Shobai Shobal Shobi Shocho Shoe Shomer Shophan Shoshannim Shoshannim-Eduth Shrines, Silver Shua Shuah Shual, The land of Shuhite Shulamite Shunammite Shunem Shur Shushan Shushan-Eduth Sibbecai Sibmah Sichem Sickle Siddim, Vale of Sidon Signet Sihon Sihor Silas Silk Silla Siloah, The pool of Siloam, Pool of Siloam, Tower of Silver Silverling Simeon Simeon, The tribe of Simon Simri Sin Sinai Sinaiticus codex Sinim, The land of Sinite Sin-offering Sin, Wilderness of Sion Siphmoth
captors (Ezra 2:42).
pilgrim. (1.) The second son of Seir the Horite; one of the
Horite "dukes" (Gen. 36:20).
(2.) One of the sons of Caleb, and a descendant of Hur (1 Chr.
2:50, 52; 4:1, 2).
captor, son of Nahash of Rabbah, the Ammonite. He showed
kindness to David when he fled from Jerusalem to Mahanaim (2
Sam. 17:27).
(2 Chr. 28:18) = Shochoh (1 Sam. 17:1) = Shoco (2 Chr. 11:7).
See SOCOH link
Of various forms, from the mere sandal (q.v.) to the complete
covering of the foot. The word so rendered (A.V.) in Deut.
33:25, _min'al_, "a bar," is derived from a root meaning "to
bolt" or "shut fast," and hence a fastness or fortress. The
verse has accordingly been rendered "iron and brass shall be thy
fortress," or, as in the Revised Version, "thy bars [marg.,
"shoes"] shall be iron and brass."
watchman. (1.) The mother of Jehozabad, who murdered Joash (2
Kings 12:21); called also Shimrith, a Moabitess (2 Chr. 24:26).
(2.) A man of Asher (1 Chr. 7:32); called also Shamer (34).
hidden, or hollow, a town east of Jordan (Num. 32:35), built by
the children of Gad. This word should probably be joined with
the word preceding it in this passage, Atroth-Shophan, as in the
Revised Version.
lilies, the name of some musical instrument, probably like a
lily in shape (Ps. 45; 69, title). Some think that an instrument
of six strings is meant.
in title of Ps. 80 (R.V. marg., "lilies, a testimony"), probably
the name of the melody to which the psalm was to be sung.
little models and medallions of the temple and image of Diana of
Ephesus (Acts 19:24). The manufacture of these was a very large
and profitable business.
wealth. (1.) A Canaanite whose daughter was married to Judah (1
Chr. 2:3).
(2.) A daughter of Heber the Asherite (1 Chr. 7:32).
prostration; a pit. (1.) One of Abraham's sons by Keturah (Gen.
25:2; Chr. 1:32). (2.) 1 Chr. 4:11.
land of the fox, a district in the tribe of Benjamin (1 Sam.
13:17); possibly the same as Shalim (9:4), in the neighbourhood
of Shaalabbin (Josh. 19:42).
a designation of Bildad (Job 2:11), probably because he was a
descendant of Shuah.
the same, as some think, with "Shunammite," from "Shunem:"
otherwise, the import of the word is uncertain (Cant. 6:13;
R.V., "Shulammite").
a person of Shunem (1 Kings 1:3; 2 Kings 4:12). The Syr. and
Arab. read "Sulamite."
two resting-places, a little village in the tribe of Issachar,
to the north of Jezreel and south of Mount Gilboa (Josh. 19:18),
where the Philistines encamped when they came against Saul (1
Sam. 28:4), and where Elisha was hospitably entertained by a
rich woman of the place. On the sudden death of this woman's son
she hastened to Carmel, 20 miles distant across the plain, to
tell Elisha, and to bring him with her to Shunem. There, in the
"prophet's chamber," the dead child lay; and Elisha entering it,
shut the door and prayed earnestly: and the boy was restored to
life (2 Kings 4:8-37). This woman afterwards retired during the
famine to the low land of the Philistines; and on returning a
few years afterwards, found her house and fields in the
possession of a stranger. She appealed to the king at Samaria,
and had them in a somewhat remarkable manner restored to her
(comp. 2 Kings 8:1-6).
