. The hupodema was likewise properly a sandal, but the word was also used to denote a shoe that covered the foot. The contrast between hupodema in <a onClick="return mV(\'Mat\',10,10);">Mt 10:10</a> and sandalion in <a onClick="return mV(\'Mar\',6,9);">Mr 6:9</a> seems to show that this meaning is not unknown in the New Testament, the "shoe" being regarded as an article of luxury (compare <a onClick="return mV(\'Luk\',15,22);">Lu 15:22</a>). But in <a onClick="return mV(\'Mat\',3,11);">Mt 3:11</a> and parallel\'s, only the sandal can be meant.<P>Sandals were not worn indoors, so that putting them on was a sign of readiness for activity (<a onClick="return mV(\'Exd\',12,11);">Ex 12:11</a>; <a onClick="return mV(\'Act\',12,8);">Ac 12:8</a>; <a onClick="return mV(\'Eph\',6,15);">Eph 6:15</a>), the more wealthy having them brought (<a onClick="return mV(\'Mat\',3,11);">Mt 3:11</a>) and fastened (<a onClick="return mV(\'Mar\',1,7);">Mr 1:7</a> and parallel\'s) by slaves. When one entered a house they were removed; all the more, naturally, on entering a sanctuary (<a onClick="return mV(\'Exd\',3,5);">Ex 3:5</a>; <a onClick="return mV(\'Jos\',5,15);">Jos 5:15</a>; <a onClick="return mV(\'Act\',7,33);">Ac 7:33</a>). Mourners, however, did not wear them even out of doors, as a sign of grief (<a onClick="return mV(\'Eze\',24,17,23);">Eze 24:17,23</a>), perhaps for the same reason that other duties of the toilet were neglected (<a onClick="return mV(\'2Sa\',12,20);">2Sa 12:20</a>, etc.). A single long journey wore out a pair of sandals (<a onClick="return mV(\'Jos\',9,5,13);">Jos 9:5,13</a>), and the preservation of "the latchet of their shoes" from being broken (<a onClick="return mV(\'Isa\',5,27);">Isa 5:27</a>) would require almost miraculous help.<P><a onClick="return mV(\'Rth\',4,7);">Ru 4:7</a>f states as a "custom in former times in Israel," that when any bargain was closed "a man drew off his shoe, and gave it to his neighbor." This was of course simply a special form of earnest-money, used in all transactions. In <a onClick="return mV(\'Deu\',25,9);">De 25:9</a>f the custom appears in a different light. If a man refused to perform his duty to his deceased brother\'s wife, the elders of the city were to remove his shoe and disgrace him publicly, "And his name shall be called in Israel, The house of him that hath his shoe loosed." The removal of the shoe is apparently connected with the rite in <a onClick="return mV(\'Rth\',4,7);">Ru 4:7</a> as a renunciation of the man\'s privilege. But the general custom seems to have become obsolete, for the removal of the shoe is now a reproach. The meaning of <a onClick="return mV(\'Psa\',60,8);">Ps 60:8</a> parallel <a onClick="return mV(\'Psa\',108,9);">108:9</a>, "Upon (margin "unto") Edom will I cast my shoe," is uncertain. \'al, may mean either "upon" or "unto." If the former, some (otherwise unsubstantiated) custom of asserting ownership of land may be meant. If the latter, the meaning is "Edom I will treat as a slave," to whom the shoes are cast on entering a house.``48';
isbe[8103]='Shoham`sho\'-ham (shoham, "onyx"; Codex Vaticanus Isoam; Codex Alexandrinus Issoam): One of the sons of Merari (<a onClick="return mV(\'1Ch\',24,27);">1Ch 24:27</a>).``1';
isbe[8104]='Shomer`sho\'-mer (shomer):<P>(1) The father of one of the conspirators who killed Joash (<a onClick="return mV(\'2Ki\',12,21);">2Ki 12:21</a>).<P>See <a href="./study/isbe/search.html?string=SHIMEATH">SHIMEATH</a>.<P>(2) One of the sons of Heber of the tribe of Asher (<a onClick="return mV(\'1Ch\',7,32);">1Ch 7:32</a>).<P>See <a href="./study/isbe/search.html?string=SHEMER">SHEMER</a>.``1';
isbe[8105]='Shophach`sho\'-fak.`<a href="./study/isbe/search.html?string=SHOBACH">SHOBACH</a>`1';
isbe[8106]='Shophan`sho\'-fan (shophan).`<a href="./study/isbe/search.html?string=ATROTH-SHOPHAN">ATROTH-SHOPHAN</a>`1';
isbe[8107]='Shore`shor:<P>(1) choph, always of the Mediterranean, variously translated "haven," "beach," "shore," "sea-shore," "coast," "sea coast" (<a onClick="return mV(\'Gen\',49,13);">Ge 49:13</a>; <a onClick="return mV(\'Deu\',1,7);">De 1:7</a>; <a onClick="return mV(\'Jos\',9,1);">Jos 9:1</a>; <a onClick="return mV(\'Jdg\',5,17);">Jud 5:17</a>; <a onClick="return mV(\'Jer\',47,7);">Jer 47:7</a>; <a onClick="return mV(\'Eze\',25,16);">Eze 25:16</a>).<P>(2) saphah, literally, "lip"; compare Arabic shafat, "lip"; of the sand upon the seashore, a figure of multitude (<a onClick="return mV(\'Gen\',22,17);">Ge 22:17</a>; <a onClick="return mV(\'Exd\',14,30);">Ex 14:30</a>; <a onClick="return mV(\'Jos\',11,4);">Jos 11:4</a>; <a onClick="return mV(\'Jdg\',7,12);">Jud 7:12</a>; <a onClick="return mV(\'1Sa\',13,5);">1Sa 13:5</a>; <a onClick="return mV(\'1Ki\',4,29);">1Ki 4:29</a>); the shore of the Red Sea or Gulf of \'Aqabah by Ezion-geber (<a onClick="return mV(\'1Ki\',9,26);">1Ki 9:26</a>; <a onClick="return mV(\'2Ch\',8,17);">2Ch 8:17</a>); the brink of the River Nile (<a onClick="return mV(\'Gen\',41,3,17);">Ge 41:3,17</a>); the edge (the King James Version "brink") of the valley of Arnon (<a onClick="return mV(\'Deu\',2,36);">De 2:36</a>).<P>(3) qatseh, literally, "end," "extremity," the uttermost part (the King James Version "shore") of the Salt Sea (<a onClick="return mV(\'Jos\',15,2);">Jos 15:2</a>); qetsh ha-\'arets, "the end of the earth" (<a onClick="return mV(\'Psa\',46,9);">Ps 46:9</a>); compare Arabic \'aqaci-l-\'ard, "the uttermost parts of the earth."<P>(4) cheilos, literally, "lip," "as the sand which is by the seashore" (<a onClick="return mV(\'Hbr\',11,12);">Heb 11:12</a>).<P>(5) aigialos, the beach (the King James Version "shore") of the Sea of Galilee (<a onClick="return mV(\'Mat\',13,2,48);">Mt 13:2,48</a>; <a onClick="return mV(\'Jhn\',21,4);">Joh 21:4</a>); of the Mediterranean (<a onClick="return mV(\'Act\',21,5);">Ac 21:5</a>; <a onClick="return mV(\'Act\',27,39,40);">27:39,40</a>).<P>(6) asson parelegonto ten Kreten, doubtful reading, "sailed along Crete, close in shore" (the King James Version "sailed along by Crete") (<a onClick="return mV(\'Act\',27,13);">Ac 27:13</a>).`<a href="./study/isbe/search.html?string=COAST">COAST</a>; <a href="./study/isbe/search.html?string=HAVEN">HAVEN</a>; <a href="./study/isbe/search.html?string=SAND">SAND</a>`37';
isbe[8108]='Shorten`shor\'-t\'-n: The Hebrew word qatsar and the Greek koloboo literally indicate abbreviation of time or space (<a onClick="return mV(\'Psa\',89,45);">Ps 89:45</a>; <a onClick="return mV(\'Pro\',10,27);">Pr 10:27</a>; <a onClick="return mV(\'Eze\',42,5);">Eze 42:5</a>); figuratively they point to limitation of power or of suffering (<a onClick="return mV(\'Num\',11,23);">Nu 11:23</a>; <a onClick="return mV(\'Isa\',50,2);">Isa 50:2</a>; <a onClick="return mV(\'Isa\',59,1);">59:1</a>; <a onClick="return mV(\'Mat\',24,22);">Mt 24:22</a>; <a onClick="return mV(\'Mar\',13,20);">Mr 13:20</a>).``1';
isbe[8109]='Shoshannim Eduth`sho-shan\'-im e\'-duth.`<a href="./study/isbe/search.html?string=SONG">SONG</a>; <a href="./study/isbe/search.html?string=PSALMS">PSALMS</a>`1';
isbe[8110]='Shoulder`shol\'-der (shekhem, katheph, zeroa\' or zerowa\', or zero\'ah, shoq; omos, brachion (Sirach 7:31 only)): The meanings of the Hebrew words are rather varied. The first (shekhem) has perhaps the widest application. It is used for the part of the body on which heavy loads are carried (<a onClick="return mV(\'Gen\',21,14);">Ge 21:14</a>; <a onClick="return mV(\'Gen\',24,15,45);">24:15,45</a>; <a onClick="return mV(\'Exd\',12,34);">Ex 12:34</a>; <a onClick="return mV(\'Jos\',4,5);">Jos 4:5</a>; <a onClick="return mV(\'Jdg\',9,48);">Jud 9:48</a>). King Saul\'s impressive personality is thus described: "There was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people" (<a onClick="return mV(\'1Sa\',9,2);">1Sa 9:2</a>; <a onClick="return mV(\'1Sa\',10,23);">10:23</a>). To carry loads on the shoulder or to have "a staff on the shoulder" is expressive of subjection and servitude, yea, of oppression and cruel punishment, and the removal of such burdens or of the rod of the oppressor connotes delivery and freedom (<a onClick="return mV(\'Isa\',9,4);">Isa 9:4</a>; <a onClick="return mV(\'Isa\',14,25);">14:25</a>).<P>Figuratively:<P>The shoulders also bear responsibility and power. Thus it is said of King Messiah, that "the government shall be upon his shoulder" (<a onClick="return mV(\'Isa\',9,6);">Isa 9:6</a>) and "the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open" (<a onClick="return mV(\'Isa\',22,22);">Isa 22:22</a>). Job declares that he will refute all accusations of unlawful conduct made against him, in the words: "Oh...that I had the indictment which mine adversary hath written! Surely I would carry it upon my shoulder" (<a onClick="return mV(\'Job\',31,35);">Job 31:35</a>f).<P>The Hebrew word katheph comes very close in meaning to the above, though it is occasionally used in the sense of arm-piece and shoulder-piece of a garment. Like Hebrew shekhem, it is used to describe the part of the body accustomed to carry loads. On it the Levites carried the implements of the sanctuary (<a onClick="return mV(\'Num\',7,9);">Nu 7:9</a>; <a onClick="return mV(\'1Ch\',15,15);">1Ch 15:15</a>; <a onClick="return mV(\'2Ch\',35,3);">2Ch 35:3</a>). Oriental mothers and fathers carried their children on the shoulder astride (<a onClick="return mV(\'Isa\',49,22);">Isa 49:22</a>; compare <a onClick="return mV(\'Isa\',60,4);">Isa 60:4</a>); thus also the little bundle of the poor is borne (<a onClick="return mV(\'Eze\',12,6,7,12);">Eze 12:6,7,12</a>). The loaded shoulder is likely to be "worn" or chafed under the burden (<a onClick="return mV(\'Eze\',29,18);">Eze 29:18</a>). In the two passages of the New Testament in which we find the Greek equivalent of shoulder (omos, fairly common in Apocrypha), it corresponds most closely with this use (<a onClick="return mV(\'Mat\',23,4);">Mt 23:4</a>; <a onClick="return mV(\'Luk\',15,5);">Lu 15:5</a>). Of the shoulders of animals the word katheph is used in <a onClick="return mV(\'Eze\',34,21);">Eze 34:21</a> (of sheep, where, however, men are intended) and in <a onClick="return mV(\'Isa\',30,6);">Isa 30:6</a> (of asses).<P>Stubborn opposition and unwillingness is expressed by "withdrew the shoulder" (<a onClick="return mV(\'Neh\',9,29);">Ne 9:29</a>), or "pulled away the shoulder" (<a onClick="return mV(\'Zec\',7,11);">Zec 7:11</a>), where the marginal rendering is "they gave (or "turned") a stubborn shoulder." Contrast "bow the shoulder," i.e. "submit" (Baruch 2:21). Compare "stiffnecked"; see <a href="./study/isbe/search.html?string=NECK">NECK</A>. Somewhat difficult for the understanding of Occidentals is the poetical passage in the blessing of Moses: "Of Benjamin he said, The beloved of Yahweh shall dwell in safety by him; he covereth him all the day long, and he dwelleth between his shoulders" (<a onClick="return mV(\'Deu\',33,12);">De 33:12</a>). The "shoulders" refer here to the mountain saddles and proclivities of the territory of Benjamin between which Jerusalem, the beloved of Yahweh, which belonged to Judah, lay nestling close upon the confines of the neighboring tribe, or even built in part on ground belonging to Benjamin.<P>Much less frequently than the above-mentioned words. we find zeroa\', zero\'ah, which is used of the "boiled shoulder of the ram" which was a wave offering at the consecration of a Nazirite (<a onClick="return mV(\'Num\',6,19);">Nu 6:19</a>) and of one of the priestly portions of the sacrifice (<a onClick="return mV(\'Deu\',18,3);">De 18:3</a>). In Sirach 7:31 this portion is called brachion, properly "arm," but both the King James Version and the Revised Version (British and American) translate "shoulder." Regarding the wave and heave offerings see <a href="./study/isbe/search.html?string=SACRIFICE">SACRIFICE</A>. the King James Version frequently translates Hebrew shoq, literally, "leg," "thigh" (which see) by "shoulder," which the Revised Version (British and American) occasionally retains in the margin (e.g. <a onClick="return mV(\'Num\',6,20);">Nu 6:20</a>).``106';
isbe[8111]='Shoulder-Blade`shol\'der-blad (shikhmah): "Then let my shoulder (kathephi) fall from the shoulder-blade (shikhmah), and mine arm (zeroa\' be broken from the bone (qaneh)" (<a onClick="return mV(\'Job\',31,22);">Job 31:22</a>). The Hebrew word is the feminine form of shekhem (see <a href="./study/isbe/search.html?string=SHOULDER">SHOULDER</a>). It is found only in this passage.``1';
isbe[8112]='Shoulder-Piece`shol\'-der-pes (katheph): The word designates the two straps or pieces of cloth which passed from the back of the ephod (see <a href="./study/isbe/search.html?string=EPHOD">EPHOD</a>) of the high priest over the shoulder and were fastened at the front. These shoulder-pieces seem to have been made of a precious texture of linen (or byssos) with threads of gold, blue, purple and scarlet, to which two onyx (or beryl) stones were attached bearing the names of six tribes of Israel each. These are called the "stones of memorial" (<a onClick="return mV(\'Exd\',39,18);">Ex 39:18</a>). On these straps there were also fastened the plaited or woven bands ("wreathed chains") from which, by means of two golden rings, the breastplate was suspended. It is by no means clear from the descriptions (<a onClick="return mV(\'Exd\',28,7,12,25);">Ex 28:7,12,25</a>; <a onClick="return mV(\'Exd\',39,4,7,18,20);">39:4,7,18,20</a>) how we have to imagine the form and attachment of these shoulder-pieces. It has been thought that the ephod might be of Egyptian origin, which is not very probable, though V. Ancessi, Annales de philosophie chretienne, 1872, 45ff, reproduces some representations from the great work of Lepsius, Denkmaler, where costly royal garments have two shoulder straps, like the ephod. Usually Egyptian garments have no shoulder strap, or at most one.``106';
isbe[8113]='Shovel`shuv\'-l:<P>(1) rachath, is a wooden shovel used on the threshing-floor for winnowing the grain (<a onClick="return mV(\'Isa\',30,24);">Isa 30:24</a>).<P>(2) ya\', is used in various passages to indicate some instrument employed to carry away ashes from the altar (<a onClick="return mV(\'Exd\',27,3);">Ex 27:3</a>; <a onClick="return mV(\'Exd\',38,3);">38:3</a>; <a onClick="return mV(\'Num\',4,14);">Nu 4:14</a>; <a onClick="return mV(\'1Ki\',7,40,45);">1Ki 7:40,45</a>; <a onClick="return mV(\'2Ki\',25,14);">2Ki 25:14</a>; <a onClick="return mV(\'2Ch\',4,11,16);">2Ch 4:11,16</a>; <a onClick="return mV(\'Jer\',52,18);">Jer 52:18</a>). It was very likely a small shovel like those used in connection with modern fireplaces for cleaning away the ashes (compare Hebrew ya\'ah, "to sweep away") or for carrying live coals to start a new fire.<P>(3) yathedh (<a onClick="return mV(\'Deu\',23,13);">De 23:13</a> the Revised Version margin)``133';
isbe[8114]='Show`sho.`<a href="./study/isbe/search.html?string=SHEW">SHEW</a>`1';
isbe[8115]='Showbread`sho\'-bred.`<a href="./study/isbe/search.html?string=SHEWBREAD">SHEWBREAD</a>`1';
isbe[8116]='Showbread, Table of``<a href="./study/isbe/search.html?string=SHEWBREAD,+TABLE+OF">SHEWBREAD, TABLE OF</a>`1';
isbe[8117]='Shower`shou\'-er:<P>(1) rebhibhim, a plural form apparently denoting gentle rain, usually used figuratively, as in <a onClick="return mV(\'Deu\',32,2);">De 32:2</a>; <a onClick="return mV(\'Psa\',72,6);">Ps 72:6</a>; <a onClick="return mV(\'Mic\',5,7);">Mic 5:7</a>.<P>(2) geshem, used of gentle rain in <a onClick="return mV(\'Job\',37,6);">Job 37:6</a>: "shower of rain," the King James Version "small rain"; used of the flood in <a onClick="return mV(\'Gen\',7,12);">Ge 7:12</a>. Figuratively, of blessing, "showers of blessing" (<a onClick="return mV(\'Eze\',34,26);">Eze 34:26</a>); of destruction: "There shall be an overflowing shower in mine anger, and great hailstones in wrath to consume it" (<a onClick="return mV(\'Eze\',13,13);">Eze 13:13</a>).<P>(3) zerem, usually storm or tempest (compare <a onClick="return mV(\'Isa\',4,6);">Isa 4:6</a>; <a onClick="return mV(\'Isa\',28,2);">28:2</a>): "They are wet with the showers of the mountain" (<a onClick="return mV(\'Job\',24,8);">Job 24:8</a>).<P>(4) ombros (<a onClick="return mV(\'Luk\',12,54);">Lu 12:54</a>), Rain is unknown in Palestine in the long summer of 5 or 6 months. A few showers usually fall in September, succeeded by fine weather for some weeks before the beginning of the heavy and long-continued winter rains.``37';
isbe[8118]='Shrine`shrin (naos): In <a onClick="return mV(\'Act\',19,24);">Ac 19:24</a> small models of temples for Diana.``1';
isbe[8119]='Shroud`shroud (choresh, "bough"): Winding-sheet for the dead. See <a href="./study/isbe/search.html?string=BURIAL">BURIAL</A>. Used in the King James Version, the English Revised Version <a onClick="return mV(\'Eze\',31,3);">Eze 31:3</a> in the rare old sense of "shelter," "covering." the American Standard Revised Version has "a forest-like shade" choresh, "wood," "wooded height") (<a onClick="return mV(\'Isa\',17,9);">Isa 17:9</a>, etc.). Compare Milton, Comus, 147.``1';
isbe[8120]='Shrub`shrub (siach (<a onClick="return mV(\'Gen\',21,15);">Ge 21:15</a>)).`<a href="./study/isbe/search.html?string=BUSH">BUSH</a>`1';
isbe[8121]='Shua; Shuah`shoo\'-a:<P>(1) (shua\' "prosperity"): A Canaanite whose daughter Judah took to wife (<a onClick="return mV(\'Gen\',38,2,12);">Ge 38:2,12</a>; <a onClick="return mV(\'1Ch\',2,3);">1Ch 2:3</a>).<P>See <a href="./study/isbe/search.html?string=BATHSHUA">BATHSHUA</a>.<P>(2) (shu\'-a<>, "prosperity"): Daughter of Heber, an Asherite (<a onClick="return mV(\'1Ch\',7,32);">1Ch 7:32</a>).<P>(3) (shuach, "depression"): A son of Keturah by Abraham (<a onClick="return mV(\'Gen\',25,2);">Ge 25:2</a>; <a onClick="return mV(\'1Ch\',1,32);">1Ch 1:32</a>), and his posterity.<P>See <a href="./study/isbe/search.html?string=BILDAD">BILDAD</a>.<P>(4) A brother of Caleb (<a onClick="return mV(\'1Ch\',4,11);">1Ch 4:11</a>).<P>See <a href="./study/isbe/search.html?string=SHUHAH">SHUHAH</a>.``1';
isbe[8122]='Shual`shoo\'-al (shu\'al): An Asherite (<a onClick="return mV(\'1Ch\',7,36);">1Ch 7:36</a>).``1';
isbe[8123]='Shual, Land of`(\'erets shu\'al; he Sogal): From their encampment at Michmash the Philistines sent out marauding bands, one going westward toward Beth-horon, another eastward, "the way of the border that looketh down upon the valley of Zeboim." The pass to the south was held against them by Israel. The third party therefore went northward, turning "unto the way that leadeth to Ophrah, unto the land of Shual" (<a onClick="return mV(\'1Sa\',13,17);">1Sa 13:17</a>f). Ophrah is probably identical with et-taiyibeh, a village which lies some 5 miles east of Beitin (Bethel). It is in this district therefore that the land of Shual must be sought, but no definite identification is possible.``54';
isbe[8124]='Shubael`shoo\'ba-el, shoo-ba\'-el (shubha\'el):<P>(1) A Levite, son of Amram (<a onClick="return mV(\'1Ch\',24,20);">1Ch 24:20</a>); one of the leaders of song in the temple (<a onClick="return mV(\'1Ch\',25,20);">1Ch 25:20</a>).<P>See <a href="./study/isbe/search.html?string=SHEBUEL">SHEBUEL</a>; Gray, HPN, 310.<P>(2) A son of Heman (<a onClick="return mV(\'1Ch\',25,4);">1Ch 25:4</a>).<P>See <a href="./study/isbe/search.html?string=SHEBUEL">SHEBUEL</a>.``1';
isbe[8125]='Shuhah`shoo\'-ha (shuchah, "depression"): A brother of Caleb (<a onClick="return mV(\'1Ch\',4,11);">1Ch 4:11</a>).``1';
isbe[8126]='Shuham`shoo\'-ham (shucham): Son of Dan, ancestor of the Shuhamites (<a onClick="return mV(\'Num\',26,42);">Nu 26:42</a>f). In <a onClick="return mV(\'Gen\',46,23);">Ge 46:23</a> called "Hushim."``1';
isbe[8127]='Shuhite`shoo\'-hit (shuchi): Cognomen of Bildad, one of Job\'s friends (<a onClick="return mV(\'Job\',2,11);">Job 2:11</a>; <a onClick="return mV(\'Job\',8,1);">8:1</a>; <a onClick="return mV(\'Job\',18,1);">18:1</a>; <a onClick="return mV(\'Job\',25,1);">25:1</a>; <a onClick="return mV(\'Job\',42,9);">42:9</a>). The place referred to cannot be definitely located.`<a href="./study/isbe/search.html?string=BILDAD">BILDAD</a>; <a href="./study/isbe/search.html?string=SHUAH">SHUAH</a>`1';
isbe[8128]='Shulammite`shoo\'-la-mit (<a onClick="return mV(\'Sgs\',6,13);">So 6:13</a>, the King James Version "Shulamite").`<a href="./study/isbe/search.html?string=SHUNAMMITE">SHUNAMMITE</a>`1';
isbe[8129]='Shumathites`shoo\'-math-its (shumathi): One of the families of Kiriath-jearim (<a onClick="return mV(\'1Ch\',2,53);">1Ch 2:53</a>).``1';
isbe[8130]='Shunammite`shoo\'-na-mit (shunammith, shunammith; Codex Vaticanus Somaneitis; Codex Alexandrinus Soumanites): Applied to natives of Shunem.<P>(1) Abishag, who was brought to minister to the aged king David, love for whom led Adonijah to his doom (<a onClick="return mV(\'1Ki\',1,3,15);">1Ki 1:3,15</a>; <a onClick="return mV(\'1Ki\',2,17);">2:17</a>, etc.).<P>(2) The woman, name unknown, whose son Elisha raised from the dead (<a onClick="return mV(\'2Ki\',4,12);">2Ki 4:12</a>, etc.). Later when apparently she had become a widow, after seven years\' absence on account of famine, in the land of the Philistines, she returned to find her property in the hands of others. Elisha\'s intervention secured its restoration (<a onClick="return mV(\'2Ki\',8,\'1-6\');">2Ki 8:1-6</a>).<P>(3) The Shulammite (<a onClick="return mV(\'Sgs\',6,13);">So 6:13</a>). In this name there is the exchange of "l" for "n" which is common.``54';
isbe[8131]='Shunem`shoo\'-nem (shunem; Codex Vaticanus Sounan; Codex Alexandrinus Sounam): A town in the territory of Issachar named with Jezreel and Chesulloth (<a onClick="return mV(\'Jos\',19,18);">Jos 19:18</a>). Before the battle of Gilboa the Philistines pitched their camp here. They and the army of Saul, stationed on Gilboa, were in full view of each other (<a onClick="return mV(\'1Sa\',28,4);">1Sa 28:4</a>). It was the scene of the touching story recorded in <a onClick="return mV(\'2Ki\',4,\'8-37\');">2Ki 4:8-37</a>, in which the prophet Elisha raises to life the son of his Shunammite benefactress. Eusebius (Onomasticon) describes it as a village called Sulem, 5 Roman miles south of Mt. Tabor. This points to the modern Solam, a village surrounded by cactus hedges and orchards on the lower southwestern slope of Jebel ed-Duchy ("Hill of Moreh"). It commands an uninterrupted view across the plain of Esdraelon to Mt. Carmel, which is about 15 miles distant. It also looks far across the valley of Jezreel to the slopes of Gilboa on the south. It therefore meets satisfactorily the conditions of Joshua and 1 Samuel. A question has, however, been raised as to its identity with the Shunem of <a onClick="return mV(\'2Ki\',4,\'1-\');">2Ki 4</a>. Elisha\'s home was in Samaria. Apparently Carmel was one of his favorite haunts. If he passed Shunem "continually" (<a onClick="return mV(\'2Ki\',4,9);">2Ki 4:9</a>), going to and coming from the mountain, it involved a very long detour if this were the village visited. It would seem more natural to identify the Shunem of Elisha with the Sanim of Eusebius, Onomasticon, which is said to be in the territory of Sebaste (Samaria), in the region of Akrabatta: or perhaps with Salim, fully a mile north of Taanach, as nearer the line of travel between Samaria and Carmel.<P>There is, however, nothing to show that Elisha\'s visits to Shunem were paid on his journeys between Samaria and Carmel. It may have been his custom to visit certain cities on circuit, on business calling for his personal attention, e.g. in connection with the "schools of the prophets." Materials do not exist on which any certain conclusion can rest. Both Solam Salim are on the edge of the splendid grain fields of Esdraelon (<a onClick="return mV(\'2Ki\',4,18);">2Ki 4:18</a>).``54';
isbe[8132]='Shuni; Shunites`shoo\'-ni, shoo\'-nits. (shuni): One of the sons of Gad and his descendants (<a onClick="return mV(\'Gen\',46,16);">Ge 46:16</a>; <a onClick="return mV(\'Num\',26,15);">Nu 26:15</a>).``1';
isbe[8133]='Shupham; Shuphamites`shoo\'-fam, shoo\'-fam-its.`<a href="./study/isbe/search.html?string=SHEPHUPHAM">SHEPHUPHAM</a>`1';
isbe[8134]='Shuppim`shup\'-im (shuppim):<P>(1) One of the descendants of Benjamin (<a onClick="return mV(\'1Ch\',7,12,15);">1Ch 7:12,15</a>).<P>(2) One of the porters in the temple (<a onClick="return mV(\'1Ch\',26,16);">1Ch 26:16</a>).`<a href="./study/isbe/search.html?string=MUPPIM">MUPPIM</a>; <a href="./study/isbe/search.html?string=SHEPHUPHAM">SHEPHUPHAM</a>`1';
