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isbe[8301]='Sons of God`(Old Testament) (bene ha-\'elohim, "sons of God" (<a onClick="return mV(\'Gen\',6,2,4);">Ge 6:2,4</a>; <a onClick="return mV(\'Job\',1,6);">Job 1:6</a>; <a onClick="return mV(\'Job\',2,1);">2:1</a>); bene \'elohim, "sons of God" (<a onClick="return mV(\'Job\',38,7);">Job 38:7</a>); bene \'elim, "ye mighty," the King James Version; "ye sons of the mighty," King James Version margin, the Revised Version (British and American); "sons of God" or "sons of the gods," the Revised Version margin (<a onClick="return mV(\'Psa\',29,1);">Ps 29:1</a>); "sons of the mighty," the King James Version and the Revised Version (British and American); "sons of God" or "sons of the gods," the Revised Version margin (<a onClick="return mV(\'Psa\',89,6);">Ps 89:6 (Hebrew 7)</a>); Septuagint huioi tou theou, hoi aggeloi tou theou (<a onClick="return mV(\'Gen\',6,2);">Ge 6:2</a>); huioi tou theou (<a onClick="return mV(\'Gen\',6,4);">Ge 6:4</a>); hoi aggeloi tou theou (<a onClick="return mV(\'Job\',1,6);">Job 1:6</a>; <a onClick="return mV(\'Job\',2,1);">2:1</a>); aggeloi mou (<a onClick="return mV(\'Job\',38,7);">Job 38:7</a>); huioi theou (<a onClick="return mV(\'Psa\',29,1);">Ps 29:1</a>; <a onClick="return mV(\'Psa\',89,6);">89:6</a>; compare <a onClick="return mV(\'Dan\',3,25);">Da 3:25</a>)):<P>1. Job and Psalms:<P>This article will deal with this phrase as it is used in the above passages. In the passages from Job and Psalms it is applied to supernatural beings or angels. In Job the "sons of God" are represented as appearing before the throne of Yahweh in heaven, ready to do Him service, and as shouting for joy at the creation of the earth, In the Psalms they are summoned to celebrate the glory of Yahweh, for there is none among them to be compared to Him. The phrase in these passages has no physical or moral reference. These heavenly beings are called "sons of God" or "sons of the \'elohim" simply as belonging to the same class or guild as the \'elohim, just as "sons of the prophets" denotes those who belong to the prophetic order (see A.B. Davidson, Commentary on <a onClick="return mV(\'Job\',1,6);">Job 1:6</a>).<P>2. <a onClick="return mV(\'Gen\',6,2,4);">Genesis 6:2,4</a>:<P>Different views, however, are taken of the passage in <a onClick="return mV(\'Gen\',6,2,4);">Ge 6:2,4</a>: "The sons of God saw the daughters of men that they were fair; and they took them wives of all that they chose...The Nephilim were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men."<P>See <a href="./study/isbe/search.html?string=GIANTS">GIANTS</A>; <a href="./study/isbe/search.html?string=NEPHILIM">NEPHILIM</a>.<P>(1) "Sons of God" is interpreted as referring to men,<P>(a) to sons of the nobles, who married daughters of the common people. This is the view of many Jewish authorities, who hold that it is justified by the use of \'elohim in the sense of "judges" (<a onClick="return mV(\'Exd\',21,6);">Ex 21:6</a>; <a onClick="return mV(\'Exd\',22,8);">22:8</a>f; etc.). But this cannot be the meaning of \'elohim here, for when \'adham, "men," is used to denote the lower classes, it is contrasted with \'ish, as in <a onClick="return mV(\'Psa\',49,2);">Ps 49:2 (Hebrew 3)</a>, not with \'elohim. When contrasted with \'elohim it signifies the human race.<P>(b) Some commentators hold that by "sons of God" is to be understood the pious race descended from Seth, and by "daughters of men" the daughters of worldly men. These commentators connect the passage with <a onClick="return mV(\'Gen\',4,25);">Ge 4:25</a>f; where the race of Seth is characterized as the worshippers of Yahweh and is designated as a whole, a seed (compare <a onClick="return mV(\'Deu\',14,1);">De 14:1</a>; <a onClick="return mV(\'Deu\',32,5);">32:5</a>; <a onClick="return mV(\'Hsa\',1,10);">Ho 1:10 (Hebrew 2:1)</a>). They consider the restricted meaning they put upon "men" as warranted by the contrast (compare <a onClick="return mV(\'Jer\',32,20);">Jer 32:20</a>; <a onClick="return mV(\'Isa\',43,4);">Isa 43:4</a>), and that as the term "daughters" expresses actual descent, it is natural to understand "sons" in a similar sense. The phrase "took wives," they contend also, supports the ethical view, being always used to signify real and lasting marriages, and cannot, therefore, be applied to the higher spirits in their unholy desire after flesh. On this view <a onClick="return mV(\'Gen\',6,\'1-4\');">Ge 6:1-4</a> are an introduction to the reason for the Flood, the great wickedness of man upon the earth (<a onClick="return mV(\'Gen\',6,5);">6:5</A>). It is held that nothing is said in <a onClick="return mV(\'Gen\',6,4);">6:4</A> of a race of giants springing from the union of angels with human wives (see paragraph 2, below), and that the violence which is mentioned along with the corruption of the world (<a onClick="return mV(\'Gen\',6,11);">6:11</A>) refers to the sin of the giants.<P>(2) Most scholars now reject this view and interpret "sons of God" as referring to supernatural beings in accordance with the meaning of the expression in the other passages. They hold that <a onClick="return mV(\'Deu\',14,1);">De 14:1</a>, etc., cannot be regarded as supporting the ethical interpretation of the phrase in a historical narrative. The reference to <a onClick="return mV(\'Jer\',32,20);">Jer 32:20</a>, etc., too, is considered irrelevant, the contrast in these passages being between Israel and other nations, not, as here, between men and God. Nor can a narrower signification (daughters of worldly men) be attached to "men" in <a onClick="return mV(\'Gen\',6,2);">Ge 6:2</a> than to "men" in <a onClick="return mV(\'Gen\',6,1);">6:1</A>, where the reference is to the human race in general. This passage (<a onClick="return mV(\'Gen\',6,\'1-4\');">Ge 6:1-4</a>), therefore, which is the only one of its kind, is considered to be out of its place and to have been inserted here by the compiler as an introduction to the story of the Flood (<a onClick="return mV(\'Gen\',6,\'5-8\');">6:5-8</A>). The intention of the original writer, however, was to account for the rise of the giant race of antiquity by the union of demigods with human wives. This interpretation accords with Enoch chapters 6-7, etc., and with <a onClick="return mV(\'Jud\',1,6);">Jude 1:6</a>f; where the unnatural sin of the men of Sodom who went after "strange flesh" is compared with that of the angels (compare <a onClick="return mV(\'2Pe\',2,4);">2Pe 2:4</a>ff). (See Havernick, Introduction to the Pentateuch; Hengstenberg on the Pentateuch, I, 325; Oehler, Old Testament Theology, I, 196f; Schultz, Old Testament Theology, I, 114ff; Commentary on Genesis by Delitzsch, Dillmann, and Driver.)`<a href="./study/isbe/search.html?string=ANTEDILUVIANS">ANTEDILUVIANS</a>; <a href="./study/isbe/search.html?string=CHILDREN+OF+GOD">CHILDREN OF GOD</a>; <a href="./study/isbe/search.html?string=GIANTS">GIANTS</a>; <a href="./study/isbe/search.html?string=NEPHILIM">NEPHILIM</a>; <a href="./study/isbe/search.html?string=REPHAIM">REPHAIM</a>`32';
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isbe[8302]='Sons of God (New Testament)`1. New Testament Terms:<P>Two Greek words are translated "son," teknon, huios, both words indicating sonship by parentage, the former indicating that the sonship has taken place by physical descent, while the latter presents sonship more from the legal side than from the standpoint of relationship. John, who lays special emphasis on sonship by birth, uses teknon, while Paul, in emphasizing sonship from the legal side, as referring to adoption, which was current among the Romans but scarcely if at all known to, or if known, practiced by, the Jews, uses the word huios (<a onClick="return mV(\'Jhn\',1,12);">Joh 1:12</a>; <a onClick="return mV(\'Rom\',8,14.16,19);">Ro 8:14,16,19</a>; <a onClick="return mV(\'Gal\',4,6,7);">Ga 4:6,7</a>; <a onClick="return mV(\'1Jo\',3,1,2);">1Joh 3:1,2</a>).<P>2. New Testament Doctrine:<P>Men are not by nature the sons of God, at least not in the sense in which believers in Christ are so called. By nature those outside of Jesus Christ are "children of wrath" (<a onClick="return mV(\'Eph\',2,3);">Eph 2:3</a>), "of disobedience" (<a onClick="return mV(\'Eph\',2,2);">Eph 2:2</a>), controlled not by the Spirit of God (<a onClick="return mV(\'Rom\',8,14);">Ro 8:14</a>), but by the spirit of disobedience (<a onClick="return mV(\'Eph\',2,\'2-4\');">Eph 2:2-4</a>). Men become sons of God in the regenerative and adoptive sense by the acceptance of Jesus Christ as Lord and Saviour (<a onClick="return mV(\'Jhn\',1,12);">Joh 1:12</a>f; <a onClick="return mV(\'Gal\',3,26);">Ga 3:26</a>). The universal brotherhood which the New Testament teaches is that brotherhood which is based on faith in the Lord Jesus Christ as the divine and only Saviour of the world. And the same is true of the universal Fatherhood of God. It is true that all men are "his offspring" (<a onClick="return mV(\'Act\',17,28);">Ac 17:28</a>f) in the sense that they are God\'s created children; but that the New Testament makes a very clear and striking distinction between sonship by virtue of creation and sonship by faith in the Lord Jesus Christ, there can be no reasonable doubt.<P>Sonship is the present possession of the believer in Christ (<a onClick="return mV(\'1Jo\',3,2);">1Joh 3:2</a>). It will be completed at the second coming of our Lord (<a onClick="return mV(\'Rom\',8,23);">Ro 8:23</a>), at which time the believer will throw off his incognito, by reason of which the world may not have recognized his sonship (<a onClick="return mV(\'1Jo\',3,1,2);">1Joh 3:1,2</a>), and be fully and gloriously revealed as the son of God (<a onClick="return mV(\'2Cr\',5,10);">2Co 5:10</a>). It doth not yet appear, it hath not yet appeared, what we shall be; the revelation of the sons of God is reserved for a coming day of manifestation.<P>The blessings of sonship are too numerous to mention, save in the briefest way. His sons are objects of God\'s peculiar love (<a onClick="return mV(\'Jhn\',17,23);">Joh 17:23</a>), and His Fatherly care (<a onClick="return mV(\'Luk\',12,\'27-33\');">Lu 12:27-33</a>). They have the family name (<a onClick="return mV(\'Eph\',3,14);">Eph 3:14</a>f; <a onClick="return mV(\'1Jo\',3,1);">1Joh 3:1</a>); the family likeness (<a onClick="return mV(\'Rom\',8,29);">Ro 8:29</a>); family love (<a onClick="return mV(\'Jhn\',13,35);">Joh 13:35</a>; <a onClick="return mV(\'1Jo\',3,14);">1Joh 3:14</a>); a filial spirit (<a onClick="return mV(\'Rom\',8,15);">Ro 8:15</a>; <a onClick="return mV(\'Gal\',4,6);">Ga 4:6</a>); a family service (<a onClick="return mV(\'Jhn\',14,23);">Joh 14:23</a>f; <a onClick="return mV(\'Jhn\',15,8);">15:8</a>). They receive fatherly chastisement (<a onClick="return mV(\'Hbr\',12,\'5-11\');">Heb 12:5-11</a>); fatherly comfort (<a onClick="return mV(\'2Cr\',1,4);">2Co 1:4</a>), and an inheritance (<a onClick="return mV(\'Rom\',8,17);">Ro 8:17</a>; <a onClick="return mV(\'1Pe\',1,\'3-5\');">1Pe 1:3-5</a>).<P>Among the evidences of sonship are: being led by the Spirit (<a onClick="return mV(\'Rom\',8,14);">Ro 8:14</a>; <a onClick="return mV(\'Gal\',5,18);">Ga 5:18</a>); having a childlike confidence in God (<a onClick="return mV(\'Gal\',4,5);">Ga 4:5</a>); having liberty of access (<a onClick="return mV(\'Eph\',3,12);">Eph 3:12</a>); having love for the brethren (<a onClick="return mV(\'1Jo\',2,\'9-11\');">1Joh 2:9-11</a>; <a onClick="return mV(\'1Jo\',5,1);">5:1</a>), and obedience (<a onClick="return mV(\'1Jo\',5,\'1-3\');">1Joh 5:1-3</a>).``53';
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isbe[8303]='Soothsayers`sooth\'-sa-erz.`<a href="./study/isbe/search.html?string=ASTROLOGY">ASTROLOGY</a>; <a href="./study/isbe/search.html?string=DIVINATION">DIVINATION</a>`1';
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isbe[8304]='Sop`sop (psomion): A thin, wafer-like piece of bread dipped into the common dish as a sort of improvised spoon, is thus designated in <a onClick="return mV(\'Jhn\',13,26);">Joh 13:26</a>ff.`<a href="./study/isbe/search.html?string=MORSEL">MORSEL</a>`1';
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isbe[8305]='Sopater`so\'-pa-ter, sop\'-a-ter (Sopatros): the Revised Version (British and American) the son of Pyrrhus; the King James Version omits. A man of Berea who is mentioned with some Thessalonians and others as accompanying Paul as far as Asia on his return to Jerusalem after his 3rd missionary journey (<a onClick="return mV(\'Act\',20,4);">Ac 20:4</a>). He is probably the same as the "Sosipater" of <a onClick="return mV(\'Rom\',16,21);">Ro 16:21</a>.``1';
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isbe[8306]='Sope`sop.`<a href="./study/isbe/search.html?string=SOAP">SOAP</a>`1';
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isbe[8307]='Sophereth`so-fe\'-reth, sof\'-e-reth, so\'-fe-reth (cophereth): One of the remnant returning from captivity (<a onClick="return mV(\'Ezr\',2,55);">Ezr 2:55</a> the King James Version; <a onClick="return mV(\'Neh\',7,57);">Ne 7:57</a>). In the Revised Version (British and American) of <a onClick="return mV(\'Ezr\',2,55);">Ezr 2:55</a> it is "Hassophereth," the definite article being transliterated.``1';
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isbe[8308]='Sophonias`sof-o-ni\'-as Septuagint Sophonias): The form in the King James Version and the Revised Version (British and American) of 2Esdras 1:40 for Zephaniah the prophet.``1';
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isbe[8309]='Sorcerer; Sorcery`sor\'-ser-er, sor\'-ser-i.`<a href="./study/isbe/search.html?string=ASTROLOGY">ASTROLOGY</a>; <a href="./study/isbe/search.html?string=DIVINATION">DIVINATION</a>; <a href="./study/isbe/search.html?string=MAGIC">MAGIC</a>; <a href="./study/isbe/search.html?string=WITCHCRAFT">WITCHCRAFT</a>`1';
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isbe[8310]='Sore`sor (substantive) (negha\'; helkos, verb helkoomai): In the account of the appearance of leprosy (<a onClick="return mV(\'Lev\',13,42);">Le 13:42</a>f) the spot on the skin is called by this name, which in the King James Version is translated "sore," but in the Revised Version (British and American) "plague"; similarly in the Dedication Prayer (<a onClick="return mV(\'2Ch\',6,28);">2Ch 6:28</a>f) the Revised Version (British and American) has altered the rendering of negha\' for "sore" to "plague" as it has done also in <a onClick="return mV(\'Psa\',38,11);">Ps 38:11</a>. The word literally means a "stroke" or "blow," and so is applied to a disease or infliction from God. makkah Teriyah, in the King James Version is rendered "putrifying sores," the English Revised Version "festering sores," the American Standard Revised Version and the English Revised Version margin "fresh stripes." See <a href="./study/isbe/search.html?string=STRIPES">STRIPES</A>. In the only other text in the Old Testament in which "sore" is used as a substantive in the King James Version (<a onClick="return mV(\'Psa\',77,2);">Ps 77:2</a>), the word used is yadh, which literally means the "outstretched hand," hence, the Revised Version (British and American) renders the text: "My hand was stretched out in the night and slacked not." In the New Testament the ulcers on the limbs of Lazarus which were the result of poverty and hardship (<a onClick="return mV(\'Luk\',16,20);">Lu 16:20</a>), and were licked by the pariah dogs (<a onClick="return mV(\'Luk\',16,21);">Lu 16:21</a>), are called "sores." Sores also which are called noisome and grievous, were the result of the outpouring of the first of the seven bowls of the wrath of God (<a onClick="return mV(\'Rev\',16,\'2-11\');">Re 16:2-11</a>).``107';
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isbe[8311]='Sorek, Valley of`so\'-rek (nachal soreq, "the valley of the choice (soreq) vine" (see <a href="./study/isbe/search.html?string=VINE">VINE</a>); sorech): "(Samson) loved a woman in the valley of Sorek, whose name was Delilah" (<a onClick="return mV(\'Jdg\',16,4);">Jud 16:4</a>). Jerome (OS, 153f; 6) mentions a Capharsorec which was near Saraa (ancient <a href="./study/isbe/search.html?string=ZORAH">ZORAH</A> (which see)); this latter is undoubtedly the village of Sura\'h, high up upon the northern slopes of the great Wady es Surar. About 3/4 of a mile west of this is Khurbet Surik, which is certainly the site referred to by Jerome, and possibly marks that of a more ancient town which gave its name to the whole valley. This valley is of importance in the historical geography of Palestine out of all proportion to its scanty mention in the Old Testament (HGHL, 218ff). The Wady es Surar is an expansion of the ravine Wady Isma\'in (which itself is formed by the junction of the great Wady Beit Chanineh, which rises near Bereh, and the Wady es Sikkeh, which drains the "Plain of Rephaim" near Jerusalem). The Jerus-Jaffa Railway traverses successively the Wady es Surar, the Wady Ismai\'n and the Wady es Sikkeh to reach the Jerusalem plateau. The Valley of Sorek is a name which probably belonged only to the open, fertile valley, well suited for vineyards, which traverses the Shephelah. It is now given over almost entirely to the cultivation of wheat, barley and maize (durra). The valley passes between the lofty hill of Sara\'h (Zorah) to the north and \'Ain Shems (Beth-shemesh) and Tibneh (Timnah) on the south. Standing on the ruins of Beth-shemesh, one can watch the modern railway train winding for miles up the valley along almost the very road from Ekron (now \'Akiv), upon which came the strange sight of the milch kine dragging the ark (<a onClick="return mV(\'1Sa\',6,12);">1Sa 6:12</a>). Very probably it was in this valley that the Philistines were defeated (<a onClick="return mV(\'1Sa\',7,\'5-14\');">1Sa 7:5-14</a>) (PEF, III, 53, Sh XVII).``117';