an enclosure; a wall, a part, probably, of the Arabian desert,
on the north-eastern border of Egypt, giving its name to a
wilderness extending from Egypt toward Philistia (Gen. 16:7;
20:1; 25:18; Ex.15:22). The name was probably given to it from
the wall (or shur) which the Egyptians built to defend their
frontier on the north-east from the desert tribes. This wall or
line of fortifications extended from Pelusium to Heliopolis.
a lily, the Susa of Greek and Roman writers, once the capital of
Elam. It lay in the uplands of Susiana, on the east of the
Tigris, about 150 miles to the north of the head of the Persian
Gulf. It is the modern Shush, on the northwest of Shuster. Once
a magnificent city, it is now an immense mass of ruins. Here
Daniel saw one of his visions (Dan. 8); and here also Nehemiah
(Neh. 1) began his public life. Most of the events recorded in
the Book of Esther took place here. Modern explorers have
brought to light numerous relics, and the ground-plan of the
splendid palace of Shushan, one of the residences of the great
king, together with numerous specimens of ancient art, which
illustrate the statements of Scripture regarding it (Dan. 8:2).
The great hall of this palace (Esther 1) "consisted of several
magnificent groups of columns, together with a frontage of 343
feet 9 inches, and a depth of 244 feet. These groups were
arranged into a central phalanx of thirty-six columns (six rows
of six each), flanked on the west, north, and east by an equal
number, disposed in double rows of six each, and distant from
them 64 feet 2 inches." The inscriptions on the ruins represent
that the palace was founded by Darius and completed by
Artaxerxes.
lily of the testimony, the title of Ps. 60. (See SHOSHANNIM
link )
the Lord sustains, one of David's heroes (1 Chr. 11:29), general
of the eighth division of the army (27:11). He slew the giant
Saph in the battle of Gob (2 Sam. 21:18; R.V., "Sibbechai").
Called also Mebunnai (23:27).
coolness; fragrance, a town in Reuben, in the territory of Moab,
on the east of Jordan (Josh. 13:19); called also Shebam and
Shibmah (Num. 32:3, 38). It was famous for its vines (Isa. 16:9;
Jer. 48:32). It has been identified with the ruin of Sumieh,
where there are rock-cut wine-presses. This fact explains the
words of the prophets referred to above. It was about 5 miles
east of Heshbon.
=She'chem, (q.v.), Gen. 12:6.
of the Egyptians resembled that in modern use. The ears of corn
were cut with it near the top of the straw. There was also a
sickle used for warlike purposes, more correctly, however,
called a pruning-hook (Deut. 16:9; Jer. 50:16, marg., "scythe;"
Joel 3:13; Mark 4:29).
valley of the broad plains, "which is the salt sea" (Gen. 14:3,
8, 10), between Engedi and the cities of the plain, at the south
end of the Dead Sea. It was "full of slime-pits" (R.V., "bitumen
pits"). Here Chedorlaomer and the confederate kings overthrew
the kings of Sodom and the cities of the plain. God afterwards,
on account of their wickedness, "overthrew those cities, and all
the plain, and all the inhabitants of the cities;" and the smoke
of their destruction "went up as the smoke of a furnace"
(19:24-28), and was visible from Mamre, where Abraham dwelt.
Some, however, contend that the "cities of the plain" were
somewhere at the north of the Dead Sea. (See SODOM link )
fishing; fishery, Gen. 10:15, 19 (A.V. marg., Tzidon; R.V.,
Zidon); Matt. 11:21, 22; Luke 6:17. (See ZIDON link )
a seal used to attest documents (Dan. 6:8-10, 12). In 6:17, this
word properly denotes a ring. The impression of a signet ring on
fine clay has recently been discovered among the ruins at
Nineveh. It bears the name and title of an Egyptian king. Two
actual signet rings of ancient Egyptian monarchs (Cheops and
Horus) have also been discovered.
When digging a shaft close to the south wall of the temple
area, the engineers of the Palestine Exploration Fund, at a
depth of 12 feet below the surface, came upon a pavement of
polished stones, formerly one of the streets of the city. Under
this pavement they found a stratum of 16 feet of concrete, and
among this concrete, 10 feet down, they found a signet stone
bearing the inscription, in Old Hebrew characters, "Haggai, son
of Shebaniah." It has been asked, Might not this be the actual
seal of Haggai the prophet? We know that he was in Jerusalem
after the Captivity; and it is somewhat singular that he alone
of all the minor prophets makes mention of a signet (Hag. 2:23).
