Stachys Stacte Stargazers Star, Morning Stars Stater Stealing Steel Stephanas Stephen Stoics Stomacher Stone Stones, Precious Stoning Stork Strain at Stranger Straw Stream of Egypt Street Stripes Subscriptions Suburbs Succoth Succoth-benoth Sukkiims Sun Suph Suphah Supper Surety Susanchites Susanna Susi Swallow Swan Swelling Swine Sword Sycamine tree Sycamore Sychar Sychem Syene Synagogue Syntyche Syracuse Syria Syriac
spike; an ear of corn, a convert at Rome whom Paul salutes (Rom.
16:9).
(Heb. nataph), one of the components of the perfume which was
offered on the golden altar (Ex. 30:34; R.V. marg.,
"opobalsamum"). The Hebrew word is from a root meaning "to
distil," and it has been by some interpreted as distilled myrrh.
Others regard it as the gum of the storax tree, or rather shrub,
the Styrax officinale. "The Syrians value this gum highly, and
use it medicinally as an emulcent in pectoral complaints, and
also in perfumery."
(Isa. 47:13), those who pretend to tell what will occur by
looking upon the stars. The Chaldean astrologers "divined by the
rising and setting, the motions, aspects, colour, degree of
light, etc., of the stars."
a name figuratively given to Christ (Rev. 22:16; comp. 2 Pet.
1:19). When Christ promises that he will give the "morning star"
to his faithful ones, he "promises that he will give to them
himself, that he will give to them himself, that he will impart
to them his own glory and a share in his own royal dominion; for
the star is evermore the symbol of royalty (Matt. 2:2), being
therefore linked with the sceptre (Num. 24:17). All the glory of
the world shall end in being the glory of the Church." Trench's
Comm.
The eleven stars (Gen. 37:9); the seven (Amos 5:8); wandering
(Jude 1:13); seen in the east at the birth of Christ, probably
some luminous meteors miraculously formed for this specific
purpose (Matt. 2:2-10); stars worshipped (Deut. 4:19; 2 Kings
17:16; 21:3; Jer. 19:13); spoken of symbolically (Num. 24:17;
Rev. 1:16, 20; 12:1). (See ASTROLOGERS link )
Greek word rendered "piece of money" (Matt. 17:27, A.V.; and
"shekel" in R.V.). It was equal to two didrachmas ("tribute
money," 17:24), or four drachmas, and to about 2s. 6d. of our
money. (See SHEKEL link )
See THEFT link
The "bow of steel" in (A.V.) 2 Sam. 22:35; Job 20:24; Ps. 18:34
is in the Revised Version "bow of brass" (Heb.
kesheth-nehushah). In Jer. 15:12 the same word is used, and is
also rendered in the Revised Version "brass." But more correctly
it is copper (q.v.), as brass in the ordinary sense of the word
(an alloy of copper and zinc) was not known to the ancients.
crown, a member of the church at Corinth, whose family were
among those the apostle had baptized (1 Cor. 1:16; 16:15, 17).
He has been supposed by some to have been the "jailer of
Philippi" (comp. Acts 16:33). The First Epistle to the
Corinthians was written from Philippi some six years after the
jailer's conversion, and he was with the apostle there at that
time.
one of the seven deacons, who became a preacher of the gospel.
He was the first Christian martyr. His personal character and
history are recorded in Acts 6. "He fell asleep" with a prayer
for his persecutors on his lips (7:60). Devout men carried him
to his grave (8:2).
It was at the feet of the young Pharisee, Saul of Tarsus, that
those who stoned him laid their clothes (comp. Deut. 17:5-7)
before they began their cruel work. The scene which Saul then
witnessed and the words he heard appear to have made a deep and
lasting impression on his mind (Acts 22:19, 20).