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isbe[8312]='Sorrel`sor\'-el: the Revised Version (British and American) in <a onClick="return mV(\'Zec\',1,8);">Zec 1:8</a> for "speckled."`<a href="./study/isbe/search.html?string=COLORS">COLORS</a>`1';
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isbe[8313]='Sorrow`sor\'-o (chebhel, yaghon, makh\'obh, etc.; lupe): The Old Testament has very many words translated "sorrow," those named being the most frequent; in the New Testament "sorrow" is usually the translation of lupe (<a onClick="return mV(\'Luk\',22,45);">Lu 22:45</a>; <a onClick="return mV(\'Jhn\',16,6);">Joh 16:6</a>; <a onClick="return mV(\'2Cr\',2,3,7);">2Co 2:3,7</a>, etc.). Penthos, translated "sorrow" in <a onClick="return mV(\'Rev\',18,7);">Re 18:7</a>; <a onClick="return mV(\'Rev\',21,4);">21:4</a>, is in the Revised Version (British and American) "mourning." Odune, of pain-and distress, is thus rendered in <a onClick="return mV(\'Rom\',9,2);">Ro 9:2</a>; <a onClick="return mV(\'1Ti\',6,10);">1Ti 6:10</a> (compare the verb in <a onClick="return mV(\'Luk\',2,48);">Lu 2:48</a>; <a onClick="return mV(\'Act\',20,38);">Ac 20:38</a>). the Revised Version (British and American) frequently gives a more literal rendering of the words used, as "toil" (<a onClick="return mV(\'Gen\',3,17);">Ge 3:17</a>), "pangs" (<a onClick="return mV(\'Exd\',15,14);">Ex 15:14</a>), "pining" (<a onClick="return mV(\'Deu\',28,65);">De 28:65</a>), "distress" (<a onClick="return mV(\'Isa\',5,30);">Isa 5:30</a>), "lamentation" (<a onClick="return mV(\'Isa\',29,2);">Isa 29:2</a>), etc.; sometimes also it uses "sorrow" for other words, as for "grief" (<a onClick="return mV(\'2Ch\',6,29);">2Ch 6:29</a>; <a onClick="return mV(\'Psa\',31,10);">Ps 31:10</a>; <a onClick="return mV(\'Psa\',69,26);">69:26</a>; etc.; <a onClick="return mV(\'2Cr\',2,5);">2Co 2:5</a>), "heaviness" (<a onClick="return mV(\'Rom\',9,2);">Ro 9:2</a>; <a onClick="return mV(\'2Cr\',2,1);">2Co 2:1</a>).<P>Sorrow or grief is necessary for discipline, for the development of the finer feelings and higher nature of the soul and spirit (<a onClick="return mV(\'Ecc\',7,3);">Ec 7:3</a>, "Sorrow is better than laughter; for by the sadness of the countenance the heart is made glad," margin "better"). Sorrow inevitably follows sin, and is its punishment, yet the righteous are not exempt from it. The "Servant of Yahweh" was "a man of sorrows" (<a onClick="return mV(\'Isa\',53,3);">Isa 53:3</a>). Christians learn how to be "sorrowful, yet always rejoicing" (<a onClick="return mV(\'2Cr\',6,10);">2Co 6:10</a>; <a onClick="return mV(\'2Cr\',7,4);">7:4</a>; <a onClick="return mV(\'Col\',1,24);">Col 1:24</a>; <a onClick="return mV(\'1Th\',1,6);">1Th 1:6</a>; etc.). In the New Jerusalem it is predicted that there shall be no sorrow, for sorrow shall have done its work, and the first things have passed away (<a onClick="return mV(\'Rev\',21,4);">Re 21:4</a>).``185';
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isbe[8314]='Sosipater`so-sip\'-a-ter (Sosipatros): Sosipater unites with Lucius and Jason in sending greetings to the Roman Christians (<a onClick="return mV(\'Rom\',16,21);">Ro 16:21</a>). He is a "kinsman" of Paul, by which Paul means a Jew (<a onClick="return mV(\'Rom\',9,3);">Ro 9:3</a>; <a onClick="return mV(\'Rom\',16,11,21);">16:11,21</a>). It is the same name as <a href="./study/isbe/search.html?string=SOPATER">SOPATER</A> (which see). "Sopater of Berea" was one of the companions of Paul on his journey from Philippi after his 3rd missionary journey (<a onClick="return mV(\'Act\',20,4);">Ac 20:4</a>). These two are probably the same person, Paul having with him in Corinth, at the time of writing to the Roman Christians, the two Macedonians, Sopater of Berea and Jason of Thessalonica. The name Sosipater is found on a list of politarchs of Thessalonica.``78';
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isbe[8315]='Sosthenes`sos\'-the-nez (Sosthenes): Chief of the synagogue at Corinth (<a onClick="return mV(\'Act\',18,17);">Ac 18:17</a>). Possibly identical with the co-worker (afterward) of Paul mentioned in <a onClick="return mV(\'1Cr\',1,1);">1Co 1:1</a>.``1';
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isbe[8316]='Sostratus`sos\'-tra-tus (Sostratos, in Codex Venetus Sos-):" The governor of the citadel" of Jerusalem under Antiochus IV (Epiphanes). His duty was to gather the revenues of the city and province for the imperial treasury. He made a new departure in demanding from Menelaus direct the sum promised to the king in 2Macc 4:27ff (for Jason had the privilege of sending the money by his own messenger to the king (2Macc 4:23)). This claim the usurper Menelaus disputed; consequently he and the governor were both summoned to appear before the king. No more is told, and Sostratus is otherwise unknown.``5';
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isbe[8317]='Sotai`so\'-ti, so\'-ta-i, so-ta\'-i (cotay): One of those who returned from captivity, being descendants of Solomon\'s servants (<a onClick="return mV(\'Ezr\',2,55);">Ezr 2:55</a>; <a onClick="return mV(\'Neh\',7,57);">Ne 7:57</a>).``1';
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isbe[8318]='Sottish`sot\'-ish (cakhal "thick-headed"): "They are sottish (stupid, very foolish) children" (<a onClick="return mV(\'Jer\',4,22);">Jer 4:22</a>).``1';
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isbe[8319]='Soul`sol (nephesh; psuche; Latin anima):<P>1. Shades of Meaning in the Old Testament:<P>(1) Soul, like spirit, has various shades of meaning in the Old Testament, which may be summarized as follows: "Soul," "living being," "life," "self," "person," "desire," "appetite," "emotion" and "passion" (BDB under the word). In the first instance it meant that which breathes, and as such is distinguished from basar, "flesh" (<a onClick="return mV(\'Isa\',10,18);">Isa 10:18</a>; <a onClick="return mV(\'Deu\',12,23);">De 12:23</a>); from she\'er, "the inner flesh," next the bones (<a onClick="return mV(\'Pro\',11,17);">Pr 11:17</a>, "his own flesh"); from beten, "belly" (<a onClick="return mV(\'Psa\',31,10);">Ps 31:10</a>, "My soul and my belly are consumed with grief"), etc.<P>(2) As the life-breath, it departs at death (<a onClick="return mV(\'Gen\',35,18);">Ge 35:18</a>; <a onClick="return mV(\'Jer\',15,2);">Jer 15:2</a>). Hence, the desire among Old Testament saints to be delivered from Sheol (<a onClick="return mV(\'Psa\',16,10);">Ps 16:10</a>, "Thou wilt not leave my soul to Sheol") and from shachath, "the pit" (<a onClick="return mV(\'Job\',33,18);">Job 33:18</a>, "He keepeth back his soul from the pit"; <a onClick="return mV(\'Isa\',38,17);">Isa 38:17</a>, "Thou hast...delivered it (my soul) from the pit of corruption").<P>(3) By an easy transition the word comes to stand for the individual, personal life, the person, with two distinct shades of meaning which might best be indicated by the Latin anima and animus. As anima, "soul," the life inherent in the body, the animating principle in the blood is denoted (compare <a onClick="return mV(\'Deu\',12,23,24);">De 12:23,24</a>, \'Only be sure that thou eat not the blood: for the blood is the soul; and thou shalt not eat the soul with the flesh\'). As animus, "mind," the center of our mental activities and passivities is indicated. Thus we read of \'a hungry soul\' (<a onClick="return mV(\'Psa\',107,9);">Ps 107:9</a>), \'a weary soul\' (<a onClick="return mV(\'Jer\',31,25);">Jer 31:25</a>), \'a loathing soul\' (<a onClick="return mV(\'Lev\',26,11);">Le 26:11</a>), \'a thirsty soul\' (<a onClick="return mV(\'Psa\',42,2);">Ps 42:2</a>), \'a grieved soul\' (<a onClick="return mV(\'Job\',30,25);">Job 30:25</a>), \'a loving soul\' (<a onClick="return mV(\'Sgs\',1,7);">So 1:7</a>), and many kindred expressions. Cremer has characterized this use of the word in a sentence: "Nephesh (soul) in man is the subject of personal life, whereof pneuma or ruach (spirit) is the principle" (Lexicon, under the word, 795).<P>(4) This individuality of man, however, may be denoted by pneuma as well, but with a distinction. Nephesh or "soul" can only denote the individual life with a material organization or body. Pneuma or "spirit" is not so restricted. Scripture speaks of "spirits of just men made perfect" (<a onClick="return mV(\'Hbr\',12,23);">Heb 12:23</a>), where there can be no thought of a material or physical or corporeal organization. They are "spiritual beings freed from the assaults and defilements of the flesh" (Delitzsch, in the place cited.). For an exceptional use of psuche in the same sense see <a onClick="return mV(\'Rev\',6,9);">Re 6:9</a>; <a onClick="return mV(\'Rev\',20,4);">20:4</a>, and (irrespective of the meaning of <a onClick="return mV(\'Psa\',16,10);">Ps 16:10</a>) <a onClick="return mV(\'Act\',2,27);">Ac 2:27</a>.<P>2. New Testament Distinctions:<P>(1) In the New Testament psuche appears under more or less similar conditions as in the Old Testament. The contrast here is as carefully maintained as there. It is used where pneuma would be out of place; and yet it seems at times to be employed where pneuma might have been substituted. Thus in <a onClick="return mV(\'Jhn\',19,30);">Joh 19:30</a> we read: "Jesus gave up his pneuma" to the Father, and, in the same Gospel (<a onClick="return mV(\'Jhn\',10,15);">Joh 10:15</a>), Jesus gave up His "psuche for the sheep," and in <a onClick="return mV(\'Mat\',20,28);">Mt 20:28</a> He gave His psuche (not His pneuma) as a ransom<6F>a difference which is characteristic. For the pneuma stands in quite a different relation to God from the psuche. The "spirit" (pneuma) is the outbreathing of God into the creature, the life-principle derived from God. The "sour" (psuche) is man\'s individual possession, that which distinguishes one man from another and from inanimate nature. The pneuma of Christ was surrendered to the Father in death; His psuche was surrendered, His individual life was given "a ransom for many." His life "was given for the sheep"<P>(2) This explains those expressions in the New Testament which bear on the salvation of the soul and its preservation in the regions of the dead. "Thou wilt not leave my soul unto Hades" (the world of shades) (<a onClick="return mV(\'Act\',2,27);">Ac 2:27</a>); "Tribulation and anguish, upon every soul of man that worketh evil" (<a onClick="return mV(\'Rom\',2,9);">Ro 2:9</a>); "We are...of them that have faith unto the saving of the soul" (<a onClick="return mV(\'Hbr\',10,39);">Heb 10:39</a>); "Receive...the implanted word, which is able to save your souls" (<a onClick="return mV(\'Jam\',1,21);">Jas 1:21</a>).<P>The same or similar expressions may be met with in the Old Testament in reference to the soul. Thus in <a onClick="return mV(\'Psa\',49,8);">Ps 49:8</a>, the King James Version "The redemption of their soul is precious" and again: "God will redeem my soul from the power of Sheol" (<a onClick="return mV(\'Psa\',49,15);">Ps 49:15</a>). Perhaps this may explain<69>at least this is Wendt\'s explanation<6F>why even a corpse is called nephesh or soul in the Old Testament, because, in the region of the dead, the individuality is retained and, in a measure, separated from God (compare <a onClick="return mV(\'Hag\',2,13);">Hag 2:13</a>; <a onClick="return mV(\'Lev\',21,11);">Le 21:11</a>).<P>3. Oehler on Soul and Spirit:<P>The distinction between psuche and pneuma, or nephesh and ruach, to which reference has been made, may best be described in the words of Oehler (Old Testament Theology, I, 217): "Man is not spirit, but has it: he is soul....In the soul, which sprang from the spirit, and exists continually through it, lies the individuality<74>in the case of man, his personality, his self, his ego." He draws attention to the words of Elihu in Job (<a onClick="return mV(\'Job\',33,4);">33:4</A>): \'God\'s spirit made me,\' the soul called into being; \'and the breath of the Almighty animates me,\' the soul kept in energy and strength, in continued existence, by the Almighty, into whose hands the inbreathed spirit is surrendered, when the soul departs or is taken from us (<a onClick="return mV(\'1Ki\',19,4);">1Ki 19:4</a>). Hence, according to Oehler the phrases naphshi ("my soul"), naphshekha ("thy soul") may be rendered in Latin egomet, tu ipse; but not ruchi ("my spirit"), ruchakha ("thy spirit")<29>soul standing for the whole person, as in <a onClick="return mV(\'Gen\',12,5);">Ge 12:5</a>; <a onClick="return mV(\'Gen\',17,14);">17:14</a>; <a onClick="return mV(\'Eze\',18,4);">Eze 18:4</a>, etc.`<a href="./study/isbe/search.html?string=PSYCHOLOGY">PSYCHOLOGY</a>`113';
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isbe[8320]='Sound`sound: In <a onClick="return mV(\'Isa\',63,15);">Isa 63:15</a> the King James Version has "the sounding of thy bowels," a painfully literal translation of hamon me\'eykha, with the similar phrase, "my bowels shall sound like an harp," in <a onClick="return mV(\'Isa\',16,11);">Isa 16:11</a> (compare <a onClick="return mV(\'Jer\',48,36);">Jer 48:36</a>). The intestines were considered a seat of emotion, and at times of great excitement were thought (in poetry, at least) to become tense and to give forth a musical sound. The Revised Version (British and American) (following the King James Version in <a onClick="return mV(\'Jer\',48,36);">Jer 48:36</a>) substitutes "heart" for "bowels" in <a onClick="return mV(\'Isa\',16,11);">Isa 16:11</a>, thus obscuring the figure but preserving the sense. In <a onClick="return mV(\'Isa\',63,15);">Isa 63:15</a> the Revised Version (British and American) paraphrases "the yearning of thy heart" (the English Revised Version "bowels"), a needless change from <a onClick="return mV(\'Isa\',16,11);">16:11</A>.`<a href="./study/isbe/search.html?string=BATH+KOL">BATH KOL</a>; <a href="./study/isbe/search.html?string=SOLEMN,+SOLEMNITY">SOLEMN, SOLEMNITY</a>`48';
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isbe[8321]='Soundings`sound\'-ingz.`<a href="./study/isbe/search.html?string=SHIPS+AND+BOATS">SHIPS AND BOATS</a>`1';
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isbe[8322]='Sour`sour:<P>(1) bocer, "immature," "unripe": "The fathers have eaten sour grapes" (<a onClick="return mV(\'Jer\',31,29);">Jer 31:29</a>f; <a onClick="return mV(\'Eze\',18,2);">Eze 18:2</a>; compare <a onClick="return mV(\'Isa\',18,5);">Isa 18:5</a> the King James Version).<P>(2) cur, "to turn aside," "degenerate": "Their drink is turned sour" (the King James Version margin "gone," the Revised Version margin "Their carouse is over").``1';
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isbe[8323]='South`south:<P>(1) neghebh, according BDB from the Hebrew root naghabh, meaning "to be dry," the word most often used, in the Revised Version (British and American) capitalized (South) in those places where it seems to denote a particular region, i.e. to the South of Judah.<P>(2) yamin, "right hand," "right." The derived meaning, "south," seems to imply an eastern posture in prayer in which the right hand is toward the south; compare Arabic yamin, "right," and yemen, "Yemen," a region in southwestern Arabia.<P>(3) teman, from the same root as (2) is often used for the south; also for the south wind (<a onClick="return mV(\'Psa\',78,26);">Ps 78:26</a>; <a onClick="return mV(\'Sgs\',4,16);">So 4:16</a>).<P>(4) yam, literally, "sea" (<a onClick="return mV(\'Psa\',107,3);">Ps 107:3</a>).<P>(5) darom, etymology doubtful (<a onClick="return mV(\'Deu\',33,23);">De 33:23</a>; <a onClick="return mV(\'Eze\',40,24);">Eze 40:24</a>).<P>(6) midhbar, literally, "desert" (<a onClick="return mV(\'Psa\',75,6);">Ps 75:6</a>, reading doubtful).<P>(7) lips, "south west wind" (<a onClick="return mV(\'Act\',27,12);">Ac 27:12</a>).<P>(8) mesembria, literally, "mid-day"; "south" (<a onClick="return mV(\'Act\',8,26);">Ac 8:26</a>); "noon" (<a onClick="return mV(\'Act\',22,6);">Ac 22:6</a>).<P>(9) notos, "south wind" (<a onClick="return mV(\'Luk\',12,55);">Lu 12:55</a>; <a onClick="return mV(\'Act\',27,13);">Ac 27:13</a>; <a onClick="return mV(\'Act\',28,13);">28:13</a>); "south" (1Macc 3:57; <a onClick="return mV(\'Mat\',12,42);">Mt 12:42</a>; <a onClick="return mV(\'Luk\',11,31);">Lu 11:31</a>; <a onClick="return mV(\'Luk\',13,29);">13:29</a>; <a onClick="return mV(\'Rev\',21,13);">Re 21:13</a>).<P>The south wind is often referred to: see <a onClick="return mV(\'Sgs\',4,16);">So 4:16</a>; <a onClick="return mV(\'Job\',37,9);">Job 37:9</a> (compare <a onClick="return mV(\'Job\',9,9);">9:9</a>); <a onClick="return mV(\'Zec\',9,14);">Zec 9:14</a> (of <a onClick="return mV(\'Isa\',21,1);">Isa 21:1</a>); <a onClick="return mV(\'Luk\',12,55);">Lu 12:55</a>.<P>Of the passages where South (neghebh) clearly refers to a particular region between Palestine and Sinai see: "And Abraham journeyed, going on still toward the South" (neghbah) (<a onClick="return mV(\'Gen\',12,9);">Ge 12:9</a>; <a onClick="return mV(\'Gen\',13,1);">13:1</a>; <a onClick="return mV(\'Deu\',1,7);">De 1:7</a>). We read of "the South of the Jerahmeelites," "the South of the Kenites" (<a onClick="return mV(\'1Sa\',27,10);">1Sa 27:10</a>); "the South of the Cherethites," "the South of Caleb" (<a onClick="return mV(\'1Sa\',30,14);">1Sa 30:14</a>); "the South of Judah" (<a onClick="return mV(\'2Ch\',28,18);">2Ch 28:18</a>); "Ramoth of the South" (<a onClick="return mV(\'1Sa\',30,27);">1Sa 30:27</a>).<P>In <a onClick="return mV(\'Psa\',126,4);">Ps 126:4</a>, "Turn again our captivity, O Yahweh, as the streams in the South," we have a figurative reference to the fact that, after a long period of drought, the dry watercourses are finally filled with rushing streams. The reference in <a onClick="return mV(\'Eze\',20,46);">Eze 20:46</a>f to "the forest of the South" is to a condition of things very different from that which exists today, though the region is not incapable of supporting trees if they are only planted and protected.``37';