isbe[8135]='Shur`shur, shoor (shur; Sour): The name of a desert east of the Gulf of Suez. The word means a "wall," and may probably refer to the mountain wall of the Tih plateau as visible from the shore plains. In <a onClick="return mV(\'Gen\',16,7);">Ge 16:7</a> Hagar at Kadesh (\'Ain Qadis) (see <a onClick="return mV(\'Gen\',16,14);">16:14</a>) is said to have been "in the way to Shur." Abraham also lived "between Kadesh and Shur" (<a onClick="return mV(\'Gen\',20,1);">Ge 20:1</a>). The position of Shur is defined (<a onClick="return mV(\'Gen\',25,18);">Ge 25:18</a>) as being "opposite Egypt on the way to Assyria." After crossing the Red Sea (<a onClick="return mV(\'Exd\',15,4);">Ex 15:4</a>) the Hebrews entered the desert of Shur (<a onClick="return mV(\'Exd\',15,22);">Ex 15:22</a>), which extended southward a distance of three days\' journey. It is again noticed (<a onClick="return mV(\'1Sa\',15,7);">1Sa 15:7</a>) as being opposite Egypt, and (<a onClick="return mV(\'1Sa\',27,8);">1Sa 27:8</a>) as near Egypt. There is thus no doubt of its situation, on the east of the Red Sea, and of the Bitter Lakes.<P>Brugsch, however, proposed to regard Shur ("the wall") as equivalent to the Egyptian anbu ("wall"), the name of a fortification of some kind apparently near Kantarah (see <a href="./study/isbe/search.html?string=MIGDOL">MIGDOL (2)</A>), probably barring the entrance to Egypt on the road from Pelusium to Zoan. The extent of this "wall" is unknown, but Brugsch connects it with the wall mentioned by Diodorus Siculus (i.4) who wrote about 8 BC, and who attributed it to Sesostris (probably Rameses II) who defended "the east side of Egypt against the irruptions of the Syrians and Arabians, by a wall drawn from Pelusium through the deserts as far as to Heliopolis, for a space of 1,500 furlongs." Heliopolis lies 90 miles (not 188) southwest of Pelusium: this wall, if it existed at all, would have run on the edge of the desert which extends north of Wady Tumeilat from Kantarah to Tell el-Kebir; but this line, on the borders of Goshen, is evidently much too far west to have any connection with the desert of Shur east of the Gulf of Suez. See Budge, Hist. Egypt, 90; Brugsch, Egypt under the Pharaohs, abridged edition, 320.``28';
isbe[8136]='Shushan`shoo\'-shan (shushan; Sousan, Sousa):<P>1. Position, Eytmology and Forms of Its Name:<P>This city, the Susu or Susan of the Babylonians, and the native (Elamite) Susun, is the modern Shush (Sus) in Southwestern Persia, a series of ruin-mounds on the banks of the river Kerkha. The ancient etymologies ("city of lilies" or "of horses") are probably worthless, as an etymology in the language of the place would rather be expected. Sayce therefore connects the name with sassa, meaning "former," and pointing to some such meaning as "the old" city. It is frequently mentioned in the Babylonian inscriptions of the 3rd millennium BC, and is expressed by the characters for the goddess Ishtar and for "cedar," implying that it was regarded as the place of the "divine grove" (see 5, below). In later days, the Assyrians substituted for the second character, that having the value of ses, possibly indicating its pronunciation. Radau (Early Babylonian History, 236) identifies Shushan (Susa) with the Sasa of the Babylonian king Kuri-galzu (14th century BC, if the first of the name), who dedicates to the Babylonian goddess Ninlil an inscription of a certain Siatu, who had, at an earlier date, dedicated it to Ishtar for the life of the Babylonian king Dungi (circa 2500 BC).<P>2. The Ruins:<P>The surface still covered with ruins is about 2,000 hectares (4,940 acres), though this is but a fraction compared with the ancient extent of the city, which is estimated to have been between 12,000 and 15,000 hectares (29,640-37,000 acres). Though considerable, the extent of Susa was small compared with Nineveh and Babylon. The ruins are divided by the French explorers into four tracts:<P>(1) The Citadel-mound (west), of the Achemenian period (5th century BC), circa 1,476 by 820 ft., dominating the plain (height circa 124 ft.).<P>(2) The Royal City on the east of the Citadel, composed of two parts: the Apadana (Northeast), and a nearly triangular tract extending to the east and the south. This contains the remains of the palace of Darius and his successors, and occupies rather more than 123 acres. The palace proper and the throne-room were separated from the rest of the official buildings.<P>(3) The City, occupied by artisans, merchants, etc.<P>(4) The district on the right bank, similarly inhabited. This in ancient times extended into all the lower plain, between the Shaour and the Kerkha. Besides these, there were many isolated ruins, and the suburbs contained a number of villages and separate constructions.<P>3. The "Royal City," "The Citadel," and the Ruins Therein:<P>Most of the constructions at Susa are of the Persian period. In the northern part of the Royal City lie the remains of the Apadana, the only great monument of which remains were found on the level. The principal portion consisted of a great hall of columns, known as the throne-room of Artaxeres Mnemon. It replaced an earlier structure by Darius, which was destroyed by fire in the time of Artaxerxes I. The columns apparently had capitals of the style common in Persia<69>the foreparts of two bulls kneeling back to back. In the Citadel a palace built by Xerxes seems to have existed, the base of one of his columns having been found there. Bricks bearing the inscriptions of early Elamite kings, and the foundations of older walls, testify to the antiquity of the occupation of this part. According to the explorers, this was the portion of the city reserved for the temples.<P>4. The Monuments Discovered:<P>The number of important antiquities found on the site is considerable. Among the finds may be mentioned the triumphal stele of Naram-Sin, king of Agade (3rd-4th millennium BC); the statuettes of the Babylonian king Dungi (circa 2360 BC); the reliefs and inscriptions of the Elamite king Ba(?)-sa-Susinak (circa 2340 BC); the obelisk inscribed with the laws of Hammurabi of Babylon; the bronze bas-relief of the Elamite king Sutruk-Nahhunte (circa 1120 BC), who carried off from Babylonia the stelae of Naram-Sin and Hammurabi above mentioned, together with numerous other Babylonian monuments; the stele of Adda-hamiti-In-Susnak, of a much later date, together with numerous other objects of art and inscriptions<6E>a most precious archaeological find.<P>5. Assur-bani-apli\'s Description of the City:<P>Shushan passed through many serious crises, one of the severest being its capture and destruction by the armies of the Assyrian king Assur-bani-apli about 640 BC. According to his account, the ziqqurat or temple-tower of Susa was built of enameled brick imitating lapis-lazuli, and was adorned with pinnacles of bright bronze. The god of the city was Susinak, who dwelt in a secret place, and none ever saw the form of his divinity. Lagamaru (Laomer) and five other of the city\'s deities were adored only by kings, and their images, with those of 12 more (worshipped by the people), were carried off as spoil to Assyria. Winged bulls and genii adorned Susa\'s temples, and figures of wild bulls protected the entrances to their shrines. Other noteworthy things were the sacred groves into which no stranger was allowed to enter, and the burial-places of the Elamite kings. After recovering from the blow inflicted by the Assyrians, Shushan ultimately regained its old importance, and, as the summer residence of the Persian kings, became<P>the home of Ahasuerus and Queen Esther (<a onClick="return mV(\'Neh\',1,1);">Ne 1:1</a>; <a onClick="return mV(\'Est\',1,2,5);">Es 1:2,5</a>; <a onClick="return mV(\'Est\',2,3);">2:3</a>; <a onClick="return mV(\'Est\',3,15);">3:15</a>; <a onClick="return mV(\'Est\',9,11);">9:11</a>ff; <a onClick="return mV(\'Dan\',8,2);">Da 8:2</a>; Additions to <span class="noTag">Esther 11:3</span>).<P>LITERATURE.<P>See Perrot et Chipiez, Histoire de l\'art dans l\'antiquite, volume V, Perse, 1890; de Morgan, Delegation en Perse (Memoires),1900,etc.; Histoire et travaux de la delegation en Perse, 1905; article "Elamites" in Hastings ERE; article <a href="./study/isbe/search.html?string=ELAM">ELAM</a> in this work.``136';
isbe[8137]='Shushan Eduth`shoo\'-shan e\'-duth.`<a href="./study/isbe/search.html?string=SONG">SONG</a>; <a href="./study/isbe/search.html?string=PSALMS">PSALMS</a>`1';
isbe[8138]='Shushanchites`shoo-shan\'-kits (shushanekhaye\' (Aramaic); Codex Vaticanus Sousunachaioi; the King James Version Susanchites): Colonists in Samaria whose original home was in Shushan (<a onClick="return mV(\'Ezr\',4,9);">Ezr 4:9</a>).``1';
isbe[8139]='Shuthalhites`shoo-thal\'-hits, sho\'-thal-hits.`<a href="./study/isbe/search.html?string=SHUTHELAH">SHUTHELAH</a>`1';
isbe[8140]='Shuthelah; Shuthelahites`shoo-the\'-la, shoo\'-the-la, shoo-the\'-la-hits, shoo\'-the-la-hits (shuthalchi): A son of Ephraim (<a onClick="return mV(\'Num\',26,35,36);">Nu 26:35,36</a>; compare <a onClick="return mV(\'1Ch\',7,20,21);">1Ch 7:20,21</a>), and his descendants.`<a href="./study/isbe/search.html?string=GENEALOGY">GENEALOGY</a>`1';
isbe[8141]='Shuttle`shut\'-\'l.`<a href="./study/isbe/search.html?string=WEAVING">WEAVING</a>`1';
isbe[8142]='Sia; Siaha`si\'-a, si\'-a-ha (ci\'a\'): One of the remnant which returned from captivity (<a onClick="return mV(\'Neh\',7,47);">Ne 7:47</a>; <a onClick="return mV(\'Ezr\',2,44);">Ezr 2:44</a>).``1';
isbe[8143]='Sibbecai, Sibbechai`sib\'-e-ki, sib-e-ka\'-i (cibbekhay): One of the valiant men in David\'s army (<a onClick="return mV(\'2Sa\',21,18);">2Sa 21:18</a>; <a onClick="return mV(\'1Ch\',11,29);">1Ch 11:29</a>; <a onClick="return mV(\'1Ch\',20,4);">20:4</a>; <a onClick="return mV(\'1Ch\',27,11);">27:11</a>).``1';
isbe[8144]='Sibboleth`sib\'o-leth (cibboleth).`<a href="./study/isbe/search.html?string=SHIBBOLETH">SHIBBOLETH</a>`1';
isbe[8145]='Sibmah`sib\'-ma.`<a href="./study/isbe/search.html?string=SEBAM">SEBAM</a>`1';
isbe[8146]='Sibraim`sib-ra\'-im, sib\'-ra-im (cibhrayim; Codex Vaticanus Sebram; Codex Alexandrinus Sephram): A place named as on the boundary of Palestine in Ezekiel\'s ideal delineation, "between the border of Damascus and the border of Hamath" (<a onClick="return mV(\'Eze\',47,16);">Eze 47:16</a>). It may possibly be represented by the modern Khirbet Sanbariyeh on the west bank of Nahr el-Chasbany, about 3 miles southeast of \'Abil.``1';
isbe[8147]='Sibylline Oracles`sib\'-i-lin, -lin or\'-a-k\'-lz.`<a href="./study/isbe/search.html?string=APOCALYPTIC+LITERATURE">APOCALYPTIC LITERATURE</a>`1';
isbe[8148]='Sicarii`si-ka\'-ri-i.`<a href="./study/isbe/search.html?string=ASSASSINS">ASSASSINS</a>`1';
isbe[8149]='Sichem`si\'-kem (shekhem). the King James Version in <a onClick="return mV(\'Gen\',12,6);">Ge 12:6</a>.`<a href="./study/isbe/search.html?string=SHECHEM">SHECHEM</a>`1';
isbe[8150]='Sick; Sickness`sik, sik\'-nes (chalah (<a onClick="return mV(\'Gen\',48,1);">Ge 48:1</a>, etc.), choli (<a onClick="return mV(\'Deu\',28,61);">De 28:61</a>, etc.), tachalu\' (<a onClick="return mV(\'Deu\',29,21);">De 29:21</a>, etc.), machalah (<a onClick="return mV(\'Exd\',23,25);">Ex 23:25</a>, etc.), daweh (<a onClick="return mV(\'Lev\',15,33);">Le 15:33</a>, etc.), \'anash (<a onClick="return mV(\'2Sa\',12,15);">2Sa 12:15</a>, etc.); astheneo (<a onClick="return mV(\'Mat\',10,8);">Mt 10:8</a>, etc.; compare 2Ma 9:22), kakos echon (<a onClick="return mV(\'Luk\',7,2);">Lu 7:2</a>), kakos echontas (<a onClick="return mV(\'Mat\',4,24);">Mt 4:24</a>, etc.), arrhostos (Sirach 7:35; <a onClick="return mV(\'Mat\',14,14);">Mt 14:14</a>, etc.), arrhostema (Sirach 10:10, etc.), with various cognates, kamno (<a onClick="return mV(\'Jam\',5,15);">Jas 5:15</a>); Latin morbus (2Esdras 8:31)): Compared with the number of deaths recorded in the historical books of the Bible the instances in which diseases are mentioned are few. "Sick" and "sickness" (including "disease," etc.) are the translations of 6 Hebrew and 9 Greek words and occur 56 times in the Old Testament and 57 times in the New Testament. The number of references in the latter is significant as showing how much the healing of the sick was characteristic of the Lord\'s ministry. The diseases specified are varied. Of infantile sickness there is an instance in Bath-sheba\'s child (<a onClick="return mV(\'2Sa\',12,15);">2Sa 12:15</a>), whose disease is termed \'anash, not improbably trismus nascentium, a common disease in Palestine. Among adolescents there are recorded the unspecified sickness of Abijah (<a onClick="return mV(\'1Ki\',14,1);">1Ki 14:1</a>), of the widow\'s son at Zarephath (<a onClick="return mV(\'1Ki\',17,17);">1Ki 17:17</a>), the sunstroke of the Shunammite\'s son (<a onClick="return mV(\'2Ki\',4,19);">2Ki 4:19</a>), the epileptic boy (<a onClick="return mV(\'Mat\',17,15);">Mt 17:15</a>), Jairus\' daughter (<a onClick="return mV(\'Mat\',9,18);">Mt 9:18</a>), and the nobleman\'s son (<a onClick="return mV(\'Jhn\',4,46);">Joh 4:46</a>). At the other extreme of life Jacob\'s death was preceded by sickness (<a onClick="return mV(\'Gen\',48,1);">Ge 48:1</a>). Sickness resulted from accident (Ahaziah, <a onClick="return mV(\'2Ki\',1,2);">2Ki 1:2</a>), wounds (Joram, <a onClick="return mV(\'2Ki\',8,29);">2Ki 8:29</a>), from the violence of passion (Amnon, <a onClick="return mV(\'2Sa\',13,2);">2Sa 13:2</a>), or mental emotion (<a onClick="return mV(\'Dan\',8,27);">Da 8:27</a>); see also in this connection <a onClick="return mV(\'Sgs\',2,5);">So 2:5</a>; <a onClick="return mV(\'Sgs\',5,8);">5:8</a>. Sickness the result of drunkenness is mentioned (<a onClick="return mV(\'Hsa\',7,5);">Ho 7:5</a>), and as a consequence of famine (<a onClick="return mV(\'Jer\',14,18);">Jer 14:18</a>) or violence (<a onClick="return mV(\'Mic\',6,13);">Mic 6:13</a>). Daweh or periodic sickness is referred to (<a onClick="return mV(\'Lev\',15,33);">Le 15:33</a>; <a onClick="return mV(\'Lev\',20,18);">20:18</a>), and an extreme case is that of <a onClick="return mV(\'Luk\',8,43);">Lu 8:43</a>.<P>In some examples the nature of the disease is specified, as Asa\'s disease in his feet (<a onClick="return mV(\'1Ki\',15,23);">1Ki 15:23</a>), for which he sought the aid of physicians in vain (<a onClick="return mV(\'2Ch\',16,12);">2Ch 16:12</a>). Hezekiah and Job suffered from sore boils, Jehoram from some severe dysenteric attack (<a onClick="return mV(\'2Ch\',21,19);">2Ch 21:19</a>), as did Antiochus Epiphanes (2Macc 9:5). Probably the sudden and fatal disease of Herod was similar, as in both cases there is reference to the presence of worms (compare <a onClick="return mV(\'Act\',12,23);">Ac 12:23</a> and 2Macc 9:9). The disease of Publius\' father was also dysentery (<a onClick="return mV(\'Act\',28,8);">Ac 28:8</a>). Other diseases specified are paralysis (<a onClick="return mV(\'Mat\',8,6);">Mt 8:6</a>; <a onClick="return mV(\'Mat\',9,2);">9:2</a>), and fever (<a onClick="return mV(\'Mat\',8,14);">Mt 8:14</a>). Not improbably the sudden illness of the young Egyptian at Ziklag (<a onClick="return mV(\'1Sa\',30,11);">1Sa 30:11</a>), and the illness of Ben-hadad which weakened him so that he could not resist the violence of Hazael, were also the common Palestine fever (<a onClick="return mV(\'2Ki\',8,15);">2Ki 8:15</a>) of whose symptoms and effects there is a graphic description in <a onClick="return mV(\'Psa\',38,\'1-\');">Ps 38</a>. Unspecified fatal illnesses were those of Elisha (<a onClick="return mV(\'2Ki\',13,14);">2Ki 13:14</a>), Lazarus (<a onClick="return mV(\'Jhn\',11,1);">Joh 11:1</a>), Tabitha (<a onClick="return mV(\'Act\',9,37);">Ac 9:37</a>). In the language of the Bible, leprosy is spoken of as a defilement to be cleansed, rather than as a disease to be cured.<P>The proverb concerning the sick quoted by the Lord at Capernaum (<a onClick="return mV(\'Mar\',2,17);">Mr 2:17</a>) has come down to us in several forms in apocryphal and rabbinical writings (Babha\' Qamma\' 26:13; Sanhedhrin 176), but is nowhere so terse as in the form in which He expresses it. The Lord performed His healing of the sick by His word or touch, and one of the most emphatic charges which He gave to His disciples when sending them out was to heal the sick. One of the methods used by them, the anointing with oil, is mentioned in <a onClick="return mV(\'Mar\',6,13);">Mr 6:13</a> and enjoined by James (<a onClick="return mV(\'Jam\',5,15);">5:15</a>). In later times the anointing which was at first used as a remedial agent became a ceremonial in preparation for death, one of the seven sacraments of the Roman church (Aquinas, Summa Theologia suppl. ad Piii. 29).<P>The duty of visiting the sick is referred to in <a onClick="return mV(\'Eze\',34,4,16);">Eze 34:4,16</a>, and by the Lord in the description of the Judgment scene (<a onClick="return mV(\'Mat\',25,36,43);">Mt 25:36,43</a>). It is inculcated in several of the rabbinical tracts. "He that visits the sick lengthens his life, he who refrains shortens it," says Rabbi Ischanan in Nedharim 29. In Shulchan \'Arukh, Yoreh De\'ah there is a chapter devoted to this duty, which is regarded as incumbent on the Jew, even though the sick person be a Gentile (Gittin 61a). The church\'s duty to the sick, so long neglected, has, within the last century, been recognized in the mission field, and has proved, in heathen lands, to be the most important of all pioneer agressive methods.<P>While we find that the apostles freely exercised their gifts of healing, it is noteworthy that we read of the sickness of two of Paul\'s companions, Epaphroditus (<a onClick="return mV(\'Phl\',2,26);">Php 2:26</a>) and Trophimus (<a onClick="return mV(\'2Ti\',4,20);">2Ti 4:20</a>), for whose recovery he seems to have used no other means than prayer.`<a href="./study/isbe/search.html?string=DISEASE">DISEASE</a>`107';
isbe[8151]='Sickle`sik\'-\'l (chermesh (<a onClick="return mV(\'Deu\',16,9);">De 16:9</a>; <a onClick="return mV(\'Deu\',23,25);">23:25</a>), maggal; compare Arabic minjal (<a onClick="return mV(\'Jer\',50,16);">Jer 50:16</a>; <a onClick="return mV(\'Joe\',3,13);">Joe 3:13</a>); drepanon (<a onClick="return mV(\'Mar\',4,29);">Mr 4:29</a>; <a onClick="return mV(\'Rev\',14,\'14-19\');">Re 14:14-19</a>)): Although the ancients pulled much of their grain by hand, we know that they also used sickles. The form of this instrument varied, as is evidenced by the Egyptian sculptures. The earliest sickle was probably of wood, shaped like the modern scythe, although much smaller, with the cutting edge made of sharp flints set into the wood. Sickle flints were found at Tel el-Chesy. Crescent-shaped iron sickles were found in the same mound. In Palestine and Syria the sickle varies in size. It is usually made wholly of iron or steel and shaped much like the instrument used in western lands. The smaller-sized sickles are used both for pruning and for reaping.``133';
isbe[8152]='Sicyon`sish\'-i-on (Sikuon, Sukuon, Sukion): Mentioned in 1Macc 15:23 in the list of countries and cities to which Lucius the Roman consul (probably Lucius Calpurnius Piso, 139 BC) wrote, asking them to be friendly to the Jews. The Jewish dispersion had already taken place, and Jews were living in most of the seaports and cities of Asia Minor, Greece and Egypt (compare Sib Or 3:271, circa 140 BC, and Philo).<P>Sicyon was situated 18 miles west of Corinth on the south side of the Gulf of Corinth. Its antiquity and ancient importance are seen by its coins still extant, dating from the 5th century. Though not as important as Corinth in its sea trade, the burning of that city in 143 BC, and the favor shown to Sicyon by the Roman authorities in adding to its territory and assigning to it the direction of the Isthmian games, increased its wealth and influence for a time.``78';
isbe[8153]='Siddim, Vale of`sid\'-im, (\'emeq ha-siddim; Septuagint he pharangx (or koilas) he haluke): The place mentioned in <a onClick="return mV(\'Gen\',14,\'3-8\');">Ge 14:3-8</a> as being the scene of encounter between Chedorlaomer and his allies with the kings of Sodom, Gomorrah, Admah, Zeboiim and Zoar. In <a onClick="return mV(\'Gen\',14,3);">14:3</a> it is identified with the Salt Sea, and in <a onClick="return mV(\'Gen\',14,10);">14:10</A> it is said to have been full of slime pits ("bitumen").<P>According to the traditional view, the Vale of Siddim was at the southern end of the Dead Sea. But in recent years a number of eminent authorities have maintained that it was at the northern end of the Dead Sea, in the vicinity of Jericho. Their argument has mainly been drawn from incidental references in the scene (<a onClick="return mV(\'Gen\',13,\'1-13\');">Ge 13:1-13</a>) describing the parting of Lot and Abram, and again in the account of Moses\' vision from Pisgah (<a onClick="return mV(\'Deu\',34,3);">De 34:3</a>).<P>In the account of Abram and Lot, it is said that from Bethel they saw "all the Plain of the Jordan, that it was well watered everywhere, before Yahweh destroyed Sodom and Gomorrah." The word here translated "plain" means "circle," and well describes the view which one has of the plain about Jericho from Bethel as he looks down the valley past Ai. But it seems to go beyond the text to assume that the Vale of Siddim was within that circle of vision, for it is said in <a onClick="return mV(\'Gen\',13,12);">Ge 13:12</a> simply that Lot dwelt "in the cities of the Plain, and moved his tent as far as Sodom." In the vision of Moses, likewise, we have a very general and condensed description, in which it is said that he was shown "the Plain of the valley of Jericho, the city of palm-trees, unto Zoar," which, as we learn from <a onClick="return mV(\'Gen\',19,22);">Ge 19:22</a>, was not far from the Vale of Siddim. It is true that from the traditional site of Pisgah the south end of the Dead Sea could not be seen. But we are by no means sure that the traditional site of Pisgah is the true one, or that the import of this language should be restricted to the points which are actually within range of vision.<P>The tendency at the present time is to return to the traditional view that the Vale of Siddim was at the south end of the Dead Sea. This is supported by the fact that Jebel Usdum, the salt mountain at the southwest corner of the Dead Sea, still bears the name of Sodom, Usdum being simply another form of the word. A still stronger argument, however, is drawn from the general topographical and geological conditions. In the first place, Zoar, to which Lot is said to have fled, was not far away. The most natural site for it is near the mouth of the Wady Kerak, which comes down from Moab into the southern end of the Dead Sea (see <a href="./study/isbe/search.html?string=ZOAR">ZOAR</a>); and this city was ever afterward spoken of as a Moabite city, which would not have been the case if it had been at the north end of the sea. It is notable in <a onClick="return mV(\'Jos\',13,\'15-21\');">Jos 13:15-21</a>, where the cities given to Reuben are enumerated, that, though the slopes of Pisgah are mentioned, Zoar is not mentioned.<P>In <a onClick="return mV(\'Gen\',14,\'1-\');">Ge 14</a>, where the battle between Amraphel and his allies with Sodom and the other cities of the plain is described, the south end of the Dead Sea comes in logical order in the progress of their campaign, and special mention is made of the slime or bitumen pits which occurred in the valley, and evidently played an important part in the outcome of the battle.<P>At the south end of the Dead Sea there is an extensive circle or plain which is better supplied with water for irrigation than is the region about Jericho, and which, on the supposition of slight geological changes, may have been extremely fertile in ancient times; while there are many indications of such fertility in the ruins that have been described by travelers about the mouth of the Kerak and other localities nearby. The description, therefore, of the fertility of the region in the Vale of Siddim may well have applied to this region at the time of Lot\'s entrance into it.<P>There are very persistent traditions that great topographical changes took place around the south end of the Dead Sea in connection with the destruction of Sodom and Gomorrah, while the opinion has been universally prevalent among the earlier historical writers that the site of Sodom and Gomorrah is beneath the waters of the Dead Sea.<P>Geological investigations, so far from disproving these traditions, render them altogether possible and credible. There is a remarkable contrast between the depths of the north end of the Dead Sea and of the south end. Near the north end the depth descends to 1,300 ft., whereas for many miles out from the south end it is very shallow, so that at low water a ford exists, and is occasionally used, from the north end of the salt mountain across to el-Lisan.<P>The precipitous salt cliffs of Jebel Usdum which border the southwest corner of the Dead Sea would indicate that, in comparatively recent times, there had been abrupt subsidence of a good many feet in the bottom of the Dead Sea at that end.<P>Such subsidences of limited areas and in connection with earthquakes are by no means uncommon. In 1819 an area of 2,000 square miles about the delta of the Indus sank beneath the level of the sea, so that the tops of the houses were barely seen above the water. A smaller area in the delta of the Selenga River sank during the last century beneath the waters of Lake Baikal. Professor R.S. Tarr of Cornell University has recently described the effect of an earthquake on the shores of Alaska, in which there was a change of level of 47 ft.<P>More probably (see <a href="./study/isbe/search.html?string=ARABAH">ARABAH</a>; <a href="./study/isbe/search.html?string=DEAD+SEA">DEAD SEA</a>) there has been a rise in the waters of the Dead Sea since Abraham\'s time, caused by the encroachment upon the original area of evaporation by the deltas which have been pushed into the main part of the depression by the Jordan, and various smaller streams descending from the highlands on either side. In consequence of these encroachments, the equilibrium between precipitation and evaporation could be maintained only by a rise in the water causing it to spread over the shallow shelf at the south end, thus covering a large part of the Vale of Siddim with the shoal water now found between el-Lisan and Jebel Usdum.``198';