The speech of Stephen before the Jewish ruler is the first
apology for the universalism of the gospel as a message to the
Gentiles as well as the Jews. It is the longest speech contained
in the Acts, a place of prominence being given to it as a
defence.
a sect of Greek philosophers at Athens, so called from the Greek
word stoa i.e., a "porch" or "portico," where they have been
called "the Pharisees of Greek paganism." The founder of the
Stoics was Zeno, who flourished about B.C. 300. He taught his
disciples that a man's happiness consisted in bringing himself
into harmony with the course of the universe. They were trained
to bear evils with indifference, and so to be independent of
externals. Materialism, pantheism, fatalism, and pride were the
leading features of this philosophy.
(Isa. 3:24), an article of female attire, probably some sort of
girdle around the breast.
Stones were commonly used for buildings, also as memorials of
important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12,
etc.). They were gathered out of cultivated fields (Isa. 5:2;
comp. 2 Kings 3:19). This word is also used figuratively of
believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa.
28:16; Matt. 21:42; Acts 4:11, etc.). In Dan. 2:45 it refers
also to the Messiah. He is there described as "cut out of the
mountain." (See ROCK link )
A "heart of stone" denotes great insensibility (1 Sam. 25:37).
Stones were set up to commemorate remarkable events, as by
Jacob at Bethel (Gen. 28:18), at Padan-aram (35:4), and on the
occasion of parting with Laban (31:45-47); by Joshua at the
place on the banks of the Jordan where the people first "lodged"
after crossing the river (Josh. 6:8), and also in "the midst of
Jordan," where he erected another set of twelve stones (4:1-9);
and by Samuel at "Ebenezer" (1 Sam. 7:12).
Frequently referred to (1 Kings 10:2; 2 Chr. 3:6; 9:10; Rev.
18:16; 21:19). There are about twenty different names of such
stones in the Bible. They are figuratively introduced to denote
value, beauty, durability (Cant. 5:14; Isa 54:11, 12; Lam. 4:7).
a form of punishment (Lev. 20:2; 24:14; Deut. 13:10; 17:5;
22:21) prescribed for certain offences. Of Achan (Josh. 7:25),
Naboth (1 Kings 21), Stephen (Acts 7:59), Paul (Acts 14:19; 2
Cor. 11:25).
Heb. hasidah, meaning "kindness," indicating thus the character
of the bird, which is noted for its affection for its young. It
is in the list of birds forbidden to be eaten by the Levitical
law (Lev. 11:19; Deut. 14:18). It is like the crane, but larger
in size. Two species are found in Palestine, the white, which
are dispersed in pairs over the whole country; and the black,
which live in marshy places and in great flocks. They migrate to
Palestine periodically (about the 22nd of March). Jeremiah
alludes to this (Jer. 8:7). At the appointed time they return
with unerring sagacity to their old haunts, and re-occupy their
old nests. "There is a well-authenticated account of the
devotion of a stork which, at the burning of the town of Delft,
after repeated and unsuccessful attempts to carry off her young,
chose rather to remain and perish with them than leave them to
their fate. Well might the Romans call it the pia avis!"
In Job 39:13 (A.V.), instead of the expression "or wings and
feathers unto the ostrich" (marg., "the feathers of the stork
and ostrich"), the Revised Version has "are her pinions and
feathers kindly" (marg., instead of "kindly," reads "like the
stork's"). The object of this somewhat obscure verse seems to be
to point out a contrast between the stork, as distinguished for
her affection for her young, and the ostrich, as distinguished
for her indifference.
Zechariah (5:9) alludes to the beauty and power of the stork's
wings.
Simply a misprint for "strain out" (Matt. 23:24).
This word generally denotes a person from a foreign land
residing in Palestine. Such persons enjoyed many privileges in
common with the Jews, but still were separate from them. The
relation of the Jews to strangers was regulated by special laws
(Deut. 23:3; 24:14-21; 25:5; 26:10-13). A special signification
is also sometimes attached to this word. In Gen. 23:4 it denotes
one resident in a foreign land; Ex. 23:9, one who is not a Jew;
Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an
alien or an unknown person. The Jews were allowed to purchase
strangers as slaves (Lev. 25:44, 45), and to take usury from
them (Deut. 23:20).