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isbe[8324]='South Ramoth``<a href="./study/isbe/search.html?string=RAMOTH">RAMOTH</a>`1';
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isbe[8325]='South, Chambers of the`The twelve constellations of the Zodiac.`<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`1';
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isbe[8326]='South, Queen of the`(<a onClick="return mV(\'Mat\',12,42);">Mt 12:42</a>).`<a href="./study/isbe/search.html?string=QUEEN+OF+SHEBA">QUEEN OF SHEBA</a>`1';
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isbe[8327]='Southeast``<a href="./study/isbe/search.html?string=NORTHEAST">NORTHEAST</a>`1';
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isbe[8328]='Sow`sou.`<a href="./study/isbe/search.html?string=SWINE">SWINE</a>`1';
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isbe[8329]='Sower; Sowing`so\'-er, so\'-ing.`<a href="./study/isbe/search.html?string=AGRICULTURE">AGRICULTURE</a>`1';
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isbe[8330]='Spain`span (Spania): The country in the southwest of Europe which still bears this name. It was Paul\'s purpose, as stated in <a onClick="return mV(\'Rom\',15,24,28);">Ro 15:24,28</a>, to visit Spain. If, as is probable, he ultimately carried out this intention, it must have been after a release from his first imprisonment. Clement of Rome speaks of the apostle as having reached "the extreme limit of the west" (Epistle of Clement, v).`<a href="./study/isbe/search.html?string=PAUL,+THE+APOSTLE">PAUL, THE APOSTLE</a>; <a href="./study/isbe/search.html?string=TARSHISH">TARSHISH</a>`1';
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isbe[8331]='Span`(zereth; spithame): A measure of length equal to half a cubit or about 9 in. (<a onClick="return mV(\'Exd\',28,16);">Ex 28:16</a>; <a onClick="return mV(\'Exd\',39,9);">39:9</a>; <a onClick="return mV(\'1Sa\',17,4);">1Sa 17:4</a>, etc.). <a onClick="return mV(\'Lam\',2,20);">La 2:20</a> the King James Version is a mistranslation; see the Revised Version (British and American).`<a href="./study/isbe/search.html?string=WEIGHTS+AND+MEASURES">WEIGHTS AND MEASURES</a>`1';
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isbe[8332]='Spark`spark.`<a href="./study/isbe/search.html?string=LEVIATHAN">LEVIATHAN</a>`1';
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isbe[8333]='Sparrow`spar\'-o (tsippor; strouthion; Latin passer): A small bird of the Fringillidae family. The Hebrew tsippor seems to have been a generic name under which were placed all small birds that frequented houses and gardens. The word occurs about 40 times in the Bible, and is indiscriminately translated "bird" "fowl" or "sparrow." Our translators have used the word "sparrow" where they felt that this bird best filled the requirements of the texts. Sparrows are small brown and gray birds of friendly habit that swarm over the northern part of Palestine, and west of the Sea of Galilee, where the hills, plains and fertile fields are scattered over with villages. They build in the vineyards, orchards and bushes of the walled gardens surrounding houses, on the ground or in nooks and crannies of vine-covered walls. They live on seeds, small green buds and tiny insects and worms. Some members of the family sing musically; all are great chatterers when about the business of life. Repeatedly they are mentioned by Bible writers, but most of the references lose force as applying to the bird family, because they are translated "bird" or "fowl." In a few instances the word "sparrow" is used, and in some of these, painstaking commentators feel that what is said does not apply to the sparrow. For example see <a onClick="return mV(\'Psa\',102,7);">Ps 102:7</a>:<P class="in15">"I watch, and am become like a sparrow<br>That is alone upon the housetop."<P>The feeling that this is not characteristic of the sparrow arises from the fact that it is such a friendly bird that if it were on the housetop it would be surrounded by half a dozen of its kind; so it has been suggested that a solitary thrush was intended. There is little force in the change. Thrushes of today are shy, timid birds of thickets and deep undergrowth. Occasionally a stray one comes around a house at migration, but once settled to the business of living they are the last and most infrequent bird to appear near the haunts of man. And bird habits do not change in one or two thousand years. In an overwhelmed hour the Psalmist poured out his heart before the Almighty. The reason he said he was like a "sparrow that is alone upon the housetop" was because it is the most unusual thing in the world for a sparrow to sit mourning alone, and therefore it attracted attention and made a forceful comparison. It only happens when the bird\'s mate has been killed or its nest and young destroyed, and this most cheerful of birds sitting solitary and dejected made a deep impression on the Psalmist who, when his hour of trouble came, said he was like the mourning sparrow<6F>alone on the housetop. Another exquisite song describes the bird in its secure and happy hour:<P class="in15">"Yea, the sparrow hath found her a house,<br>And the swallow a nest for herself, where she may lay her young,<br>Even thine altars, O Yahweh of hosts,<br>My King, and my God" (<a onClick="return mV(\'Psa\',84,3);">Ps 84:3</a>).<P>When the mind of man was young and he looked on the commonest acts of creatures around him as filled with mystery, miracle and sign<67>he held in superstitious reverence any bird that built on a temple, because he thought it meant that the bird thus building claimed the protection of God in so doing. For these reasons all temple builders were so reverenced that authentic instances are given of people being put to death, if they disturbed temple nests or builders. Because he noticed the sparrow in joyful conditions is good reason why the Psalmist should have been attracted by its mourning. There is a reference to the widespread distribution of these birds in <a onClick="return mV(\'Pro\',26,2);">Pr 26:2</a>:<P class="in15">"As the sparrow in her wandering, as the swallow in her flying,<br>So the curse that is causeless alighteth not."<P>Once settled in a location, no bird clings more faithfully to its nest and young, so this "wandering" could only mean that they scatter widely in choosing locations. <a onClick="return mV(\'Mat\',10,29);">Mt 10:29</a>: "Are not two sparrows sold for a penny? and not one of them shall fall on the ground without your Father." This is a reference to the common custom in the East of catching small birds, and selling them to be skinned, roasted and sold as tid-bits<74>a bird to a mouthful. These lines no doubt are the origin of the oft-quoted phrase, "He marks the fall of the sparrow." Then in verse <a onClick="return mV(\'Mat\',10,31);">31</a> comes this comforting assurance: "Fear not therefore: ye are of more value than many sparrows." <a onClick="return mV(\'Luk\',12,6);">Lu 12:6</a>: "Are not five sparrows sold for two pence? and not one of them is forgotten in the sight of God." This affirms the implication of Mark that these tiny birds were an article of commerce in the days of Jesus, just as they are now in the Far East.``167';
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isbe[8334]='Sparta; Spartans`spar\'-ta, spar\'-tanz (Sparte (1Macc 14:16), Spartiatai; Lacedaemonians (the King James Version 1Macc 12:2,5,6,10,21; 14:20-23; 15:23; in 2Macc 5:9, Greek Lakedaimonioi)): The passages in 1Macc relate to a correspondence initiated by Jonathan, the priest, during the Maccabean revolt, and continued after his death with his brother Simon, between the Jews and the Lacedaemonians or Spartans, with a view to a friendly alliance. The proposals, curiously based on a claim to kindredship, were favorably received by the Lacedaemonians. See the letters (1Macc 12:5ff, 19ff; 14:16ff). The claim to blood-relationship (compare 1Macc 12:21; 2Macc 5:9) is of course absurd, but there is no good reason to doubt the genuineness of the transaction described.`<a href="./study/isbe/search.html?string=ARIUS">ARIUS</a>; <a href="./study/isbe/search.html?string=ASMONEANS">ASMONEANS</a>; <a href="./study/isbe/search.html?string=LACEDAEMONIANS">LACEDAEMONIANS</a>; <a href="./study/isbe/search.html?string=MACCABAEUS">MACCABAEUS</a>`132';
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isbe[8335]='Speaking, Evil`spe\'-king.`<a href="./study/isbe/search.html?string=EVIL+SPEAKING">EVIL-SPEAKING</a>; <a href="./study/isbe/search.html?string=SLANDER">SLANDER</a>`1';
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isbe[8336]='Spear; Spearmen`sper, sper\'-men.`<a href="./study/isbe/search.html?string=ARMOR">ARMOR</a>; <a href="./study/isbe/search.html?string=ARMY">ARMY</a>`1';
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isbe[8337]='Specially`spesh\'-al-i (me\'odh (<a onClick="return mV(\'Psa\',31,11);">Ps 31:11</a> the King James Version); malista): Used in an emphatic sense; derived from a superlative. While usually employed for emphasis, it carries with it slightly the idea of something additional. Not used in the Old Testament in the Revised Version (British and American), the sense of the Hebrew being, expressed more clearly by "exceedingly," "very." Its ordinary New Testament usage is, "mostly," "particularly," "chiefly" or, "most of all." Paul in his practical exhortations says: "But if any provideth not for his own, and specially his own household, he hath denied the faith (<a onClick="return mV(\'1Ti\',5,8);">1Ti 5:8</a>; compare <a onClick="return mV(\'Gal\',6,10);">Ga 6:10</a>; <a onClick="return mV(\'1Ti\',4,10);">1Ti 4:10</a>).``25';
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isbe[8338]='Speckled`spek\'-l\'-d: <a onClick="return mV(\'Zec\',1,8);">Zec 1:8</a>; the Revised Version (British and American) "sorrel."`<a href="./study/isbe/search.html?string=COLORS">COLORS</a>; <a href="./study/isbe/search.html?string=HYENA">HYENA</a>`1';
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isbe[8339]='Spectacle`spek\'-ta-k\'-l (theatron): Occurs twice in the New Testament:<P>(1) of the place where assemblies or exhibitions Were held (<a onClick="return mV(\'Act\',19,29);">Ac 19:29</a>, "theatre");<P>(2) figuratively of the suffering apostles (<a onClick="return mV(\'1Cr\',4,9);">1Co 4:9</a>).``1';
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isbe[8340]='Speech`spech (\'imrah, dabhar, etc.; logos): "Speech," the articulate utterance of thought, is the tranlation of various Hebrew terms which convey this idea of "saying" or "word"; so, in the New Testament, the term generally so rendered is logos, "word." See <a href="./study/isbe/search.html?string=LOGOS">LOGOS</A>; <a href="./study/isbe/search.html?string=WORD">WORD</a>. Eulogia in <a onClick="return mV(\'Rom\',16,18);">Ro 16:18</a> is "fair speech"; lalia in <a onClick="return mV(\'Mat\',26,73);">Mt 26:73</a>; <a onClick="return mV(\'Mar\',14,70);">Mr 14:70</a> the King James Version; <a onClick="return mV(\'Jhn\',8,43);">Joh 8:43</a> is simply "talk." the Revised Version (British and American) has "speech" for various other words in the King James Version, as "matters" (<a onClick="return mV(\'1Sa\',16,18);">1Sa 16:18</a>, margin "bussiness"), "communication" (<a onClick="return mV(\'Mat\',5,37);">Mt 5:37</a>; <a onClick="return mV(\'Eph\',4,29);">Eph 4:29</a>), "words" (<a onClick="return mV(\'Luk\',20,20);">Lu 20:20</a>; <a onClick="return mV(\'1Cr\',14,9);">1Co 14:9</a>); "persuasiveness of speech" for "enticing words" (<a onClick="return mV(\'Col\',2,4);">Col 2:4</a>), etc.``185';
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isbe[8341]='Spelt`spelt (kuccemeth; olura, zea (<a onClick="return mV(\'Exd\',9,32);">Ex 9:32</a>, the King James Version "rye"; <a onClick="return mV(\'Isa\',28,25);">Isa 28:25</A>, the King James Version "rye," margin "spelt"; <a onClick="return mV(\'Eze\',4,9);">Eze 4:9</a>, the King James Version "fitches" margin "spelt"; the Revised Version (British and American) adopts "spelt," influenced by the Septuagint, in all passages)): Spelt is the seed of Triticum spelta, a kind of wild wheat. Several writers would identify this kuccemeth with the Arabic kirsenneh (Vicia ervilia), a kind of vetch much used as camels\' fodder.``1';
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isbe[8342]='Spice; Spices`spis, spi\'-sis, -sez:<P>(1) (besem (<a onClick="return mV(\'Exd\',30,23);">Ex 30:23</a>), bosem, plural besamim, all from root "to attract by desire," especially by smell): The list of spices in <a onClick="return mV(\'Exd\',30,23);">Ex 30:23</a> includes myrrh, cinnamon, "sweet calamus cassia." These, mixed with olive oil, made the "holy anointing oil." Officials of the temple had charge of the spices (<a onClick="return mV(\'1Ch\',9,29);">1Ch 9:29</a>). Among the treasures of the temple shown by Hezekiah to the messengers of Babylon were the spices (<a onClick="return mV(\'2Ki\',20,13);">2Ki 20:13</a>). They were used in the obsequies of kings (<a onClick="return mV(\'2Ch\',16,14);">2Ch 16:14</a>) and in preparation of a bride for a royal marriage (<a onClick="return mV(\'Est\',2,12);">Es 2:12</a>, "sweet-odors" = balsam). Spices are frequently mentioned in Songs (<a onClick="return mV(\'Sgs\',4,10,14,16);">4:10,14,16</A>; <a onClick="return mV(\'Sgs\',5,1);">5:1</A>, margin and the King James Version "balsam"; <a onClick="return mV(\'Sgs\',5,13);">So 5:13</a>; <a onClick="return mV(\'Sgs\',6,2);">6:2</a>, "bed of spices," margin "balsam"; <a onClick="return mV(\'Sgs\',8,14);">8:14</a>). These passages in Songs may refer in particular to balsam, the product of the balsam plant, Balsamodendron opobalsamum, a plant growing in Arabia. According to Josephus it was cultivated at Jericho, the plant having been brought to Palestine by the Queen of Sheba (Ant., VIII, vi, 6; see also XIV, iv, 1; XV, iv, 2; BJ, I, vi, 6). See <a href="./study/isbe/search.html?string=MYRRH">MYRRH</a>.<P>(2) cammim (<a onClick="return mV(\'Exd\',30,34);">Ex 30:34</a>, "sweet spices")): "Take unto thee sweet spices, stacte, and onycha, and galbanum; sweet spices with pure frankincense." It is a general term for fragrant substances finely powdered. Compare Arabic shamm, "a smell" or "sense of smell"; generally translated "sweet incense" (<a onClick="return mV(\'Exd\',25,6);">Ex 25:6</a>; <a onClick="return mV(\'Exd\',30,7);">30:7</a>; <a onClick="return mV(\'Exd\',31,11);">31:11</a>; <a onClick="return mV(\'Exd\',35,8,15,28);">35:8,15,28</a>; <a onClick="return mV(\'Exd\',39,38);">39:38</a>; <a onClick="return mV(\'Exd\',40,27);">40:27</a> (the King James Version only); <a onClick="return mV(\'Lev\',4,7);">Le 4:7</a>; <a onClick="return mV(\'Lev\',16,12);">16:12</a>; <a onClick="return mV(\'Num\',4,16);">Nu 4:16</a>; <a onClick="return mV(\'2Ch\',2,4);">2Ch 2:4</a> (the King James Version only); <a onClick="return mV(\'2Ch\',13,11);">2Ch 13:11</a>). In <a onClick="return mV(\'Exd\',37,29);">Ex 37:29</a>; <a onClick="return mV(\'Exd\',40,27);">40:27</a>; <a onClick="return mV(\'2Ch\',2,4);">2Ch 2:4</a>, we have qstoreth cammim, "incense of sweet spices."<P>(3) (nekho\'th; thumiamata (<a onClick="return mV(\'Gen\',37,25);">Ge 37:25</a>, "spicery," margin "gum tragacanth or storax"); thumiama "incense" (<a onClick="return mV(\'Gen\',43,11);">Ge 43:11</a>, "spicery"; some Greek versions and the Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) have "storax")): Storax is the dried gum of the beautiful Styrax officinalis (see <a href="./study/isbe/search.html?string=POPLAR">POPLAR</a>), which was used as incense<73>different article from that now passing under that name. Tragacanth is the resinous gum of several species of milk vetch (Natural Order, Leguminosae), especially of the Astragalus gummifer. Septuagint "incense" is probably the best translation.<P>(4) (reqach, "spiced" wine (<a onClick="return mV(\'Sgs\',8,2);">So 8:2</a>)). See <a href="./study/isbe/search.html?string=WINE">WINE</A>.<P>(5) (aroma, "spices" (<a onClick="return mV(\'Mar\',16,1);">Mr 16:1</a>, the King James Version "sweet spices"; <a onClick="return mV(\'Luk\',23,56);">Lu 23:56</a>; <a onClick="return mV(\'Luk\',24,1);">24:1</a>; <a onClick="return mV(\'Jhn\',19,40);">Joh 19:40</a>; in <a onClick="return mV(\'Jhn\',19,39);">Joh 19:39</a> defined as a mixture of aloes and myrrh)).<P>See <a href="./study/isbe/search.html?string=PERFUME">PERFUME</a>; <a href="./study/isbe/search.html?string=BURIAL">BURIAL</a>.<P>(6) (amomon (<a onClick="return mV(\'Rev\',18,13);">Re 18:13</a>), margin "amomum"; the King James Version "odours"): The Greek means "blameless," and it was apparently applied in classical times to any sweet and fine odor. In modern botany the name Amomum is given to a genus in the Natural Order. Zingiberaceae. The well-known cardamon seeds (Amomum cardamomum) and the A. grana Paradisi which yields the well-known "grains of Paradise," used as a stimulant, both belong to this genus. What was the substance indicated in <a onClick="return mV(\'Rev\',18,13);">Re 18:13</a> is quite uncertain.``117';