isbe[8154]='Side`si\'-de (Side): An ancient town of Pamphylia, occupying a triangular promontory on the coast. It was one of the towns to which a letter favorable to the Jews was sent by the Roman consul Lucius (1Macc 15:23). The town seems to have been of considerable antiquity, for it had existed long before it fell into the possession of Alexander the Great, and for a time it was the metropolis of Pamphylia. Off the coast the fleet of Antiochus was defeated by the Rhodians. During the 1st century, Side was noted as one of the chief ports of pirates who disposed of much of their booty there. The ruins of the city, which are now very extensive, bear the name Eski Adalia, but among them there are no occupied houses. The two harbors protected by a sea wall may still be traced, but they are now filled with sand. The wall on the land side of the city was provided with a gate which was protected with round towers; the walls themselves are of Greek-Roman type. Within the walls the more important of the remains are three theaters near the harbors, and streets with covered porticoes leading from the city gate to the harbors. Without the walls, the street leading to the city gate is lined with sarcophagi, and among the shrubbery of the neighboring fields are traces of many buildings and of an aqueduct.``7';
isbe[8155]='Sides`sidz (yarekhah, "thigh," "flank"): the Revised Version (British and American) substitutes "innermost parts" for the King James Version "sides" in <a onClick="return mV(\'Jon\',1,5);">Jon 1:5</a>; compare <a onClick="return mV(\'1Sa\',24,3);">1Sa 24:3</a>.``1';
isbe[8156]='Sidon (1)`si\'-don (tsidhon): The oldest son of Canaan (<a onClick="return mV(\'Gen\',10,15);">Ge 10:15</a>).``1';
isbe[8157]='Sidon (2)`si\'-don (tsidhon; Sidon; the King James Version, Sidon and Zidon; the Revised Version (British and American) <a href="./study/isbe/search.html?string=SIDON">SIDON</a> only):<P>1. Location and Distinction:<P>One of the oldest Phoenician cities, situated on a narrow plain between the range of Lebanon and the sea, in latitude 33 degrees 34 minutes nearly. The plain is well watered and fertile, about 10 miles long, extending from a little north of Sarepta to the Bostrenus (Nahr el-\'Auly). The ancient city was situated near the northern end of the plain, surrounded with a strong wall. It possessed two harbors, the northern one about 500 yds. long by 200 wide, well protected by little islets and a breakwater, and a southern about 600 by 400 yards, surrounded on three sides by land, but open to the west, and thus exposed in bad weather. The date of the founding of the city is unknown, but we find it mentioned in the Tell el-Amarna Letters in the 14th century BC, and in <a onClick="return mV(\'Gen\',10,19);">Ge 10:19</a> it is the chief city of the Canaanites, and Joshua (<a onClick="return mV(\'Jos\',11,8);">Jos 11:8</a>) calls it Great Sidon. It led all the Phoenician cities in its early development of maritime affairs, its sailors being the first to launch out into the open sea out of sight of land and to sail by night, guiding themselves by the stars. They were the first to come into contact with the Greeks and we find the mention of them several times in Homer, while other Phoenician towns are not noticed. Sidon became early distinguished for its manufactures and the skill of its artisans, such as beautiful metal-work in silver and bronze and textile fabrics embroidered and dyed with the famous purple dye which became known as Tyrian, but which was earlier produced at Sidon. Notices of these choice articles are found in Homer, both in the Iliad and the Odyssey. Sidon had a monarchical form of government, as did all the Phoenician towns, but it also held a sort of hegemony over those to the south as far as the limit of Phoenicia. It likewise made one attempt to establish an inland colony at Laish or Dan, near the headwaters of the Jordan, but this ended in disaster (<a onClick="return mV(\'Jdg\',18,7,27,28);">Jud 18:7,27,28</a>). The attempt was not renewed, but many colonies were established over-sea. Citium, in Cyprus, was one of the earliest.<P>2. Historical:<P>(1) The independence of Sidon was lost when the kings of the XVIIIth and XIXth Dynasties of Egypt added Palestine and Syria to their dominions (1580-1205 BC). The kings of Sidon were allowed to remain on the throne as long as they paid tribute, and perhaps still exercised authority over the towns that had before been subject to them. When the power of Egypt declined under Amenhotep IV (1375-1358), the king of Sidon seems to have thrown off the yoke, as appears from the Tell el-Amarna Letters. Rib-addi of Gebal writes to the king of Egypt that Zimrida, king of Sidon, had joined the enemy, but Zimrida himself claims, in the letters he wrote, to be loyal, declaring that the town belonging to him had been taken by the Khabiri (Tab. 147). Sidon, with the other towns, eventually became independent of Egypt, and she retained the hegemony of the southern towns and perhaps added Dor, claimed by the Philistines, to her dominion. This may have been the reason for the war that took place about the middle of the 12th century BC, in which the Philistines took and plundered Sidon, whose inhabitants fled to Tyre and gave the latter a great impetus. Sidon, however, recovered from the disaster and became powerful again. The Book of Judges claims that Israel was oppressed by Sidon (<a onClick="return mV(\'Jdg\',10,12);">10:12</A>), but it is probable Sidon stands here for Phoenicia in general, as being the chief town.<P>(2) Sidon submitted to the Assyrian kings as did the Phoenician cities generally, but revolted against Sennacherib and again under Esar-haddon. The latter destroyed a large part of the city and carried off most of the inhabitants, replacing them by captives from Babylon and Elam, and renamed it Ir-Esar-had-don ("City of Esar-haddon"). The settlers readily mingled with the Phoenicians, and Sidon rose to power again when Assyria fell, was besieged by Nebuchadnezzar at the time of his siege of Jerusalem and Tyre, and was taken, having lost about half of its inhabitants by plague. The fall of Babylon gave another short period of independence, but the Persians gained control without difficulty, and Sidon was prominent in the Persian period as the leading naval power among the Phoenicians who aided their suzerain in his attacks upon Greece. In 351 BC, Sidon rebelled under Tabnit II (Tennes), and called in the aid of Greek mercenaries to the number of 10,000; but Ochus, the Persian king, marched against him with a force of 300,000 infantry and 30,000 horse, which so frightened Tabnit that he betrayed the city to save his own life. But the citizens, learning of the treachery, first burned their fleet and then their houses, perishing with their wives and children rather than fall into the hands of Ochus, who butchered all whom he seized, Tabnit among them. It is said that 40,000 perished in the flames. A list of the kings of Sidon in the Persian period has been recovered from the inscriptions and the coins, but the dates of their reigns are not accurately known. The dynasty of the known kings begins with Esmunazar I, followed by Tabnit I, Amastoreth; Esmunazar II, Strato I (Bodastart), Tabnit II (Tennes) and Strato II. Inscriptions from the temple of Esmun recently discovered give the name of a Bodastart and a son Yatonmelik, but whether the first is one of the Stratos above mentioned or a third is uncertain; also whether the son ever reigned or not. As Bodastart calls himself the grandson of Esmunazar, he is probably Strato I who reigned about 374-363 BC, and hence, his grandfather, Esmunazar I, must have reigned in 400 BC or earlier. Strato II was on the throne when Alexander took possession of Phoenicia and made no resistance to him, and even aided him in the siege of Tyre, which shows that Sidon had recovered after the terrible disaster it suffered in the time of Ochus. It perhaps looked upon the advance of Alexander with content as its avenger. The destruction of Tyre increased the importance of Sidon, and after the death of Alexander it became attached to the kingdom of the Ptolemies and remained so until the victory of Antiochus III over Scopas (198 BC), when it passed to the Seleucids and from them to the Romans, who granted it a degree of autonomy with native magistrates and a council, and it was allowed to coin money in bronze.<P>3. New Testament Mention:<P>Sidon comes into view several times in the New Testament; first when Christ passed into the borders of Tyre and Sidon and healed the daughter of the Syro-phoenician woman (<a onClick="return mV(\'Mar\',7,\'24-30\');">Mr 7:24-30</a>); also when Herod Agrippa I received a delegation from Tyre and Sidon at Caesarea (<a onClick="return mV(\'Act\',12,20);">Ac 12:20</a>), where it appears to have been outside his jurisdiction. Paul, on his way to Rome, was permitted to visit some friends at Sidon (<a onClick="return mV(\'Act\',27,3);">Ac 27:3</a>). See also <a onClick="return mV(\'Mat\',11,21);">Mt 11:21</a>f and <a onClick="return mV(\'Mar\',3,8);">Mr 3:8</a>.<P>It was noted for its school of philosophy under Augustus and Tiberius, its inhabitants being largely Greek; and when Berytus was destroyed by an earthquake in 551, its great law school was removed to Sidon. It was not of great importance during the Crusades, being far surpassed by Acre, and in modern times it is a small town of some 15,000.`<a href="./study/isbe/search.html?string=PHOENICIA">PHOENICIA</a>`138';
isbe[8158]='Sidonians`si-do\'-ni-anz: Natives or inhabitants of Sidon (<a onClick="return mV(\'Deu\',3,9);">De 3:9</a>; <a onClick="return mV(\'Jos\',13,4,6);">Jos 13:4,6</a>; <a onClick="return mV(\'Jdg\',3,3);">Jud 3:3</a>; <a onClick="return mV(\'1Ki\',5,6);">1Ki 5:6</a>).``1';
isbe[8159]='Siege`sej (matsor (<a onClick="return mV(\'Deu\',28,52,53);">De 28:52,53</a>; <a onClick="return mV(\'1Ki\',15,27);">1Ki 15:27</a>; <a onClick="return mV(\'2Ki\',25,2);">2Ki 25:2</a>; <a onClick="return mV(\'Isa\',29,3);">Isa 29:3</a>; <a onClick="return mV(\'Eze\',4,2);">Eze 4:2</a>); "to be besieged," "to suffer siege," ba-matsor bo\' (<a onClick="return mV(\'Deu\',20,19);">De 20:19</a>; <a onClick="return mV(\'2Ki\',24,10);">2Ki 24:10</a>; <a onClick="return mV(\'2Ki\',25,2);">25:2</a>)):<P>1. In Early Hebrew History<P>2. In the Monarchy<P>3. Preliminaries to Siege<P>4. Siege Operations: Attack<P class="in15">(1) Investment of City<P class="in15">(2) Line of Circumvallation<P class="in15">(3) Mound, or Earthworks<P class="in15">(4) Battering-Rams<P class="in15">(5) Storming of Walls and Rushing of Breach<P>5. Siege Operations: Defense<P>6. Raising of Siege<P>7. Horrors of Siege and Capture<P>8. Siege in the New Testament<P>LITERATURE<hr /><P>1. In Early Hebrew History:<P>In early Hebrew history, siege operations are not described and can have been little known. Although the Israelites had acquired a certain degree of military discipline in the wilderness, when they entered Canaan they had no experience of the operations of a siege and were without the engines of war necessary for the purpose. Jericho, with its strongly fortified wall, was indeed formally invested<65>it "was straitly shut up because of the children of Israel: none went out, and none came in" (<a onClick="return mV(\'Jos\',6,1);">Jos 6:1</a>)<29>but it fell into their hands without a siege. Other cities seem to have yielded after pitched battles, or to have been taken by assault. Many of the Canaanite fortresses, like Gezer (<a onClick="return mV(\'2Sa\',5,25);">2Sa 5:25</a>; <a onClick="return mV(\'Jos\',16,10);">Jos 16:10</a>), Taanach and Megiddo (<a onClick="return mV(\'Jdg\',1,27);">Jud 1:27</a>), remained unreduced. Jerusalem was captured by the men of Judah (<a onClick="return mV(\'Jdg\',1,8);">Jud 1:8</a>), but the fort of Jebus remained unconquered till the time of David (<a onClick="return mV(\'2Sa\',5,6);">2Sa 5:6</a>).<P>2. In the Monarchy:<P>In the days of the monarchy more is heard of siege operations. At the siege of Rabbath-Ammon Joab seems to have deprived the city of its water-supply and rendered it untenable (<a onClick="return mV(\'2Sa\',11,1);">2Sa 11:1</a>; <a onClick="return mV(\'2Sa\',12,27);">12:27</a>). At Abel of Beth-maacah siege operations are described in which Joab distinguished himself (<a onClick="return mV(\'2Sa\',20,15);">2Sa 20:15</a>). David and Solomon, and, after the disruption of the kingdom, Rehoboam and Jeroboam built fortresses which ere long became the scene of siege operations. The war between Judah and Israel in the days of Nadab, Baasha, and Elah was, for the most part, a war of sieges. It was while besieging Gibbethon that Nadab, the son of Jeroboam, was slain by Baasha (<a onClick="return mV(\'1Ki\',15,27);">1Ki 15:27</a>), and, 27 years after, while the army of Israel was still investing the same place, the soldiery chose their commander Omri to be king over Israel (<a onClick="return mV(\'1Ki\',16,16);">1Ki 16:16</a>). From the Egyptians, the Syrians, the Assyrians, and the Chaldeans, with whom they came into relations in later times as allies or as enemies, the people of the Southern and of the Northern Kingdoms learned much regarding the art, both of attack and of defense of fortified places.<P>3. Preliminaries to Siege:<P>It was an instruction of the Deuteronomic Law that before a city was invested for a long siege, it should be summoned to capitulate (<a onClick="return mV(\'Deu\',20,10);">De 20:10</a>; compare <a onClick="return mV(\'2Sa\',20,18);">2Sa 20:18</a>; <a onClick="return mV(\'2Ki\',18,17);">2Ki 18:17</a>). If the offer of peace be declined, then the siege is to be proceeded with, and if the city be captured, all the male population is to be put to death, and the women and children reserved as a prey for the captors. To this humane reservation the cities of the Canaanites were to be an exception: their inhabitants were to be wholly exterminated (<a onClick="return mV(\'Deu\',20,\'16-18\');">De 20:16-18</a>).<P>The same law prescribed that there should be no unnecessary destruction of fruit trees in the prosecution of a long siege. Trees not yielding fruit for human sustenance might be cut down: "And thou shalt build bulwarks (matsor, "siegeworks") against the city that maketh war with thee, until it fall" (<a onClick="return mV(\'Deu\',20,19,20);">De 20:19,20</a>). This instruction to have regard to the fruit trees around a hostile city seems to have been more honored in the breach than in the observance, even in Israel. When the allied kings of Israel, Judah, and Edom were invading Moab and had instruction to "smite every fortified city," the prophet Elisha bade them also "fell every good tree, and stop all fountains of water, and mar every good piece of land with stones" (<a onClick="return mV(\'2Ki\',3,19,25);">2Ki 3:19,25</a>). When the assault of Jerusalem by the Chaldeans was imminent, Yahweh commanded the cutting down of the trees (<a onClick="return mV(\'Jer\',6,6);">Jer 6:6</a>). In Arabian warfare, we are told, the destruction of the enemy\'s palm groves was a favorite exploit (Robertson Smith, OTJC2, 369), and the Assyrians when they captured a city had no compunction in destroying its plantations (Inscription of Shalmaneser II on Black Obelisk).<P>4. Siege Operations: Attack:<P>From passages in the Prophets, upon which much light has been thrown by the ancient monuments of Assyria and Chaldea, we gain a very clear idea of the siege works directed against a city by Assyrian or Chaldean invaders. The siege of Lachish (<a onClick="return mV(\'2Ki\',18,13,14);">2Ki 18:13,14</a>; <a onClick="return mV(\'Isa\',36,1,2);">Isa 36:1,2</a>) by Sennacherib is the subject of a series of magnificent reliefs from the mound of Koyunjik (Layard, Monuments of Nineveh, lI, plates 20, 21, 22). The downfall of Nineveh as predicted in Nahum s prophecy lets us see the siege operations proceeding with striking realism (see Der Untergang Ninivehs by A. Jeremias and Colonel Billerbeck). Nowhere, however, are the incidents of a siege<67>the gathering of hostile forces, the slaughter of peaceful inhabitants in the country around, the raising of siegeworks, the setting of engines of war against the walls, the demolition of the towers, the breach in the principal wall, the rush of men and the clatter of horses\' hoofs through the streets, the slaughter, the pillage, the destruction of walls and houses<65>more fully and faithfully recorded than by Ezekiel when predicting the capture of Tyre by Nebuchadrezzar (<a onClick="return mV(\'Eze\',26,\'7-12\');">Eze 26:7-12</a>). The siege of Tyre lasted 13 years, and Ezekiel tells how every head was made bald and every shoulder worn by the hard service of the besiegers (<a onClick="return mV(\'Eze\',29,18);">Eze 29:18</a>). There were various ways in which an invading army might deal with a fortified city so as to secure its possession. Terms might be offered to secure a capitulation (<a onClick="return mV(\'1Ki\',20,1);">1Ki 20:1</a>ff; <a onClick="return mV(\'2Ki\',18,14);">2Ki 18:14</a>). An attempt might be made to reduce the city by starvation (<a onClick="return mV(\'2Ki\',6,24);">2Ki 6:24</a>ff; <a onClick="return mV(\'2Ki\',17,5);">2Ki 17:5</a>). The city might be invested and captured by assault and storm, as Lachish was by Sennacherib (<a onClick="return mV(\'2Ki\',18,13);">2Ki 18:13</a>; <a onClick="return mV(\'2Ki\',19,8);">19:8</a>; see Layard, op cit., II, plates 20-24). The chief operations of the besiegers were as follows:<P>(1) Investment of City:<P>There was the investment of the city by the besieging army. It was sometimes necessary to establish a fortified camp, like that of Sennacherib at Lachish to guard against sorties by the defenders. Of the siege of Jerusalem we read that Nebuchadrezzar came, "he and all his army, against Jerusalem, and encamped against it" (<a onClick="return mV(\'Jer\',52,4);">Jer 52:4</a>; compare <a onClick="return mV(\'2Ki\',25,1);">2Ki 25:1</a>). From the commencement of the siege, slingers and archers were posted where they could keep the defenders engaged; and it is to this that reference is made when Jeremiah says: "Call together the archers against Babylon, all them that bend the bow; encamp against her round about; let none thereof escape" (<a onClick="return mV(\'Jer\',50,29);">Jer 50:29</a>).<P>(2) Line of Circumvallation:<P>There was next the drawing of a line of circumvallation (day\'eq) with detached forts round about the walls. These forts were towers manned by archers, or they were used as stations from which to discharge missiles (<a onClick="return mV(\'Jer\',52,4);">Jer 52:4</a>; <a onClick="return mV(\'Eze\',17,17);">Eze 17:17</a>). In this connection the word "munition" in the King James Version and the English Revised Version (matsor) in <a onClick="return mV(\'Nah\',1,1);">Na 1:1</a> disappears in the American Standard Revised Version and is replaced by "fortress."<P>(3) Mound or Earthworks:<P>Following upon this was the mound (colelah), or earthworks, built up to the height of the walls, so as to command the streets of the city, and strike terror into the besieged. From the mound thus erected the besiegers were able to batter the upper and weaker part of the city wall (<a onClick="return mV(\'2Sa\',20,15);">2Sa 20:15</a>; <a onClick="return mV(\'Isa\',37,33);">Isa 37:33</a>; <a onClick="return mV(\'Jer\',6,6);">Jer 6:6</a>; <a onClick="return mV(\'Eze\',4,2);">Eze 4:2</a>; <a onClick="return mV(\'Dan\',11,15);">Da 11:15</a>; <a onClick="return mV(\'Lam\',4,18);">La 4:18</a>). If, however, the town, or fortress, was built upon an eminence, an inclined plane reaching to the height of the eminence might be formed of earth or stones, or trees, and the besiegers would be able to bring their engines to the foot of the walls. This road was even covered with bricks, forming a kind of paved way, up which the ponderous machines could be drawn without difficulty. To such roads there are references in Scripture (<a onClick="return mV(\'Job\',19,12);">Job 19:12</a>; <a onClick="return mV(\'Isa\',29,3);">Isa 29:3</a>, "siege works"; compare Layard, Nineveh and Its Remains, II, 366f). In the case of Tyre this mound, or way of approach, was a dam thrown across the narrow strait to obtain access to the walls (<a onClick="return mV(\'Eze\',26,8);">Eze 26:8</a>). Very often, too, there was a trench, sometimes filled with water, at the foot of the wall, which had to be dealt with previous to an assault.<P>(4) Battering-Rams:<P>The earthworks having been thrown up, and approaches to the walls secured, it was possible to set and to work the battering-rams (karim) which were to be employed in breaching the walls (<a onClick="return mV(\'Eze\',4,2);">Eze 4:2</a>), or in bursting open the gates (<a onClick="return mV(\'Eze\',21,22);">Eze 21:22</a>). The battering-rams were of different kinds. On Assyrian monuments they are found joined to movable towers holding warriors and armed men, or, in other cases, joined to a stationary tower constructed on the spot. When the men who are detailed to work the ram get it into play, with its heavy beams of planks fastened together and the great mass of metal forming its head, they can hardly fail to make an impression, and gradually, by the constantly repeated shocks, a breach is opened and the besiegers are able to rush in and bear down the defenders. It is to the shelter furnished by these towers that the prophet Nahum refers (<a onClick="return mV(\'Nah\',2,5);">2:5</A>) when he says,"the mantelet is prepared," and that Isaiah points when he declares that the king of Assyria "shall not come unto this city, nor shoot an arrow there, neither shall he come before it with shield (maghen), nor cast up a mound against it" (<a onClick="return mV(\'Isa\',37,33);">Isa 37:33</a>). Ezekiel has the same figure when, describing the siege of Tyre by Nebuchadrezzar, he declares that he shall "cast up a mound" against her, and "raise up the buckler," the buckler (qinnah) being like the Roman testudo, or roof of shields, under cover of which the besiegers carried on operations (<a onClick="return mV(\'Eze\',26,8);">Eze 26:8</a>; Colonel Billerbeck (op. cit., 178) is doubtful whether this device was known to the Assyrians). Under the shelter of their movable towers the besiegers could push forward mines, an operation known as part of siegecraft from a high antiquity (see <a onClick="return mV(\'2Sa\',20,15);">2Sa 20:15</a>, where the American Revised Version margin and the English Revised Version margin give "undermined" as an alternative to "battered"; tunneling was well known in antiquity, as the Siloam tunnel shows).<P>(5) Storming of Walls and Rushing of Breach:<P>The culminating operation would be the storming of the walls, the rushing of the breach. Scaling-ladders were employed to cross the encircling trench or ditch (<a onClick="return mV(\'Pro\',21,22);">Pr 21:22</a>); and Joel in his powerful description of the army of locusts which had devastated the land says that they "climb the wall like men of war" (<a onClick="return mV(\'Joe\',2,7);">Joe 2:7</a>). Attempts were made to set fire to the gates and to break them open with axes (<a onClick="return mV(\'Jdg\',9,52);">Jud 9:52</a>; compare <a onClick="return mV(\'Neh\',1,3);">Ne 1:3</a>; <a onClick="return mV(\'Neh\',2,3);">2:3</a>; <a onClick="return mV(\'Eze\',26,9);">Eze 26:9</a>). Jeremiah tells of the breach that was made in the city when Jerusalem was captured (<a onClick="return mV(\'Jer\',39,2);">Jer 39:2</a>). The breaches in the wall of Samaria are referred to by Amos (<a onClick="return mV(\'Amo\',4,3);">4:3</a>), who pictures the women rushing forth headlong like a herd of kine with hooks and fishhooks in their nostrils.