Used in brick-making (Ex. 5:7-18). Used figuratively in Job
41:27; Isa. 11:7; 25:10; 65:25.
(Isa. 27:12), the Wady el-'Arish, called also "the river of
Egypt," R.V., "brook of Egypt" (Num. 34:5; Josh. 15:4; 2 Kings
24:7). It is the natural boundary of Egypt. Occasionally in
winter, when heavy rains have fallen among the mountains inland,
it becomes a turbulent rushing torrent. The present boundary
between Egypt and Palestine is about midway between el-'Arish
and Gaza.
The street called "Straight" at Damascus (Acts 9:11) is "a long
broad street, running from east to west, about a mile in length,
and forming the principal thoroughfare in the city." In Oriental
towns streets are usually narrow and irregular and filthy (Ps.
18:42; Isa. 10:6). "It is remarkable," says Porter, "that all
the important cities of Palestine and Syria Samaria, Caesarea,
Gerasa, Bozrah, Damascus, Palmyra, had their 'straight streets'
running through the centre of the city, and lined with stately
rows of columns. The most perfect now remaining are those of
Palmyra and Gerasa, where long ranges of the columns still
stand.", Through Samaria, etc.
as a punishment were not to exceed forty (Deut. 25:1-3), and
hence arose the custom of limiting them to thirty-nine (2 Cor.
11:24). Paul claimed the privilege of a Roman citizen in regard
to the infliction of stripes (Acts 16:37, 38; 22:25-29). Our
Lord was beaten with stripes (Matt. 27:26).
The subscriptions to Paul's epistles are no part of the
original. In their present form they are ascribed to Euthalius,
a bishop of the fifth century. Some of them are obviously
incorrect.
the immediate vicinity of a city or town (Num. 35:3, 7; Ezek.
45:2). In 2 Kings 23:11 the Hebrew word there used (parvarim)
occurs nowhere else. The Revised Version renders it "precincts."
The singular form of this Hebrew word (parvar) is supposed by
some to be the same as Parbar (q.v.), which occurs twice in 1
Chr. 26:18.
booths. (1.) The first encampment of the Israelites after
leaving Ramesses (Ex. 12:37); the civil name of Pithom (q.v.).
(2.) A city on the east of Jordan, identified with Tell
Dar'ala, a high mound, a mass of debris, in the plain north of
Jabbok and about one mile from it (Josh. 13:27). Here Jacob
(Gen. 32:17, 30; 33:17), on his return from Padan-aram after his
interview with Esau, built a house for himself and made booths
for his cattle. The princes of this city churlishly refused to
afford help to Gideon and his 300 men when "faint yet pursuing"
they followed one of the bands of the fugitive Midianites after
the great victory at Gilboa. After overtaking and routing this
band at Karkor, Gideon on his return visited the rulers of the
city with severe punishment. "He took the elders of the city,
and thorns of the wilderness and briers, and with them he taught
the men of Succoth" (Judg. 8:13-16). At this place were erected
the foundries for casting the metal-work for the temple (1 Kings
7:46).
tents of daughters, supposed to be the name of a Babylonian
deity, the goddess Zir-banit, the wife of Merodach, worshipped
by the colonists in Samaria (2 Kings 17:30).
dwellers in tents, (Vulg. and LXX., "troglodites;" i.e.,
cave-dwellers in the hills along the Red Sea). Shiskak's army,
with which he marched against Jerusalem, was composed partly of
this tribe (2 Chr. 12:3).
(Heb. shemesh), first mentioned along with the moon as the two
great luminaries of heaven (Gen. 1:14-18). By their motions and
influence they were intended to mark and divide times and
seasons. The worship of the sun was one of the oldest forms of
false religion (Job 31:26,27), and was common among the
Egyptians and Chaldeans and other pagan nations. The Jews were
warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2
Kings 23:11; Jer. 19:13).