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isbe[8343]='Spider`spi\'-der<P>(1) \'akkabhish; compare Arabic \'ankabut, English Versions of the Bible "spider"; Septuagint arachne (<a onClick="return mV(\'Job\',8,14);">Job 8:14</a>; <a onClick="return mV(\'Isa\',59,5);">Isa 59:5</a>);<P>(2) semamith, "lizard," the King James Version "spider"; Septuagint kalabotes (<a onClick="return mV(\'Pro\',30,28);">Pr 30:28</a>)): Semamith of <a onClick="return mV(\'Pro\',30,28);">Pr 30:28</a> is probably the gecko, a kind of lizard, as Septuagint and the Revised Version (British and American) have it. See <a href="./study/isbe/search.html?string=LIZARD">LIZARD</a>.<P>In <a onClick="return mV(\'Job\',8,14);">Job 8:14</a> the spider\'s web is an emblem of frailty: "Whose confidence shall break in sunder, and whose trust is a spider\'s web." Frailty or futility seems to be indicated also in <a onClick="return mV(\'Isa\',59,5,6);">Isa 59:5,6</a>: "They hatch adders\' eggs, and weave the spider\'s web:...Their webs shall not become garments, neither shall they cover themselves with their works" "Spider\'s web" is in <a onClick="return mV(\'Job\',8,14);">Job 8:14</a> both \'akkabhish, "spider\'s house," while in <a onClick="return mV(\'Isa\',59,5);">Isa 59:5</a> it is qure \'akkabhish, qur, according to BDB, being "thread" or "film."``37';
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isbe[8344]='Spikenard`spik\'-nard (nerd; nardos (<a onClick="return mV(\'Sgs\',1,12);">So 1:12</a>; <a onClick="return mV(\'Sgs\',4,14);">4:14</a>); neradhim; nardoi (<a onClick="return mV(\'Sgs\',4,13);">So 4:13</a>), "spikenard plants"; nardos pistike (<a onClick="return mV(\'Mar\',14,3);">Mr 14:3</a>; <a onClick="return mV(\'Jhn\',12,3);">Joh 12:3</a>), "pure nard," margin "liquid nard"; the English word is for "spiked nard," which comes from the Nardus spicatus of the Vulgate): Spikenard is the plant Nardostachys jatamansi (Natural Order, Valerianaceae); in Arabic the name Sunbul hind, "Indian spike," refers, like the English and Latin name, to the "snike"-like shape of the plant from which the perfume comes. The dried plant as sold consists of the "withered stalks and ribs of leaves cohering in a bundle of yellowish-brown capillary fibres and consisting of a spike about the size of a small finger" (Sir W. Jones, As. Res., II, 409); in appearance the whole plant is said to look like the tail of an ermine. It grows in the Himalayas. The extracted perfume is an oil, which was used by the Romans for anointing the head. Its great costliness is mentioned by Pliny.<P>With regard to the exact meaning of the pistike, in the New Testament, there is much difference of opinion: "pure" and "liquid" are both given in margin, but it has also been suggested among other things that this was a local name, that it comes from the Latin spicita or from pisita, the Sanskrit name of the spikenard plant. The question is an open one: either "genuine" or "pure" is favored by most commentators.``117';
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isbe[8345]='Spindle`spin\'-d\'-l.`<a href="./study/isbe/search.html?string=SPINNING">SPINNING</a>`1';
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isbe[8346]='Spinning`spin\'-ing: Although spinning must have been one of the commonest of the crafts in Bible times, it is mentioned definitely in three passages only, namely, <a onClick="return mV(\'Exd\',35,25);">Ex 35:25</a>f; where Tawah, is so translated, and in <a onClick="return mV(\'Mat\',6,28);">Mt 6:28</a>; <a onClick="return mV(\'Luk\',12,27);">Lu 12:27</a> nethein), where Jesus refers to the lilies of the field as neither toiling nor spinning.<P>The materials commonly spun were flax, cotton, wool, goats\' hair. Goats\' hair required little preparation other than washing, before spinning. Wool was first cleansed and then carded. The present method of carding, which no doubt is of ancient origin, is to pile the wool on a mat and then detach the fibers from each other by snapping a bow-string against the pile. The bow is specially constructed and carefully balanced so that it can be easily held with one hand while with the other the string is struck with a pestle-shaped mallet like a carver\'s mallet. The same instrument is used for carding cotton.<P>Flax was treated in ancient times as today, if the Egyptian sculptures have been rightly interpreted. The stalks after being stripped of their seeds were first retted. This operation consisted in soaking the stems in water until fermentation or rotting had so loosened the fibers that they could be separated from each other by combing. A series of washings and long exposure to the weather finally produced what was termed snowy-white linen.<P>The various fibers, mentioned above, to be made into thread, were gathered into a loose rope which was wound around a distaff or about the left hand. From this reel it was unwound as needed, the fibers more carefully adjusted with the thumbs and two first fingers of both hands, and then the rope twisted by means of a spindle. The spindle varied in form but was always a shaft, 8 to 12 in. in length, provided at one end with a hook or other means of fastening the thread and at the other end with a circular wharve or whorl of stone or other heavy material to give momentum to the rotating spindle. When 2 or 3 ft. of the rope was prepared as mentioned above, the spindle was twirled with the right hand or laid on the thigh and rotated by passing the hand over the shaft. After the thread was twisted it was wound on the spindle, fastened, and a new portion of rope prepared and twisted. The rope was sometimes fastened to a post and the spindle twisted with both hands, in which case the whorl was not necessary (see Wilkinson, Anc. Egypt, I, 317; II, 170, 172). Spinning was the work of both men and women in ancient Egypt. The Bible characterizes it as the work of women (<a onClick="return mV(\'Exd\',35,\'1-\');">Ex 35</a>; <a onClick="return mV(\'Pro\',31,19);">Pr 31:19</a>). The same method of spinning is still used by the women of Syria, although imported yarn is largely taking the place of homespun thread.`<a href="./study/isbe/search.html?string=DISTAFF">DISTAFF</a>`133';
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isbe[8347]='Spirit`spir\'-it (ruach; pneuma; Latin, spiritus):<P>1. Primary and Figurative Senses<P class="in15">(1) As Wind, Breath<P class="in15">(2) As Anger or Fury<P class="in15">(3) As Mental and Moral Qualities in Man<P>2. Shades of Meaning<P class="in15">(1) As Life-Principle<P class="in15">(2) As Surviving Death<P class="in15">(3) Spiritual Manifestations<P>3. Human and Divine Spirit<P class="in15">(1) The Human as Related with the Divine<P class="in15">(2) Operations of the Divine Spirit as Third Person of the Trinity<P>4. Old Testament Applications<P>5. Various Interpretations<hr /><P>1. Primary and Figurative Senses:<P>(1) As Wind, Breath:<P>Used primarily in the Old Testament and New Testament of the wind, as in <a onClick="return mV(\'Gen\',8,1);">Ge 8:1</a>; <a onClick="return mV(\'Num\',11,31);">Nu 11:31</a>; <a onClick="return mV(\'Amo\',4,13);">Am 4:13</a> ("createth the wind"); <a onClick="return mV(\'Hbr\',1,7);">Heb 1:7</a> (angels, "spirits" or "winds" in margin); often used of the breath, as in <a onClick="return mV(\'Job\',12,10);">Job 12:10</a>; <a onClick="return mV(\'Job\',15,30);">15:30</a>, and in <a onClick="return mV(\'2Th\',2,8);">2Th 2:8</a> (wicked consumed by "the breath of his mouth").<P>(2) As Anger or Fury:<P>In a figurative sense it was used as indicating anger or fury, and as such applied even to God, who destroys by the "breath of his nostrils" (<a onClick="return mV(\'Job\',4,9);">Job 4:9</a>; <a onClick="return mV(\'Exd\',15,8);">Ex 15:8</a>; <a onClick="return mV(\'2Sa\',22,16);">2Sa 22:16</a>; see <a onClick="return mV(\'2Th\',2,8);">2Th 2:8</a>).<P>(3) As Mental and Moral Qualities in Man:<P>Hence, applied to man<61>as being the seat of emotion in desire or trouble, and thus gradually of mental and moral qualities in general (<a onClick="return mV(\'Exd\',28,3);">Ex 28:3</a>, "the spirit of wisdom"; <a onClick="return mV(\'Eze\',11,19);">Eze 11:19</a>, "a new spirit" etc.). Where man is deeply stirred by the Divine Spirit, as among the prophets, we have a somewhat similar use of the word, in such expressions as: "The Spirit of the Lord came...upon him" (<a onClick="return mV(\'1Sa\',10,10);">1Sa 10:10</a>).<P>2. Shades of Meaning:<P>(1) As Life-Principle:<P>The spirit as life-principle in man has various applications: sometimes to denote an apparition (<a onClick="return mV(\'Mat\',14,26);">Mt 14:26</a>, the King James Version "saying, It is a spirit"; <a onClick="return mV(\'Luk\',24,37);">Lu 24:37</a>, the King James Version "had seen a spirit"); sometimes to denote angels, both fallen and unfallen (<a onClick="return mV(\'Hbr\',1,14);">Heb 1:14</a>, "ministering spirits"; <a onClick="return mV(\'Mat\',10,1);">Mt 10:1</a>, "unclean spirits"; compare also <a onClick="return mV(\'Mat\',12,43);">Mt 12:43</a>; <a onClick="return mV(\'Mar\',1,23,26,27);">Mr 1:23,26,27</a>; and in <a onClick="return mV(\'Rev\',1,4);">Re 1:4</a>, "the seven Spirits...before his throne").<P>(2) As Surviving Death:<P>The spirit is thus in man the principle of life<66>but of man as distinguished from the brute<74>so that in death this spirit is yielded to the Lord (<a onClick="return mV(\'Luk\',23,46);">Lu 23:46</a>; <a onClick="return mV(\'Act\',7,59);">Ac 7:59</a>; <a onClick="return mV(\'1Cr\',5,5);">1Co 5:5</a>, "that the spirit may be saved"). Hence, God is called the "Father of spirits" (<a onClick="return mV(\'Hbr\',12,9);">Heb 12:9</a>).<P>(3) Spiritual Manifestations:<P>Thus generally for all the manifestations of the spiritual part in man, as that which thinks, feels, wills; and also to denote certain qualities which characterize the man, e.g. "poor in spirit" (<a onClick="return mV(\'Mat\',5,3);">Mt 5:3</a>); "spirit of gentleness" (<a onClick="return mV(\'Gal\',6,1);">Ga 6:1</a>); "of bondage" (<a onClick="return mV(\'Rom\',8,15);">Ro 8:15</a>); "of jealousy" (<a onClick="return mV(\'Num\',5,14);">Nu 5:14</a>); "of fear" (<a onClick="return mV(\'2Ti\',1,7);">2Ti 1:7</a> the King James Version); "of slumber" (<a onClick="return mV(\'Rom\',11,8);">Ro 11:8</a> the King James Version). Hence, we are called upon to "rule over our own spirit" (<a onClick="return mV(\'Pro\',16,32);">Pr 16:32</a>; <a onClick="return mV(\'Pro\',25,28);">25:28</a>), and are warned against being overmastered by a wrong spirit (<a onClick="return mV(\'Luk\',9,55);">Lu 9:55</a> the King James Version, "Ye know not what manner of spirit ye are of"). So man may submit to the "spirit of error," and turn away from the "spirit of truth" (<a onClick="return mV(\'1Jo\',4,6);">1Joh 4:6</a>). Thus we read of the "spirit of counsel" (<a onClick="return mV(\'Isa\',11,2);">Isa 11:2</a>); "of wisdom" (<a onClick="return mV(\'Eph\',1,17);">Eph 1:17</a>).<P>3. Human and Divine Spirit:<P>(1) The Human as Related with the Divine:<P>We go a step higher when we find the human spirit brought into relationship with the Divine Spirit. For man is but a creature to whom life has been imparted by God\'s spirit<69>life being but a resultant of God\'s breath. Thus life and death are realistically described as an imparting or a withdrawing of God\'s breath, as in <a onClick="return mV(\'Job\',27,3);">Job 27:3</a>; <a onClick="return mV(\'Job\',33,4);">33:4</a>; <a onClick="return mV(\'Job\',34,14);">34:14</a>, "spirit and breath" going together. The spirit may thus be "revived" (<a onClick="return mV(\'Gen\',45,27);">Ge 45:27</a>), or "overwhelmed" (<a onClick="return mV(\'Psa\',143,4);">Ps 143:4</a>), or "broken" (<a onClick="return mV(\'Pro\',15,13);">Pr 15:13</a>). And where sin has been keenly felt, it is "a broken spirit" which is "a sacrifice to God" (<a onClick="return mV(\'Psa\',51,17);">Ps 51:17</a>); and when man submits to the power of sin, a new direction is given to his mind: he comes under a "spirit of whoredom" (<a onClick="return mV(\'Hsa\',4,12);">Ho 4:12</a>); he becomes "proud in spirit" (<a onClick="return mV(\'Ecc\',7,8);">Ec 7:8</a>), instead of being "patient in spirit"; he is a fool because he is "hasty in spirit" and gives way to "anger" (<a onClick="return mV(\'Ecc\',7,9);">Ec 7:9</a>). The "faithful in spirit" are the men who resist talebearing and backbiting in the world (<a onClick="return mV(\'Pro\',11,13);">Pr 11:13</a>). In such instances as these the difference between "soul" and "spirit" appears.<P>See <a href="./study/isbe/search.html?string=SOUL">SOUL</a>; <a href="./study/isbe/search.html?string=PSYCHOLOGY">PSYCHOLOGY</a>.<P>(2) Operations of the Divine Spirit as Third Person of the Trinity:<P>On this higher plane, too, we find the Divine Spirit at work. The terminology is very varied here: In the New Testament we read of the "Holy Spirit" (<a onClick="return mV(\'1Cr\',6,19);">1Co 6:19</a>; <a onClick="return mV(\'Mat\',1,18,20);">Mt 1:18,20</a>; <a onClick="return mV(\'1Th\',1,5,6);">1Th 1:5,6</a>); the "Spirit of God" (<a onClick="return mV(\'1Cr\',2,10);">1Co 2:10</a>ff; <a onClick="return mV(\'1Cr\',3,16);">3:16</a>; <a onClick="return mV(\'Rom\',8,9,11);">Ro 8:9,11</a>; <a onClick="return mV(\'Eph\',3,16);">Eph 3:16</a>, etc.); the "Spirit of Christ" (<a onClick="return mV(\'Rom\',8,9);">Ro 8:9</a>; <a onClick="return mV(\'1Cr\',3,17);">1Co 3:17</a>; <a onClick="return mV(\'Gal\',4,6);">Ga 4:6</a>); or simply of "Spirit," with distinct reference to God (<a onClick="return mV(\'1Cr\',2,10);">1Co 2:10</a>; <a onClick="return mV(\'Rom\',8,16,23);">Ro 8:16,23</a>, etc.). God Himself is Spirit (<a onClick="return mV(\'Jhn\',4,24);">Joh 4:24</a>). Hence, God\'s power is manifested in human life and character (<a onClick="return mV(\'Luk\',4,14);">Lu 4:14</a>; <a onClick="return mV(\'Rom\',1,1);">Ro 1:1</a>; <a onClick="return mV(\'1Cr\',2,4);">1Co 2:4</a>; especially <a onClick="return mV(\'Luk\',24,49);">Lu 24:49</a>). The Book of Acts may be termed the Book of the Holy Spirit, working with power in man. This Spirit is placed on a level with Father and Son in the Apostolic Benediction (<a onClick="return mV(\'2Cr\',13,14);">2Co 13:14</a>) and in the parting message of the Saviour to His disciples (<a onClick="return mV(\'Mat\',28,19);">Mt 28:19</a>). As the agent in redemption and sanctification His work is glorified by lives "renewed" in the very "spirit of the mind"<22>a collocation of terms which has puzzled many interpreters (<a onClick="return mV(\'Eph\',4,23,24);">Eph 4:23,24</a>), where pneuma and nous appear together, to indicate a renewal which is all-embracing, \'renewed in the spirit of your mind, so that the new man is put on, created in righteousness and true holiness\' (see also <a onClick="return mV(\'Jhn\',14,17,26);">Joh 14:17,26</a>; <a onClick="return mV(\'Jhn\',15,26);">15:26</a>; <a onClick="return mV(\'Jhn\',16,13);">16:13</a>; <a onClick="return mV(\'1Cr\',12,11);">1Co 12:11</a>, etc.).<P>4. Old Testament Applications:<P>In the Old Testament this spirit of God appears in varied functions, as brooding over chaos (<a onClick="return mV(\'Gen\',1,2);">Ge 1:2</a>; <a onClick="return mV(\'Job\',26,13);">Job 26:13</a>); as descending upon men, on heroes like Othniel, Gideon, etc. (<a onClick="return mV(\'Jdg\',3,10);">Jud 3:10</a>; <a onClick="return mV(\'Jdg\',6,34);">6:34</a>), on prophets (<a onClick="return mV(\'Eze\',37,1);">Eze 37:1</a>), on "cunning workmen," like Bezalel and Aholiab (<a onClick="return mV(\'Exd\',31,2,3,4);">Ex 31:2,3,4</a>, "filled with the Spirit of God"), and specially in such passages as <a onClick="return mV(\'Psa\',51,11);">Ps 51:11</a>, where the very presence of God is indicated by an abiding influence of the Holy Spirit: "The Spirit of Yahweh is Yahweh himself."<P>5. Various Interpretations:<P>May we not reach a still higher stage? Wendt in his interesting monograph (Die Begriffe Fleisch und Geist), of which extracts are given in Dickson\'s Paul\'s Use of the Terms Flesh and Spirit, draws attention to the transcendental influence of the Divine ruach in the Old Testament as expressed in such phrases as \'to put on\' (<a onClick="return mV(\'Jdg\',6,34);">Jud 6:34</a>), \'to fall upon\' (<a onClick="return mV(\'Jdg\',14,6,19);">14:6,19</a>), \'to settle\' (<a onClick="return mV(\'Num\',11,25);">Nu 11:25</a>f). May we not then rightly assume that more is meant than a mere influence emanating from a personal God? Are we not right in maintaining with Davidson that "there are indeed a considerable number of passages in the Old Testament which might very well express the idea that the Spirit is a distinct hypostasis or person."? (see <a href="./study/isbe/search.html?string=SUBSTANCE">SUBSTANCE</a>). Rejecting the well-known passage in Genesis: "Let us make man after our own image," which some have interpreted in a trinitarian sense, we may point to such texts as <a onClick="return mV(\'Zec\',4,6);">Zec 4:6</a>, "by my Spirit"; <a onClick="return mV(\'Isa\',63,10,11);">Isa 63:10,11</a>, "They rebelled, and grieved his holy Spirit"; "Where is he that put his holy Spirit in the midst of them?" This is borne out by the New Testament, with its warnings against "grieving the Holy Spirit," "lying against the Holy Spirit," and kindred expressions (<a onClick="return mV(\'Eph\',4,30);">Eph 4:30</a>; <a onClick="return mV(\'Act\',5,3);">Ac 5:3</a>). It is this Spirit which "beareth witness with our spirit, that we are children of God" (<a onClick="return mV(\'Rom\',8,16);">Ro 8:16</a>)<29>the spirit which, as Auberlen has put it (PRE1, article "Geist des Menschen"), "appears in a double relationship to us, as the principle of natural life, which is ours by birth, and that of spiritual life, which we receive through the new birth (Wiedergeburt)." Hence, Paul speaks of God whom he serves "with his spirit" (<a onClick="return mV(\'Rom\',1,9);">Ro 1:9</a>); and in <a onClick="return mV(\'2Ti\',1,3);">2Ti 1:3</a> he speaks of serving God "in a pure conscience."`<a href="./study/isbe/search.html?string=CONSCIENCE">CONSCIENCE</a>; <a href="./study/isbe/search.html?string=FLESH">FLESH</a>; <a href="./study/isbe/search.html?string=HOLY+SPIRIT">HOLY SPIRIT</a>; <a href="./study/isbe/search.html?string=PSYCHOLOGY">PSYCHOLOGY</a>; <a href="./study/isbe/search.html?string=SOUL">SOUL</a>`113';