(See SEAL link )
striking down. The whole country on the east of Jordan, from the
Arnon to the Jabbok, was possessed by the Amorites, whose king,
Sihon, refused to permit the Israelites to pass through his
territory, and put his army in array against them. The
Israelites went forth against him to battle, and gained a
complete victory. The Amorites were defeated; Sihon, his sons,
and all his people were smitten with the sword, his walled towns
were captured, and the entire country of the Amorites was taken
possession of by the Israelites (Num. 21:21-30; Deut. 2:24-37).
The country from the Jabbok to Hermon was at this time ruled
by Og, the last of the Rephaim. He also tried to prevent the
progress of the Israelites, but was utterly routed, and all his
cities and territory fell into the hands of the Israelites
(comp. Num. 21:33-35; Deut. 3:1-14; Ps. 135: 10-12; 136:17-22).
These two victories gave the Israelites possession of the
country on the east of Jordan, from the Arnon to the foot of
Hermon. The kingdom of Sihon embraced about 1,500 square miles,
while that of Og was more than 3,000 square miles.
(correctly Shi'hor) black; dark the name given to the river Nile
in Isa. 23:3; Jer. 2:18. In Josh. 13:3 it is probably "the river
of Egypt", i.e., the Wady el-Arish (1 Chr. 13:5), which flows
"before Egypt", i.e., in a north-easterly direction from Egypt,
and enters the sea about 50 miles south-west of Gaza.
wood, a prominent member of the church at Jerusalem; also called
Silvanus. He and Judas, surnamed Barsabas, were chosen by the
church there to accompany Paul and Barnabas on their return to
Antioch from the council of the apostles and elders (Acts
15:22), as bearers of the decree adopted by the council. He
assisted Paul there in his evangelistic labours, and was also
chosen by him to be his companion on his second missionary tour
(Acts 16:19-24). He is referred to in the epistles under the
name of Silvanus (2 Cor. 1:19; 1 Thess. 1:1; 2 Thess. 1:1; 1
Pet. 5:12). There is no record of the time or place of his
death.
Heb. demeshek, "damask," silk cloth manufactured at Damascus,
Amos 3:12. A.V., "in the corner of a bed, and in Damascus in a
couch;" R.V., "in the corner of a couch, and on the silken
cushions of a bed" (marg., "in Damascus on a bed").
Heb. meshi, (Ezek. 16:10, 13, rendered "silk"). In Gen. 41:42
(marg. A.V.), Prov. 31:22 (R.V., "fine linen"), the word "silk"
ought to be "fine linen."
Silk was common in New Testament times (Rev. 18:12).
a highway; a twig, only in 2 Kings 12:20. If taken as a proper
name (as in the LXX. and other versions), the locality is
unknown.
Heb. shelah; i.e., "the dart", Neh. 3:15; with the art.
_shiloah_, "sending," Isa. 8:6 (comp. 7:3)=Siloam (q.v.)
sent or sending. Here a notable miracle was wrought by our Lord
in giving sight to the blind (John 9:7-11). It has been
identified with the Birket Silwan in the lower Tyropoeon valley,
to the south-east of the hill of Zion.
The water which flows into this pool intermittingly by a
subterranean channel springs from the "Fountain of the Virgin"
(q.v.). The length of this channel, which has several windings,
is 1,750 feet, though the direct distance is only 1,100 feet.
The pool is 53 feet in length from north to south, 18 feet wide,
and 19 deep. The water passes from it by a channel cut in the
rock into the gardens below. (See EN-ROGEL link )
Many years ago (1880) a youth, while wading up the conduit by
which the water enters the pool, accidentally discovered an
inscription cut in the rock, on the eastern side, about 19 feet
from the pool. This is the oldest extant Hebrew record of the
kind. It has with great care been deciphered by scholars, and
has been found to be an account of the manner in which the
tunnel was constructed. Its whole length is said to be "twelve
hundred cubits;" and the inscription further notes that the
workmen, like the excavators of the Mont Cenis Tunnel, excavated
from both ends, meeting in the middle.
Some have argued that the inscription was cut in the time of
Solomon; others, with more probability, refer it to the reign of
Hezekiah. A more ancient tunnel was discovered in 1889 some 20
feet below the ground. It is of smaller dimensions, but more
direct in its course. It is to this tunnel that Isaiah (8:6)
probably refers.