(Deut. 1:1, R.V.; marg., "some ancient versions have the Red
Sea," as in the A.V.). Some identify it with Suphah (Num. 21:14,
marg., A.V.) as probably the name of a place. Others identify it
with es-Sufah = Maaleh-acrabbim (Josh. 15:3), and others again
with Zuph (1 Sam. 9:5). It is most probable, however, that, in
accordance with the ancient versions, this word is to be
regarded as simply an abbreviation of Yam-suph, i.e., the "Red
Sea."
(Num. 21:14, marg.; also R.V.), a place at the south-eastern
corner of the Dead Sea, the Ghor es-Safieh. This name is found
in an ode quoted from the "Book of the Wars of the Lord,"
probably a collection of odes commemorating the triumphs of
God's people (comp. 21:14, 17, 18, 27-30).
the principal meal of the day among the Jews. It was partaken of
in the early part of the evening (Mark 6:21; John 12:2; 1 Cor.
11:21). (See LORD'S SUPPER link )
one who becomes responsible for another. Christ is the surety of
the better covenant (Heb. 7:22). In him we have the assurance
that all its provisions will be fully and faithfully carried
out. Solomon warns against incautiously becoming security for
another (Prov. 6:1-5; 11:15; 17:18; 20:16).
the inhabitants of Shushan, who joined the other adversaries of
the Jews in the attempt to prevent the rebuilding of the temple
(Ezra 4:9).
lily, with other pious women, ministered to Jesus (Luke 8:3).
the father of Gaddi, who was one of the twelve spies (Num.
13:11).
(1.) Heb. sis (Isa. 38:14; Jer. 8:7), the Arabic for the swift,
which "is a regular migrant, returning in myriads every spring,
and so suddenly that while one day not a swift can be seen in
the country, on the next they have overspread the whole land,
and fill the air with their shrill cry." The swift (cypselus) is
ordinarily classed with the swallow, which it resembles in its
flight, habits, and migration.
(2.) Heb. deror, i.e., "the bird of freedom" (Ps. 84:3; Prov.
26:2), properly rendered swallow, distinguished for its
swiftness of flight, its love of freedom, and the impossibility
of retaining it in captivity. In Isa. 38:14 and Jer. 8:7 the
word thus rendered ('augr) properly means "crane" (as in the
R.V.).
mentioned in the list of unclean birds (Lev. 11:18; Deut.
14:16), is sometimes met with in the Jordan and the Sea of
Galilee.
of Jordan (Jer. 12:5), literally the "pride" of Jordan (as in
R.V.), i.e., the luxuriant thickets of tamarisks, poplars,
reeds, etc., which were the lair of lions and other beasts of
prey. The reference is not to the overflowing of the river
banks. (Comp. 49:19; 50:44; Zech. 11:3).
(Heb. hazir), regarded as the most unclean and the most abhorred
of all animals (Lev. 11:7; Isa. 65:4; 66:3, 17; Luke 15:15, 16).
A herd of swine were drowned in the Sea of Galilee (Luke 8:32,
33). Spoken of figuratively in Matt. 7:6 (see Prov. 11:22). It
is frequently mentioned as a wild animal, and is evidently the
wild boar (Arab. khanzir), which is common among the marshes of
the Jordan valley (Ps. 80:13).
of the Hebrew was pointed, sometimes two-edged, was worn in a
sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1
Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12;
78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov.