<P>5. Siege Operations: Defense: While the besiegers employed this variety of means of attack, the besieged were equally ingenious and active in maintaining the defense. All sorts of obstructions were placed in the way of the besieging army. Springs and cisterns likely to afford supplies of water to the invaders were carefully covered up, or drained off into the city. Where possible, trenches were filled with water to make them impassable. As the siege-works of the enemy approached the main wall, it was usual to build inner fortifications, and for this purpose houses were pulled down to provide the needful space and also to supply building materials (<a onClick="return mV(\'Isa\',22,10);">Isa 22:10</a>). Slingers placed upon the walls hurled stones upon the advancing enemy, and archers from loopholes and protected battlements discharged arrows against the warriors in their movable towers. Sorties were made to damage the siege-works of the enemy and to prevent the battering-rams from being placed in position. To counteract the assaults of the battering-rams, sacks of chaff were let down like a ship\'s fender in front of the place where the engine operated<65>a contrivance countered again by poles with scythes upon them which cut off the sacks (Josephus, BJ, III, vii, 20). So, too, the defenders, by dropping a doubled chain or rope from the battlements, caught the ram and broke the force of its blows. Attempts were made to destroy the ram also by fire. In the great bas-relief of the siege of Lachish an inhabitant is seen hurling a lighted torch from the wall; and it was a common device to pour boiling water or oil from the wall upon the assailants. Missiles, too, were thrown with deadly effect from the battlements by the defenders, and it was by a piece of a millstone thrown by a woman that Abimelech met his death at Thebez (<a onClick="return mV(\'Jdg\',9,53);">Jud 9:53</a>). While Uzziah of Judah furnished his soldiers with shields and spears and helmets and coats of mail and bows and slingstones, he also "made in Jerusalem engines, invented by skillful men, to be on the towers and upon the battlements, wherewith to shoot arrows and great stones" (<a onClick="return mV(\'2Ch\',26,15);">2Ch 26:15</a>). The Jews had, for the defense of Jerusalem against the army of Titus, engines which they had taken from the Twelfth Legion at Beth-horon which seem to have had a range of 1,200 ft. Many ingenious devices are described by Josephus as employed by himself when conducting the defense of Jotapata in Galilee against Vespasian and the forces of Rome (BJ, III, vii).<P>6. Raising of Siege:<P>When Nahash king of the Ammonites laid siege to Jabesh-gilead in the opening days of the reign of Saul, the terms of peace offered to the inhabitants were so humiliating and cruel that they sought a respite of seven days and appealed to Saul in their distress. When the newly chosen king heard of their desperate condition he assembled a great army, scattered the Ammonites, and raised the siege of Jabesh-gilead, thus earning the lasting gratitude of the inhabitants (<a onClick="return mV(\'1Sa\',11,\'1-\');">1Sa 11</a>; compare <a onClick="return mV(\'1Sa\',31,12,13);">1Sa 31:12,13</a>). When Zedekiah of Judah found himself besieged in Jerusalem by the Chaldean army under Nebuzaradan, he sent intelligence to Pharaoh Hophra who crossed the frontier with his army to attack the Chaldeans and obliged them to desist from the siege. The Chaldeans withdrew for the moment from the walls of Jerusalem and offered battle to Pharaoh Hophra and his host, but the courage of the Egyptian king failed him and he retired in haste without encountering the Chaldeans in a pitched battle. The siege was prosecuted to the bitter end, and Jerusalem was captured and completely overthrown (<a onClick="return mV(\'2Ki\',25,1);">2Ki 25:1</a>; <a onClick="return mV(\'Jer\',37,\'3-10\');">Jer 37:3-10</a>; <a onClick="return mV(\'Eze\',17,17);">Eze 17:17</a>).<P>7. Horrors of Siege and Capture:<P>In the ancient law of Israel "siege" is classed with drought and pestilence and exile as punishments with which Yahweh would visit His people for their disobedience (<a onClick="return mV(\'Deu\',28,\'49-57\');">De 28:49-57</a>). Of the horrors there described they had again and again bitter experience. At the siege of Samaria by Ben-hadad II, so terrible were the straits to which the besieged were reduced that they cooked and ate their own children (<a onClick="return mV(\'2Ki\',6,28);">2Ki 6:28</a>). In the siege of Jerusalem by the Chaldeans, which ended in the overthrow of the city and the destruction of the Temple, the sufferings of the inhabitants from hunger and disease were incredible (<a onClick="return mV(\'2Ki\',25,3);">2Ki 25:3</a>; <a onClick="return mV(\'Jer\',32,24);">Jer 32:24</a>; <a onClick="return mV(\'Lam\',2,20);">La 2:20</a>; <a onClick="return mV(\'Lam\',4,\'8-10\');">4:8-10</a>). The horrors of siege have, perhaps, reached their climax in the account given by Josephus of the tragedy of Masada. To escape capture by the Romans, ten men were chosen by lot from among the occupants of the fortress, 960 in number, including combatants and non-combatants, men, women and children, to slay the rest. From these ten one was similarly chosen to slay the survivors, and he, having accomplished his awful task, ran his sword into his own body (Josephus, BJ, VII, ix, 1). While all the inhabitants of a city under siege suffered the famine of bread and the thirst for water, the combatants ran the risk of impalement and other forms of torture to which prisoners in Assyrian and Chaldean and Roman warfare were subjected.<P>The horrors attending the siege of a city were only surpassed by the barbarities perpetrated at its capture. The emptying of a city by its capture is likened to the hurling of a stone from a sling (<a onClick="return mV(\'Jer\',10,17,18);">Jer 10:17,18</a>). Deportation of the whole of the inhabitants often followed (<a onClick="return mV(\'2Ki\',17,6);">2Ki 17:6</a>; <a onClick="return mV(\'2Ki\',24,14);">24:14</a>). Not only were the inhabitants of the captured city deported, but their gods were carried off with them and the idols broken in pieces. This is predicted or recorded of Babylon (<a onClick="return mV(\'Isa\',21,9);">Isa 21:9</a>; <a onClick="return mV(\'Isa\',46,1);">46:1</a>; <a onClick="return mV(\'Jer\',50,2);">Jer 50:2</a>), of Egypt (<a onClick="return mV(\'Jer\',43,12);">Jer 43:12</a>), of Samaria (<a onClick="return mV(\'Hsa\',10,6);">Ho 10:6</a>). Indiscriminate slaughter followed the entrance of the assailants, and the city was usually given over to the flames (<a onClick="return mV(\'Jer\',39,8,9);">Jer 39:8,9</a>; <a onClick="return mV(\'Lam\',4,18);">La 4:18</a>). "Cities without number," says Shalmaneser II in one of his inscriptions, "I wrecked, razed, burned with fire." Houses were destroyed and women dishonored (<a onClick="return mV(\'Zec\',14,2);">Zec 14:2</a>). When Darius took Babylon, he impaled three thousand prisoners (Herodotus iii.159). The Scythians scalped and flayed their enemies and used their skins for horse trappings (ibid., iv.64). The Assyrian sculptures show prisoners subjected to horrible tortures, or carried away into slavery. The captured Zedekiah had his eyes put out after he had seen his own sons cruelly put to death (<a onClick="return mV(\'2Ki\',25,7);">2Ki 25:7</a>). It is only employing the imagery familiar to Assyrian warfare when Isaiah represents Yahweh as saying to Sennacherib: "Therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest" (<a onClick="return mV(\'Isa\',37,29);">Isa 37:29</a>). Anticipating the savage barbarities that would follow the capture of Samaria by the Assyrians, Hosea foresees the infants being dashed to pieces and the women with child being ripped up (<a onClick="return mV(\'Hsa\',10,14);">Ho 10:14</a>; <a onClick="return mV(\'Hsa\',13,16);">13:16</a>; compare <a onClick="return mV(\'Amo\',1,13);">Am 1:13</a>). The prophet Nahum predicting the overthrow of Nineveh recalls how at the capture of No-amon (Egyptian Thebes) by the Assyrian conqueror, Ashurbanipal, "her young children also were dashed in pieces at the head of all the streets; and they cast lots for her honorable men, and all her great men were bound in chains" (<a onClick="return mV(\'Nah\',3,10);">Na 3:10</a>).<P>8. Siege in the New Testament:<P>The only. explicit reference to siege operations in the New Testament is our Lord\'s prediction of the complete destruction of Jerusalem when He wept over its coming doom: "For the days shall come upon thee, when thine enemies shall cast up a bank (charax, the King James Version, quite incorrectly, "trench") about thee, and compass thee round, and keep thee in on every side, and shall dash thee to the ground, and thy children within thee; and they shall not leave in thee one stone upon another" (<a onClick="return mV(\'Luk\',19,43,44);">Lu 19:43,44</a>). The order and particulars of the siege are in accordance with the accounts of siege operations in the Old Testament. How completely the prediction was fulfilled we see from Josephus (BJ, V, vi, 10).<P>Figurative:<P>In Paul\'s Epistles there are figures taken from siege operations. In <a onClick="return mV(\'2Cr\',10,4);">2Co 10:4</a> we have "the casting down of strongholds," where the Greek word kathairesis, from kathairein, is the regular word used in Septuagint for the reduction of a fortress (<a onClick="return mV(\'Pro\',21,22);">Pr 21:22</a>; <a onClick="return mV(\'Lam\',2,2);">La 2:2</a>; 1Ma 5:65). In <a onClick="return mV(\'Eph\',6,16);">Eph 6:16</a> there is allusion to siege-works, for the subtle temptations of Satan are set forth as the flaming darts hurled by the besiegers of a fortress which the Christian soldier is to quench with the shield of faith.<P>LITERATURE.<P>Nowack, Hebraische Archaeologie, 71; Benzinger, "Kriegswesen" in Herzog3; Billerbeck and A. Jeremias, Der Untergang Ninivehs; Billerbeck, Der Festungsbau im alten Orient.``128';
isbe[8160]='Sieve; Sift`siv.`<a href="./study/isbe/search.html?string=AGRICULTURE">AGRICULTURE</a>; <a href="./study/isbe/search.html?string=THRESHING">THRESHING</a>`1';
isbe[8161]='Siglos`sig\'-los (siglos): A Persian silver coin, twenty of which went to the gold <a href="./study/isbe/search.html?string=DARIC">DARIC</a> (which see).``1';
isbe[8162]='Sign`sin (\'oth "a sign" "mark" mopheth, "wonder"\' semeion, "a sign," "signal," "mark"): A mark by which persons or things are distinguished and made known. In Scripture used generally of an address to the senses to attest the existence of supersensible and therefore divine power. Thus the plagues of Egypt were "signs" of divine displeasure against the Egyptians (<a onClick="return mV(\'Exd\',4,8);">Ex 4:8</a>ff; <a onClick="return mV(\'Jos\',24,17);">Jos 24:17</a>, and often); and the miracles of Jesus were "signs" to attest His unique relationship with God (<a onClick="return mV(\'Mat\',12,38);">Mt 12:38</a>; <a onClick="return mV(\'Jhn\',2,18);">Joh 2:18</a>; <a onClick="return mV(\'Act\',2,22);">Ac 2:22</a>). Naturally, therefore, both in the Old Testament and the New Testament, "signs" are assimilated to the miraculous, and prevailingly associated with immediate divine interference. The popular belief in this manner of communication between the visible and the invisible worlds has always been, and is now, widespread. So-called "natural" explanations, however ingenious or cogent, fail with the great majority of people to explain anything. Wesley and Spurgeon were as firm believers in the validity of such methods of intercourse between man and God as were Moses and Gideon, Peter and John.<P>The faith that walks by signs is not by any means to be lightly esteemed. It has been allied with the highest nobility of character and with the most signal achievement. Moses accepted the leadership of his people in response to a succession of signs: e.g. the burning bush, the rod which became a serpent, the leprous hand, etc. (<a onClick="return mV(\'Exd\',3,\'1-\');">Ex 3</a>; <a onClick="return mV(\'Exd\',4,\'1-\');">4</a>); so, too, did Gideon, who was not above making proof of God in the sign of the fleece of wool (<a onClick="return mV(\'Jdg\',6,\'36-40\');">Jud 6:36-40</a>). In the training of the Twelve, Jesus did not disdain the use of signs (<a onClick="return mV(\'Luk\',5,\'1-11\');">Lu 5:1-11</a>, and often); and the visions by which Peter and Paul were led to the evangelization of the Gentiles were interpreted by them as signs of the divine purpose (<a onClick="return mV(\'Act\',10,\'1-\');">Ac 10</a>; <a onClick="return mV(\'Act\',16,\'1-\');">16</a>).<P>The sacramental use of the sign dates from the earliest period, and the character of the sign is as diverse as the occasion. The rainbow furnishes radiant suggestion of God\'s overarching love and assurance that the waters shall no more become a flood to destroy the earth (<a onClick="return mV(\'Gen\',9,13);">Ge 9:13</a>; compare <a onClick="return mV(\'Gen\',4,15);">Ge 4:15</a>); the Feast of Unleavened Bread is a reminder of God\'s care in bringing His people out of bondage (<a onClick="return mV(\'Exd\',13,3);">Ex 13:3</a>); the Sabbath is an oft-recurring proclamation of God\'s gracious thought for the well-being of man (<a onClick="return mV(\'Exd\',31,13);">Ex 31:13</a>; <a onClick="return mV(\'Eze\',20,12);">Eze 20:12</a>); the brazen serpent, an early foreshadowing of the cross, perpetuates the imperishable promise of forgiveness and redemption (<a onClick="return mV(\'Num\',21,9);">Nu 21:9</a>); circumcision is made the seal of the special covenant under which Israel became a people set apart (<a onClick="return mV(\'Gen\',17,11);">Ge 17:11</a>); baptism, the Christian equivalent of circumcision, becomes the sign and seal of the dedicated life and the mark of those avowedly seeking to share in the blessedness of the Kingdom of God (<a onClick="return mV(\'Luk\',3,\'12-14\');">Lu 3:12-14</a>; <a onClick="return mV(\'Act\',2,41);">Ac 2:41</a>, and often); bread and wine, a symbol of the spiritual manna by which soul and body are preserved unto everlasting life, is the hallowed memorial of the Lord\'s death until His coming again (<a onClick="return mV(\'Luk\',22,\'14-20\');">Lu 22:14-20</a>; <a onClick="return mV(\'1Cr\',11,\'23-28\');">1Co 11:23-28</a>). Most common of all were the local altars and mounds consecrated in simple and sincere fashion to a belief in God\'s ruling and overruling providence (<a onClick="return mV(\'Jos\',4,\'1-10\');">Jos 4:1-10</a>).<P>Signs were offered in proof of the divine commission of prophet (<a onClick="return mV(\'Isa\',20,3);">Isa 20:3</a>) and apostle (<a onClick="return mV(\'2Cr\',12,12);">2Co 12:12</a>), and of the Messiah Himself (<a onClick="return mV(\'Jhn\',20,30);">Joh 20:30</a>; <a onClick="return mV(\'Act\',2,22);">Ac 2:22</a>); and they were submitted in demonstration of the divine character of their message (<a onClick="return mV(\'2Ki\',20,9);">2Ki 20:9</a>; <a onClick="return mV(\'Isa\',38,1);">Isa 38:1</a>; <a onClick="return mV(\'Act\',3,\'1-16\');">Ac 3:1-16</a>). By anticipation the child to be born of a young woman (<a onClick="return mV(\'Isa\',7,\'10-16\');">Isa 7:10-16</a>; compare <a onClick="return mV(\'Luk\',2,12);">Lu 2:12</a>) is to certify the prophet\'s pledge of a deliverer for a captive people.<P>See <a href="./study/isbe/search.html?string=UPPERCASE">IMMANUEL</a>.<P>With increase of faith the necessity for signs will gradually decrease. Jesus hints at this (<a onClick="return mV(\'Jhn\',4,48);">Joh 4:48</a>), as does also Paul (<a onClick="return mV(\'1Cr\',1,22);">1Co 1:22</a>). Nevertheless "signs," in the sense of displays of miraculous powers, are to accompany the faith of believers (<a onClick="return mV(\'Mar\',16,17);">Mr 16:17</a>f), usher in and forthwith characterize the dispensation of the Holy Spirit, and mark the consummation of the ages (<a onClick="return mV(\'Rev\',15,1);">Re 15:1</a>).<P>See also <a href="./study/isbe/search.html?string=MIRACLE">MIRACLE</a>.<P>For "sign" of a ship (parasemos, "ensign," <a onClick="return mV(\'Act\',28,11);">Ac 28:11</a>).<P>See <a href="./study/isbe/search.html?string=DIOSCURI">DIOSCURI</a>; <a href="./study/isbe/search.html?string=SHIPS+AND+BOATS">SHIPS AND BOATS, III, 2</a>.``168';
isbe[8163]='Signet`sig\'-net.`<a href="./study/isbe/search.html?string=SEAL">SEAL</a>`1';
isbe[8164]='Signs of the Heavens``<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`1';
isbe[8165]='Signs, Numerical`nu-mer\'-i-kal.`<a href="./study/isbe/search.html?string=NUMBER">NUMBER</a>`1';
isbe[8166]='Sihon`si\'-hon (cichon): King of the Amorites, who vainly opposed Israel on their journey from Egypt to Palestine, and who is frequently mentioned in the historical books and in the Psalms because of his prominence and as a warning for those who rise against Yahweh and His people (<a onClick="return mV(\'Num\',21,21);">Nu 21:21</a>, and often; <a onClick="return mV(\'Deu\',1,4);">De 1:4</a>; <a onClick="return mV(\'Deu\',31,4);">31:4</a>; <a onClick="return mV(\'Jos\',2,10);">Jos 2:10</a>; <a onClick="return mV(\'Jdg\',11,19,20,21);">Jud 11:19,20,21</a>; <a onClick="return mV(\'1Ki\',4,19);">1Ki 4:19</a>; <a onClick="return mV(\'Neh\',9,22);">Ne 9:22</a>; <a onClick="return mV(\'Psa\',135,11);">Ps 135:11</a>; <a onClick="return mV(\'Psa\',136,19);">136:19</a>; <a onClick="return mV(\'Jer\',48,45);">Jer 48:45</a>).``1';
isbe[8167]='Sihor`si\'-hor.`<a href="./study/isbe/search.html?string=SHIHOR">SHIHOR</a>`1';
isbe[8168]='Sihor-Libnath`si\'-hor-lib\'-nath.`<a href="./study/isbe/search.html?string=SHIHOR-LIBNATH">SHIHOR-LIBNATH</a>`1';
isbe[8169]='Silas`si\'-las (Silas, probably contraction for Silouanos; the Hebrew equivalents suggested are shalish, "Tertius," or shelach (<a onClick="return mV(\'Gen\',10,24);">Ge 10:24</a>) (Knowling), or sha\'ul = "asked" (Zahn)): The Silas of Acts is generally identified with the Silvaus of the Epistles. His identification with Titus has also been suggested, based on <a onClick="return mV(\'2Cr\',1,19);">2Co 1:19</a>; <a onClick="return mV(\'2Cr\',8,23);">8:23</a>, but this is very improbable (compare Knowling, Expositor\'s Greek Test., II, 326). Silas, who was probably a Roman citizen (compare <a onClick="return mV(\'Act\',16,37);">Ac 16:37</a>), accompanied Paul during the greater part of his 2nd missionary journey (<a onClick="return mV(\'Act\',15,\'1-\');">Ac 15-18</a>). At the meeting of the Christian community under James at Jerusalem, which decided that circumcision should not be obligatory in the case of Gentile believers, Silas and Judas Barsabas were appointed along with Paul and Barnabas to convey to the churches in Antioch and Syria and Cilicia the epistle informing them of this decision. As "leading men among the brethren" at Jerusalem, and therefore more officially representative of the Jerusalem church than Paul and Barnabas, Silas and Judas were further commissioned to confirm the contents of the letter by "word of mouth." On arrival at Antioch, the epistle was delivered, and Judas and Silas, "being themselves also prophets, exhorted the brethren with many words, and confirmed them." Their mission being thus completed, the four were "dismissed in peace from the brethren unto those that had sent them forth" (Revised Version), or "unto the apostles" (the King James Version) (<a onClick="return mV(\'Act\',15,\'22-33\');">Ac 15:22-33</a>).<P>Different readings now render the immediate movements of Silas somewhat obscure; <a onClick="return mV(\'Act\',15,33);">Ac 15:33</a> would imply that he returned to Jerusalem. But some texts proceed in <a onClick="return mV(\'Act\',15,33);">15:34</A>, "Notwithstanding it pleased Silas to abide there still," and others add "and Judas alone proceeded." Of this, the first half is accepted by the King James Version. The principal texts however reject the whole verse and are followed in this by the Revised Version (British and American). It is held by some that he remained in Antioch till chosen by Paul (<a onClick="return mV(\'Act\',15,40);">Ac 15:40</a>). Others maintain that he returned to Jerusalem where John Mark then was (compare <a onClick="return mV(\'Act\',13,13);">Ac 13:13</a>); and that either during the interval of "some days" (<a onClick="return mV(\'Act\',15,36);">Ac 15:36</a>), when the events described in <a onClick="return mV(\'Gal\',2,11);">Ga 2:11</a>ff took place (Wendt), he returned to Antioch along with Peter, or that he and John Mark were summoned thither by Paul and Barnabas, subsequent to their dispute regarding Mark. (For fuller discussion, see Knowling, Expositor\'s Greek Test., II, 330, 332-35.)<P>Upon Barnabas\' separation from Paul, Silas was chosen by Paul in his place, and the two missionaries, "after being commended by the brethren (at Antioch) to the grace of the Lord," proceeded on their journey (<a onClick="return mV(\'Act\',15,\'33-40\');">Ac 15:33-40</a> margin). Passing through Syria, Cilicia, Galatia, Phrygia and Mysia, where they delivered the decree of the Jerusalem council and strengthened the churches, and were joined by Timothy, they eventually reached Troas (<a onClick="return mV(\'Act\',15,\'41-\');">Ac 15:41</a>-<a onClick="return mV(\'Act\',16,\'1-8\');">16:8</a>). Indications are given that at this city Luke also became one of their party (compare also the apocryphal "Acts of Paul," where this is definitely stated; Budge, Contendings of the Apostles, II, 544).<P>Upon the call of the Macedonian, the missionary band set sail for Greece, and after touching at Samothrace, they landed at Neapolis (<a onClick="return mV(\'Act\',16,\'9-11\');">Ac 16:9-11</a>). At Philippi, Lydia, a seller of purple, was converted, and with her they made their abode; but the exorcism of an evil spirit from a sorceress brought upon Silas and Paul the enmity of her masters, whose source of gain was thus destroyed. On being charged before the magistrates with causing a breach of the peace and preaching false doctrine, their garments were rent off them and they were scourged and imprisoned. In no way dismayed, they prayed and sang hymns to God, and an earthquake in the middle of the night secured them a miraculous release. The magistrates, on learning that the two prisoners whom they had so maltreated were Roman citizens, came in person and besought them to depart out of the city (<a onClick="return mV(\'Act\',16,\'12-39\');">Ac 16:12-39</a>). After a short visit to the house of Lydia, where they held an interview with the brethren, they departed for Thessalonica, leaving Luke behind (compare Knowling, op. cit., 354-55). There they made many converts, especially among the Greeks, but upon the house of Jason, their host, being attacked by hostile Jews, they were compelled to escape by night to Berea (<a onClick="return mV(\'Act\',16,40);">Ac 16:40-17:10</a>). There they received a better hearing from the Jews, but the enmity of the Thessalonian Jews still pursued them, and Paul was conducted for safety to Athens, Silas and Timothy being left behind. On his arrival, he dispatched an urgent message back to Bercea for Silas and Timothy to rejoin him at that city (<a onClick="return mV(\'Act\',17,\'11-15\');">Ac 17:11-15</a>). The narrative of Acts implies, however, that Paul had left Athens and had reached Corinth before he was overtaken by his two followers (<a onClick="return mV(\'Act\',18,5);">18:5</A>). Knowling (op. cit., 363-64) suggests that they may have actually met at Athens, and that Timothy was then sent to Thessalonica (compare <a onClick="return mV(\'1Th\',3,1,2);">1Th 3:1,2</a>), and Silas to Philippi (compare <a onClick="return mV(\'Phl\',4,15);">Php 4:15</a>), and that the three came together again at Corinth. The arrival of Silas and Timothy at that city is probably referred to in <a onClick="return mV(\'2Cr\',11,9);">2Co 11:9</a>. It is implied in <a onClick="return mV(\'Act\',18,18);">Ac 18:18</a> that Silas did not leave Corinth at the same time as Paul, but no further definite reference is made to him in the narrative of the 2nd missionary journey.<P>Assuming his identity with Silvanus, he is mentioned along with Paul and Timothy in <a onClick="return mV(\'2Cr\',1,19);">2Co 1:19</a> as having preached Christ among the Corinthians (compare <a onClick="return mV(\'Act\',18,5);">Ac 18:5</a>). In <a onClick="return mV(\'1Th\',1,1);">1Th 1:1</a>, and <a onClick="return mV(\'2Th\',1,1);">2Th 1:1</a>, the same three send greetings to the church at Thessalonica (compare <a onClick="return mV(\'Act\',17,\'1-9\');">Ac 17:1-9</a>). In <a onClick="return mV(\'1Pe\',5,12);">1Pe 5:12</a> he is mentioned as a "faithful brother" and the bearer of that letter to the churches of the Dispersion (compare on this last Knowling, op. cit., 331-32). The theory which assigns He to the authorship of Silas is untenable.``88';