The Siloam inscription above referred to was surreptitiously
cut from the wall of the tunnel in 1891 and broken into
fragments. These were, however, recovered by the efforts of the
British Consul at Jerusalem, and have been restored to their
original place.
mentioned only Luke 13:4. The place here spoken of is the
village now called Silwan, or Kefr Silwan, on the east of the
valley of Kidron, and to the north-east of the pool. It stands
on the west slope of the Mount of Olives.
As illustrative of the movement of small bands of Canaanites
from place to place, and the intermingling of Canaanites and
Israelites even in small towns in earlier times, M.C. Ganneau
records the following curious fact: "Among the inhabitants of
the village (of Siloam) there are a hundred or so domiciled for
the most part in the lower quarter, and forming a group apart
from the rest, called Dhiabrye, i.e., men of Dhiban. It appears
that at some remote period a colony from the capital of king
Mesha (Dibon-Moab) crossed the Jordan and fixed itself at the
gates of Jerusalem at Silwan. The memory of this migration is
still preserved; and I am assured by the people themselves that
many of their number are installed in other villages round
Jerusalem" (quoted by Henderson, Palestine).
used for a great variety of purposes, as may be judged from the
frequent references to it in Scripture. It first appears in
commerce in Gen. 13:2; 23:15, 16. It was largely employed for
making vessels for the sanctuary in the wilderness (Ex. 26:19;
27:17; Num. 7:13, 19; 10:2). There is no record of its having
been found in Syria or Palestine. It was brought in large
quantities by foreign merchants from abroad, from Spain and
India and other countries probably.
(Isa. 7:23). Literally the words are "at a thousand of silver",
i.e., "pieces of silver," or shekels.
hearing. (1.) The second son of Jacob by Leah (Gen. 29:33). He
was associated with Levi in the terrible act of vengeance
against Hamor and the Shechemites (34:25, 26). He was detained
by Joseph in Egypt as a hostage (42:24). His father, when dying,
pronounced a malediction against him (49:5-7). The words in the
Authorized Version (49:6), "they digged down a wall," ought to
be, as correctly rendered in the Revised Version, "they houghed
an ox."
(2.) An aged saint who visited the temple when Jesus was being
presented before the Lord, and uttered lofty words of
thankgiving and of prophecy (Luke 2:29-35).
(3.) One of the ancestors of Joseph (Luke 3:30).
(4.) Surnamed Niger, i.e., "black," perhaps from his dark
complexion, a teacher of some distinction in the church of
Antioch (Acts 13:1-3). It has been supposed that this was the
Simon of Cyrene who bore Christ's cross. Note the number of
nationalities represented in the church at Antioch.
(5.) James (Acts 15:14) thus designates the apostle Peter
(q.v.).
was "divided and scattered" according to the prediction in Gen.
49:5-7. They gradually dwindled in number, and sank into a
position of insignificance among the other tribes. They
decreased in the wilderness by about two-thirds (comp. Num.
1:23; 26:14). Moses pronounces no blessing on this tribe. It is
passed by in silence (Deut. 33).
This tribe received as their portion a part of the territory
already allotted to Judah (Josh. 19:1-9). It lay in the
south-west of the land, with Judah on the east and Dan on the
north; but whether it was a compact territory or not cannot be
determined. The subsequent notices of this tribe are but few (1
Chr. 4:24-43). Like Reuben on the east of Jordan, this tribe had
little influence on the history of Israel.
the abbreviated form of Simeon. (1.) One of the twelve apostles,
called the Canaanite (Matt. 10:4; Mark 3:18). This word
"Canaanite" does not mean a native of Canaan, but is derived
from the Syriac word Kanean or Kaneniah, which was the name of a
Jewish sect. The Revised Version has "Cananaean;" marg., "or
Zealot" He is also called "Zelotes" (Luke 6:15; Acts 1:13; R.V.,
"the Zealot"), because previous to his call to the apostleship
he had been a member of the fanatical sect of the Zealots. There
is no record regarding him.
(2.) The father of Judas Iscariot (John 6:71; 13:2, 26).
(3.) One of the brothers of our Lord (Matt. 13:55; Mark 6:3).
(4.) A Pharisee in whose house "a woman of the city which was
a sinner" anointed our Lord's feet with ointment (Luke 7:36-38).
(5.) A leper of Bethany, in whose house Mary anointed our
Lord's head with ointment "as he sat at meat" (Matt. 26:6-13;
Mark 14:3-9).