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isbe[8348]='Spirit of Divination``<a href="./study/isbe/search.html?string=DIVINATION">DIVINATION</a>`1';
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isbe[8349]='Spirit, Evil``<a href="./study/isbe/search.html?string=SATAN">SATAN</a>; <a href="./study/isbe/search.html?string=DEMON,+DEMONIAC">DEMON, DEMONIAC</a>`1';
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isbe[8350]='Spirit, Familiar``<a href="./study/isbe/search.html?string=FAMILIAR">FAMILIAR</a>; <a href="./study/isbe/search.html?string=DIVINATION">DIVINATION</a>; <a href="./study/isbe/search.html?string=PYTHON">PYTHON</a>`1';
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isbe[8351]='Spirit, Holy``<a href="./study/isbe/search.html?string=HOLY+SPIRIT">HOLY SPIRIT</a>`1';
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isbe[8352]='Spirit, Unclean (or Evil)``<a href="./study/isbe/search.html?string=DEMON+DEMONIAC">DEMON, DEMONIAC</a>`1';
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isbe[8353]='Spirits in Prison``<a href="./study/isbe/search.html?string=PRISON,+SPIRITS+IN">PRISON, SPIRITS IN</a>`1';
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isbe[8354]='Spirits, Discernings of``<a href="./study/isbe/search.html?string=DISCERNINGS+OF+SPIRITS">DISCERNINGS OF SPIRITS</a>; <a href="./study/isbe/search.html?string=SPIRITUAL+GIFTS">SPIRITUAL GIFTS</a>`1';
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isbe[8355]='Spiritual`spir\'-it-u-al (pneumatikos, "spiritual," from pneuma, "spirit"): Endowed with the attributes of spirit. Any being made in the image of God who is a Spirit (<a onClick="return mV(\'Jhn\',4,24);">Joh 4:24</a>.), and thus having the nature of spirit, is a spiritual being.<P>(1) Spiritual hosts of wickedness (<a onClick="return mV(\'Eph\',6,12);">Eph 6:12</a>), in distinction from beings clothed in "flesh and blood"<22>the devil and his angels. This use of the word has reference to nature, essence, and not to character or moral quality. God, angels, man, devil, demons are in essence spiritual. The groundwork and faculties of their rational and moral being are the same. This limited use of the word in the New Testament has its adverb equivalent in <a onClick="return mV(\'Rev\',11,8);">Re 11:8</a>, "which (the great and wicked city) spiritually is called Sodom." As the comprehensive term moral includes immoral, so spiritual includes unspiritual and all that pertains to spirit.<P>(2) With the above exception, "spiritual" in the New Testament signifies moral, not physical antithesis: an essence springing from the Spirit of God and imparted to the spirit of man. Hence, spiritual in this sense always presupposes the infusion of the Holy Spirit to quicken, and inform. It is opposed<P>(a) to sarkikos, "fleshly" (<a onClick="return mV(\'1Cr\',3,1);">1Co 3:1</a>), men of the flesh and not of the spirit;<P>(b) to psuchikos, "natural," man in whom the pneuma, "spirit," is over-ridden, because of the Fall, by psuche, the principle of the animal life, "soul"; hence, the unrenewed man, unspiritual, alienated from the life of God (<a onClick="return mV(\'1Cr\',2,14);">1Co 2:14</a>; <a onClick="return mV(\'2Pe\',2,12);">2Pe 2:12</a>; <a onClick="return mV(\'Jud\',1,10);">Jude 1:10</a>). See <a href="./study/isbe/search.html?string=MAN,+NATURAL">MAN, NATURAL</a>;<P>(c) to natural, meaning physical, ".... sown a natural body;...raised a spiritual body" (<a onClick="return mV(\'1Cr\',15,44);">1Co 15:44</a>).<P>(3) In the New Testament and general use "spiritual" thus indicates man regenerated, indwelt, enlightened, endued, empowered, guided by the Holy Spirit; conformed to the will of God, having the mind of Christ, living in and led by the Spirit. The spiritual man is a new creation born from above (<a onClick="return mV(\'Rom\',8,6);">Ro 8:6</a>; <a onClick="return mV(\'1Cr\',2,15);">1Co 2:15</a>; <a onClick="return mV(\'1Cr\',3,1);">3:1</a>; <a onClick="return mV(\'1Cr\',14,37);">14:37</a>; <a onClick="return mV(\'Col\',1,9);">Col 1:9</a>; <a onClick="return mV(\'1Pe\',2,5);">1Pe 2:5</a>).<P>(4) Ecclesiastically used of things sacred or religious, as spiritual authority, spiritual assembly, spiritual office.`<a href="./study/isbe/search.html?string=SPIRIT">SPIRIT</a>`139';
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isbe[8356]='Spiritual Blessing`(eulogia pneumatike): Any blessing administered in the realm of the spiritual life; specifically the blessing of the Spirit in introducing the believer into "the heavenly places in Christ" (<a onClick="return mV(\'Eph\',1,3);">Eph 1:3</a>); a term expressing the fullness of blessing in God\'s gift of eternal life in Jesus Christ.``1';
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isbe[8357]='Spiritual Body`(soma pneumatikon, "body spiritual"): The resurrection-body, a body fitted to the capacities and wants of the spirit in the celestial world; an organism conformed to the spiritual life at the resurrection (see <a onClick="return mV(\'1Cr\',15,44);">1Co 15:44</a>).`<a href="./study/isbe/search.html?string=BODY,+SPIRITUAL">BODY, SPIRITUAL</a>`1';
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isbe[8358]='Spiritual Drink`(pneumatikon poma): Having a spiritual significance, as referring to the water that flowed miraculously from the smitten rock (<a onClick="return mV(\'1Cr\',10,4);">1Co 10:4</a>; <a onClick="return mV(\'Num\',20,11);">Nu 20:11</a>). Symbolic also of nourishment for the thirsty soul in the sacramental cup and the outpoured blood (life) of Christ.`<a href="./study/isbe/search.html?string=ROCK">ROCK</a>; <a href="./study/isbe/search.html?string=SPIRITUAL+ROCK">SPIRITUAL ROCK</a>`1';
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isbe[8359]='Spiritual Gifts`(charismata):<P>1. Gifts Connected with the Ministry of the Word<P class="in15">(1) Apostleship<P class="in15">(2) Prophecy<P class="in15">(3) Discernings of spirits<P class="in15">(4) Teaching<P class="in15">(5) The Word of Knowledge<P class="in15">(6) The Word of Wisdom<P class="in15">(7) Kinds of Tongues<P class="in15">(8) Interpretation of Tongues<P>2. Gifts Connected with the Ministry of Practical Service<P class="in15">(1) Workings of Miracles<P class="in15">(2) Gifts of Healings<P class="in15">(3) Ruling, Governments<P class="in15">(4) Helps<P>LITERATURE<hr /><P>The word charisma, with a single exception (<a onClick="return mV(\'1Pe\',4,10);">1Pe 4:10</a>), occurs in the New Testament only in the Pauline Epistles, and in the plural form is employed in a technical sense to denote extraordinary gifts of the Spirit bestowed upon Christians to equip them for the service of the church. Various lists of the charismata are given (<a onClick="return mV(\'Rom\',12,\'6-8\');">Ro 12:6-8</a>; <a onClick="return mV(\'1Cr\',12,\'4-11\',\'28-30\');">1Co 12:4-11,28-30</a>; compare <a onClick="return mV(\'Eph\',4,\'7-12\');">Eph 4:7-12</a>), none of which, it is evident, are exhaustive. Some of the gifts enumerated cannot be said to belong in any peculiar sense to the distinctive category. "Faith" (<a onClick="return mV(\'1Cr\',12,9);">1Co 12:9</a>), for example, is the essential condition of all Christian life; though there were, no doubt, those who were endowed with faith beyond their fellows. "Giving" and "mercy" (<a onClick="return mV(\'Rom\',12,8);">Ro 12:8</a>) are among the ordinary graces of the Christian character; though some would possess them more than others. "Ministry" (<a onClick="return mV(\'Rom\',12,7);">Ro 12:7</a>), again, i.e. service, was the function to which every Christian was called and the purpose to which every one of the special gifts was to be devoted (<a onClick="return mV(\'Eph\',4,12);">Eph 4:12</a>). The term is applied to any spiritual benefit, as the confirmation of Christians in the faith by Paul (<a onClick="return mV(\'Rom\',1,11);">Ro 1:11</a>). And as the general function of ministry appears from the first in two great forms as a ministry of word and deed (<a onClick="return mV(\'Act\',6,\'1-4\');">Ac 6:1-4</a>; <a onClick="return mV(\'1Cr\',1,17);">1Co 1:17</a>), so the peculiar charismatic gifts which Paul mentions fall into two great classes<65>those which qualify their possessors for a ministry of the word, and those which prepare them to render services of a practical nature.<P>1. Gifts Connected with the Ministry of the Word:<P>(1) Apostleship<P>(<a onClick="return mV(\'1Cr\',12,28);">1Co 12:28</a>f; compare <a onClick="return mV(\'Eph\',4,11);">Eph 4:11</a>).<2E>The name "apostle" is used in the New Testament in a narrower and a wider sense. It was the peculiar title and privilege of the Twelve (<a onClick="return mV(\'Mat\',10,2);">Mt 10:2</a>; <a onClick="return mV(\'Luk\',6,13);">Lu 6:13</a>; <a onClick="return mV(\'Act\',1,25);">Ac 1:25</a>f), but was claimed by Paul on special grounds (<a onClick="return mV(\'Rom\',1,1);">Ro 1:1</a>; <a onClick="return mV(\'1Cr\',9,1);">1Co 9:1</a>, etc.); it was probably conceded to James the Lord\'s brother (<a onClick="return mV(\'1Cr\',15,7);">1Co 15:7</a>; <a onClick="return mV(\'Gal\',1,19);">Ga 1:19</a>), and in a freer use of the term is applied to Barnabas (<a onClick="return mV(\'Act\',14,4,14);">Ac 14:4,14</a>; compare <a onClick="return mV(\'1Cr\',9,5,6);">1Co 9:5,6</a>), Andronicus and Junias (<a onClick="return mV(\'Rom\',16,7);">Ro 16:7</a>). From the Didache (xi.4ff) we learn that the ministry of apostles was continued in the church into the sub-apostolic age (see <a href="./study/isbe/search.html?string=LITERATURE,+SUB-APOSTOLIC">LITERATURE, SUB-APOSTOLIC</A>). The special gift and function of apostleship, taken in the widest sense, was to proclaim the word of the gospel (<a onClick="return mV(\'Act\',6,2);">Ac 6:2</a>; <a onClick="return mV(\'1Cr\',1,17);">1Co 1:17</a>, etc.), and in particular to proclaim it to the world outside of the church, whether Jewish or Gentile (<a onClick="return mV(\'Gal\',2,7,8);">Ga 2:7,8</a>).<P>See <a href="./study/isbe/search.html?string=APOSTLE">APOSTLE</a>.<P>(2) Prophecy<P>(<a onClick="return mV(\'Rom\',12,6);">Ro 12:6</a>; <a onClick="return mV(\'1Cr\',12,10,28,29);">1Co 12:10,28,29</a>), under which may be included exhortation (<a onClick="return mV(\'Rom\',12,8);">Ro 12:8</a>; compare <a onClick="return mV(\'1Cr\',14,3);">1Co 14:3</a>). The gift of prophecy was bestowed at Pentecost upon the church as a whole (<a onClick="return mV(\'Act\',2,16);">Ac 2:16</a>), but in particular measure upon certain individuals who were distinctively known as prophets. Only a few of the Christian prophets are directly referred to<74>Judas and Silas (<a onClick="return mV(\'Act\',15,32);">Ac 15:32</a>), the prophets at Antioch (<a onClick="return mV(\'Act\',13,1);">Ac 13:1</a>), Agabus and the prophets from Jerusalem (<a onClick="return mV(\'Act\',11,27);">Ac 11:27</a>f), the four daughters of Philip the evangelist (<a onClick="return mV(\'Act\',11,9);">Ac 11:9</a>). But 1 Corinthians shows that there were several of them in the Corinthian church; and probably they were to be found in every Christian community. Some of them moved about from church to church (<a onClick="return mV(\'Act\',11,27);">Ac 11:27</a>f; <a onClick="return mV(\'Act\',21,10);">21:10</a>); and in the Didache we find that even at the celebration of the Eucharist the itinerant prophet still takes precedence of the local ministry of bishops and deacons (Didache x.7).<P>It is evident that the functions of the prophet must sometimes have crossed those of the apostle, and so we find Paul himself described as a prophet long after he had been called to the apostleship (<a onClick="return mV(\'Act\',13,1);">Ac 13:1</a>). And yet there was a fundamental distinction. While the apostle, as we have seen, was one "sent forth" to the unbelieving world, the prophet was a minister to the believing church (<a onClick="return mV(\'1Cr\',14,4,22);">1Co 14:4,22</a>). Ordinarily his message was one of "edification, and exhortation, and consolation" (<a onClick="return mV(\'1Cr\',14,3);">1Co 14:3</a>). Occasionally he was empowered to make an authoritative announcement of the divine will in a particular case (<a onClick="return mV(\'Act\',13,1);">Ac 13:1</a>). In rare instances we find him uttering a prediction of a future event (<a onClick="return mV(\'Act\',11,28);">Ac 11:28</a>; <a onClick="return mV(\'Act\',21,10);">21:10</a>f).<P>(3) Discernings of Spirits<P>With prophecy must be associated the discernings of spirits (<a onClick="return mV(\'1Cr\',12,10);">1Co 12:10</a>; <a onClick="return mV(\'1Cr\',14,29);">14:29</a>; <a onClick="return mV(\'1Th\',5,20);">1Th 5:20</a>f; compare <a onClick="return mV(\'1Jo\',4,1);">1Joh 4:1</a>). The one was a gift for the speaker, the other for those who listened to his words. The prophet claimed to be the medium of divine revelations (<a onClick="return mV(\'1Cr\',14,30);">1Co 14:30</a>); and by the spiritual discernment of his hearers the truth of his claim was to be judged (<a onClick="return mV(\'1Cr\',14,29);">1Co 14:29</a>). There were false prophets as well as genuine prophets, spirits of error as well as spirits of truth (<a onClick="return mV(\'1Jo\',4,\'1-6\');">1Joh 4:1-6</a>; compare <a onClick="return mV(\'2Th\',2,2);">2Th 2:2</a>; Didache xi). And while prophesyings were never to be despised, the utterances of the prophets were to be "proved" (<a onClick="return mV(\'1Th\',5,20);">1Th 5:20</a>f), and that in them which came from the Spirit of God spiritually judged (<a onClick="return mV(\'1Cr\',2,14);">1Co 2:14</a>), and so discriminated from anything that might be inspired by evil spirits.<P>See <a href="./study/isbe/search.html?string=DISCERNINGS+OF+SPIRITS">DISCERNINGS OF SPIRITS</A>.<P>(4) Teaching<P>(<a onClick="return mV(\'Rom\',12,7);">Ro 12:7</a>; <a onClick="return mV(\'1Cr\',12,28);">1Co 12:28</a>f).<2E>As distinguished from the prophet, who had the gift of uttering fresh truths that came to him by way of vision and revelation, the teacher was one who explained and applied established Christian doctrine<6E>the rudiments and first principles of the oracles of God (<a onClick="return mV(\'Hbr\',5,12);">Heb 5:12</a>).<P>(5) The Word of Knowledge<P>Possibly the word of knowledge (gnosis).<P>(6) The Word of Wisdom<P>The word of wisdom (sophia) (<a onClick="return mV(\'1Cr\',12,8);">1Co 12:8</a>) are to be distinguished, the first as the utterance of a prophetic and ecstatic intuition, the second as the product of study and reflective thought; and so are to be related respectively to the functions of the prophet and the teacher.<P>See <a href="./study/isbe/search.html?string=TEACH,+TEACHER,+TEACHING">TEACHER, TEACHING</A>.<P>(7) Kinds of Tongues<P>(<a onClick="return mV(\'1Cr\',12,10,28,30);">1Co 12:10,28,30</a>).<2E>What Paul means by this he explains fully in <a onClick="return mV(\'1Cr\',14,\'1-\');">1 Corinthians 14</a>. The gift was not a faculty of speaking in unknown foreign languages, for the tongues (glossai) are differentiated from the "voices" or languages (phonai) by which men of one nation are distinguished from those of another (<a onClick="return mV(\'1Cr\',14,10,11);">14:10,11</A>). And when the apostle says that the speaker in an unknown tongue addressed himself to God and not to men (<a onClick="return mV(\'1Cr\',14,2,14);">14:2,14</A>) and was not understood by those who heard him (<a onClick="return mV(\'1Cr\',14,2);">14:2</A>), that he edified himself (<a onClick="return mV(\'1Cr\',14,4);">14:4</A>) and yet lost the power of conscious thought while praying with the spirit (<a onClick="return mV(\'1Cr\',14,14);">14:14</A>f), it would appear that the "tongues" must have been of the nature of devout ejaculations and broken and disjointed words, uttered almost unconsciously under the stress of high ecstatic feeling.<P>(8) Interpretation of Tongues<P>Parallel to this gift was that of the interpretation of tongues (<a onClick="return mV(\'1Cr\',12,10,30);">1Co 12:10,30</a>). If the gift of tongues had been a power of speaking unknown foreign languages, the interpretation of tongues would necessarily have meant the faculty of interpreting a language unknown to the interpreter; for translation from a familiar language could hardly be described as a charisma. But the principle of economy makes it improbable that the edification of the church was accomplished in this round-about way by means of a double miracle<6C>a miracle of foreign speech followed by a miracle of interpretation. If, on the other hand, the gift of tongues was such as has been described, the gift of interpretation would consist in turning what seemed a meaningless utterance into words easy to be understood (<a onClick="return mV(\'1Cr\',12,9);">1Co 12:9</a>). The interpretation might be given by the speaker in tongues himself (<a onClick="return mV(\'1Cr\',12,5,13);">1Co 12:5,13</a>) after his mood of ecstasy was over, as he translated his exalted experiences and broken cries into plain intelligible language. Or, if he lacked the power of self-interpretation, the task might be undertaken by another possessed of this special gift (<a onClick="return mV(\'1Cr\',12,27,28);">1Co 12:27,28</a>). The ability of a critic gifted with sympathy and insight to interpret the meaning of a picture or a piece of music, as the genius who produced it might be quite unable to do (e.g. Ruskin and Turner), will help us to understand how the ecstatic half-conscious utterances of one who had the gift of tongues might be put into clear and edifying form by another who had the gift of interpretation.<P>See <a href="./study/isbe/search.html?string=TONGUES,+GIFT+OF">TONGUES, GIFT OF</A>.<P>2. Gifts Connected with the Ministry of Practical Service:<P>(1) Workings of Miracles<P>(<a onClick="return mV(\'1Cr\',12,10,28,29);">1Co 12:10,28,29</a>).