isbe[8170]='Silence`si\'-lens: Five Hebrew roots, with various derivatives, and two Greek words are thus translated. The word is used literally for dumbness, interrupted speech, as in <a onClick="return mV(\'Lam\',2,10);">La 2:10</a>; <a onClick="return mV(\'Psa\',32,3);">Ps 32:3</a>; <a onClick="return mV(\'Ecc\',3,7);">Ec 3:7</a>; <a onClick="return mV(\'Amo\',5,13);">Am 5:13</a>; <a onClick="return mV(\'Act\',15,12);">Ac 15:12</a>; <a onClick="return mV(\'1Cr\',14,28);">1Co 14:28</a>; <a onClick="return mV(\'1Ti\',2,11,12);">1Ti 2:11,12</a> the King James Version (the American Standard Revised Version "quietness"); <a onClick="return mV(\'Rev\',8,1);">Re 8:1</a>, or figuratively of the unanswered prayers of the believer (<a onClick="return mV(\'Psa\',83,1);">Ps 83:1</a>; <a onClick="return mV(\'Psa\',35,22);">35:22</a>; <a onClick="return mV(\'Jer\',8,14);">Jer 8:14</a>); of awe in the presence of the Divine Majesty (<a onClick="return mV(\'Isa\',41,1);">Isa 41:1</a>; <a onClick="return mV(\'Zec\',2,13);">Zec 2:13</a>), or of death (<a onClick="return mV(\'1Sa\',2,9);">1Sa 2:9</a>; <a onClick="return mV(\'Psa\',94,17);">Ps 94:17</a>; <a onClick="return mV(\'Psa\',115,17);">115:17</a>).``1';
isbe[8171]='Silk; Silkworm`silk\'-wurm (1) meshi (<a onClick="return mV(\'Eze\',16,10,13);">Eze 16:10,13</a>), perhaps from mashah, "to draw" "to extract" compare Arabic masa\' of same meaning; Septuagint trichapton, "woven of hair"; (2) serikon (<a onClick="return mV(\'Rev\',18,12);">Re 18:12</a>); (3) shesh; compare Arabic shash, a thin cotton material; (4) buts; compare Arabic \'abyad, "white," from bad; (5) bussos, "fine linen," later used of cotton and silk): The only undoubted reference to silk in the Bible is the passage cited from Revelation, where it is mentioned among the merchandise of Babylon. Serikon, "silk," is from Ser, the Greek name of China, whence silk was first obtained. The equivalent Latin sericum occurs frequently in classical authors, and is found in the Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) (<a onClick="return mV(\'Est\',8,15);">Es 8:15</a>) for buts, "fine linen." For buts, bussos, and shesh English Versions of the Bible has nearly always "fine linen," but for shesh in <a onClick="return mV(\'Pro\',31,22);">Pr 31:22</a>, the King James Version has "silk," and in <a onClick="return mV(\'Gen\',41,42);">Ge 41:42</a> and <a onClick="return mV(\'Exd\',25,4);">Ex 25:4</a>, the King James Version margin has "silk" and the Revised Version margin has "cotton."<P>There can be little doubt of the correctness of English Versions of the Bible "silk" for meshi in <a onClick="return mV(\'Eze\',16,10);">Eze 16:10</a>, "I girded thee about with fine linen (shesh), and\' covered thee with silk (meshi)," and in the similar passage, <a onClick="return mV(\'Eze\',16,13);">Eze 16:13</a>.<P>Silk is produced by all Lepidoptera, butterflies and moths, but it is of great economic importance only in the Chinese silkworm, Bombyx mori, whose larva, a yellowish-white caterpillar from 2 to 3 in. long, feeds on the leaves of the mulberry (Morus). A pair of large glands on the two sides of the stomach secrete a viscous fluid, which is conveyed by ducts to an orifice under the mouth. On issuing into the air, the fine stream is hardened into the silk fiber, which the caterpillar spins into a cocoon. Within the cocoon the caterpillar is presently transformed into the chrysalis or pupa. The cocoons from which silk is to be spun are subjected to heat which kills the pupae and prevents them from being transformed into the perfect insects or moths, which would otherwise damage the cocoons as they made their exit.<P>The raising of silkworms, and the spinning and weaving of silk are now important industries in Syria, though the insect was unknown in Bible times. It was introduced to the Mediterranean region from China a few centuries after Christ. Coarse silk is produced from the Chinese oak silk-moth, Saturnia pernyi, and from the Japanese oak silk-moth, Saturnia yama-mai. The largest moth of Syria and Palestine is Saturnia pyri, from which silk has also been spun, but not commercially.`<a href="./study/isbe/search.html?string=LINEN">LINEN</a>; <a href="./study/isbe/search.html?string=FINE">FINE</a>; <a href="./study/isbe/search.html?string=WEAVING">WEAVING</a>`37';
isbe[8172]='Silla`sil\'-a (cilla\'; Codex Vaticanus Galla; Codex Alexandrinus Gaallad): Joash was assassinated by his servants "at the house of Millo, on the way that goeth down to Silla" (<a onClick="return mV(\'2Ki\',12,20);">2Ki 12:20</a>). Wherever Beth-millo stood, Silla was evidently in the valley below it; but nothing is known of what it was or where it stood.``1';
isbe[8173]='Siloam, Towerin``<a href="./study/isbe/search.html?string=JERUSALEM">JERUSALEM</a>; <a href="./study/isbe/search.html?string=SILOAM">SILOAM</a>`1';
isbe[8174]='Siloam; Siloah; Shelah; Shiloah`si-lo\'-am, si-lo\'-am, si-lo\'-a, she\'-la, shi-lo\'-a:<P>(1) me ha-shiloach (shiloach or shilloach is a passive form and means "sent" or "conducted") "the waters of (the) Shiloah" (<a onClick="return mV(\'Isa\',8,6);">Isa 8:6</a>).<P>(2) berekhath ha-shelach, "the pool of (the) Shelah" (the King James Version "Siloah") (<a onClick="return mV(\'Neh\',3,15);">Ne 3:15</a>).<P>(3) ten kolumbethran tou (or ton) Siloam, "the pool of Siloam" (<a onClick="return mV(\'Jhn\',9,7);">Joh 9:7</a>).<P>(4) ho purgos en to Siloam, "the tower in Siloam" (<a onClick="return mV(\'Luk\',13,4);">Lu 13:4</a>).<P>1. The Modern Silwan:<P>Although the name is chiefly used in the Old Testament and Josephus as the name of certain "waters," the surviving name today, Silwan, is that of a fairly prosperous village which extends along the steep east side of the Kidron valley from a little north of the "Virgin\'s Fountain" as far as Bir Eyyub. The greater part of the village, the older and better built section, belongs to Moslem fellahin who cultivate the well-watered gardens in the valley and on the hill slopes opposite, but a southern part has recently been built in an extremely primitive manner by Yemen Jews, immigrants from South Arabia, and still farther south, in the commencement of the Wady en Nar, is the wretched settlement of the lepers. How long the site of Silwan has been occupied it is impossible to say. The village is mentioned in the 10th century by the Arab writer Muqaddasi. The numerous rock cuttings, steps, houses, caves, etc., some of which have at times served as chapels, show that the site has been much inhabited in the past, and at one period at least by hermits. The mention of "those eighteen, upon whom the tower in Siloam fell, and killed them" (<a onClick="return mV(\'Luk\',13,4);">Lu 13:4</a>) certainly suggests that there was a settlement there in New Testament times, although some writers consider that this may have reference to some tower on the city walls near the Pool of Siloam.<P>2. The Siloam Aqueduct:<P>Opposite to the main part of Silwan is the "Virgin\'s Fount," ancient <a href="./study/isbe/search.html?string=GIHON">GIHON</a> (which see), whose waters are practically monopolized by the villagers. It is the waters of this spring which are referred to in <a onClick="return mV(\'Isa\',8,5,6);">Isa 8:5,6</a>: "Forasmuch as this people have refused the waters of Shiloah that go softly,...now therefore, behold, the Lord bringeth up upon them the waters of the River."<P>The contrast between the little stream flowing from the Gihon and the great Euphrates is used as a figure of the vast difference between the apparent strength of the little kingdom of Judah and the House of David on the one hand, and the might of "Rezin and Remaliah\'s son" and "all his glory." Although it is quite probable that in those days there was an open streamlet in the valley, yet the meaning of Shiloah, "sent" or "conducted," rather implies some kind of artificial channel, and there is also archaeological evidence that some at least of the waters of Gihon were even at that time conducted by a rock-cut aqueduct along the side of the Kidron valley (see <a href="./study/isbe/search.html?string=JERUSALEM">JERUSALEM, VII, 5</A>). It was not, however, till the days of Hezekiah that the great tunnel aqueduct, Siloam\'s most famous work, was made (<a onClick="return mV(\'2Ki\',20,20);">2Ki 20:20</a>): "Hezekiah also stopped the upper spring of the waters of Gihon, and brought them, straight down on the west side of the City of David" (<a onClick="return mV(\'2Ch\',32,30);">2Ch 32:30</a>); "They stopped all the fountains, and the brook (nachal) that flowed through the midst of the land, saying, Why should the kings of Assyria come, and find much water?" (<a onClick="return mV(\'2Ch\',32,4);">2Ch 32:4</a>; Ecclesiasticus 48:17). Probably the exit of the water at Gihon was entirely covered up and the water flowed through the 1,700 ft. of tunnel and merged in the pool made for it (now known as the Birket Silwan) near the mouth of the Tyropceon valley. This extraordinary winding aqueduct along which the waters of the "Virgin\'s Fount" still flow is described in <a href="./study/isbe/search.html?string=JERUSALEM">JERUSALEM, VII, 4</a> (which see). The lower end of this tunnel which now emerges under a modern arch has long been known as \'Ain Silwan, the "Fountain of Siloam," and indeed, until the rediscovery of the tunnel connecting this with the Virgin\'s Fount (a fact known to some in the 13th century, but by no means generally known until the last century), it was thought this was simply a spring. So many springs all over Palestine issue from artificial tunnels<6C>it is indeed the rule in Judea<65>that the mistake is natural. Josephus gives no hint that he knew of so great a work as this of Hezekiah\'s, and in the 5th century a church was erected, probably by the empress Eudoxia, at this spot, with the high altar over the sacred "spring." The only pilgrim who mentions this church is Antonius Martyr (circa 570), and after its destruction, probably by the Persians in 614, it was entirely lost sight of until excavated by Messrs. Bliss and Dickie. It is a church of extraordinary architectural features; the floor of the center aisle is still visible.<P>3. The "Pool of Siloam":<P>The water from the Siloam aqueduct, emerging at \'Ain Silwan, flows today into a narrow shallow pool, approached by a steep flight of modern steps; from the southern extremity of this pool the water crosses under the modern road by means of an aqueduct, and after traversing a deeply cut rock channel below the scarped cliffs on the north side of el-Wad, it crosses under the main road up the Kidron and enters a number of channels of irrigation distributed among the gardens of the people of Silwan. The water here, as at its origin, is brackish and impregnated with sewage.<P>The modern Birket es-Silwan is but a poor survivor of the fine pool which once was here. Bliss showed by his excavations at the site that once there was a great rock-cut pool, 71 ft. north and south, by 75 ft. east and west, which may, in part at least, have been the work of Hezekiah (<a onClick="return mV(\'2Ki\',20,20);">2Ki 20:20</a>), approached by a splendid flight of steps along its west side. The pool was surrounded by an arcade 12 ft. wide and 22 1/2 ft. high, and was divided by a central arcade, to make in all probability a pool for men and another for women. These buildings were probably Herodian, if not earlier, and therefore this, we may reasonably picture, was the condition of the pool at the time of the incident in <a onClick="return mV(\'Jhn\',9,7);">Joh 9:7</a>, when Jesus sent the blind man to "wash in the pool of Siloam."<P>This pool is also probably the Pool of Shelah described in <a onClick="return mV(\'Neh\',3,15);">Ne 3:15</a> as lying between the Fountain Gate and the King\'s Garden. It may also be the "king\'s pool" of <a onClick="return mV(\'Neh\',2,14);">Ne 2:14</a>. If we were in any doubt regarding the position of the pool of Siloam, the explicit statement of Josephus (BJ, V, iv, 1) that the fountain of Siloam, which he says was a plentiful spring of sweet water, was at the mouth of the Tyropoeon would make us sure.<P>4. The Birket el Chamra:<P>A little below this pool, at the very mouth of el-Wad, is a dry pool, now a vegetable garden, known as Birket el Chamra ("the red pool"). For many years the sewage of Jerusalem found its way to this spot, but when in 1904 an ancient city sewer was rediscovered (see PEFS, 1904, 392-94), the sewage was diverted and the site was sold to the Greek convent which surrounded it with a wall. Although this is no longer a pool, there is no doubt but that hereabouts there existed a pool because the great and massive dam which Bliss excavated here (see <a href="./study/isbe/search.html?string=JERUSALEM">JERUSALEM, VI, 5</a>) had clearly been made originally to support a large body of water. It is commonly supposed that the original pool here was older than the Birket Silwan, having been fed by an aqueduct which was constructed from Gihon along the side of the Kidron valley before Hezekiah\'s great tunnel. If this is correct (and excavations are needed here to confirm this theory), then this may be the "lower pool" referred to in <a onClick="return mV(\'Isa\',22,9);">Isa 22:9</a>, the waters of which Hezekiah "stopped," and perhaps, too, that described in the same passage as the "old pool."<P>5. The Siloam Aqueduct:<P>The earliest known Hebrew inscription of any length was accidentally discovered near the lower end of the Siloam aqueduct in 1880, and reported by Dr. Schick. It was inscribed upon a rock-smoothed surface about 27 in. square, some 15 ft. from the mouth of the aqueduct; it was about 3 ft. above the bottom of the channel on the east side. The inscription consisted of six lines in archaic Hebrew, and has been translated by Professor Sayce as follows:<P>(1) Behold the excavation. Now this (is) the history of the tunnel: while the excavators were still lifting up<P>(2) The pick toward each other, and while there were yet three cubits (to be broken through)...the voice of the one called<P>(3) To his neighbor, for there was an (?) excess in the rock on the right. They rose up...they struck on the west of the<P>(4) Excavation; the excavators struck, each to meet the other, pick to pick. And there flowed<P>(5) The waters from their outlet to the pool for a thousand, two hundred cubits; and (?)<P>(6) Of a cubit, was the height of the rock over the head of the excavators ....<P>It is only a roughly scratched inscription of the nature of a graffito; the flowing nature of the writing is fully explained by Dr. Reissner\'s recent discovery of ostraca at Samaria written with pen and ink. It is not an official inscription, and consequently there is no kingly name and no date, but the prevalent view that it was made by the work people who carried out Hezekiah\'s great work (<a onClick="return mV(\'2Ki\',20,20);">2Ki 20:20</a>) is now further confirmed by the character of the Hebrew in the ostraca which Reissner dates as of the time of Ahab.<P>Unfortunately this priceless monument of antiquity was violently removed from its place by some miscreants. The fragments have been collected and are now pieced together in the Constantinople museum. Fortunately several excellent "squeezes" as well as transcriptions were made before the inscription was broken up, so that the damage done is to be regretted rather on sentimental than on literary grounds.``117';
isbe[8175]='Silvanus`sil-va\'-nus (Silouanos (<a onClick="return mV(\'2Cr\',1,19);">2Co 1:19</a>)).`<a href="./study/isbe/search.html?string=SILAS">SILAS</a>`1';
isbe[8176]='Silver`sil\'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in <a onClick="return mV(\'Gen\',13,2);">Ge 13:2</a>, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (<a onClick="return mV(\'Gen\',20,16);">Ge 20:16</a>; <a onClick="return mV(\'Gen\',23,15);">23:15</a>; <a onClick="return mV(\'Gen\',24,53);">24:53</a>; <a onClick="return mV(\'Gen\',37,28);">37:28</a>, etc.). Booty was collected in silver (<a onClick="return mV(\'Jos\',6,19);">Jos 6:19</a>); tribute was paid in the same (<a onClick="return mV(\'1Ki\',15,19);">1Ki 15:19</a>). It was also used for jewelry (<a onClick="return mV(\'Gen\',44,2);">Ge 44:2</a>). The Children of Israel systematically despoiled the Egyptians of their silver before the exodus (<a onClick="return mV(\'Exd\',3,22);">Ex 3:22</a>; <a onClick="return mV(\'Exd\',11,2);">11:2</a>; <a onClick="return mV(\'Exd\',12,35);">12:35</a>, etc.). <a onClick="return mV(\'Exd\',20,23);">Ex 20:23</a> implies that idols were made of it. It was largely used in the fittings of the tabernacle (<a onClick="return mV(\'Exd\',26,\'1-\');">Ex 26</a>) and later of the temple (<a onClick="return mV(\'2Ch\',2,\'1-\');">2Ch 2</a>).<P>It is likely that the ancient supply of silver came from the mountains of Asia Minor where it is still found in abundance associated with lead as argentiferous galena, and with copper sulfide. The Turkish government mines this silver on shares with the natives. The Sinaitic peninsula probably also furnished some silver. Later Phoenician ships brought quantities of it from Greece and Spain. The Arabian sources are doubtful (<a onClick="return mV(\'2Ch\',9,14);">2Ch 9:14</a>). Although silver does not tarnish readily in the air, it does corrode badly in the limestone soil of Palestine and Syria. This probably partly accounts for the small number of objects of this metal found. On the site of the ancient jewelers\' shops of Tyre the writer found objects of gold, bronze, lead, iron, but none of silver.<P>Figurative:<P>Silver to be as stones in Jerusalem (<a onClick="return mV(\'1Ki\',10,27);">1Ki 10:27</a>) typified great abundance (compare <a onClick="return mV(\'Job\',3,15);">Job 3:15</a>; <a onClick="return mV(\'Job\',22,25);">22:25</a>; <a onClick="return mV(\'Job\',27,16);">27:16</a>; also <a onClick="return mV(\'Isa\',60,17);">Isa 60:17</a>; <a onClick="return mV(\'Zec\',9,3);">Zec 9:3</a>). The trying of men\'s hearts was compared to the refining of silver (<a onClick="return mV(\'Psa\',66,10);">Ps 66:10</a>; <a onClick="return mV(\'Isa\',48,10);">Isa 48:10</a>). Yahweh\'s words were as pure as silver refined seven times (<a onClick="return mV(\'Psa\',12,6);">Ps 12:6</a>). The gaining of understanding is better than the gaining of silver (<a onClick="return mV(\'Pro\',3,14);">Pr 3:14</a>; compare <a onClick="return mV(\'Pro\',8,19);">Pr 8:19</a>; <a onClick="return mV(\'Pro\',10,20);">10:20</a>; <a onClick="return mV(\'Pro\',16,16);">16:16</a>; <a onClick="return mV(\'Pro\',22,1);">22:1</a>; <a onClick="return mV(\'Pro\',25,11);">25:11</a>). Silver become dross denoted deterioration (<a onClick="return mV(\'Isa\',1,22);">Isa 1:22</a>; <a onClick="return mV(\'Jer\',6,30);">Jer 6:30</a>). Breast and arms of silver was interpreted by Daniel to mean the inferior kingdom to follow Nebuchadnezzar\'s (<a onClick="return mV(\'Dan\',2,32,39);">Da 2:32,39</a>).<P>In the New Testament, reference should be made especially to <a onClick="return mV(\'Act\',19,24);">Ac 19:24</a>; <a onClick="return mV(\'Jam\',5,3);">Jas 5:3</a>; <a onClick="return mV(\'Rev\',18,12);">Re 18:12</a>.``133';
isbe[8177]='Silverling`sil\'-ver-ling (\'eleph kecheph (<a onClick="return mV(\'Isa\',7,23);">Isa 7:23</a>)): \'A thousand of silver\' means a thousand shekels.`<a href="./study/isbe/search.html?string=PIECE+OF+SILVER">PIECE OF SILVER</a>`1';
isbe[8178]='Silversmith`sil\'-ver-smith (argurokopos): Mentioned only once (<a onClick="return mV(\'Act\',19,24);">Ac 19:24</a>), where reference is made to Demetrius, a leading member of the silversmiths\' guild of Ephesus.``1';
isbe[8179]='Simalcue`si-mal-ku\'-e: the King James Version = the Revised Version (British and American) <a href="./study/isbe/search.html?string=IMALCUE">IMALCUE</a> (which see).``1';
isbe[8180]='Simeon (1)`sim\'-e-on (shim\'on; Sumeon; the Hebrew root is from shama\', "to hear" (<a onClick="return mV(\'Gen\',29,33);">Ge 29:33</a>); some modern scholars (Hitzig, W. R. Smith, Stade, etc.) derive it from Arabic sima\', "the offspring of the hyena and female wolf"): In <a onClick="return mV(\'Gen\',29,33);">Ge 29:33</a>; <a onClick="return mV(\'Gen\',30,\'18-21\');">30:18-21</a>; <a onClick="return mV(\'Gen\',35,23);">35:23</a>, Simeon is given as full brother to Reuben, Levi, Judah, Issachar and Zebulun, the son of Leah; and in <a onClick="return mV(\'Gen\',34,25);">Ge 34:25</a>; <a onClick="return mV(\'Gen\',49,5);">49:5</a> as the brother of Levi and Dinah. He was left as a hostage in Egypt by orders of Joseph (<a onClick="return mV(\'Gen\',42,24);">Ge 42:24</a>; <a onClick="return mV(\'Gen\',43,23);">43:23</a>).<P>1. The Patriarch: Biblical Data:<P>In the "blessing" of the dying Jacob, Simeon and Levi are linked together:<P class="in15">"Simeon and Levi are brethren;<br>Weapons of violence are their swords.<br>O my soul, come not thou into their council;<br>Unto their assembly, my glory, be not thou united;<br>For in their anger they slew a man,<br>And in their self-will they hocked an ox.<br>Cursed be their anger, for it was fierce;<br>And their wrath, for it was cruel:<br>I will divide them in Jacob,<br>And scatter them in Israel" (<a onClick="return mV(\'Gen\',49,\'5-7\');">Ge 49:5-7</a>).<P>Whatever view may be taken of the events of <a onClick="return mV(\'Gen\',34,25);">Ge 34:25</a> (and some would see in it "a tradition of the settlement of Jacob which belongs to a cycle quite independent of the descent into Egypt and the Exodus" (see S. A. Cook, Encyclopedia Brit, article "Simeon")), it is clear that we have here a reference to it and the suggestion that the subsequent history of the tribe, and its eventual absorption in Judah, was the result of violence. In the same way the priestly Levites became distributed throughout the other tribes without any tribal inheritance of their own (<a onClick="return mV(\'Deu\',18,1);">De 18:1</a>; <a onClick="return mV(\'Jos\',13,14);">Jos 13:14</a>). From the mention (<a onClick="return mV(\'Gen\',46,10);">Ge 46:10</a>; <a onClick="return mV(\'Exd\',6,15);">Ex 6:15</a>) of Shaul as being the son of a Canaanite woman, it may be supposed that the tribe was a mixed one.<P>In the "blessing of Moses" (<a onClick="return mV(\'Deu\',33,\'1-\');">De 33</a>) Simeon is not mentioned at all in the Hebrew text, although in some manuscripts of the Septuagint the latter half of <a onClick="return mV(\'Deu\',33,6);">De 33:6</a> is made to apply to him: "Let Simeon be a small company." The history of the tribe is scanty and raises many problems. Of the many theories advanced to meet them it cannot be said that any one answers all difficulties.<P>2. The Tribe in Scripture:<P>In the wilderness of Sinai the Simeonites camped beside the Reubenites (<a onClick="return mV(\'Num\',2,12);">Nu 2:12</a>; <a onClick="return mV(\'Num\',10,19);">10:19</a>); it was Zimri, a member of one of the leading families of this tribe, who was slain by Phinehas in the affair of Baal-peor (<a onClick="return mV(\'Num\',25,14);">Nu 25:14</a>). The statistics in <a onClick="return mV(\'Num\',1,22);">Nu 1:22</a>f; where the Simeonites are given as 59,300, compared with the 2nd census (<a onClick="return mV(\'Num\',26,14);">Nu 26:14</a>), where the numbers are 22,200, indicate a diminishing tribe. Some have connected this with the sin of Zimri.<P>At the recital of the law at Mt. Gerizim, Simeon is mentioned first among those that were to respond to the blessings (<a onClick="return mV(\'Deu\',27,12);">De 27:12</a>). In the conquest of Canaan "Judah said unto Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot. So Simeon went with him" (<a onClick="return mV(\'Jdg\',1,3);">Jud 1:3</a>; compare <a onClick="return mV(\'Jdg\',1,17);">Jud 1:17</a>). (Many scholars find in <a onClick="return mV(\'Gen\',34,\'1-\');">Ge 34</a> a tribal attempt on the part of the Simeonites to gain possession of Shechem; if this is so, Judah did not assist, and the utter failure may have been a cause of Simeon\'s subsequent dependence upon, and final absorption in, Judah.) In <a onClick="return mV(\'Jdg\',4,\'1-\');">Jud 4</a> and <a onClick="return mV(\'Jdg\',5,\'1-\');">5</a> Simeon is never mentioned. In the settlement of the land there is no account of how Simeon established himself in his territory (except the scanty reference in <a onClick="return mV(\'Jdg\',1,3);">Jud 1:3</a>), but "their inheritance was in the midst of the inheritance of the children of Judah" (<a onClick="return mV(\'Jos\',19,1);">Jos 19:1</a>); this is accounted for (<a onClick="return mV(\'Jos\',19,9);">Jos 19:9</a>), "for the portion of the children of Judah was too much for them." Nevertheless we find there the very cities which are apportioned to Simeon, allotted to Judah (<a onClick="return mV(\'Jos\',15,\'21-32\');">Jos 15:21-32</a>; compare <a onClick="return mV(\'Neh\',11,\'26-29\');">Ne 11:26-29</a>). It is suggested (in <a onClick="return mV(\'1Ch\',4,31);">1Ch 4:31</a>) that the independent possession of these cities ceased in the time of David. David sent spoil to several Simeonite towns (<a onClick="return mV(\'1Sa\',30,26);">1Sa 30:26</a>f), and in <a onClick="return mV(\'1Ch\',12,25);">1Ch 12:25</a> it is recorded that 7,100 Simeonite warriors came to David in Hebron. In <a onClick="return mV(\'1Ch\',27,16);">1Ch 27:16</a> we have mention of a ruler of the Simeonites, Shephatiah, son of Maacah.