(6.) A Jew of Cyrene, in North Africa, then a province of
Libya. A hundred thousand Jews from Palestine had been settled
in this province by Ptolemy Soter (B.C. 323-285), where by this
time they had greatly increased in number. They had a synagogue
in Jerusalem for such of their number as went thither to the
annual feasts. Simon was seized by the soldiers as the
procession wended its way to the place of crucifixion as he was
passing by, and the heavy cross which Christ from failing
strength could no longer bear was laid on his shoulders. Perhaps
they seized him because he showed sympathy with Jesus. He was
the "father of Alexander and Rufus" (Matt. 27:32). Possibly this
Simon may have been one of the "men of Cyrene" who preached the
word to the Greeks (Acts 11:20).
(7.) A sorcerer of great repute for his magical arts among the
Samaritans (Acts 8:9-11). He afterwards became a professed
convert to the faith under the preaching of Philip the deacon
and evangelist (12, 13). His profession was, however, soon found
to be hollow. His conduct called forth from Peter a stern rebuke
(8:18-23). From this moment he disappears from the Church's
history. The term "Simony," as denoting the purchase for money
of spiritual offices, is derived from him.
(8.) A Christian at Joppa, a tanner by trade, with whom Peter
on one occasion lodged (Acts 9:43).
(9.) Simon Peter (Matt. 4:18). See PETER link
watchman, a Levite of the family of Merari (1 Chr. 26:10).
is "any want of conformity unto or transgression of the law of
God" (1 John 3:4; Rom. 4:15), in the inward state and habit of
the soul, as well as in the outward conduct of the life, whether
by omission or commission (Rom. 6:12-17; 7:5-24). It is "not a
mere violation of the law of our constitution, nor of the system
of things, but an offence against a personal lawgiver and moral
governor who vindicates his law with penalties. The soul that
sins is always conscious that his sin is (1) intrinsically vile
and polluting, and (2) that it justly deserves punishment, and
calls down the righteous wrath of God. Hence sin carries with it
two inalienable characters, (1) ill-desert, guilt (reatus); and
(2) pollution (macula).", Hodge's Outlines.
The moral character of a man's actions is determined by the
moral state of his heart. The disposition to sin, or the habit
of the soul that leads to the sinful act, is itself also sin
(Rom. 6:12-17; Gal. 5:17; James 1:14, 15).
The origin of sin is a mystery, and must for ever remain such
to us. It is plain that for some reason God has permitted sin to
enter this world, and that is all we know. His permitting it,
however, in no way makes God the author of sin.
Adam's sin (Gen. 3:1-6) consisted in his yielding to the
assaults of temptation and eating the forbidden fruit. It
involved in it, (1) the sin of unbelief, virtually making God a
liar; and (2) the guilt of disobedience to a positive command.
By this sin he became an apostate from God, a rebel in arms
against his Creator. He lost the favour of God and communion
with him; his whole nature became depraved, and he incurred the
penalty involved in the covenant of works.
Original sin. "Our first parents being the root of all
mankind, the guilt of their sin was imputed, and the same death
in sin and corrupted nature were conveyed to all their
posterity, descending from them by ordinary generation." Adam
was constituted by God the federal head and representative of
all his posterity, as he was also their natural head, and
therefore when he fell they fell with him (Rom. 5:12-21; 1 Cor.
15:22-45). His probation was their probation, and his fall their
fall. Because of Adam's first sin all his posterity came into
the world in a state of sin and condemnation, i.e., (1) a state
of moral corruption, and (2) of guilt, as having judicially
imputed to them the guilt of Adam's first sin.
"Original sin" is frequently and properly used to denote only
the moral corruption of their whole nature inherited by all men
from Adam. This inherited moral corruption consists in, (1) the
loss of original righteousness; and (2) the presence of a
constant proneness to evil, which is the root and origin of all
actual sin. It is called "sin" (Rom. 6:12, 14, 17; 7:5-17), the
"flesh" (Gal. 5:17, 24), "lust" (James 1:14, 15), the "body of
sin" (Rom. 6:6), "ignorance," "blindness of heart," "alienation
from the life of God" (Eph. 4:18, 19). It influences and
depraves the whole man, and its tendency is still downward to
deeper and deeper corruption, there remaining no recuperative
element in the soul. It is a total depravity, and it is also
universally inherited by all the natural descendants of Adam
(Rom. 3:10-23; 5:12-21; 8:7). Pelagians deny original sin, and
regard man as by nature morally and spiritually well;
semi-Pelagians regard him as morally sick; Augustinians, or, as
they are also called, Calvinists, regard man as described above,
spiritually dead (Eph. 2:1; 1 John 3:14).