12:18). The word of God is likened also to a sword (Heb. 4:12;
Eph. 6:17; Rev. 1:16). Gideon's watchword was, "The sword of the
Lord" (Judg. 7:20).
mentioned only in Luke 17:6. It is rendered by Luther "mulberry
tree" (q.v.), which is most probably the correct rendering. It
is found of two species, the black mulberry (Morus nigra) and
the white mulberry (Mourea), which are common in Palestine. The
silk-worm feeds on their leaves. The rearing of them is one of
the chief industries of the peasantry of Lebanon and of other
parts of the land. It is of the order of the fig-tree. Some
contend, however, that this name denotes the sycamore-fig of
Luke 19:4.
more properly sycomore (Heb. shikmoth and shikmim, Gr.
sycomoros), a tree which in its general character resembles the
fig-tree, while its leaves resemble those of the mulberry; hence
it is called the fig-mulberry (Ficus sycomorus). At Jericho,
Zacchaeus climbed a sycomore-tree to see Jesus as he passed by
(Luke 19:4). This tree was easily destroyed by frost (Ps.
78:47), and therefore it is found mostly in the "vale" (1 Kings
10:27; 2 Chr. 1:15: in both passages the R.V. has properly
"lowland"), i.e., the "low country," the shephelah, where the
climate is mild. Amos (7:14) refers to its fruit, which is of an
inferior character; so also probably Jeremiah (24:2). It is to
be distinguished from our sycamore (the Acer pseudo-platanus),
which is a species of maple often called a plane-tree.
liar or drunkard (see Isa. 28:1, 7), has been from the time of
the Crusaders usually identified with Sychem or Shechem (John
4:5). It has now, however, as the result of recent explorations,
been identified with 'Askar, a small Samaritan town on the
southern base of Ebal, about a mile to the north of Jacob's
well.
See SHECHEM link
opening (Ezek. 29:10; 30:6), a town of Egypt, on the borders of
Ethiopia, now called Assouan, on the right bank of the Nile,
notable for its quarries of beautiful red granite called
"syenite." It was the frontier town of Egypt in the south, as
Migdol was in the north-east.
(Gr. sunagoge, i.e., "an assembly"), found only once in the
Authorized Version of Ps. 74:8, where the margin of Revised
Version has "places of assembly," which is probably correct; for
while the origin of synagogues is unknown, it may well be
supposed that buildings or tents for the accommodation of
worshippers may have existed in the land from an early time, and
thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the
Babylonian captivity that the system of synagogue worship, if
not actually introduced, was at least reorganized on a
systematic plan (Ezek. 8:1; 14:1). The exiles gathered together
for the reading of the law and the prophets as they had
opportunity, and after their return synagogues were established
all over the land (Ezra 8:15; Neh. 8:2). In after years, when
the Jews were dispersed abroad, wherever they went they erected
synagogues and kept up the stated services of worship (Acts
9:20; 13:5; 17:1; 17:17; 18:4). The form and internal
arrangements of the synagogue would greatly depend on the wealth
of the Jews who erected it, and on the place where it was built.
"Yet there are certain traditional pecularities which have
doubtless united together by a common resemblance the Jewish
synagogues of all ages and countries. The arrangements for the
women's place in a separate gallery or behind a partition of
lattice-work; the desk in the centre, where the reader, like
Ezra in ancient days, from his 'pulpit of wood,' may 'open the
book in the sight of all of people and read in the book of the
law of God distinctly, and give the sense, and cause them to
understand the reading' (Neh. 8:4, 8); the carefully closed ark
on the side of the building nearest to Jerusalem, for the
preservation of the rolls or manuscripts of the law; the seats
all round the building, whence 'the eyes of all them that are in
the synagogue' may 'be fastened' on him who speaks (Luke 4:20);
the 'chief seats' (Matt. 23:6) which were appropriated to the
'ruler' or 'rulers' of the synagogue, according as its
organization may have been more or less complete;", these were
features common to all the synagogues.
Where perfected into a system, the services of the synagogue,
which were at the same hours as those of the temple, consisted,
(1) of prayer, which formed a kind of liturgy, there were in all
eighteen prayers; (2) the reading of the Scriptures in certain
definite portions; and (3) the exposition of the portions read.
(See Luke 4:15, 22; Acts 13:14.)
The synagogue was also sometimes used as a court of
judicature, in which the rulers presided (Matt. 10:17; Mark
5:22; Luke 12:11; 21:12; Acts 13:15; 22:19); also as public
schools.