<P>In <a onClick="return mV(\'1Ch\',4,39);">1Ch 4:39</a>f mention is made of certain isolated exploits of Simeonites at <a href="./study/isbe/search.html?string=GEDOR">GEDOR</a> (which see), against the <a href="./study/isbe/search.html?string=MEUNIM">MEUNIM</a> (which see), and at Mt. <a href="./study/isbe/search.html?string=SEIR">SEIR</a> (which see). Later references associate certain Simeonites with the Northern Kingdom (<a onClick="return mV(\'2Ch\',15,9);">2Ch 15:9</a>; <a onClick="return mV(\'2Ch\',34,6);">34:6</a>), and tradition has come to view them as one of the ten tribes (compare <a onClick="return mV(\'Eze\',48,24,25,33);">Eze 48:24,25,33</a>; <a onClick="return mV(\'Rev\',7,7);">Re 7:7</a>), although all the history of them we have is bound up with Judah and the Southern Kingdom. There is no mention of the return of any Simeonites after the captivity; their cities fall to Judah (<a onClick="return mV(\'Neh\',11,26);">Ne 11:26</a>f).<P>3. References in Egyptian and Assyrian Inscriptions:<P>It has been supposed by many authorities that the name Shim\'an occurs in the list of places plundered by Thothmes III (see Petrie, Hist, II, 104; also Hommel, Ancient Hebrew Tradition, 268; Sayce, Early Hebrew Traditions, 392). In the 7th century we have a doubtful reference in an inscription of Esar-haddon relating his Egyptian campaign when a city Ap-ku is mentioned as in the country of Sa-me-n(a), which may possibly be a reference to Simeon. The survival of the name so late, if true, is strange, in the light of what we gather from the Bible about the tribe. (For discussion of both of these inscriptions, with references to the lit., see EB, coll. 4528-30.)<P>4. The Territory of Simeon:<P>The cities of Simeon as given in <a onClick="return mV(\'Jos\',19,\'2-6\');">Jos 19:2-6</a> and <a onClick="return mV(\'1Ch\',4,28,31);">1Ch 4:28,31</a> are (the names in parentheses are variations in the latter reference): <A href="./study/isbe/search.html?string=BEERSHEBA">Beer-sheba</A>, <A href="./study/isbe/search.html?string=MOLADAH">Moladah</a>, <A href="./study/isbe/search.html?string=HAZAR">Hazar-shual</a>, <A href="./study/isbe/search.html?string=BALAH">Balah (Bilhah)</a>, <A href="./study/isbe/search.html?string=AZEM">Azem (the King James Version) (Ezem)</a>, <A href="./study/isbe/search.html?string=ELTOLAD">Eltolad (Tolad)</a>, <A href="./study/isbe/search.html?string=BETHUEL+(2)">Bethuel</a>, <A href="./study/isbe/search.html?string=HORMAH">Hormah</A>, <A href="./study/isbe/search.html?string=ZIKLAG">Ziklag</a>, <A href="./study/isbe/search.html?string=BETH-MARCABOTH">Beth-Marcaboth</a>, <A href="./study/isbe/search.html?string=HAZAR">Hazar-susah (Hazar Susim)</a>, <A href="./study/isbe/search.html?string=BETH-LEBAOTH">Beth-lebaoth (Beth-biri)</A>, <A href="./study/isbe/search.html?string=SHARUHEN">Sharuhen (Shaaraim) (Etam)</A>, <A href="./study/isbe/search.html?string=AIN+(2)">Ain Rimmon</a>, <A href="./study/isbe/search.html?string=ETHER">Ether (Tochen)</a>, <A href="./study/isbe/search.html?string=ASHAN">Ashan</A><3E>in all, 16 cities in Joshua and 17 cities in 1 Chronicles. Ashan (<a onClick="return mV(\'1Ch\',6,59);">1Ch 6:59</a>) is the only one assigned to the priests. It is written wrongly as "Ain" in <a onClick="return mV(\'Jos\',21,16);">Jos 21:16</a>. All the above cities, with certain variations in form, and with the exception of Etam in <a onClick="return mV(\'1Ch\',4,32);">1Ch 4:32</a>, which is probably a mistake, occur in the list of the cities of Judah (<a onClick="return mV(\'Jos\',15,\'26-32\',42);">Jos 15:26-32,42</a>). Ziklag is mentioned (<a onClick="return mV(\'1Sa\',27,6);">1Sa 27:6</a>) as being the private property of the kings of Judah from the days of David, who received it from Achish, king of Gath.<P>For the situation of these cities, so far as is known, see separate articles under their names. It is clear that they were all situated in the southwestern part of Palestine, and that Simeon had no definite territorial boundaries, but isolated cities, with their villages, among those of the people of Judah.``117';
isbe[8181]='Simeon (2)`(shim\'on; Sumeon):<P>(1) The 2nd son of Jacob by Leah (see separate article [<A href="./study/isbe/search.html?string=SIMEON+(1)">Simeon (1)</a>]).<P>(2) Great-grandfather of Judas Maccabeus (1Macc 2:1).<P>(3) A man in Jerusalem described as "righteous and devout, looking for the consolation of Israel." When the infant Jesus was brought into the Temple, he took Him into his arms and blessed God in words which are famous as the Nunc dimittis. Simeon bestowed his blessing on the wondering father and mother (<a onClick="return mV(\'Luk\',2,25,34);">Lu 2:25,34</a>). Legend has made him the son of Hillel and father of Gamaliel I, but this has no historical basis.<P>(4) An ancestor of Jesus (<a onClick="return mV(\'Luk\',3,30);">Lu 3:30</a>); the Revised Version (British and American) "Symeon."<P>(5) The Revised Version (British and American) "Symeon": one of the prophets and teachers in the Christian community at Antioch. He is also called Niger, which was the Gentile name he had assumed, Symeon being Hebrew. He was among those who set apart Paul and Barnabas for their missionary work (<a onClick="return mV(\'Act\',13,1,2);">Ac 13:1,2</a>). Nothing more is known of him.<P>(6) The Revised Version (British and American) "Symeon": the Hebrew name of Simon Peter (<a onClick="return mV(\'Act\',15,14);">Ac 15:14</a>).``78';
isbe[8182]='Simeon (Niger)`ni\'-jer): The King James Version in <a onClick="return mV(\'Act\',13,1);">Ac 13:1</a>, the Revised Version (British and American) "<a href="./study/isbe/search.html?string=SYMEON">Symeon</a>" (which see).``1';
isbe[8183]='Simeonites`sim\'-e-on-its.`<a href="./study/isbe/search.html?string=SIMEON">SIMEON</a>`1';
isbe[8184]='Similitude`si-mil\'-i-tud: In the King James Version means either "an exact facsimile" (<a onClick="return mV(\'Psa\',106,20);">Ps 106:20</a> the King James Version, the Revised Version (British and American) "likeness"; <a onClick="return mV(\'Rom\',5,14);">Ro 5:14</a>, etc.), or else "the form itself" (<a onClick="return mV(\'Num\',12,8);">Nu 12:8</a>; <a onClick="return mV(\'Deu\',4,12,15,16);">De 4:12,15,16</a> for temunah, "form" (so the Revised Version (British and American))); compare <a href="./study/isbe/search.html?string=LIKENESS">LIKENESS</a>. the English Revised Version has retained the word in <a onClick="return mV(\'2Ch\',4,3);">2Ch 4:3</a>; <a onClick="return mV(\'Dan\',10,16);">Da 10:16</a> (the American Standard Revised Version "likeness"), while the English Revised Version and the American Standard Revised Version have used "similitudes" in <a onClick="return mV(\'Hsa\',12,10);">Ho 12:10</a> (damah, "be like"). The meaning is "I have inspired the prophets to speak parables."``1';
isbe[8185]='Simon (1)`(Simon, Greek form of <a href="./study/isbe/search.html?string=SIMEON">SIMEON</a> (which see)): The persons of the name of Simon mentioned in the Apocrypha are:<P>(1) Simon the Maccabean (Hasmonean), surnamed <a href="./study/isbe/search.html?string=THASSI">THASSI</a> (which see), the 2nd son of Mattathias and elder brother of Judas Maccabeus. On his deathbed, Mattathias commended Simon as a "man of counsel" to be a "father" to his brethren (1Macc 2:65), and a "man of counsel" he proved himself. But it was not till after the death of Judas and the capture of Jonathan that he played the chief role. Dispatched by Judas with a force to the relief of the Jews in Galilee he fought with great success (1Macc 5:17ff; Josephus, Ant, XII, viii, 1f). We find him next taking revenge along with Jonathan on the "children of Jambri" (1Macc 9:33ff), and cooperating in the successful campaign around Bethbasi against Bacchides (circa 156 BC) (1Macc 9:62ff), and in the campaign against Apollonius (1Macc 10:74ff). In the conflict between Tryphon and Demetrius II, Simon was appointed by Antiochus VI "captain from the Ladder of Tyre unto the borders of Egypt" (1Macc 11:59). After the capture of Jonathan at Ptolemais by Tryphon, Simon became acknowledged leader of his party. He thwarted Tryphon in his attempts upon Jerusalem, in revenge for which the latter murdered Jonathan (1Macc 13:23). Simon then took the side of Demetrius on condition of immunity for Judea, and so \'in the 170th year\' (143-142 BC) \'the yoke of the heathen was taken away from Israel\' (1Macc 13:41). Simon applied himself to rebuild the strongholds of Judea, reduced Gazara, captured the Acra (citadel) and made Joppa a seaport. He showed his wisdom most of all in his internal administration: "He sought the good of his country"; commerce and agriculture revived; lawlessness was suppressed and "the land had rest all the days of Simon (1Macc 14:4ff). His power was acknowledged by Sparta and Rome (1Macc 14:16ff). In 141 BC he was appointed by the nation leader, high priest and captain "for ever, until there should arise a faithful prophet" (1Macc 14:41ff), and thus the Hasmonean dynasty was founded. A new chronological era began with the first year of his administration, and he minted his own coins. A few years later Simon again meddled in Syrian politics (139 BC), this time at the entreaty of Antiochus VII (Sidetes) in his contest against Tryphon; when, however, Antiochus was assured of success, he refused the help of Simon and sent Cendebaeus against Judea. Judas and John, sons of Simon, defeated the invaders near Modin (137-136 BC). In 135 BC Simon met his death by treachery. Ptolemy the son of Abubus, Simon\'s own son-in-law, determined to secure supreme power for himself and, in order to accomplish this, to assassinate the whole family of Simon. He accordingly invited Simon and his sons to a banquet in the stronghold of Dok near Jericho, where he treacherously murdered Simon with his two sons Mattathias and Judas. The other son, John Hyrcanus, governor of Gazara, received intimation of the plot and saved himself to become the head of the Hasmonean dynasty. "The significance of Simon\'s administration consists in this, that he completed the work of Jonathan and left the Jewish people absolutely independent of Syria" (Schurer).<P>See <a href="./study/isbe/search.html?string=MACCABAEUS">MACCABAEUS, II, 4</a>.<P>(2) Simon I, the high priest, son of Onias I, whom he succeeded circa 300 BC. He was one of the last of the Great Synagogue, and to him is attributed the saying, "On three things the world depends<64>the Law, Worship and the showing of kindness." According to Josephus (Ant., XII, ii, 5) this Simon was called "the Just" (ho dikaios), "on account of his piety and his benevolent disposition toward his countrymen."<P>Many authorities (Herzfeld, Derenbourg, Stanley, Cheyne) assert that Josephus is wrong in attaching this epithet to Simon I instead of Simon II, and Schurer is not certain on this question. But the Talmud passage which Derenbourg cites means the opposite of what he takes it, namely, it is intended to show how splendid and holy were the days of Simeon (ha-tsaddiq) compared with the later days. Besides, Josephus is more likely to have known the truth on this matter than these later authorities. The same uncertainty obtains as to whether the eulogium in Sirach 50:1ff of "the great priest" refers to Simon I or Simon II. Schurer and others refer it to Simon II. It is more likely to refer to the Simon who was famous as "the Just," and consequently to Simon I. Besides we know of no achievements of Simon II to entitle him to such praise. The building operations mentioned would suit the time of Simon I better, as Ptolemy captured Jerusalem and probably caused considerable destruction. The Talmud states that this Simon (and not Jaddua) met Alexander the Great.<P>(3) Simon II, high priest, son of Onias II and grandson of Simon I and father of Onias III, flourished about the end of the 3rd century BC, and was succeeded by his son Onias III circa 198 BC. Josephus says that this Simon in the conflict of the sons of Joseph sided with the elder sons against Hyrcanus the younger. Schurer (probably incorrectly) thinks he is the Simon praised in Sirach 50:1ff. See (2) above (3Macc 2:1; Josephus, Ant, XII, iv, 10).<P>(4) Simon, a Benjamite, guardian of the temple, who, having quarreled with the high priest Onias III, informed Apollonius of the untold sums of money in the temple treasury. Apollonius laid the matter before the king Seleucus IV, who sent Heliodorus to remove the money. An apparition prevented Heliodorus from accomplishing his task (2Macc 3:4ff). It is further recorded, that Simon continued his opposition to Onias. He is spoken of as brother of the renegade Menelaus (2Macc 4:23). Of his end we know nothing.<P>(5) Simon Chosameus (Codex Vaticanus (and Swete) Chosamaos; Codex Alexandrinus Chosomaios), one of the sons of Annas who had married "strange wives" (1Esdras 9:32). Simon apparently = "Shimeon" (shim\'on) of the sons of Harim (<a onClick="return mV(\'Ezr\',10,31);">Ezr 10:31</a>); Chosameus is probably a corruption standing in the place of, but not resembling, any of the three names: Benjamin, Malluch, Shemaraiah, which Esdras omits from the Ezra list.``5';
isbe[8186]='Simon (2)`si\'-mon (Simon):<P>(1) Simon Peter.<P>See <a href="./study/isbe/search.html?string=SIMON+PETER">PETER (SIMON)</A>.<P>(2) Another of the Twelve, Simon "the Cananean" (<a onClick="return mV(\'Mat\',10,4);">Mt 10:4</a>; <a onClick="return mV(\'Mar\',3,18);">Mr 3:18</a>), "the Zealot" (<a onClick="return mV(\'Luk\',6,15);">Lu 6:15</a>; <a onClick="return mV(\'Act\',1,13);">Ac 1:13</a>).<P>See <a href="./study/isbe/search.html?string=CANANAEAN">CANANAEAN</A>.<P>(3) One of the brethren of Jesus (<a onClick="return mV(\'Mat\',13,55);">Mt 13:55</a>; <a onClick="return mV(\'Mar\',6,3);">Mr 6:3</a>).<P>See <a href="./study/isbe/search.html?string=BRETHREN+OF+THE+LORD">BRETHREN OF THE LORD</A>.<P>(4) "The leper" in Bethany, in whose house a woman poured a cruse of precious ointment over the head of Jesus (<a onClick="return mV(\'Mat\',26,6);">Mt 26:6</a>; <a onClick="return mV(\'Mar\',14,3);">Mr 14:3</a>). He had perhaps been healed by Jesus; in that case his ungracious behavior was not consistent with due gratitude. However he was healed, the title referred to his condition in the past, as lepers were ostracized by law.<P>(5) A Pharisee in whose house a woman, "a sinner," wet the feet of Jesus with her tears, and anointed them with ointment (<a onClick="return mV(\'Luk\',7,36);">Lu 7:36</a>). By some he is identified with (4), this being regarded as Luke\'s version of the incident recorded in <a onClick="return mV(\'Mat\',26,\'1-\');">Mt 26</a> and <a onClick="return mV(\'Mar\',14,\'1-\');">Mr 14</a>. Others as strongly deny this view.<P>For discussion see <a href="./study/isbe/search.html?string=MARY">MARY, IV</A>.<P>(6) A man of Cyrene, who was compelled to carry the cross of Jesus (<a onClick="return mV(\'Mat\',27,32);">Mt 27:32</a>; <a onClick="return mV(\'Mar\',15,21);">Mr 15:21</a>; <a onClick="return mV(\'Luk\',23,26);">Lu 23:26</a>). Mark calls him "the father of Alexander and Rufus," well-known members of the church at (probably) Rome (compare <a onClick="return mV(\'Act\',19,33);">Ac 19:33</a>; <a onClick="return mV(\'Rom\',16,13);">Ro 16:13</a>).<P>See <a href="./study/isbe/search.html?string=CYRENIAN">CYRENIAN</A>.<P>The father of Judas Iscariot (<a onClick="return mV(\'Jhn\',6,71);">Joh 6:71</a>; <a onClick="return mV(\'Jhn\',12,4);">12:4</a> the King James Version, the Revised Version (British and American) omits; <a onClick="return mV(\'Jhn\',13,2,26);">Joh 13:2,26</a>).<P>(8) Simon Magus (<a onClick="return mV(\'Act\',8,9);">Ac 8:9</a>). See separate article [<A href="./study/isbe/search.html?string=Simon+Magus">Simon Magus</a>].<P>(9) Simon, the tanner, with whom Peter lodged at Joppa. His house was by the seaside outside the city wall, because of its ceremonial uncleanness to a Jew, and also for reasons of sanitation (<a onClick="return mV(\'Act\',9,43);">Ac 9:43</a>).``78';
isbe[8187]='Simon Magus`ma\'-gus (Simon, Greek form of Hebrew shim\'on; Gesenius gives the meaning of the Hebrew word as "hearing with acceptance"; it is formed from [?] shama\', "to hear"):<P>1. Simon, a Magician<P>2. Simon and the Apostles<P class="in15">(1) Simon and Philip<P class="in15">(2) Simon and Peter John<P>3. The Magicians and the Gospel<P>4. Testimony of Early Christian Writers<P>5. Sources of Legendary History<P>6. Traditions of His Death<P>7. The Simoniani<P>8. Was Simon the Originator of Gnosticism?<hr /><P>1. Simon, a Magician:<P>The name or term "Magus" is not given to him in the New Testament, but is justly used to designate or particularize him on account of the incident recorded in <a onClick="return mV(\'Act\',8,\'9-24\');">Ac 8:9-24</a>, for though the word "Magus" does not occur, yet in <a onClick="return mV(\'Act\',8,9);">8:9</A> the present participle mageuon is used, and is translated, both in the King James Version and in the Revised Version (British and American), "used sorcery." Simon accordingly was a sorcerer, he "bewitched the people of Samaria" (the King James Version). In <a onClick="return mV(\'Act\',8,11);">Ac 8:11</a> it is also said that "of long time he had amazed" them "with his sorceries" (magiais). The claim, given out by himself, was that he "was some great one"; and this claim was acknowledged by the Samaritans, for previous to the introduction of the gospel into Samaria, "they all gave heed (to him), from the least to the greatest, saying, This man is that power of God which is called Great" (<a onClick="return mV(\'Act\',8,10);">8:10</A>).<P>2. Simon and the Apostles:<P>(1) Simon and Philip:<P>It so happened, however, that Philip the deacon and evangelist went down from Jerusalem to Samaria, and "proclaimed unto them the Christ" (<a onClick="return mV(\'Act\',8,5);">Ac 8:5</a>); and as the result of the proclamation of the gospel, many were gathered into the Christian church. Many miracles also were performed by Philip, sick persons cured, and demons cast out; and Simon fell under the influence of all these things, both of the preaching and of "the signs." So great was the impression now made upon Simon that he "believed" (<a onClick="return mV(\'Act\',8,13);">Ac 8:13</a>). This means, at least, that he saw that Philip was able in the name of Jesus Christ to display powers greater than anything he himself was acquainted with: Philip\'s power was greater by far than Simon\'s. He therefore came forward as one of the new converts, and was baptized. After his baptism he continued with Philip. The signs which accompanied the introduction of the gospel into this city did not cease, and Simon seeing them "was amazed." The word denoting Simon\'s amazement at the "signs" wrought by Philip is the same as that used to express how the people of Samaria had been amazed at Simon\'s sorceries. It is an indication of the nature of the faith which he possessed in the gospel<65>wondering amazement at a new phenomenon not yet understood, not repentance or trust in Christ.<P>(2) Simon and Peter and John:<P>News having reached Jerusalem of the events which had occurred in Samaria, the apostles sent Peter and John to establish the work there. These two apostles prayed for the converts that they might receive the Holy Ghost, which they had not yet received. And when they had laid their hands upon the converts, the Spirit was given to them. At this early period in the history of the church the Holy Ghost was bestowed in a visible manner which showed itself in such miraculous gifts as are described in <a onClick="return mV(\'Act\',2,\'1-\');">Ac 2</a>. Simon saw what had taken place, and then, instead of joining the company of those who had truly repented and trusted Christ, he came forward with the same amazement as he had previously shown, and offered money to Peter and John, if they would impart to him the power of giving the Holy Spirit to others. Peter instantly rebuked this bold and ungodly request, and did so with such sterness as to cause Simon to ask that the judgment threatened by the apostle might not fall upon him.<P>Such is the unenviable history of Simon Magus, as it is recorded in the New Testament. Later centuries have shown their estimation of the heinousness of Simon\'s sin by employing his name to indicate the crime of buying or selling price a spiritual office for a price in money<65>"simony."<P>3. The Magicians and the Gospel:<P>It is not strange to find the gospel brought into direct conflict with magicians, for in the 1st and 2nd centuries there were a multitude of such persons who pretended to possess supernatural powers by which they endeavored to deceive men. They flattered the sinful inclinations of the human heart, and fell in with men\'s current ways of thinking, and required no self-renunciation at all. For these reasons the magicians found a ready belief on the part of many. The emperor Tiberius, in his later years, had a host of magicians in constant attendance upon him. Elymas, with whom Paul came in contact in Cyprus "was with the deputy of the country, Sergius Paulus, a prudent man" (<a onClick="return mV(\'Act\',13,7);">Ac 13:7</a> the King James Version). Elymas was one of those magicians, and he endeavored to turn away the deputy from the faith. Luke expressly calls this man "magus", Elymas the magus (<a onClick="return mV(\'Act\',13,6,8);">Ac 13:6,8</a> margin).<P>The influence of such persons presented an obstacle to the progress of the Christian faith, which had to force its way through the delusions with which these sorcerers had surrounded the hearts of those whom they deceived. When the gospel came in contact with these magicians and with their works, it was necessary that there should be striking facts, works of supernatural power strongly appealing to men\'s outward senses, in order to bring them out of the bewilderment and deception in which they were involved, and to make them able to receive the impression of spiritual truth. Such miracles were wrought both in Cyprus and in Samaria, the spheres of influence of the magicians Elymas and Simon. These divine works first arrested men\'s attention, and then dispelled the delusive influence of the sorcerers.<P>4. Testimony of Early Christian Writers:<P>(1) The history of Simon Magus does not close with what is narrated in the Acts, for the early Christian writers have much to say in regard to him.<P>Justin Martyr, himself a Samaritan, states that Simon Magus was a "Samaritan from the village called Gitton." Justin also relates that, in the time of Claudius Caesar, Simon was worshipped as a god at Rome on account of his magical powers, and that a statue had been erected to him, on the island in the river Tiber, with the inscription Simoni Deo Sancto, that is, "To Simon the sacred god." Curiously enough, in the year 1574, a stone which appears to have served as a pedestal of a statue, was dug up in the Tiber at the spot described by Justin; and on it were inscribed the words Semoni Sanco Deo Fidio Sacrum, that is, the stone then discovered was dedicated to the god Semo Sancus, the Sabine Hercules. This antiquarian find makes it probable that Jstin was mistaken in what he said about a statue having been erected in honor of Simon Magus. "It is incredible that the folly should ever be carried to such an extent as that a statue should be erected, and the senate should pass a decree enrolling Simon Magus among the deos Romanos" (Neander, Church History, II, 123). The inscription found in 1574 shows the source of the error into which Justin had fallen.<P>There are many stories told by some of the early Christian writers regarding Simon Magus, but they are full of legend and fable: some of them are improbable in the extreme and border on the impossible.