The doctrine of original sin is proved, (1.) From the fact of
the universal sinfulness of men. "There is no man that sinneth
not" (1 Kings 8:46; Isa. 53:6; Ps. 130:3; Rom. 3:19, 22, 23;
Gal. 3:22). (2.) From the total depravity of man. All men are
declared to be destitute of any principle of spiritual life;
man's apostasy from God is total and complete (Job 15:14-16;
Gen. 6:5,6). (3.) From its early manifestation (Ps. 58:3; Prov.
22:15). (4.) It is proved also from the necessity, absolutely
and universally, of regeneration (John 3:3; 2 Cor. 5:17). (5.)
From the universality of death (Rom. 5:12-20).
Various kinds of sin are mentioned, (1.) "Presumptuous sins,"
or as literally rendered, "sins with an uplifted hand", i.e.,
defiant acts of sin, in contrast with "errors" or
"inadvertencies" (Ps. 19:13). (2.) "Secret", i.e., hidden sins
(19:12); sins which escape the notice of the soul. (3.) "Sin
against the Holy Ghost" (q.v.), or a "sin unto death" (Matt.
12:31, 32; 1 John 5:16), which amounts to a wilful rejection of
grace.
Sin, a city in Egypt, called by the Greeks Pelusium, which
means, as does also the Hebrew name, "clayey" or "muddy," so
called from the abundance of clay found there. It is called by
Ezekel (Ezek. 30:15) "the strength of Egypt, "thus denoting its
importance as a fortified city. It has been identified with the
modern Tineh, "a miry place," where its ruins are to be found.
Of its boasted magnificence only four red granite columns
remain, and some few fragments of others.
of Sin (the moon god), called also Horeb, the name of the
mountain district which was reached by the Hebrews in the third
month after the Exodus. Here they remained encamped for about a
whole year. Their journey from the Red Sea to this encampment,
including all the windings of the route, was about 150 miles.
The last twenty-two chapters of Exodus, together with the whole
of Leviticus and Num. ch. 1-11, contain a record of all the
transactions which occurred while they were here. From Rephidim
(Ex. 17:8-13) the Israelites journeyed forward through the Wady
Solaf and Wady esh-Sheikh into the plain of er-Rahah, "the
desert of Sinai," about 2 miles long and half a mile broad, and
encamped there "before the mountain." The part of the mountain
range, a protruding lower bluff, known as the Ras Sasafeh
(Sufsafeh), rises almost perpendicularly from this plain, and is
in all probability the Sinai of history. Dean Stanley thus
describes the scene:, "The plain itself is not broken and uneven
and narrowly shut in, like almost all others in the range, but
presents a long retiring sweep, within which the people could
remove and stand afar off. The cliff, rising like a huge altar
in front of the whole congregation, and visible against the sky
in lonely grandeur from end to end of the whole plain, is the
very image of the 'mount that might be touched,' and from which
the voice of God might be heard far and wide over the plain
below." This was the scene of the giving of the law. From the
Ras Sufsafeh the law was proclaimed to the people encamped below
in the plain of er-Rahah. During the lengthened period of their
encampment here the Israelites passed through a very memorable
experience. An immense change passed over them. They are now an
organized nation, bound by covenant engagement to serve the Lord
their God, their ever-present divine Leader and Protector. At
length, in the second month of the second year of the Exodus,
they move their camp and march forward according to a prescribed
order. After three days they reach the "wilderness of Paran,"
the "et-Tih", i.e., "the desert", and here they make their first
encampment. At this time a spirit of discontent broke out
amongst them, and the Lord manifested his displeasure by a fire
which fell on the encampment and inflicted injury on them. Moses
called the place Taberah (q.v.), Num. 11:1-3. The journey
between Sinai and the southern boundary of the Promised Land
(about 150 miles) at Kadesh was accomplished in about a year.
(See MAP facing page 204.)
usually designated by the first letter of the Hebrew alphabet,
is one of the most valuable of ancient MSS. of the Greek New
Testament. On the occasion of a third visit to the convent of
St. Catherine, on Mount Sinai, in 1859, it was discovered by Dr.
Tischendorf. He had on a previous visit in 1844 obtained
forty-three parchment leaves of the LXX., which he deposited in
the university library of Leipsic, under the title of the Codex
Frederico-Augustanus, after his royal patron the king of Saxony.