The establishment of synagogues wherever the Jews were found
in sufficient numbers helped greatly to keep alive Israel's hope
of the coming of the Messiah, and to prepare the way for the
spread of the gospel in other lands. The worship of the
Christian Church was afterwards modelled after that of the
synagogue.
Christ and his disciples frequently taught in the synagogues
(Matt. 13:54; Mark 6:2; John 18:20; Acts 13:5, 15, 44; 14:1;
17:2-4, 10, 17; 18:4, 26; 19:8).
To be "put out of the synagogue," a phrase used by John (9:22;
12:42; 16:2), means to be excommunicated.
fortunate; affable, a female member of the church at Philippi,
whom Paul beseeches to be of one mind with Euodias (Phil.
4:2,3).
a city on the south-east coast of Sicily, where Paul landed and
remained three days when on his way to Rome (Acts 28:12). It was
distinguished for its magnitude and splendour. It is now a small
town of some 13,000 inhabitants.
(Heb. Aram), the name in the Old Testament given to the whole
country which lay to the north-east of Phoenicia, extending to
beyond the Euphrates and the Tigris. Mesopotamia is called (Gen.
24:10; Deut. 23:4) Aram-naharain (=Syria of the two rivers),
also Padan-aram (Gen. 25:20). Other portions of Syria were also
known by separate names, as Aram-maahah (1 Chr. 19:6),
Aram-beth-rehob (2 Sam. 10:6), Aram-zobah (2 Sam. 10:6, 8). All
these separate little kingdoms afterwards became subject to
Damascus. In the time of the Romans, Syria included also a part
of Palestine and Asia Minor.
"From the historic annals now accessible to us, the history of
Syria may be divided into three periods: The first, the period
when the power of the Pharaohs was dominant over the fertile
fields or plains of Syria and the merchant cities of Tyre and
Sidon, and when such mighty conquerors as Thothmes III. and
Rameses II. could claim dominion and levy tribute from the
nations from the banks of the Euphrates to the borders of the
Libyan desert. Second, this was followed by a short period of
independence, when the Jewish nation in the south was growing in
power, until it reached its early zenith in the golden days of
Solomon; and when Tyre and Sidon were rich cities, sending their
traders far and wide, over land and sea, as missionaries of
civilization, while in the north the confederate tribes of the
Hittites held back the armies of the kings of Assyria. The
third, and to us most interesting, period is that during which
the kings of Assyria were dominant over the plains of Syria;
when Tyre, Sidon, Ashdod, and Jerusalem bowed beneath the
conquering armies of Shalmaneser, Sargon, and Sennacherib; and
when at last Memphis and Thebes yielded to the power of the
rulers of Nineveh and Babylon, and the kings of Assyria
completed with terrible fulness the bruising of the reed of
Egypt so clearly foretold by the Hebrew prophets.", Boscawen.
(2 Kings 18:26; Ezra 4:7; Dan. 2:4), more correctly rendered
"Aramaic," including both the Syriac and the Chaldee languages.
In the New Testament there are several Syriac words, such as
"Eloi, Eloi, lama sabachthani?" (Mark 15:34; Matt. 27:46 gives
the Heb. form, "Eli, Eli"), "Raca" (Matt. 5:22), "Ephphatha"
(Mark 7:34), "Maran-atha" (1 Cor. 16:22).
A Syriac version of the Old Testament, containing all the
canonical books, along with some apocryphal books (called the
Peshitto, i.e., simple translation, and not a paraphrase), was
made early in the second century, and is therefore the first
Christian translation of the Old Testament. It was made directly
from the original, and not from the LXX. Version. The New
Testament was also translated from Greek into Syriac about the
same time. It is noticeable that this version does not contain
the Second and Third Epistles of John, 2 Peter, Jude, and the
Apocalypse. These were, however, translated subsequently and
placed in the version. (See VERSION link )
Index