<P>(2) Jerome, who professes to quote from writings of Simon, represents him as employing these words in reference to himself, "I am the Word of God, I am the Comforter, I am Almighty, I am all there is of God" (Mansel, The Gnostic Heresies, 82). Irenaeus (Mansel, ibid., 82) writes regarding him: "Simon, having purchased a certain woman named Helena, who had been a prostitute in the city of Tyre, carried her about with him, and said that she was the first conception of his mind, the mother of all things, by whom, in the beginning, he conceived the thought of making the angels and archangels; for that this conception proceeded forth from him, and knowing her father\'s wishes, she descended to the lower world, and produced the angels and powers; by whom also he said that this world was made. But after she had produced them, she was detained by them through envy, since they were unwilling to be considered the offspring of any other being; for he himself was entirely unknown by them; but his conception was detained by those powers and angels which were put forth from her, and suffered every insult from them that she might not return upward to her father; and this went so far that she was even confined within a human body, and for ages passed into other female bodies, as if from one vessel into another. He said also that she was that Helen, on whose account the Trojan war was fought...and that after passing from one body to another, and constantly meeting with insult, at last she became a public prostitute, and that this was the lost sheep. On this account he himself came, that he might first of all reclaim her and free her from her chains, and then give salvation to men through the knowledge of himself. For since the angels ruled the world badly, because one of them desired the chief place, he had come down for the restoration of all things, and had descended, being changed in figure, and made like to principalities and powers and angels, so that he appeared among men as a man, and was thought to have suffered in Judea, though he did not suffer....Furthermore he said that the prophets uttered their prophecies under the inspiration of those angels who framed the world; for which reason they who rest their hope on him and his Helena no longer cared for them, but as free men could act as they pleased, for that men are saved by his (i.e. Simon\'s) grace, and not according to their own just works, for that no acts were just by nature, but by accident, according to the rules established by the angels, who made the world, and who attempt by these precepts to bring men into bondage. For this reason he promised that the world should be released, and those who are his set at liberty from the government of those who made the world."<P>5. Sources of Legendary History:<P>The chief sources of the legendary history of Simon Magus are the collection of writings known as The Clementines (see <a href="./study/isbe/search.html?string=LITERATURE,+SUB-APOSTOLIC">LITERATURE, SUB-APOSTOLIC</A>; <a href="./study/isbe/search.html?string=PETER,+THE+FIRST+EPISTLE+OF">PETER, THE FIRST EPISTLE OF</A>; <a href="./study/isbe/search.html?string=PETER,+THE+SECOND+EPISTLE+OF">PETER, THE SECOND EPISTLE OF</A>). What is there said of him is, that he studied at Alexandria, and that he had been, along with the heresiarch Dositheus, a disciple of John the Baptist. He became also a disciple of Dositheus, and afterward his successor. The Clementines comprise (1) The Homilies, (2) The Recognitions, and (3) The Epitome. These three are cognate works, and in part are identical. The date of The Homilies may be placed about 160 AD. The contents comprise a supposed letter from the apostle Peter to the apostle James, along with other matter. Then follow the homilies, of which there are twenty. These record the supposed travels of Clement, a Roman citizen. Clement meets with Barnabas and with Peter. Then there is narrated a discussion between Peter and Simon Magus. This disputation lasts for three days, Simon maintaining that there are two gods, and that the God of the Old Testament is an imperfect being. Simon Magus withdraws to Tyre and then to Sidon. Peter follows Simon from place to place, counteracting his sorceries, and instructing the people. At Laodicea a second disputation takes place between the apostle and Simon on the same subjects.<P>The Homilies are not a Christian protest against Gnosticism, but merely that of one Gnostic school or sect against another, the Ebionite against the Marcionite. The Deity of Christ is denied, and He is regarded as one of the Jewish prophets.<P>In the legends Simon is represented as constantly opposing Peter, who ultimately discredits and vanquishes him. These legends occur in more forms than one, the earlier form selecting Antioch as the place where Simon was discomfited by the apostle and where he also died, while the later tradition chooses Rome for these events.<P>6. Traditions of His Death:<P>One tradition tells how the magician ordered his followers to bury him in a grave, promising that if this were done, he would rise again on the third day. They did as he wished and buried him; but this was the end of him, for he did not rise again.<P>Simon is said to have met his death at Rome, after an encounter with the apostle Peter. During this his final controversy with the apostle, Simon had raised himself in the air by the help of evil spirits, and in answer to the prayer of Peter and Paul he was dashed to the ground and killed.<P>According to another form of this tradition, Simon proposed to give the Roman emperor a proof of his power by flying off to God. He succeeded, it is said, in flying for a certain distance over Rome, but in answer to the prayer of Peter he fell and broke one of his legs. This tradition accounts for his end by saying that the people stoned him to death.<P>7. The Simoniani:<P>The Simoniani, the Simonians or followers of Simon, were an eclectic sect, who seem, at one time, to have adopted tenets and opinions derived from paganism, at another, from Judaism and the beliefs of the Samaritans, and at another still, from Christianity. Sometimes they seem to have been ascetics; at others they are wild scoffers at moral law. They regarded Simon Magus as their Christ, or at least as a form of manifestation of the redeeming Christ, who had manifested Himself also in Jesus. The Simonians were one of the minor Gnostic sects and were carried far away both from the doctrine and from the ethical spirit of the Christian faith.<P>Origen denies that the followers of Simon were Christians in any sense. The words of Origen are, "It escapes the notice of Celsus that the Simonians do not in any way acknowledge Jesus as the Son of God, but they call Simon the Power of God." In the time of Origen the followers of Simon had dwindled in number to such a degree that he writes, "I do not think it possible to find that all the followers of Simon in the whole world are more than thirty: and perhaps I have said more than there really are" (Contra Celsus, i.57, quoted by Alford, Greek New Testament, <a onClick="return mV(\'Act\',8,9);">Ac 8:9</a>).<P>8. Was Simon the Originator of Gnosticism?:<P>Irenaeus also has much to say regarding Simon and his followers. He makes the legendary Simon identical with the magician of <a onClick="return mV(\'Act\',8,\'1-\');">Ac 8</a>, makes him also the first in the list which he gives of heretics, and also says that it was from him that Gnosticism sprang. The account which he gives of the Simonians shows that by the time when Irenaeus lived, their system had developed into Gnosticism; but this fact does not justify Irenaeus in the assertion that Simon of <a onClick="return mV(\'Act\',8,\'1-\');">Ac 8</a> is the originator of the Gnostic system. The early Christian writers took this view, and regarded Simon Magus as the founder of Gnosticism. Perhaps they were right, "but from the very little authentic information we possess, it is impossible to ascertain how far he was identified with their tenets" (Alford, New Testament, II, 86). In the midst of the various legends regarding Simon, it may be that there is a substratum of fact, of such a nature that future investigation and discovery will justify these early Christian writers in their judgment, and will show that Simon Magus is not to be overlooked as one of the sources from which Gnosticism sprang. The exact origin of Gnosticism is certainly difficult to trace, but there is little or no indication that it arose from the incidents narrated in <a onClick="return mV(\'Act\',8,\'1-\');">Ac 8</a>. It cannot be denied that a connection is possible, and may have existed between the two, that is between Simon Magus and some of the Gnostic heresies; but the facts of history show widespread tendencies at work, during and even before the Apostolic age, which amply account for the rise of Gnosticism. These are found e.g. in the Alexandrian philosophy, and in the tenets of the false teachers at Colosse and in other places. These philosophical and theosophical ideas commingled with the influences of Zoroastrianism from Persia, and of Buddhism from India, and these tendencies and influences, taken in conjunction, were the sources of the various heresies known by the name of Gnosticism.`<a href="./study/isbe/search.html?string=GNOSTICISM">GNOSTICISM</a>`155';
isbe[8188]='Simon Peter``<a href="./study/isbe/search.html?string=PETER,+SIMON">PETER, SIMON</a>`1';
isbe[8189]='Simon the Canaanite; Simon the Cananaean; Simon the Zealot`(Simon Kananaios; kanna\'i, "the Jealous (or Zealous) One"): One of the Twelve Apostles. This Simon was also named "the Canaanite" (<a onClick="return mV(\'Mat\',10,4);">Mt 10:4</a>; <a onClick="return mV(\'Mar\',3,18);">Mr 3:18</a> the King James Version) or "the Cananean" (<a onClick="return mV(\'Mat\',10,4);">Mt 10:4</a>; <a onClick="return mV(\'Mar\',3,18);">Mr 3:18</a> the Revised Version (British and American)) or "Zelotes" (<a onClick="return mV(\'Luk\',6,15);">Lu 6:15</a>; <a onClick="return mV(\'Act\',1,13);">Ac 1:13</a> the King James Version) or "the Zealot" (<a onClick="return mV(\'Luk\',6,15);">Lu 6:15</a>; <a onClick="return mV(\'Act\',1,13);">Ac 1:13</a> the Revised Version (British and American)).<P>According to the "Gospel of the Ebionites" or "Gospel of the Twelve Apostles" (of the 2nd century and mentioned by Origen) Simon received his call to the apostleship along with Andrew and Peter, the sons of Zebedee, Thaddaeus and Judas Iscariot at the Sea of Tiberias (compare <a onClick="return mV(\'Mat\',4,\'18-22\');">Mt 4:18-22</a>; see also Hennecke, Neutestamentliche Apokryphen, 24-27).<P>Although Simon, like the majority of the apostles, was probably a Galilean, the designation "Cananaean" is regarded as of political rather than of geographical significance (compare Luke\'s rendering). The Zealots were a faction, headed by Judas of Galilee, who "in the days of the enrollment" (compare <a onClick="return mV(\'Act\',5,37);">Ac 5:37</a>; <a onClick="return mV(\'Luk\',2,1,2);">Lu 2:1,2</a>) bitterly opposed the threatened increase of taxation at the census of Quirinius, and would have hastened by the sword the fulfillment of Messianic prophecy.<P>Simon has been identified with Simon the brother of Jesus (<a onClick="return mV(\'Mar\',6,3);">Mr 6:3</a>; <a onClick="return mV(\'Mat\',13,55);">Mt 13:55</a>), but there also are reasons in favor of identifying him with Nathanael.<P>Thus (1) all the arguments adduced in favor of the Bartholomew-Nathanael identification (see <a href="./study/isbe/search.html?string=NATHANAEL">NATHANAEL</A>) can equally be applied to that of Simon-Nathanael, except the second. But the second is of no account, since the Philip-Bartholomew connection in the Synoptists occurs merely in the apostolic lists, while in John it is narrative. Further, in the Synoptists, Philip is connected in the narrative, not with Bartholomew but with Andrew.<P>(2) The identity is definitely stated in the Genealogies of the Twelve Apostles (see <a href="./study/isbe/search.html?string=NATHANAEL">NATHANAEL</A>). Further, the "Preaching of Simon, son of Cleopas" (compare Budge, II, 70ff) has the heading "The preaching of the blessed Simon, the son of Cleopas, who was surnamed Judas, which is interpreted Nathanael, who became bishop of Jerusalem after James the brother of our Lord." Eusebius (Historia Ecclesiastica, III, xi, 32; IV, xxii) also refers to a Simon who succeeded James as bishop of Jerusalem and suffered martyrdom under Trajan; and Hegesippus, whom Eusebius professes to quote, calls this Simon a son of Cleopas.<P>(3) The invitation of Philip to Nathanael (compare <a onClick="return mV(\'Jhn\',1,45);">Joh 1:45</a>) was one which would naturally be addressed to a follower of the Zealots, who based their cause on the fulfillment of Messianic prophecy.<P>(4) As Alpheus, the father of James, is generally regarded as the same as Clopas or Cleopas (see <a href="./study/isbe/search.html?string=JAMES">JAMES</A>), this identification of the above Simon Nathanael, son of Cleopas, with Simon Zelotes would shed light on the reason of the juxtaposition of James son of Alpheus and Simon Zelotes in the apostolic lists of Luke and Acts, i.e. they were brothers.``88';
isbe[8190]='Simple`sim\'-p\'l: In the Old Testament the uniform tranlation of the Hebrew word pethi (root pathah, "be open"). Like the English word "simple" (etymologically "of one fold"), the Hebrew pethi is used sometimes in a good sense, i.e. "open-minded" (<a onClick="return mV(\'Psa\',19,7);">Ps 19:7</a>; <a onClick="return mV(\'Psa\',116,6);">116:6</a>; <a onClick="return mV(\'Psa\',119,130);">119:130</a>, possibly in all three cases the sense is neutral rather than positively good), and sometimes in a bad sense (<a onClick="return mV(\'Pro\',7,7);">Pr 7:7</a>, parallel to "destitute of understanding"; <a onClick="return mV(\'Pro\',8,5);">Pr 8:5</a>, parallel to "fools" (blockheads); <a onClick="return mV(\'Pro\',14,15);">Pr 14:15</a>, opposed to prudent). The fundamental idea of pethi seems to be open to influence, i.e. easily influenced. That one open to influence should as a rule be classed with the irreligious is one of many instances in which language is an unwilling witness to the miasmatic moral atmosphere in which we live. The line between moral weakness and moral turpitude, between negative goodness (if indeed such a thing be conceivable) and positive badness, is soon passed.<P>In the New Testament the word "simple" is found only in <a onClick="return mV(\'Rom\',16,18,19);">Ro 16:18,19</a> the King James Version. In the first of these passages it is used to translate akakos (the Revised Version (British and American) "innocent"). In <a onClick="return mV(\'Hbr\',7,26);">Heb 7:26</a> the King James Version the same word is rendered "harmless," the rendering of the Revised Version (British and American) in this instance being "guileless." This would suit <a onClick="return mV(\'Rom\',16,18);">Ro 16:18</a> better than "innocent." Guilelessness is not a synonym for gullibility; but the guileless are frequently the prey of designing men. In <a onClick="return mV(\'Rom\',16,19);">Ro 16:19</a> the word translated "simple" is akeraios, literally, "unmixed," "sincere" (Trench and Godet; Young, erroneously "hornless" and so "harmless"). "Uncontaminated" seems to be the idea of the apostle. He would have those to whom he wrote "wise as regards good" and not ignorant as regards evil<69>for that would be impossible, even if desirable<6C>but without that kind of knowledge of evil that comes from engaging in it, as we say, mixing themselves up with it, unalloyed with evil.``116';
isbe[8191]='Simplicity`sim-plis\'-i-ti (pethayyuth; haplotes): The words in the Old Testament commonly translated "simplicity" are pethi, "simple" (<a onClick="return mV(\'Pro\',1,22);">Pr 1:22</a>), pethayyuth, "simplicity" (<a onClick="return mV(\'Pro\',9,13);">9:13</A> margin), tom, "completeness," "integrity" (<a onClick="return mV(\'2Sa\',15,11);">2Sa 15:11</a>), "They went in their simplicity." In the New Testament, haplotes, "singleness of mind," "simplicity," occurs in <a onClick="return mV(\'Rom\',12,8);">Ro 12:8</a>, "He that giveth let him do it with simplicity," the Revised Version (British and American) "liberality," margin "Greek: \'singleness\'";<a onClick="return mV(\'2Cr\',1,12);">2Co 1:12</a>, "in simplicit and godly sincerity," the Revised Version (British and American) (with corrected text) "in holiness and sincerity of God"; <a onClick="return mV(\'2Cr\',11,3);">2Co 11:3</a>, "the simplicity that is in Christ," the Revised Version (British and American) (with corrected text) "the simplicity and the purity that is toward Christ"; compare <a onClick="return mV(\'Eph\',6,5);">Eph 6:5</a>; <a onClick="return mV(\'Col\',3,22);">Col 3:22</a>, where the translation is "singleness" In The <span class="noTag">Wisdom of Solomon 1:1</span> we have, "Think ye of the Lord with a good mind (the King James Version "heart"), and in singleness (the King James Version "simplicity") of heart seek ye him" (haplotes). our Lord also speaks (<a onClick="return mV(\'Mat\',6,22);">Mt 6:22</a>; <a onClick="return mV(\'Luk\',11,34);">Lu 11:34</a>) of the "single eye" (haplous), and James (<a onClick="return mV(\'Jam\',1,5);">1:5</a>) applies haplos, "simply," "directly," without after-thought (the King James Version and the Revised Version (British and American) "liberally") to God, who had been described by Plato (Rep. ii.382 E) as being perfectly simple (haplous) and true, both in word and deed. In such "simplicity"<22>openness, sincerity, freedom from double-mindedness<73>man most resembles God and is most open to His visitation and blessing.``185';
isbe[8192]='Simri`sim\'-ri.`<a href="./study/isbe/search.html?string=SHIMRI">SHIMRI</a>`1';
isbe[8193]='Sin (1)`(chatta\'th, "a missing," \'awon, "perversity]" pesha\', "transgression," ra\', "evil," etc.; hamartano, "miss the mark," parabasis, "transgression" with a suggestion of violence, adikia, "injustice," "unrighteousness"):<P>1. Sin as Disobedience<P>2. Affects the Inner Life<P>3. Involves All Men<P>4. The Story of the Fall<P>5. The Freedom of Man<P>6. A Transgression against Light<P>7. Inwardness of the Moral Law<P class="in15">(1) Prophets<P class="in15">(2) Paul<P class="in15">(3) Jesus<P>8. Sin a Positive Force<P>9. Heredity<P>10. Environment<P>11. Redemption<P>12. Life in Christ<P>13. Repentance<P>14. Forgiveness<P>LITERATURE<hr /><P>1. Sin as Disobedience:<P>A fairly exact definition of sin based on Biblical data would be that sin is the transgression of the law of God (<a onClick="return mV(\'1Jo\',3,4);">1Joh 3:4</a>). Ordinarily, sin is defined simply as "the transgression of the law," but the idea of God is so completely the essential conception of the entire Biblical revelation that we can best define sin as disobedience to the law of God. It will be seen that primarily sin is an act, but from the very beginning it has been known that acts have effects, not only in the outward world of things and persons, but also upon him who commits the act.<P>2. Affects the Inner Life:<P>Hence, we find throughout the Scriptures a growing emphasis on the idea of the sinful act as not only a fact in itself, but also as a revelation of an evil disposition on the part of him who commits the act (<a onClick="return mV(\'Gen\',6,5);">Ge 6:5</a>).<P>3. Involves All Men:<P>Then also there is the further idea that deeds which so profoundly affect the inner life of an individual in some way have an effect in transmitting evil tendencies to the descendants of a sinful individual (<a onClick="return mV(\'Psa\',51,5,6);">Ps 51:5,6</a>; <a onClick="return mV(\'Eph\',2,3);">Eph 2:3</a>). See <a href="./study/isbe/search.html?string=HEREDITY">HEREDITY</A>; <a href="./study/isbe/search.html?string=TRADITION">TRADITION</A>. Hence, we reach shortly the conception, not only that sin is profoundly inner in its consequences, but that its effects reach outward also to an extent which practically involves the race. Around these various items of doctrine differing systems of theology have sprung up.<P>4. The Story of the Fall:<P>Students of all schools are agreed that we have in the Old Testament story of the fall of Adam an eternally true account of the way sin comes into the world (<a onClick="return mV(\'Gen\',3,\'1-6\');">Ge 3:1-6</a>). The question is not so much as to the literal historic matter-of-factness of the narrative, as to its essentially psychological truthfulness. The essential thought of the narrative is that both Adam and Eve disobeyed an express command of God. The seductiveness of temptation is nowhere more forcefully stated than in this narrative. The fruit of the tree is pleasant to look upon; it is good to eat; it is to be desired to make one wise; moreover, the tempter moves upon the woman by the method of the half truth (see <a href="./study/isbe/search.html?string=ADAM+IN+THE+OLD+TESTAMENT">ADAM IN THE OLD TESTAMENT</A>). God had said that disobedience to the command would bring death; the tempter urged that disobedience would not bring death, implying that the command of God had meant that death would immediately follow the eating of the forbidden fruit. In the story the various avenues of approach of sin to the human heart are graphically suggested, but after the seductiveness of evil has thus been set forth, the fact remains that both transgressors knew they were transgressing (<a onClick="return mV(\'Gen\',3,2);">Ge 3:2</a>f). Of course, the story is told in simple, naive fashion, but its perennial spiritual truth is at once apparent. There has been much progress in religious thinking concerning sin during the Christian ages, but the progress has not been away from this central conception of willful disobedience to the law of God.<P>5. The Freedom of Man:<P>In this early Biblical account there is implicit the thought of the freedom of man. The idea of transgression has sometimes been interpreted in such wise as to do away with this freedom. An unbiased reading of the Scriptures would, with the possible exception of some passages which designedly lay stress on the power of God (<a onClick="return mV(\'Rom\',8,29,30);">Ro 8:29,30</a>), produce on the mind the impression that freedom is essential to sin. Certainly there is nothing in the account of the Old Testament or New Testament narratives to warrant the conception that men are born into sin by forces over which they have no control. The argument of the tempter with the woman is an argument aimed at her will. By easy steps, indeed, she moves toward the transgression, but the transgression is a transgression and nothing else. Of course, the evil deed is at once followed by attempts on the part of the transgressors to explain themselves, but the futility of the explanations is part of the point of the narrative. In all discussion of the problem of freedom as relating to sin, we must remember that the Biblical revelation is from first to last busy with the thought of the righteousness and justice and love of God (<a onClick="return mV(\'Gen\',6,9);">Ge 6:9</a> tells us that because of justice or righteousness, Noah walked with God). Unless we accept the doctrine that God is Himself not free, a doctrine which is nowhere implied in the Scripture, we must insist that the condemnation of men as sinful, when they have not had freedom to be otherwise than sinful, is out of harmony with the Biblical revelation of the character of God. Of course this does not mean that a man is free in all things. Freedom is limited in various ways, but we must retain enough of freedom in our thought of the constitution of men to make possible our holding fast to the Biblical idea of sin as transgression. Some who take the Biblical narrative as literal historical fact maintain that all men sinned in Adam (see <a href="./study/isbe/search.html?string=IMPUTATION">IMPUTATION</A>, III, 1). Adam may have been free to sin or not to sin, but, "in his fall we sinned all." We shall mention the hereditary influences of sin in a later paragraph; here it is sufficient to say that even if the first man had not sinned, there is nothing in our thought of the nature of man to make it impossible to believe that the sinful course of human history could have been initiated by some descendant of the first man far down the line.