<2E>The word used for miracles in this chapter (dunameis, literally, "powers") is employed in Acts (<a onClick="return mV(\'Act\',8,7,13);">8:7,13</A>; <a onClick="return mV(\'Act\',19,11,12);">19:11,12</A>) so as to cover those cases of exorcism and the cure of disease which in Paul\'s list are placed under the separate category of "gifts of healing." As distinguished from the ordinary healing gift, which might be possessed by persons not otherwise remarkable, the "powers" point to a higher faculty more properly to be described as miraculous, and bestowed only upon certain leading men in the church. In <a onClick="return mV(\'2Cr\',12,12);">2Co 12:12</a> Paul speaks of the "powers" he wrought in Corinth as among "the signs of an apostle." In <a onClick="return mV(\'Hbr\',2,4);">Heb 2:4</a> the writer mentions the "manifold powers" of the apostolic circle as part of the divine confirmation of their testimony. In <a onClick="return mV(\'Rom\',15,18);">Ro 15:18</a>ff Paul refers to his miraculous gifts as an instrument which Christ used for the furtherance of the gospel and the bringing of the Gentiles to obedience. The working of "powers," accordingly, was a gift which linked itself to the ministry of the word in respect of its bearing upon the truth of the gospel and the mission of the apostle to declare it. And yet, like the wider and lower gift of healing, it must be regarded primarily as a gift of practical beneficence, and only secondarily as a means of confirming the truth and authenticating its messenger by way of a sign. The Book of Acts gives several examples of "powers" that are different from ordinary healings. The raising of Dorcas (<a onClick="return mV(\'Act\',9,36);">9:36</A>ff) and of Eutychus (<a onClick="return mV(\'Rom\',20,9);">20:9</A>ff) clearly belong to this higher class, and also, perhaps, such remarkable cures as those of the life-long cripple at the Temple gate (<a onClick="return mV(\'Act\',3,1);">3:1</A>ff) and Aeneas of Lydda (<a onClick="return mV(\'Act\',9,32);">9:32</A>ff).<P>(2) Gifts of Healings<P>(<a onClick="return mV(\'1Cr\',12,9,28,30);">1Co 12:9,28,30</a>).<P>See <a href="./study/isbe/search.html?string=HEALING,+GIFTS+OF">HEALING, GIFTS OF</A>.<P>(3) Ruling, Governments<P>(<a onClick="return mV(\'Rom\',12,8);">Ro 12:8</a>, <a onClick="return mV(\'1Cr\',12,28);">1Co 12:28</a>).<2E>These were gifts of wise counsel and direction in the practical affairs of the church, such as by and by came to be formally entrusted to presbyters or bishops. When Paul wrote to the Corinthians, the ministry of office had not yet supplanted the ministry of inspiration, and Christian communities were guided and governed by those of their members whose wisdom in counsel proved that God through His Spirit had bestowed upon them the gift of ruling.<P>(4) Helps<P>(<a onClick="return mV(\'1Cr\',12,28);">1Co 12:28</a>).<2E>This has sometimes been understood to denote the lowliest Christian function of all in Paul\'s list, the function of those who have no pronounced gifts of their own and can only employ themselves in services of a subordinate kind. But the usage of the Greek word (antilempsis) in the papyri as well as the Septuagint points to succor rendered to the weak by the strong; and this is confirmed for the New Testament when the same Greek word in its verbal form (antilambano) is used in <a onClick="return mV(\'Act\',20,35);">Ac 20:35</a>, when Paul exhorts the elders of the Ephesian church to follow his example in helping the weak. Thus, as the gift of government foreshadowed the official powers of the presbyter or bishop, the gift of helps appears to furnish the germ of the gracious office of the deacon<6F>the "minister" par excellence, as the name diakonos denotes<65>which we find in existence at a later date in Philippi and Ephesus (<a onClick="return mV(\'Phl\',1,1);">Php 1:1</a>; <a onClick="return mV(\'1Ti\',3,\'1-13\');">1Ti 3:1-13</a>), and which was probably created, on the analogy of the diakonia of the Seven in Jerusalem (<a onClick="return mV(\'Act\',6,1);">Ac 6:1</a>), as a ministry, in the first place, to the poor.<P>See, further, <a href="./study/isbe/search.html?string=HELPS">HELPS</A>.<P>LITERATURE. Hort, Christian Ecclesia, Lect X; Neander, Hist of the Planting of the Christian Church, I, 131ff; Weizsacker, Apostolic Age, II, 255-75; Lindsay, Church and Ministry, passim; EB, IV, article "Spiritual Gifts"; ERE, III, article "Charismata"; PRE, VI, article "Geistesgaben."``94';
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isbe[8360]='Spiritual House`(oikos pneumatikos, "house spiritual"): A body of Christians (a church), as pervaded by the Spirit and power of God (<a onClick="return mV(\'1Pe\',2,5);">1Pe 2:5</a>); a term applicable to God\'s house: "house of prayer," the temple (<a onClick="return mV(\'Mat\',21,13);">Mt 21:13</a>); to heaven: "my Father\'s house" (<a onClick="return mV(\'Jhn\',14,2);">Joh 14:2</a>); to the tabernacle: "Moses...faithful in all his house" (<a onClick="return mV(\'Hbr\',3,2);">Heb 3:2</a>); to saints: as "the household of God" (<a onClick="return mV(\'Eph\',2,19);">Eph 2:19</a>), and "the temple of the Holy Spirit" (<a onClick="return mV(\'1Cr\',6,19);">1Co 6:19</a>); hence, any "habitation of God in the spirit" (<a onClick="return mV(\'Eph\',2,22);">Eph 2:22</a>) in which His glory dwells and His power and grace are manifest.``1';
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isbe[8361]='Spiritual Man`(ho pneumatikos): In distinction from the natural, the unrenewed man (<a onClick="return mV(\'1Cr\',2,15);">1Co 2:15</a>); man in whom the Holy Spirit dwells and rules. This divine indwelling insures mental illumination: "He that is spiritual discerneth (AVm) (or interpreteth) all things"; moral renewal: "a new creature" (<a onClick="return mV(\'2Cr\',5,17);">2Co 5:17</a>); "a new man" (<a onClick="return mV(\'Eph\',4,24);">Eph 4:24</a>); spiritual enduement: "Ye shall receive power" (<a onClick="return mV(\'Act\',1,8);">Ac 1:8</a>).`<a href="./study/isbe/search.html?string=SPIRITUAL">SPIRITUAL</a>; <a href="./study/isbe/search.html?string=SPIRITUALITY">SPIRITUALITY</a>; <a href="./study/isbe/search.html?string=MAN">MAN</a>`1';
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isbe[8362]='Spiritual Meat`(broma pneumatikon, "food spiritual"): Nourishment for the soul, referring specifically (<a onClick="return mV(\'1Cr\',10,3);">1Co 10:3</a>) to the manna by which the children of Israel were miraculously fed and which was made by Paul prophetically equivalent to the broken bread of the Christian sacrament symbolizing the body of Christ. Hence,<P>(1) Christ Himself as the food of the soul: "I am the bread of life" (<a onClick="return mV(\'Jhn\',6,\'48-58\');">Joh 6:48-58</a>);<P>(2) anything that nourishes the spiritual life:<P>(a) obedience to the will of God: "My meat is to do the will of him that sent me" (<a onClick="return mV(\'Jhn\',4,\'32-34\');">Joh 4:32-34</a>);<P>(b) the truths of God in the Scriptures: "Word of righteousness" = "strong meat" (<a onClick="return mV(\'Hbr\',5,\'12-14\');">Heb 5:12-14</a>); "word of God" (<a onClick="return mV(\'Mat\',4,4);">Mt 4:4</a>);<P>(c) the things of the Spirit (<a onClick="return mV(\'1Cr\',3,\'1-2\');">1Co 3:1-2</a>; compare <a onClick="return mV(\'1Cr\',2,\'1-\');">1Co 2</a>).``139';
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isbe[8363]='Spiritual Rock`(pneumatike petra): Having a spiritual significance: supernatural, manifesting the power of the Divine Spirit; allegorically applied to Christ as fulfilling the type in the smitten rock in the desert, from which water miraculously burst forth to nourish the Israelites. A tradition current among the Jews affirms that this rock followed the people in their journeyings and gave forth a living stream for their supply. Paul made this ever-flowing rock a beautiful and accurate symbol of Christ: "The rock was Christ" (<a onClick="return mV(\'1Cr\',10,4);">1Co 10:4</a>).<P>Without the characterizing word "spiritual," this figurative term, with the same significance, is common to the Scriptures; applied<P>(1) to Yahweh, God: "Rock of his salvation," "their rock is not as our Rock" (<a onClick="return mV(\'Deu\',32,15,31);">De 32:15,31</a>); "Yahweh is my rock" (<a onClick="return mV(\'Psa\',18,2);">Ps 18:2</a>; compare <a onClick="return mV(\'Isa\',26,4);">Isa 26:4</a>; <a onClick="return mV(\'Isa\',32,2);">32:2</a>; <a onClick="return mV(\'1Sa\',2,2);">1Sa 2:2</a>; <a onClick="return mV(\'2Sa\',22,2);">2Sa 22:2</a>);<P>(2) to the foundation-stone of Christian confession and testimony (<a onClick="return mV(\'Mat\',16,18);">Mt 16:18</a>; compare <a onClick="return mV(\'Eph\',2,20);">Eph 2:20</a>; <a onClick="return mV(\'1Cr\',3,11);">1Co 3:11</a>; <a onClick="return mV(\'1Pe\',2,\'6-8\');">1Pe 2:6-8</a>), and thus to Christ Himself;<P>(3) in Christian hymnology to Jesus crucified and spear-pierced: "Rock of ages, cleft for me."``139';
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isbe[8364]='Spiritual Sacrifice`pneumatikai thusiai): A figure taken from the victim slain and offered on the altar, as e.g. the paschal lamb; thus signifying the complete and acceptable offering of the self-dedicated spirit. As the temple, priesthood and God Himself are spiritual, so is the sacrifice of the consecrated believer (<a onClick="return mV(\'1Pe\',2,5);">1Pe 2:5</a>); compare "living sacrifice" (<a onClick="return mV(\'Rom\',12,1);">Ro 12:1</a>); "sacrifice of praise" (<a onClick="return mV(\'Hbr\',13,15,16);">Heb 13:15,16</a>). Any self-dedicating act of the inner man; the devout, renewed, consecrated spirit, e.g. Christian benevolence (<a onClick="return mV(\'Phl\',4,18);">Php 4:18</a>); "to do good and to communicate" (<a onClick="return mV(\'Hbr\',13,16);">Heb 13:16</a>); "mercy" and "knowledge of God," instead of material and outward sacrifice (<a onClick="return mV(\'Hsa\',6,6);">Ho 6:6</a>). This is defined and beautifully illustrated in the classic verse on this theme, "The sacrifices of God are a broken spirit," etc. (<a onClick="return mV(\'Psa\',51,17);">Ps 51:17</a>).``139';
|
||
isbe[8365]='Spiritual Songs`(odai pneumatikai): ode, English "ode," is the general, and generic word for "song," of which "psalms and hymns" are specific varieties (<a onClick="return mV(\'Eph\',5,19);">Eph 5:19</a>; <a onClick="return mV(\'Col\',3,16);">Col 3:16</a>). It includes all lyric poetry, but is limited by the word "spiritual" to songs inspired by the Holy Spirit and employed in the joyful and devotional expression of the spiritual life. While songs, like psalms and hymns, were used in public worship and praise, they were more intended for, and suited to, personal and private and social use; as, e.g. in family worship, at meals, in the agapai ("love-feasts"), in meetings for prayer and religious intercourse from house to house. The passages above cited give apostolic authority for the use of other than the Old Testament psalms in public praise, and rebuke the narrowness and unbelief that would forever limit the operations of the Holy Spirit and the hymnology of the church to the narrow compass of the Davidic era and the Davidic school of poetry and song.<P>The "new song" of <a onClick="return mV(\'Rev\',5,9);">Re 5:9</a>; <a onClick="return mV(\'Rev\',14,3);">14:3</a>, and "the song of Moses and of the Lamb" (<a onClick="return mV(\'Rev\',15,3);">15:3</A>), indicate that spiritual songs are to be perpetuated in the eternal melodies of the redeemed.``139';
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||
isbe[8366]='Spiritual Things`(ta pneumatika): Things proceeding from the Holy Spirit and pertaining to man\'s spiritual life, worship, service. Contrasted in <a onClick="return mV(\'1Cr\',9,11);">1Co 9:11</a> and in <a onClick="return mV(\'Rom\',15,27);">Ro 15:27</a> with ta sarkika, things fleshly, physical, which have to do with man\'s sensuous, corporeal nature, such as food, raiment, money. By "spiritual things" Paul signifies the benefits accompanying salvation, the gifts of the Spirit<69>faith, hope, love, justification, sanctification, peace<63>all the fruits and blessings and aids of the regenerate life.<P>Ecclesiastically:<P>Things pertaining to spiritual office, the ministry of the Word, or the service of the sanctuary.``139';
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||
isbe[8367]='Spirituality`spir-it-u-al\'-i-ti: The state of being spiritual in the higher use of the word. It is purely a religious term and signifies the state of a soul vitalized by the Divine Spirit and made alive unto God. It covers the entire range of man\'s faculties: intellect, feeling, will<6C>all the attributes of personality.<P>1. Intellect:<P>The intellectual can be divorced from the spiritual, but the spiritual can never be divorced from the intellectual. If a man is spiritual, his intellect is touched with the divine life and comes under the power of the divine baptism. One word describes this mental quickening and illumination<6F>"vision." "The pure in heart shall see God." Paul affirms (<a onClick="return mV(\'1Cr\',2,12,13);">1Co 2:12,13</a>) that the Spirit of God operates directly on the mental faculties, adjusting reason and intellect to the divine reason, and enabling man to think God\'s thoughts and discern His purposes, nature and will. The common use of the word "spirituality" limits it mistakenly to religious experience, narrowly interpreted, but as spirituality brings the intellect into harmony with the divine reason in every realm of mental action, it may be as manifest in science, art, philosophy, commerce and law as in religion.<P>2. Affections:<P>The feelings and emotions are fertile soil for the spiritual life. Love is the beginning and end of true religion. Spirituality in the realm of the affections is that state of soul in which the heart with its holiest love is centered on God as revealed in Christ. The specific and supreme work of the Holy Spirit is to shed abroad God\'s love in the heart (<a onClick="return mV(\'Rom\',5,5);">Ro 5:5</a>). Spirituality sets the affections on things above and brings the entire emotional nature under the regulating and redeeming sway of the Holy Spirit.<P>3. Will:<P>A spiritually-minded man is one whose will is set on God as well as his intellect and affections. In every fiber of his moral being, and in all the activities of his soul, he is under the guidance and dominion of the Holy Spirit. The affections present motives, the intellect estimates their worthiness, the will decides upon the course of action. When this trinity of mental operation<6F>necessary to normal manhood<6F>is under the sway of the Divine Spirit, man possesses spirituality, a state in which all the faculties of the soul are voluntarily and joyfully under the dominion and guidance of Christ\'s indwelling Spirit. When intellect, heart and will focus their energies reverently and affectionately upon Him, love<76>a passionate, ever-present, everdominant love<76>is the result. This is the triune sphere of the Holy Spirit\'s indwelling and activity, and the character of such a God-centered and Spirit-filled life is described by the exalted word "spirituality."``139';
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isbe[8368]='Spiritually`spir\'-it-u-al-i (pneumatikos): As in <a onClick="return mV(\'1Cr\',2,14);">1Co 2:14</a>, "spiritually judged," i.e. by means of the spirit renewed and enlightened by the spirit of God; having the mind of the Spirit is to be spiritually-minded (compare the King James Version and the Revised Version (British and American) <a onClick="return mV(\'Rom\',8,6);">Ro 8:6</a>).<P>Allegorically used also (<a onClick="return mV(\'Rev\',11,8);">Re 11:8</a>) to characterize, in a bad sense, the qualities of the spiritual (i.e. the spirit\'s) life: "which spiritually is called Sodom."`<a href="./study/isbe/search.html?string=SPIRITUAL">SPIRITUAL</a>`1';
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isbe[8369]='Spit; Spittle`spit, spit\'-l (yaraq, roq; (em)ptuo): Spitting in a person\'s face indicated gross contempt (<a onClick="return mV(\'Num\',12,14);">Nu 12:14</a>; <a onClick="return mV(\'Deu\',25,9);">De 25:9</a>; <a onClick="return mV(\'Job\',30,10);">Job 30:10</a>; <a onClick="return mV(\'Isa\',50,6);">Isa 50:6</a>; <a onClick="return mV(\'Mat\',26,67);">Mt 26:67</a>; <a onClick="return mV(\'Mat\',27,30);">27:30</a>, etc.); when performed by an unclean person it produced defilement (<a onClick="return mV(\'Lev\',15,8);">Le 15:8</a>) which necessitated washing the clothes and a bath. When David allowed his spittle (rir) to run down over his beard, it was his purpose to behave like a lunatic (<a onClick="return mV(\'1Sa\',21,13);">1Sa 21:13</a>). "Till I swallow down my spittle" (<a onClick="return mV(\'Job\',7,19);">Job 7:19</a>) has the same import as the English "in the twinkling of an eye" (<a onClick="return mV(\'1Cr\',15,52);">1Co 15:52</a>). Spittle was used by our Lord in restoring sight and speech (<a onClick="return mV(\'Mar\',7,33);">Mr 7:33</a>; <a onClick="return mV(\'Jhn\',9,6);">Joh 9:6</a>) as signifying His will to cure. It was a widespread belief that spittle, accompanied with magical formulas, possessed medicinal qualities. "Oil" possessed a similar virtue. (<a onClick="return mV(\'Mar\',6,13);">Mr 6:13</a>; <a onClick="return mV(\'Jam\',5,14);">Jas 5:14</a>).``103';
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isbe[8370]='Spoil`spoil.`<a href="./study/isbe/search.html?string=BOOTY">BOOTY</a>; <a href="./study/isbe/search.html?string=WAR">WAR</a>`1';