In the year referred to (1859) the emperor of Russia sent him to
prosecute his search for MSS., which he was convinced were still
to be found in the Sinai convent. The story of his finding the
manuscript of the New Testament has all the interest of a
romance. He reached the convent on 31st January; but his
inquiries appeared to be fruitless. On the 4th February he had
resolved to return home without having gained his object. "On
that day, when walking with the provisor of the convent, he
spoke with much regret of his ill-success. Returning from their
promenade, Tischendorf accompanied the monk to his room, and
there had displayed to him what his companion called a copy of
the LXX., which he, the ghostly brother, owned. The MS. was
wrapped up in a piece of cloth, and on its being unrolled, to
the surprise and delight of the critic the very document
presented itself which he had given up all hope of seeing. His
object had been to complete the fragmentary LXX. of 1844, which
he had declared to be the most ancient of all Greek codices on
vellum that are extant; but he found not only that, but a copy
of the Greek New Testament attached, of the same age, and
perfectly complete, not wanting a single page or paragraph."
This precious fragment, after some negotiations, he obtained
possession of, and conveyed it to the Emperor Alexander, who
fully appreciated its importance, and caused it to be published
as nearly as possible in facsimile, so as to exhibit correctly
the ancient handwriting. The entire codex consists of 346 1/2
folios. Of these 199 belong to the Old Testament and 147 1/2 to
the New, along with two ancient documents called the Epistle of
Barnabas and the Shepherd of Hermas. The books of the New
Testament stand thus: the four Gospels, the epistles of Paul,
the Acts of the Apostles, the Catholic Epistles, the Apocalypse
of John. It is shown by Tischendorf that this codex was written
in the fourth century, and is thus of about the same age as the
Vatican codex; but while the latter wants the greater part of
Matthew and sundry leaves here and there besides, the Sinaiticus
is the only copy of the New Testament in uncial characters which
is complete. Thus it is the oldest extant MS. copy of the New
Testament. Both the Vatican and the Sinai codices were probably
written in Egypt. (See VATICANUS link )
(Isa. 49:12), supposed by some to mean China, but more probably
Phoenicia (Gen. 10:17) is intended.
an inhabitant of Sin, near Arka (Gen. 10:17; 1 Chr. 1:15). (See
ARKITE link )
(Heb. hattath), the law of, is given in detail in Lev. 4-6:13;
9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14.
On the day of Atonement it was made with special solemnity (Lev.
16:5, 11, 15). The blood was then carried into the holy of
holies and sprinkled on the mercy-seat. Sin-offerings were also
presented at the five annual festivals (Num. 28, 29), and on the
occasion of the consecration of the priests (Ex. 29:10-14, 36).
As each individual, even the most private member of the
congregation, as well as the congregation at large, and the high
priest, was obliged, on being convicted by his conscience of any
particular sin, to come with a sin-offering, we see thus
impressively disclosed the need in which every sinner stands of
the salvation of Christ, and the necessity of making application
to it as often as the guilt of sin renews itself upon his
conscience. This resort of faith to the perfect sacrifice of
Christ is the one way that lies open for the sinner's attainment
of pardon and restoration to peace. And then in the sacrifice
itself there is the reality of that incomparable worth and
preciousness which were so significantly represented in the
sin-offering by the sacredness of its blood and the hallowed
destination of its flesh. With reference to this the blood of
Christ is called emphatically "the precious blood," and the
blood that "cleanseth from all sin" (1 John 1:7).
lying between Elim and sinai (Ex. 16:1; comp. Num. 33:11, 12).
This was probably the narrow plain of el-Markha, which stretches
along the eastern shore of the Red Sea for several miles toward
the promontory of Ras Mohammed, the southern extremity of the
Sinitic Peninsula. While the Israelites rested here for some
days they began to murmur on account of the want of nourishment,
as they had by this time consumed all the corn they had brought
with them out of Egypt. God heard their murmurings, and gave
them "manna" and then quails in abundance.
elevated. (1.) Denotes Mount Hermon in Deut. 4:48; called Sirion
by the Sidonians, and by the Amorites Shenir (Deut. 3:9). (See
HERMON link )
(2.) The Greek form of Zion (q.v.) in Matt. 21:5; John 12:15.
fruitful places, some unknown place in the south, where David
found friends when he fled from Saul (1 Sam. 30:28).
Index