<P>6. A Transgression against Light:<P>The progress of the Biblical teaching concerning sin also would seem to imply that the transgression of the law must be a transgression committed against the light (<a onClick="return mV(\'Act\',17,30);">Ac 17:30</a>; <a onClick="return mV(\'1Ti\',1,13);">1Ti 1:13</a>). To be sinful in any full sense of the word, a man must know that the course which he is adopting is an evil course. This does not necessarily mean a full realization of the evil of the course. It is a fact, both of Biblical revelation and of revelation of all times, that men who commit sin do not realize the full evil of their deeds until after the sin has been committed (<a onClick="return mV(\'2Sa\',12,\'1-13\');">2Sa 12:1-13</a>). This is partly because the consequences of sin do not declare themselves until after the deed has been committed; partly also because of the remorse of the conscience; and partly from the humiliation at being discovered; but in some sense there must be a realization of the evil of a course to make the adoption of the course sinful. E.g. in estimating the moral worth of Biblical characters, especially those of earlier times, we must keep in mind the standards of the times in which they lived. These standards were partly set by the customs of the social group, but the customs were, in many cases, made sacred by the claim of divine sanction. Hence, we find Biblical characters giving themselves readily to polygamy and warfare. The Scriptures themselves, however, throw light upon this problem. They refer to early times as times of ignorance, an ignorance which God Himself was willing to overlook (<a onClick="return mV(\'Act\',17,30);">Ac 17:30</a>). Even so ripe a moral consciousness as that of Paul felt that there was ground for forgiveness toward a course which he himself later considered evil, because in that earlier course he had acted ignorantly (<a onClick="return mV(\'Act\',26,9);">Ac 26:9</a>; <a onClick="return mV(\'1Ti\',1,13);">1Ti 1:13</a>).<P>7. Inwardness of the Moral Law:<P>The Biblical narratives, too, show us the passage over from sin conceived of as the violation of external commands to sin conceived of as an unwillingness to keep the commandments in the depths of the inner life. The course of Biblical history is one long protest against conceiving of sin in an external fashion.<P>(1) Prophets.<P>In the sources of light which are to help men discern good from evil, increasing stress is laid upon inner moral insight (compare <a onClick="return mV(\'Isa\',58,5);">Isa 58:5</a>f; <a onClick="return mV(\'Hsa\',6,\'1-7\');">Ho 6:1-7</a>). The power of the prophets was in their direct moral insight and the fervor with which they made these insights real to the mass of the people. Of course it was necessary that the spirit of the prophets be given body and form in carefully articulated law. The progress of the Hebrews from the insight of the seer to the statute of the lawmaker was not different from such progress in any other nations. It is easy to see, however, how the hardening of moral precepts into formal codes, absolutely necessary as that task was, led to an externalizing of the thought of sin. The man who did not keep the formal law was a sinner. On such basis there grew up the artificial systems which came to their culmination in the New Testament times in Pharisaism. On the other hand, a fresh insight by a new prophet might be in violation of the Law, considered in its literal aspects. It might be necessary for a prophet to attack outright some additions to the Law. We regard as a high-water mark of Old Testament moral utterances the word of Micah that the Lord requires men to do justly and to love mercy and to walk humbly with Him (<a onClick="return mV(\'Mic\',6,8);">6:8</A>). At the time this word was uttered, the people were giving themselves up to multitudes of sacrifices. Many of these sacrifices called for the heaviest sufferings on the part of the worshippers. It would seem that an obligation to sacrifice the firstborn was beginning to be taught in order that the Hebrews might not be behind the neighboring heathen nations in observances of religious codes. The simple direct word of Micah must have seemed heresy to many of its first hearers. The outcome, however, of this conflict between the inner and the outer in the thought of transgression was finally to deepen the springs of the inner life. The extremes of externalism led to a break with moral realities which tended to become apparent to the most ordinary observer. The invective of Jesus against New Testament Pharisaism took its force largely from the fact that Jesus gave clear utterance to what everyone knew. Those who thought of religion as external gave themselves to formal keeping of the commandments and allowed the inner life to run riot as it would (<a onClick="return mV(\'Mat\',23,23);">Mt 23:23</a>, et al.).<P>(2) Paul.<P>With the more serious-minded the keeping of the Law became more and more a matter of the inner spirit. There were some who, like Paul, found it impossible to keep the Law and find peace of conscience (<a onClick="return mV(\'Rom\',7,\'1-\');">Ro 7</a>). It was this very impossibility which forced some, like Paul, to understand that after all, sin or righteousness must be judged by the inner disposition. It was this which led to the search for a conception of a God who looks chiefly at the heart and judges men by the inner motive.<P>(3) Jesus.<P>In the teaching of Jesus the emphasis upon the inner spirit as the essential factor in the moral life came to its climax. Jesus honored the Law, but He pushed the keeping of the Law back from the mere performance of externals to the inner stirrings of motives. It is not merely the actual commission of adultery, for example, that is sin: it is the lustful desire which leads to the evil glance; it is not merely the actual killing of the man that is murder; it is the spirit of hatred which makes the thought of murder welcome (<a onClick="return mV(\'Mat\',5,21,27);">Mt 5:21,27</a>). Paul caught the spirit of Jesus and carried the thought of Jesus out into more elaborate and formal statements. There is a law of the inner life with which man should bind himself, and this law is the law of Christ\'s life itself (<a onClick="return mV(\'Rom\',8,\'1-4\');">Ro 8:1-4</a>). While both Jesus and Paul recognized the place of the formal codes in the moral life of individuals and societies, they wrought a great service for righteousness in setting on high the obligations upon the inner spirit. The follower of Christ is to guard the inmost thoughts of his heart. The commandments are not always precepts which can be given articulated statement; they are rather instincts and intuitions and glimpses which must be followed, even when we cannot give them full statement.<P>8. Sin a Positive Force:<P>From this standpoint we are able to discern something of the force of the Biblical teaching as to whether sin is to be looked upon as negative or positive. Very often sin is defined as the mere absence of goodness. The man who sins is one who does not keep the Law. This, however, is hardly the full Biblical conception. Of course, the man who does not keep the Law is regarded as a sinner, but the idea transgression is very often that of a positive refusal to keep the commandment and a breaking of the commandment. Two courses are set before men, one good, the other evil. The evil course is, in a sense, something positive in itself. The evil man does not stand still; he moves as truly as the good man moves; he becomes a positive force for evil. In all our discussions we must keep clearly in mind the truth that evil is not something existing in and by itself. The Scriptures deal with evil men, and the evil men are as positive as their natures permit them to be. In this sense of the word sin does run a course of positive destruction. In the thought, e.g., of the writer who describes the conditions which, in his belief, made necessary the Flood, we have a positive state of evil contaminating almost the whole world (<a onClick="return mV(\'Gen\',6,11);">Ge 6:11</a>). It would be absurd to characterize the world in the midst of which Noah lived as merely a negative world. The world was positively set toward evil. And so, in later writings, Paul\'s thought of Roman society is of a world of sinful men moving with increasing velocity toward the destruction of themselves and of all around them through doing evil. It is impossible to believe that <a onClick="return mV(\'Rom\',1,\'1-\');">Romans 1</a> conceives of sin merely in negative terms. We repeat, we do not do full justice to the Biblical conception when we speak of sin merely in negative terms. If we may be permitted to use a present-day illustration, we may say that in the Biblical thought sinful men are like the destructive forces in the world of Nature which must be removed before there can be peace and health for human life. For example, science today has much to say concerning germs of diseases which prove destructive to human life. A large part of modern scientific effort has been to rid the world of these germs, or at least to cleanse human surroundings from their contaminating touch. The man who sterilizes the human environment so that these forces cannot touch men does in one sense a merely negative work; in another sense, however, his work makes possible the positive development of the forces which make for health.<P>9. Heredity:<P>It is from this thought of the positiveness of sin that we are to approach the problem of the hereditary transmission of evil. The Biblical teaching has often been misinterpreted at this point. Apart from certain passages, especially those of Paul, which set forth the practically universal contamination of sin (e.g. <a onClick="return mV(\'Rom\',5,18);">Ro 5:18</a>, etc.), there is nothing in the Scriptures to suggest the idea that men are born into the world under a weight of guilt. We hold fast to the idea of God as a God of justice and love. There is no way of reconciling these attributes with the condemnation of human souls before these souls have themselves transgressed. Of course much theological teaching moves on the assumption that the tendencies to evil are so great that the souls will necessarily trangress, but we must keep clearly in mind the difference between a tendency to evil and the actual commission of evil. Modern scientific research reinforces the conception that the children of sinful parents, whose sins have been such as to impress their lives throughout, will very soon manifest symptoms of evil tendency. Even in this case, however, we must distinguish between the psychological and moral. The child may be given a wrong tendency from birth, not only by hereditary transmission, but by the imitation of sinful parents; yet the question of the child\'s own personal responsibility is altogether another matter. Modern society has come to recognize something of the force of this distinction. In dealing with extreme cases of this kind, the question of the personal guilt of the child is not raised. The attempt is to throw round about the child an environment that will correct the abnormal tendency. But there can be little gainsaying the fact that the presence of sin in the life of the parent may go as far as to mark the life of the child with the sinful tendency.<P>10. Environment:<P>The positive force of sinful life also appears in the effect of sin upon the environment of men. It is not necessary for us to believe that all the physical universe was cursed by the Almighty because of man\'s sin, in order to hold that there is a curse upon the world because of the presence of sinful men. Men have sinfully despoiled the world for their own selfish purposes. They have wasted its resources. They have turned forces which ought to have made for good into the channels of evil. In their contacts with one another also, evil men furnish an evil environment. If the employer of 100 men be himself evil, he is to a great extent the evil environment of those 100 men. The curse of his evil is upon them. So with the relations of men in larger social groups: the forces of state-life which are intended to work for good can be made to work for evil. So far has this gone that some earnest minds have thought of the material and social realms as necessarily and inherently evil. In other days this led to retreats from the world in monasteries and in solitary cells. In our present time the same thought is back of much of the pessimist idea that the world itself is like a sinking ship, absolutely doomed. The most we can hope for is to save individuals here and there from imminent destruction. Yet a more Biblical conception keeps clear of all this. The material forces of the world<6C>apart from certain massive physical necessities (e.g. earthquakes, storms, floods, whirlwinds, fires, etc.), whose presence does more to furnish the conditions of moral growth than to discourage that growth<74>are what men cause them to be. Social forces are nothing apart from the men who are themselves the forces. No one can deny that evil men can use physical forces for evil purposes, and that evil men can make bad social forces, but both these forces can be used for good as well as for evil. "The whole creation groaneth and travaileth in pain" waiting for the redemption at the hands of the sons of God (<a onClick="return mV(\'Rom\',8,\'19-23\');">Ro 8:19-23</a>).<P>11. Redemption:<P>In the thought of Jesus, righteousness is life. Jesus came that men might have life (<a onClick="return mV(\'Jhn\',10,10);">Joh 10:10</a>). It must follow therefore that in His thought sin is death, or rather it is the positive course of transgression which makes toward death (<a onClick="return mV(\'Jhn\',5,24);">Joh 5:24</a>). But man is to cease to do evil and to learn to do well. He is to face about and walk in a different direction; he is to be born from above (<a onClick="return mV(\'Jhn\',3,3);">Joh 3:3</a>), and surrender himself to the forces which beat upon him from above rather than to those which surge upon him from below (<a onClick="return mV(\'Rom\',12,2);">Ro 12:2</a>). From the realization of the positiveness both of sin and of righteousness, we see the need of a positive force which is to bring men from sin to righteousness (<a onClick="return mV(\'Jhn\',3,\'3-8\');">Joh 3:3-8</a>).<P>Of course, in what we have said of the positive nature of sin we would not deny that there are multitudes of men whose evil consists in their passive acquiescence in a low moral state. Multitudes of men may not be lost, in the sense that they are breaking the more obvious of the commandments. They are lost, in the sense that they are drifting about, or that they are existing in a condition of inertness with no great interest in high spiritual ideals. But the problem even here is to find a force strong enough and positive enough to bring such persons to themselves and to God. In any case the Scriptures lay stress upon the seriousness of the problem constituted by sin. The Bible is centered on redemption. Redemption from sin is thought of as carrying with it redemption from all other calamities. If the kingdom of God and of His righteousness can be seized, all other things will follow with the seizure (<a onClick="return mV(\'Mat\',6,33);">Mt 6:33</a>). The work of Christ is set before us as chiefly a work of redemption from sin. A keen student once observed that almost all failures to take an adequate view of the person of Christ can be traced to a failure to realize adequately the seriousness of sin. The problem of changing the course of something so positive as a life set toward sin is a problem which may well tax the resources of the Almighty. Lives cannot be transformed merely by precept. The only effective force is the force of a divine life which will reach and save human lives.<P>See <a href="./study/isbe/search.html?string=REDEMPTION">REDEMPTION</A>.<P>12. Life in Christ:<P>We are thus in a position to see something of the positiveness of the life that must be in Christ if He is to be a Saviour from sin. That positiveness must be powerful enough to make men feel that in some real sense God Himself has come to their rescue (<a onClick="return mV(\'Rom\',8,\'32-39\');">Ro 8:32-39</a>). For the problem of salvation from sin is manifold. Sin long persisted in begets evil habits, and the habits must be broken. Sin lays the conscience under a load of distress, for which the only relief is a sense of forgiveness. Sin blights and paralyzes the faculties to such a degree that only the mightiest of tonic forces can bring back health and strength. And the problem is often more serious than this. The presence of evil in the world is so serious in the sight of a Holy God that He Himself, because of His very holiness, must be under stupendous obligation to aid us to the utmost for the redemption of men. Out of the thought of the disturbance which sin makes even in the heart of God, we see something of the reason for the doctrine that in the cross of Christ God was discharging a debt to Himself and to the whole world; for the insistence also that in the cross there is opened up a fountain of life, which, if accepted by sinful men, will heal and restore them.<P>13. Repentance:<P>It is with this seriousness of sin before us that we must think of forgiveness from sin. We can understand very readily that sin can be forgiven only on condition that men seek forgiveness in the name of the highest manifestation of holiness which they have known. For those who have heard the preaching of the cross and have seen something of the real meaning of that preaching, the way to forgiveness is in the name of the cross. In the name of a holiness which men would make their own, if they could; in the name of an ideal of holy love which men of themselves cannot reach, but which they forever strive after, they seek forgiveness. But the forgiveness is to be taken seriously. In both the Old Testament and New Testament repentance is not merely a changed attitude of mind. It is an attitude which shows its sincerity by willingness to do everything possible to undo the evil which the sinner has wrought (<a onClick="return mV(\'Luk\',19,8);">Lu 19:8</a>). If there is any consequence of the sinner\'s own sin which the sinner can himself make right, the sinner must in himself genuinely repent and make that consequence right. In one sense repentance is not altogether something done once for all. The seductiveness of sin is so great that there is need of humble and continuous watching. While anything like a morbid introspection is unscriptural, constant alertness to keep to the straight and narrow path is everywhere enjoined as an obligation (<a onClick="return mV(\'Gal\',6,1);">Ga 6:1</a>).<P>14. Forgiveness:<P>There is nothing in the Scriptures which will warrant the idea that forgiveness is to be conceived of in such fashion as would teach that the consequences of sin can be easily and quickly eliminated. Change in the attitude of a sinner necessarily means change in the attitude of God. The sinner and God, however, are persons, and the Scriptures always speak of the problem of sin after a completely personal fashion. The changed attitude affects the personal standing of the sinner in the sight of God. But God is the person who creates and carries on a moral universe. In carrying on that universe He must keep moral considerations in their proper place as the constitutional principles of the universe. While the father welcomes back the prodigal to the restored personal relations with himself, he cannot, in the full sense, blot out the fact that the prodigal has been a prodigal. The personal forgiveness may be complete, but the elimination of the consequences of the evil life is possible only through the long lines of healing set at work. The man who has sinned against his body can find restoration from the consequences of the sin only in the forces which make for bodily healing. So also with the mind and will. The mind which has thought evil must be cured of its tendency to think evil. To be sure the curative processes may come almost instantly through the upheaval of a great experience, but on the other hand, the curative processes may have to work through long years (see <a href="./study/isbe/search.html?string=SANCTIFICATION">SANCTIFICATION</A>). The will which has been given to sin may feel the stirrings of sin after the life of forgiveness has begun. All this is a manifestation, not only of the power of sin, but of the constitutional morality of the universe. Forgiveness must not be interpreted in such terms as to make the transgression of the Law of God in any sense a light or trivial offense. But, on the other hand, we must not set limits to the curative powers of the cross of God. With the removal of the power which makes for evil the possibility of development in real human experience is before the life (see <a href="./study/isbe/search.html?string=FORGIVENESS">FORGIVENESS</A>). The word of the Master is that He "came that they may have life, and may have it abundantly" (<a onClick="return mV(\'Jhn\',10,10);">Joh 10:10</a>). Sin is serious, because it thwarts life. Sin is given so large a place in the thought of the Biblical writers simply because it blocks the channel of that movement toward the fullest life which the Scriptures teach is the aim of God in placing men in the world. God is conceived of as the Father in Heaven. Sin has a deeply disturbing effect in restraining the relations between the Father and the sons and of preventing the proper development of the life of the sons.<P>Tennant, Origin and Propagation of Sin; Hyde, Sin and Its Forgiveness; chapter on "Incarnation and Atonement" in Bowne\'s Studies in Christianity; Stevens, Christian Doctrine of Salvation; Clarke, Christian Doctrine of God; various treatises on Systematic Theology.`<a href="./study/isbe/search.html?string=ETHICS">ETHICS</a>; <a href="./study/isbe/search.html?string=ETHICS+OF+JESUS">ETHICS OF JESUS</a>; <a href="./study/isbe/search.html?string=GUILT">GUILT</a>; <a href="./study/isbe/search.html?string=JOHANNINE+THEOLOGY">JOHANNINE THEOLOGY</a>; <a href="./study/isbe/search.html?string=PAUL,+THE+APOSTLE">PAUL, THE APOSTLE</a>; <a href="./study/isbe/search.html?string=PAULINE+THEOLOGY">PAULINE THEOLOGY</a>; <a href="./study/isbe/search.html?string=REDEMPTION">REDEMPTION</a>`112';
isbe[8194]='Sin (2)`sin (cin, "clay or mud"; Suene, Codex Alexandrinus Tanis): A city of Egypt mentioned only in <a onClick="return mV(\'Eze\',30,15,16);">Eze 30:15,16</a>. This seems to be a pure Semitic name. The ancient Egyptian name, if the place ever had one such, is unknown. Pelusium (Greek Pelousion) also meant "the clayey or muddy town." The Pelusiac mouth of the Nile was "the muddy mouth," and the modern Arabic name of this mouth has the same significance. These facts make it practically certain that the Vulgate (Jerome\'s Latin Bible, 390-405 A.Dis correct in identifying Sin with Pelusium. But although Pelusium appears very frequently in ancient history, its exact location is still not entirely certain. The list of cities mentioned in Ezekiel in connection with Sin furnishes no clue to its location. From other historical notices it seems to have been a frontier city. Rameses II built a wall from Sin to Heliopolis, probably by the aid of Hebrew slaves (Diodorus Siculus; compare Budge, History of Egypt, V, 90), to protect the eastern frontier. Sin was a meeting-place of Egypt with her enemies who came to attack her, many great battles being fought at or near this place. Sennacherib and Cambyses both fought Egypt near Pelusium (Herodotus ii.141; iii.10-13). Antiochus IV defeated the Egyptians here (Budge, VIII, 25), and the Romans under Gabinius defeated the Egyptians in the same neighborhood. Pelusium was also accessible from the sea, or was very near a seaport, for Pompey after the disaster at Pharsalia fled into Egypt, sailing for Pelusium. These historical notices of Pelusium make its usual identification with the ruins near el-Kantara, a station on the Suez Canal 29 miles south of Port Said, most probable. "Sin, the stronghold of Egypt," in the words of Ezekiel (<a onClick="return mV(\'Eze\',30,15);">30:15</a>), would thus refer to its inaccessibility because of swamps which served as impassable moats. The wall on the south and the sea on the north also protected it on either flank.``93';
isbe[8195]='Sin Against the Holy Ghost (Spirit)``<a href="./study/isbe/search.html?string=BLASPHEMY">BLASPHEMY</a>`1';
isbe[8196]='Sin Money``<a href="./study/isbe/search.html?string=SACRIFICE">SACRIFICE</a>`1';
isbe[8197]='Sin offering``<a href="./study/isbe/search.html?string=SACRIFICE">SACRIFICE</a>`1';
isbe[8198]='Sin, Man of``<a href="./study/isbe/search.html?string=MAN+OF+SIN">MAN OF SIN</a>`1';
isbe[8199]='Sin, Wilderness of``<a href="./study/isbe/search.html?string=WANDERINGS+OF+ISRAEL">WANDERINGS OF ISRAEL</a>`1';
isbe[8200]='Sina`si\'-na: In <a onClick="return mV(\'Act\',7,38);">Ac 7:38</a> the King James Version, the Revised Version (British and American) "<a href="./study/isbe/search.html?string=SINAI">Sinai</a>" (which see).``1';
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