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isbe[8371]='Spoiler`spoil\'-er (ha-shodhedh, "the spoiler"): A favorite expression of the prophet Jeremiah by which he describes generally the enemies that invade and devastate a country<72>with special reference to enemies that invade Judah (<a onClick="return mV(\'Jer\',12,12);">Jer 12:12</a>; <a onClick="return mV(\'Jer\',15,8);">15:8</a>); to enemies who devastate Moab (<a onClick="return mV(\'Jer\',48,8,18);">48:8,18</a>); to enemies from the north who are to assail Babylon (<a onClick="return mV(\'Jer\',51,48);">51:48</a>), and in one case (<a onClick="return mV(\'Jer\',6,26);">6:26</A>) to Nebuchadrezzar making an irresistible advance upon Jerusalem. the American Standard Revised Version uniformly renders "destroyer."``1';
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isbe[8372]='Spoke`spok (<a onClick="return mV(\'1Ki\',7,33);">1Ki 7:33</a>).`<a href="./study/isbe/search.html?string=SEA,+THE+MOLTEN">SEA, THE MOLTEN</a>`1';
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||
isbe[8373]='Sponge`spunj (spoggos): The word "sponge," the King James Version "spunge," occurs only in the accounts of our Lord\'s crucifixion in <a onClick="return mV(\'Mat\',27,48);">Mt 27:48</a>; <a onClick="return mV(\'Mar\',15,36);">Mr 15:36</a>; <a onClick="return mV(\'Jhn\',19,29);">Joh 19:29</a>. Sponges have been known from the earliest periods. They are mentioned by Homer, Aeschylus, Aristophanes and other ancient writers. The sponge fisheries of the Eastern Mediterranean are still among the most important in the world. Sponges are animals of a very simple organization, fixed to rocks or other objects in the sea or in fresh water. The marketable sponge consists of a mass of soft interlacing fibers which constituted the skeleton of the living animal. The sponge fishers of the Levant dive from boats, with or without diving apparatus, and tear the sponges from the rocks with their hands. The sponges are allowed to die and rot in the air and are then thoroughly washed until nothing but the skeleton remains. Sponges which have calcareous or silicious skeletons are unfit for use.``37';
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isbe[8374]='Spoon`spoon (kaph; Septuagint thuiske, except in <a onClick="return mV(\'Jer\',52,18);">Jer 52:18</a>, where it is kreagra, literally, "fork"): A hollow vessel, a censer; a small vessel in which incense was to be burnt, as is seen from the account given in <a onClick="return mV(\'Num\',7,\'1-\');">Nu 7</a> of the oblations of the princes of the tribes after the setting-up of the tabernacle. Beginning with <a onClick="return mV(\'Num\',7,14);">7:14</A>, we meet at every succeeding 6th verse the statement, "one golden spoon of ten shekels, full of incense," till at <a onClick="return mV(\'Num\',7,86);">7:86</a> the summary statement is made, "the twelve golden spoons, full of incense."``1';
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||
isbe[8375]='Sports`sports.`<a href="./study/isbe/search.html?string=GAMES">GAMES</a>`1';
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||
isbe[8376]='Spot; Spotted`spot, spot\'-ed (mum; spilos): The Hebrew word is used to denote a blemish which mars the perfection of the face, as in <a onClick="return mV(\'Sgs\',4,7);">So 4:7</a>; <a onClick="return mV(\'Job\',11,15);">Job 11:15</a>. It is translated "blemish" in <a onClick="return mV(\'Lev\',24,19);">Le 24:19</a>f; where it means an injury the result of violence, and is rendered "blot" in <a onClick="return mV(\'Pro\',9,7);">Pr 9:7</a>, where it signifies "shame" or "disgrace." The "spotted" cattle of <a onClick="return mV(\'Gen\',30,\'32-39\');">Ge 30:32-39</a> are animals of variegated color (Tala\'; compare <a onClick="return mV(\'Eze\',16,16);">Eze 16:16</a>, "decked with divers colors"; <a onClick="return mV(\'Jos\',9,5);">Jos 9:5</a>, "patched"). For chabharburah in <a onClick="return mV(\'Jer\',13,23);">Jer 13:23</a>, see <a href="./study/isbe/search.html?string=LEOPARD">LEOPARD</A>. Spilos is used in the figurative sense of a stain of sin in <a onClick="return mV(\'2Pe\',3,14);">2Pe 3:14</a>, and similarly along with rhutis ("a wrinkle") in <a onClick="return mV(\'Eph\',5,27);">Eph 5:27</a>. The "garment spotted (verb, spiloomai) by the flesh" of <a onClick="return mV(\'Jud\',1,23);">Jude 1:23</a> is, as Calvin has para-phrased it, anything that in any way savors of sin or temptation. The "spots" of <a onClick="return mV(\'Jud\',1,12);">Jude 1:12</a> the King James Version are spilades, "hidden (sunken) rocks" which are betrayed by the surf beating over them (as in Homer Od. iii.298), and are so rendered in the Revised Version (British and American). "Spot" in <a onClick="return mV(\'Lev\',13,\'1-\');">Le 13</a> is referred to under <a href="./study/isbe/search.html?string=FRECKLED+SPOT">FRECKLED SPOT</A>; <a href="./study/isbe/search.html?string=LEPROSY">LEPROSY</A>; <a href="./study/isbe/search.html?string=TETTER">TETTER</A>.<P>"Without spot" in <a onClick="return mV(\'Num\',19,2);">Nu 19:2</a>, etc., is tamim, a usual word for "perfect" (so the Revised Version margin); aspilos (the negative form of spilos) occurs in <a onClick="return mV(\'1Ti\',6,14);">1Ti 6:14</a>; <a onClick="return mV(\'1Pe\',1,19);">1Pe 1:19</a>; <a onClick="return mV(\'2Pe\',3,14);">2Pe 3:14</a>, with <a onClick="return mV(\'Jam\',1,27);">Jas 1:27</a> ("unspotted"). For the King James Version <a onClick="return mV(\'Hbr\',9,14);">Heb 9:14</a> see <a href="./study/isbe/search.html?string=BLEMISH">BLEMISH</A>.``107';
|
||
isbe[8377]='Spouse`spouz (kallah, "bride," "daughter-in-law"): the Revised Version (British and American) gives "bride" for the King James Version "spouse" in <a onClick="return mV(\'Sgs\',4,8);">So 4:8</a>ff, and "brides" for "spouses" in <a onClick="return mV(\'Hsa\',4,13);">Ho 4:13</a>f (margin "daughters-in-law").`<a href="./study/isbe/search.html?string=ESPOUSAL">ESPOUSAL</a>; <a href="./study/isbe/search.html?string=MARRIAGE">MARRIAGE</a>; <a href="./study/isbe/search.html?string=RELATIONSHIPS,+FAMILY">RELATIONSHIPS, FAMILY</a>`1';
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isbe[8378]='Spread; Spreading`spred, spred\'-ing: Alone, or in phrases like "spread abroad," "spread forth," etc., "spread" represents very many Hebrew terms, principally paras; in the New Testament the act of spreading is stronnumi, where in <a onClick="return mV(\'Mat\',21,8);">Mt 21:8</a> b the King James Version has "<a href="./study/isbe/search.html?string=STRAWED">strawed</a>" (which see); compound in <a onClick="return mV(\'Luk\',19,36);">Lu 19:36</a>. For "spread abroad" in <a onClick="return mV(\'Mar\',1,28);">Mr 1:28</a>; <a onClick="return mV(\'1Th\',1,8);">1Th 1:8</a> (exerchomai), the Revised Version (British and American) has "went out" and "gone forth"; conversely, the Revised Version (British and American) has "spread abroad" for the King James Version "break forth" (<a onClick="return mV(\'Isa\',54,3);">Isa 54:3</a>,), and "published" (diaphero, <a onClick="return mV(\'Act\',13,49);">Ac 13:49</a>), and for "commonly reported" (diaphemizo, <a onClick="return mV(\'Mat\',28,15);">Mt 28:15</a>).``1';
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isbe[8379]='Spring``<a href="./study/isbe/search.html?string=FOUNTAIN">FOUNTAIN</a>; <a href="./study/isbe/search.html?string=WELL">WELL</a>`1';
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||
isbe[8380]='Sprinkle; Sprinkling`sprin\'-k\'-l, sprin\'-kling (zaraq, nazah; rhantizein): The first word means "to toss" or "scatter abundantly," e.g. in handfuls, as dust on the head (<a onClick="return mV(\'Job\',2,12);">Job 2:12</a>) or blood from a bowl (<a onClick="return mV(\'Exd\',9,8);">Ex 9:8</a>). The other Hebrew word is used of sprinkling with the finger (<a onClick="return mV(\'Lev\',14,7);">Le 14:7</a>; <a onClick="return mV(\'Lev\',16,14);">16:14</a>, etc.). In the account of Jezebel\'s death the word is used in its literal meaning of "spurt" (<a onClick="return mV(\'2Ki\',9,33);">2Ki 9:33</a>).<P>Sprinkling (blood, water, oil) formed an important<6E>if not the essential<61>part of the act of sacrifice. A consideration of the chief passages in the Old Testament will reveal the prominence and the significance of sprinkling as a feature of the sacrificial act. The significance of the sprinkling of blood is seen in the account of the establishment of the covenant between Yahweh and Israel (<a onClick="return mV(\'Exd\',24,\'6-8\');">Ex 24:6-8</a>). Half the blood was sprinkled on the altar as representing the Deity, while the remainder was put into a basin and then sprinkled on the people. This ceremony is a survival in a modified form of the communal meal in which the tribal god and his worshippers sat together and participated in the same food, and in this way came to possess the same life. The two-fold sprinkling of blood resulted in the establishment of an inviolable bond (<a onClick="return mV(\'Num\',18,17);">Nu 18:17</a>; <a onClick="return mV(\'2Ki\',16,15);">2Ki 16:15</a>). In the account of the consecration of Aaron and his sons (<a onClick="return mV(\'Exd\',29,16,20,21);">Ex 29:16,20,21</a>) the blood of the ram of the burnt offering was sprinkled on the altar, while the blood of the ram of consecration was put on the altar and sprinkled on Aaron and his sons and on their garments. Water of purifying was sprinkled on the Levites at their ordination (<a onClick="return mV(\'Num\',8,7);">Nu 8:7</a>). Leviticus gives detailed information in regard to sacrificial sprinkling. In the case of burnt offering the blood was sprinkled round about upon the altar (<a onClick="return mV(\'Lev\',1,5,11);">Le 1:5,11</a>). The same practice obtained in the case of peace offerings, whether ox, lamb or goat (<a onClick="return mV(\'Lev\',3,2,8,13);">Le 3:2,8,13</a>). When a sin offering for sins inadvertently committed was made, the priest dipped his fingers in the blood and sprinkled it seven times before Yahweh, before the veil of the Holy Place (<a onClick="return mV(\'Lev\',4,6);">Le 4:6</a>). Elsewhere (<a onClick="return mV(\'Lev\',16,11,15);">Le 16:11,15</a>) we read that Aaron took the blood of the sin offering and sprinkled it with his finger upon the mercy-seat, eastward, 7 times (see also <a onClick="return mV(\'Num\',19,4);">Nu 19:4</a>). Sprinkling constituted part of the process of purification. But it is obvious that the sprinkling, even in this case, was a religious act, and not part of the actual physical cleaning. A simple kind of sprinkler was made by fastening a bunch of hyssop to a cedar rod by a piece of scarlet thread or wool and then the patient was besprinkled 7 times (<a onClick="return mV(\'Lev\',14,7);">Le 14:7</a>), while oil was sprinkled with the finger, also 7 times, before Yahweh (<a onClick="return mV(\'Lev\',14,16);">Le 14:16</a>; see also <a onClick="return mV(\'Exd\',12,22);">Ex 12:22</a>; <a onClick="return mV(\'Num\',19,18);">Nu 19:18</a>; <a onClick="return mV(\'Psa\',51,7);">Ps 51:7</a>). The house in which the leper lived was disinfected in the same thorough manner (<a onClick="return mV(\'Lev\',14,51);">Le 14:51</a>).<P>In the case of persons who had contracted uncleanness through contact with a corpse, sprinkling with the "water of separation" was part of the process of cleansing. The water of separation consisted of the ashes of a red heifer (slain for the purpose) mixed with running water (<a onClick="return mV(\'Num\',19,\'1-\');">Nu 19</a>). A sprinkler was used as in the case of the leper (<a onClick="return mV(\'Num\',19,18);">Nu 19:18</a>). The final sprinkling<6E>on the 7th day<61>was followed by a bath (<a onClick="return mV(\'Num\',19,19);">Nu 19:19</a>). The "tent" in which the corpse lay, together with all the contents, were thoroughly disinfected.<P>See <a href="./study/isbe/search.html?string=HEIFER,+RED">HEIFER, RED</A>.<P>According to Exodus (<a onClick="return mV(\'Exd\',9,8,10;">9:8,10</a>) the plague of "boils and blains" was caused through the sprinkling of ashes ("soot" the Revised Version margin) in the air toward heaven, which settled on man and beast and produced the eruption. The narrative gives no clue in reference to the connection between the ashes and the eruption, but the religious character of the act is obvious. By means of it, the assistance of the Deity was invoked. According to primitive thought, there was no necessary connection between the religious act and the consummation devoutly wished for. The purpose of the religious observance was to influence, or bring pressure to bear upon, the Deity so that He might exert Himself on behalf of the worshipper. It is evident that sprinkling as part of the act of worship was believed to be religiously effectual. It was not symbolical nor morally significant. It was a religious act. It is not denied that in some passages sprinkling is symbolical. According to Ezekiel (<a onClick="return mV(\'Eze\',36,25);">36:25</a>) the restored community will experience moral and spiritual renewal. There will be a "new heart" and a "new spirit." The sprinkling with clean water is the outward symbol of the inward lustration. In <a onClick="return mV(\'Isa\',63,3);">Isa 63:3</a> the sacrificial allusion is obvious. The conqueror who strides triumphantly from Bozrah is "besprinkled" with the life-blood (or juice) of his victims. In <a onClick="return mV(\'Isa\',52,15);">Isa 52:15</a> "sprinkle" is a doubtful rendering. There is no apparent connection between bodily disfigurement and national purification. the Revised Version margin renders "startle" (literally, "cause to spring"). The exalted dignity of the "martyr" will excite the wonder of kings and peoples.<P>In <a onClick="return mV(\'1Pe\',1,2);">1Pe 1:2</a>, "sprinkling of the blood of Jesus Christ" is used figuratively of its cleansing efficacy (compare <a onClick="return mV(\'Hbr\',9,13,14);">Heb 9:13,14</a>; <a onClick="return mV(\'Hbr\',10,22);">10:22</a>).``103';
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isbe[8381]='Spurious, Acts, Epistles, Gospels`spa\'-ri-us.`<a href="./study/isbe/search.html?string=APOCRYPHAL+ACTS">APOCRYPHAL ACTS</a>; <a href="./study/isbe/search.html?string=APOCRYPHAL+EPISTLES">APOCRYPHAL EPISTLES</a>; <a href="./study/isbe/search.html?string=APOCRYPHAL+GOSPELS">APOCRYPHAL GOSPELS</a>`1';
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isbe[8382]='Spy`spi.`<a href="./study/isbe/search.html?string=ESPY">ESPY</a>`1';
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isbe[8383]='Stachys`sta\'-kis (Stachus): The name of a Roman Christian to whom Paul sent greetings. The name is Greek and uncommon; it has been found in inscriptions connected with the imperial household. Paul designates him "my beloved" (<a onClick="return mV(\'Rom\',16,9);">Ro 16:9</a>).``1';
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isbe[8384]='Stack`stak: <a onClick="return mV(\'Exd\',22,6);">Ex 22:6</a> the King James Version, the Revised Version (British and American) "shocks" (of grain).``1';
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isbe[8385]='Stacte`stak\'-te (nataph, "drops" (<a onClick="return mV(\'Job\',36,27);">Job 36:27</a>); stakte, meaning "oozing out in drops"): One of the ingredients of the holy ointment (<a onClick="return mV(\'Exd\',30,34);">Ex 30:34</a>; Ecclesiasticus 24:15, margin "opobalsamum," the King James Version "storax"). The marginal reading is a concession to Jewish tradition, but see <a href="./study/isbe/search.html?string=SPICE">SPICE, (1)</a>. Dioscorides describes two kinds of stacte, one of pure myrrh and one of storax and a fat mixed. See <a href="./study/isbe/search.html?string=MYRRH">MYRRH</A>. This nataph must have been either myrrh "in drops," as it is collected, or some other fragrant gum, similarly collected, such, for example, as gum tragacanth.``1';
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isbe[8386]='Staff`staf: Many Hebrew terms are represented by this word. The "staves" of the ark translate the word badh, literally, "a part," hence, branch, bar, etc. (<a onClick="return mV(\'Exd\',25,13,14,15,27,28);">Ex 25:13,14,15,27,28</a>, etc.). Other words, as matteh, maqqel, shebhet, used of the staff in the hand, the shepherd\'s staff, figuratively, "staff of bread" (matteh, <a onClick="return mV(\'Eze\',4,16);">Eze 4:16</a>; <a onClick="return mV(\'Eze\',5,16);">5:16</a>; <a onClick="return mV(\'Eze\',14,13);">14:13</a>), as indispensable for support of life, are dealt with under <a href="./study/isbe/search.html?string=ROD">ROD</a> (which see). The New Testament word is rhabdos (<a onClick="return mV(\'Mat\',10,10);">Mt 10:10</a> parallel <a onClick="return mV(\'Luk\',9,3);">Lu 9:3</a>; <a onClick="return mV(\'Hbr\',11,21);">Heb 11:21</a>).`<a href="./study/isbe/search.html?string=SCEPTRE">SCEPTRE</a>`1';
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isbe[8387]='Stair`star.`<a href="./study/isbe/search.html?string=HOUSE">HOUSE</a>`1';
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isbe[8388]='Stake`stak: <a onClick="return mV(\'Isa\',33,20);">Isa 33:20</a>; <a onClick="return mV(\'Isa\',54,2);">54:2</a> for yathedh, "tent-pin," or, perhaps, "tent-pole" (<a onClick="return mV(\'Exd\',27,19);">Ex 27:19</a>; <a onClick="return mV(\'Jdg\',4,21);">Jud 4:21</a>, etc.). The King James Version Sirach 43:19, "The hoar frost,...being congealed, lieth on the top of sharp stakes," is of course meaningless. the Revised Version (British and American) "When it is congealed, it is as points of thorns" renders the Greek very exactly, but the Hebrew would indicate for the original meaning "forms frost-flowers of sapphire."``1';
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isbe[8389]='Stalk`stok: In <a onClick="return mV(\'Gen\',41,5,22);">Ge 41:5,22</a> is for qaneh, "cane"; in <a onClick="return mV(\'Jos\',2,6);">Jos 2:6</a> for ets, "wood." In <a onClick="return mV(\'Hsa\',8,7);">Ho 8:7</a>, the Revised Version margin has "stalk" for qamah, "that which stands." The Revised Version\'s "standing grain" is due to this meaning of qamah in <a onClick="return mV(\'Exd\',22,6);">Ex 22:6</a>, etc., but this translation spoils the figure. The meaning is, "They sow the wind, a worthless sowing, for such seed produces no stalk, it yields no grain."``1';
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isbe[8390]='Stall`stol<P>(1) marbeq, literally, "a place for tying up" (<a onClick="return mV(\'Amo\',6,4);">Am 6:4</a>; <a onClick="return mV(\'Mal\',4,2);">Mal 4:2</a>),<P>(2) \'abhac, "to give fodder" (<a onClick="return mV(\'Pro\',15,17);">Pr 15:17</a>),<P>(3) \'urvah, "to pluck and feed" (<a onClick="return mV(\'1Ki\',4,26);">1Ki 4:26</a>; <a onClick="return mV(\'2Ch\',9,25);">2Ch 9:25</a>; <a onClick="return mV(\'2Ch\',32,28);">32:28</a>),<P>(4) repheth, "a resting place" (<a onClick="return mV(\'Hab\',3,17);">Hab 3:17</a>);<P>(5) phatne, "a manger" or "crib" (<a onClick="return mV(\'Luk\',13,15);">Lu 13:15</a>; compare \'ebhuc, translated "crib" in <a onClick="return mV(\'Isa\',1,3);">Isa 1:3</a>; <a onClick="return mV(\'Pro\',14,4);">Pr 14:4</a>)): During the season when cattle are not being used they are allowed to roam in the fields. Otherwise they are tied in rooms in the winter time, or under shelters made of green boughs in the summer, and all their food brought to them. Horses and cattle alike are haltered and the chains fastened through holes made in stones projecting from the walls. No stanchions and no separating partitions between animals are used. The horses are usually hobbled as well.``133';
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isbe[8391]='Stammerer`stam\'-er-er: <a onClick="return mV(\'Isa\',32,4);">Isa 32:4</a>, \'illegh, "inarticulate speaking." In <a onClick="return mV(\'Isa\',28,11);">Isa 28:11</a>; <a onClick="return mV(\'Isa\',33,19);">33:19</a>, l\'g (pointing uncertain) is rendered "strange" by the Revised Version (British and American), with "stammering" in the King James Version, the Revised Version margin. Probably the word means both, as primitive people always think that their own language alone is clearly pronounced. Or the word may mean "mocking."``1';
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isbe[8392]='Standard-Bearer`stand\'-ard-bar\'-er.`<a href="./study/isbe/search.html?string=WAR">WAR</a>; <a href="./study/isbe/search.html?string=BANNER">BANNER</a>`1';
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isbe[8393]='Standards`stand\'-ardz.`<a href="./study/isbe/search.html?string=WAR">WAR</a>; <a href="./study/isbe/search.html?string=BANNER">BANNER</a>; <a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`1';
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isbe[8394]='Standing`stand\'-ing.`<a href="./study/isbe/search.html?string=ATTITUDES">ATTITUDES</a>`1';
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isbe[8395]='Star in the East``<a href="./study/isbe/search.html?string=STAR+OF+THE+MAGI">STAR OF THE MAGI</a>; <a href="./study/isbe/search.html?string=MAGI">MAGI</a>`1';
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isbe[8396]='Star of Bethlehem``<a href="./study/isbe/search.html?string=STAR+OF+THE+MAGI">STAR OF THE MAGI</a>`1';
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isbe[8397]='Star of the Magi`1. The Magi<P>2. Herod\'s Enquiry<P>3. Two Facts concerning the Star<P>4. The Wisdom of the Magi Not Astrological<P>5. The Prophecy of Balaam<P>6. The Star Not a Conjunction of Planets<P>7. The Star Not Nova Cassiopeiae<P>8. The Legend of the Well<P>9. Lesson of the Narrative<hr /><P>1. The Magi:<P>The birth of our Lord was announced in a supernatural manner not only to Jews by the angelic message to the shepherds, but also to Gentiles, for "Wise-men from the east came to Jerusalem, saying, Where is he that is born King of the Jews? for we saw his star in the east, and are come to worship him" (<a onClick="return mV(\'Mat\',2,1,2);">Mt 2:1,2</a>). The word which has been rendered "wise men" in the King James Version and the English Revised Version (the American Standard Revised Version "Wise-men") is "Magi." These, according to Herodotus, were originally a tribe of the Medes (Herodotus i.101) and from their supposed skill in divination the term was applied to the learned and priestly caste among the followers of Zoroaster; they were thus in principle worshippers of one only God, and rejecters of polytheism and idolatry. The simple creed and high morality, which Zoroastrianism in its purest form professed, were well adapted to prepare its faithful disciples to receive a further revelation, and we may reasonably believe that the wise men who had been thus guided to worship the new-born king of the Jews had been faithful to the light afforded to them, for "in every nation he that feareth him (God), and worketh righteousness, is acceptable to him" (<a onClick="return mV(\'Act\',10,35);">Ac 10:35</a>).<P>See <a href="./study/isbe/search.html?string=MAGI">MAGI</A>.<P>2. Herod\'s Enquiry:<P>The gospel tells us that the arrival of the Magi at Jerusalem threw Herod the king and all the city into great excitement, and Herod at once called a council of all the chief priests and scribes of the people that he might learn from them where the Messiah should be born. In reply they quoted to him the prophecy of Micah which had indicated Bethlehem as the destined site. "Then Herod privily called the Wise-men, and learned of them exactly what time the star appeared. And he sent them to Bethlehem, and said, Go and search out exactly concerning the young child; and when ye have found him, bring me word, that I also may come and worship him. And they, having heard the king, went their way; and lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. And when they saw the star, they rejoiced with exceeding great joy" (<a onClick="return mV(\'Mat\',2,\'7-10\');">Mt 2:7-10</a>). So much, and no more, are we told of the star of the Magi, and the story is as significant in its omissions as in that which it tells us.<P>3. Two Facts concerning the Star:<P>What sort of a star it Was that led the wise men; how they learned from it that the King of the Jews was born; how it went before them; how it stood over where the young Child was, we do not know. We are indeed told but two facts concerning it: first, that its appearance in some way or other did inform the wise men, not of the birth of a king of the Jews, but of the King of the Jews for whose coming, not Israel only, but more or less consciously the whole civilized world was waiting; next, that, when they had come to Judea in consequence of this information, the star pointed out to them the actual spot where the new-born King was to be found. It went before them till it came and stood over where the young Child was. It may also be inferred from <a onClick="return mV(\'Mat\',2,10);">Mt 2:10</a> that in some way or other the wise men had for a time lost sight of the star, so that the two facts mentioned refer to two separate appearances. The first appearance induced the Magi to leave the East and set out for Judea; the second pointed out to them the place at Bethlehem where the object of their search was to be found. Nothing is told us respecting the star except its work as a guide.<P>There can be no doubt that the Magi took their journey in obedience to direct revelation from God, and since we are told that God warned them in a dream not to return to Herod, so that they departed to their own country another way, it is but reasonable to suppose that their outward journey had been directed in a similar manner.<P>4. The Wisdom of the Magi Not Astrological:<P>It has been conjectured that as the Magians were credited with a great skill in astrology they may have been able to forecast the birth of our Lord by the rules of their art. But this conjecture must be peremptorily rejected. It ascribes to the pseudo-science of astrology a reality to which it has no claim, for it is inconceivable that the planetary configurations can really foretell the birth of princes. Even if it were admitted that such could be the case, no such event could be taken as indicating the One Birth for which the world was waiting, unless some direct and explicit revelation from God had been received to that effect. For that Birth was necessarily unique, and science can deal only with repeated events. No astronomical research is now, or was at any time, competent in itself to supply the indication needed; it was not in virtue of any natural learning that the wise men understood the meaning of the star. And if a mere astronomical research was helpless to supply any such power of prediction, still more emphatically must the claim of "occult knowledge" be disallowed. So far as occult knowledge has had any basis in fact at all, it has been simply a euphemistic way of describing the frauds, impostures and crimes by which debased heathen priesthoods and "medicine men" have imposed upon the gross superstition of their followers. The very suggestion that, by means like these, God\'s purpose would be made known shows that those who suggest it have not entirely shaken off the influence of heathenism.<P>5. The Prophecy of Balaam:<P>The suggestion has often been made that the prophecy of Balaam, "There shall come forth a star out of Jacob, and a scepter shall rise out of Israel" (<a onClick="return mV(\'Num\',24,17);">Nu 24:17</a>), may have been preserved in the East and have furnished the clue upon which the Magi acted. It is a pleasing thought that these devout Gentiles had thus preserved and meditated upon the prophecy given through one who may well have been of an allied order to themselves; but that prophecy can surely not have been sufficient in itself, and some much more direct intimation must have been vouch-safed to them; though the prophecy may have aided their faith and have dictated the form in which they announced their mission to King Herod and the Jews.<P>6. The Star Not a Conjunction of Planets:<P>We are not told how the Magi learned the meaning of the star, neither are we told what kind of a star it was. Some three centuries ago the ingenious and devout Kepler supposed that he could identify the star with a conjunction of the planets Jupiter and Saturn in the constellation Pisces, the two planets being so close as to seem a single star. This conjunction took place in the month of May, 7 BC, not very long before the birth of our Lord is supposed to have taken place. But the late Professor Pritchard has shown (Nature and Revelation, 243-55), first, that a similar and closer conjunction occurred 59 years earlier, and should therefore have brought a Magian deputation to Judea then. Next, that the two planets never approached each other nearer than twice the diameter of the moon, so that they would have appeared, not as one star, but as two, and thirdly, if the planets had seemed to stand over Bethlehem as the wise men left Jerusalem, they would assuredly not have appeared to do so when they arrived at the little city. Ingenious as the suggestion was, it may be dismissed as unworthy of serious consideration.<P>7. The Star Not Nova Cassiopeiae:<P>Another suggestion has received at times a very wide popularity. In the year 1572 a wonderful new star appeared in the constellation Cassiopeia. At its brightest it outshone Venus and was visible in the daylight, and though it gradually declined in splendor it was not lost to sight until after 16 months. There have been other instances of outbursts of short-lived bright stars, and in the annals of the years 1265 and 952 some brief notices have been found which may have referred to objects of this class, but more probably described comets. The guess was then hazarded that these three events might all refer to the same object; that the star in Cassiopeia might be a "variable" star, bursting into brilliancy about every 350 years or so; that it was the star that announced the birth of our Lord, and that it would reappear about the end of the 19th century to announce His second coming. This rumor was widely spread, and from time to time ignorant people have noticed the planet Venus which shines with extraordinary brilliancy when in particular parts of her orbit, and have imagined, especially when she has been thus seen as a morning star in the east, that she was none other than the star of Bethlehem at its predicted return. There is no reason to suppose that the star of 1572 had ever appeared before that date or will ever appear again; but in any case we are perfectly sure that it could not have been the star of Bethlehem, for Cassiopeia is a northern constellation, and the wise men in their journey from Jerusalem to Bethlehem had Cassiopeia and all her stars behind their back.<P>The statement that the star "went before" the Magi gives the impression that it was some supernatural light like the shekhinah, "glory," resting upon the tabernacle, or the pillar of fire which led the children of Israel through the wilderness. But this view raises the questions as to the form in which it first appeared to the wise men, when they were still in the East, and how they came to call it a star, when they must have recognized how un-starlike it was. On the other hand, if what they saw when in the East was really a star, it seems most difficult to understand how it can have appeared to go before them and to stand over the place where the young Child lay.<P>8. The Legend of the Well:<P>Yet there is a legend still current in Palestine which may possibly explain how an actual star may have fulfilled this part, and there is a well at Bethlehem that is still shown to pilgrims as the means whereby the wise men "saw the star" the second time. It is said that when they had reached Bethlehem, apparently nearly at mid-day, one of them went to the well of the inn in order to draw water. Looking down into the well he saw the star reflected from the surface of the water and knew that it must be directly overhead. Its re-observation under such unusual circumstances would be a sufficient assurance to the Magi that they had reached the right place, and inquiry in the inn would soon inform them of the visit of the shepherds, and of the angelic message which had told them where to find the babe \'born in the city of David, the Saviour, which is Christ the Lord.\'<P>If we may accept this legend we may take the star as having been what astronomers know as a "new" or "temporary" star, like that of 1572. When the Magi first saw it, and in consequence set out upon their journey, it may have been an evening star and thus, being seen only in the west shortly after sunset, it would appear, evening after evening, to point them their way to Judea. As they journeyed thither it probably faded as temporary stars in general quickly do. At the same time it would have drawn nearer and nearer to the sun, until it was lost in its rays by the time they reached Jerusalem, when they would seem to have lost sight of it altogether. Having thus lost it, they would naturally not expect to see it again until it had drawn away from the sun on the other side, and been detected as a morning star in the east before sunrise; they would not expect to discover it in the daytime.<P>In the ordinary way, the planet Venus is, after the two "great lights," the brightest object in the heavens, but temporary stars are on record that have even exceeded Venus in brightness. The difficulty of seeing the planet Venus in full sunshine does not lie in her want of brightness, but in picking up and holding steadily so minute a point of light in the broad expanse of the gleaming sky. This difficulty, which would be even greater in the case of a star, would be lessened by looking down the well, as the shaft would narrow the field of view down to a small area, and would direct the observer\'s gaze straight to the star. There may also have been, at the very time of observation, a temporary revival of the brightness of the star as has been recorded in the case of one or two objects of the same class. The legend, whether well founded or not, seems to have some astronomical verisimilitude, and at any rate suggests a mode in which an actual star could have seemed to stand over the place where the young Child lay. It would also explain what seems to have been implied in the narrative, how it happened that the Magi alone, and not the Jews in general, perceived the star at its second appearance.<P>9. Lesson of the Narrative:<P>Yet it seems safer to conclude that the narrative has been purposely left<66>astronomically<6C>too incomplete for any astronomical conclusion to be drawn from it. One verse more, and that a short one, could have answered all our inquiries, could have told us whether the star was a conjunction of the planets, a comet, or a temporary star; or whether it was a supernatural light like the pillar of fire in the wilderness. But that verse has not been given. The score of additional words which could have cleared up the matter have been withheld, and there can be no doubt as to the reason. The star, whatever its physical nature, was of no importance except as a guide to the birthplace of the infant Jesus. The reticence of the gospel narrative on all points, except those directly relating to our Lord Himself, enforces the truth that the Scriptures were not written to instruct us in astronomy, or in any of the physical sciences, but that we might have life eternal (<a onClick="return mV(\'Jhn\',17,3);">Joh 17:3</a>).``119';
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isbe[8398]='Star of Wormwood``<a href="./study/isbe/search.html?string=WORMWOOD">WORMWOOD</a>`1';
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isbe[8399]='Star; Stars`star, starz.`<a href="./study/isbe/search.html?string=ASTRONOMY">ASTRONOMY</a>`1';
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isbe[8400]='Stargazers`star\'-gaz-erz.`<a href="./study/isbe/search.html?string=ASTROLOGY">ASTROLOGY</a>`1';
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