Dict: all - sa
tcr.html:
SABBATH
@
(1) General References to- kjv@Genesis:2:3; kjv@Exodus:16:23; kjv@Psalms:118:24; kjv@Matthew:12:1,8; kjv@Mark:2:27; kjv@Hebrews:4:4
(2) Keeping of Enjoined- kjv@Exodus:20:8; kjv@Exodus:31:15; kjv@Exodus:34:21; kjv@Exodus:35:3; kjv@Leviticus:26:2; kjv@Deuteronomy:5:12; kjv@Nehemiah:10:31 kjv@Isaiah:56:2; kjv@Isaiah:58:13,14; kjv@Jeremiah:17:21; kjv@Ezekiel:44:24
(3) Lawful to do Good Deeds on- kjv@Matthew:12:12; kjv@Mark:6:2; kjv@Luke:6:6; kjv@John:5:9; kjv@John:7:23; kjv@John:9:14; kjv@Acts:16:13; kjv@Acts:17:2 kjv@Acts:18:4
(4) Desecration of, under the Mosaic Law By Gathering Manna- kjv@Exodus:16:27,28 Death Penalty for- kjv@Exodus:31:14; kjv@Numbers:15:32,35 By Doing Ordinary Work- kjv@Nehemiah:13:15 Warnings Concerning- kjv@Jeremiah:17:27; kjv@Ezekiel:20:13; kjv@Ezekiel:22:8,15
(5) First Day of the Week, Events that Occurred on Christ Appeared to Mary- kjv@Mark:16:9 Christ Appeared to the Two on the way to Emmaus- kjv@Luke:24:13,14,15 Christ Appeared to the Disciples- kjv@John:20:19 Paul Preached at Troas- kjv@Acts:20:7; kjv@1Corinthians:16:2
, Worship celebrated on: SEE Attendance upon the Sanctuary, WORSHIP, TRUE Church Attendance, SYNAGOGUES
SABBATH DAY'S JOURNEY @ (about two thousand cubits)- kjv@Acts:1:12
SABBATIC YEAR @ one year in seven, year of release- kjv@Exodus:23:11; kjv@Leviticus:25:4; kjv@Deuteronomy:15:1; kjv@Deuteronomy:31:10; kjv@Jeremiah:34:14 year of Jubilee, JUBILEE, YEAR OF
SABEANS @ kjv@Job:1:15; kjv@Isaiah:43:3; kjv@Isaiah:45:14
SACRED PLACES @ kjv@Deuteronomy:12:5,11; kjv@Deuteronomy:14:23; kjv@Deuteronomy:15:20; kjv@Deuteronomy:16:2; kjv@Deuteronomy:17:8; kjv@Joshua:9:27; kjv@Joshua:18:1; kjv@1Chronicles:22:1 kjv@2Chronicles:7:15; kjv@Psalms:78:68
SACRIFICES @
(1) Examples of the Offering of- kjv@Genesis:46:1; kjv@Exodus:18:12; kjv@Judges:2:5; kjv@1Samuel:1:21; kjv@1Samuel:6:15; kjv@1Samuel:11:15; kjv@2Samuel:6:13 kjv@1Chronicles:21:28; kjv@1Chronicles:29:21; kjv@2Chronicles:5:6; kjv@Jonah:1:16 Offerings, OFFERINGS
(2) Insufficient to Secure Salvation- kjv@1Samuel:15:22; kjv@Psalms:40:6; kjv@Psalms:51:16,17; kjv@Isaiah:1:11; kjv@Hosea:6:6 kjv@Matthew:9:13; kjv@Matthew:12:7; kjv@Hebrews:9:9 Good Works, WORK AND WORKERS, RELIGIOUS
(3) Human Beings Offered as- kjv@Leviticus:18:21; kjv@Deuteronomy:12:31; kjv@2Kings:3:27; kjv@2Kings:16:3; kjv@2Chronicles:28:3; kjv@Psalms:106:38 kjv@Isaiah:57:5; kjv@Jeremiah:19:5; kjv@Ezekiel:16:20
(4) Of Praise- kjv@Psalms:107:22; kjv@Psalms:116:17; kjv@Jeremiah:17:26; kjv@Jeremiah:33:11; kjv@Jonah:2:9; kjv@Hebrews:13:15 Praise, GRATITUDE Thanksgiving, GRATITUDE
(5) Of Righteousness- kjv@Deuteronomy:33:19; kjv@Psalms:4:5; kjv@Psalms:51:19; kjv@Malachi:3:3
SAFETY @ of the righteous assured- kjv@Psalms:91:10; kjv@Psalms:112:8; kjv@Psalms:121:3; kjv@Proverbs:1:33; kjv@Proverbs:3:23; kjv@Proverbs:12:21; kjv@Proverbs:21:31; kjv@Isaiah:32:18 kjv@Jeremiah:23:6 Security, SECURITY Divine Protection, BATTLE OF LIFE & BATTLE OF LIFE
SAINTS SCATTERED, ABROAD @ kjv@Matthew:8:11; kjv@Matthew:26:31; kjv@Mark:13:27; kjv@John:11:52; kjv@Acts:8:1; kjv@James:1:1 Dispersion, DISPERSION
SALOME @ mother of James and John- kjv@Mark:15:40; kjv@Mark:16:1
SALT @
(1) General References to- kjv@Genesis:19:26; kjv@Leviticus:2:13; kjv@Numbers:18:19; kjv@2Kings:2:20; kjv@Ezra:6:9
(2) Pillar of, Lot's wife became- kjv@Genesis:19:26; kjv@Luke:17:32
Christians as.
See ASSOCIATION
Sea. SEE Dead Sea, DEAD SEA
SALVATION
- CONDEMNATION @ (A) SALVATION
(1) Of God- kjv@Psalms:27:1; kjv@Psalms:37:39; kjv@Psalms:62:2; kjv@Isaiah:12:2; kjv@Isaiah:25:9; kjv@Jeremiah:3:23; kjv@Zephaniah:3:17 kjv@1Timothy:4:10 Redeemer, REDEEMER
(2) Only Through Christ- kjv@Luke:1:69, kjv@Luke:2:30 The only door- kjv@John:10:9 The only Saviour- kjv@Acts:4:12 His grace sufficient- kjv@Acts:15:11 His blood avails- kjv@Romans:5:9; kjv@1Thessalonians:5:9 For the obedient- kjv@Hebrews:5:9 At his coming- kjv@Hebrews:9:28 Saviour, SAVIOUR Faith in Christ, FAITH
(3) Conditions of Endurance- kjv@Matthew:10:22 Faith and Confession- kjv@Romans:10:9; kjv@1Corinthians:1:21; kjv@1Corinthians:15:2; kjv@2Timothy:3:15 Spiritual Receptivity- kjv@James:1:21 Spiritual Diligence- kjv@2Peter:1:10,11 Spiritual Cleansing- kjv@Revelation:22:14 Faith, FAITH & FAITH Justification, JUSTIFICATION Eternal Life, LIFE
(4) Possible to all Men- kjv@Luke:3:6; kjv@Acts:2:21; kjv@Romans:5:18; kjv@Romans:10:13; kjv@1Timothy:2:4; kjv@Titus:2:11,12; kjv@2Peter:3:9 Whosoever, WHOSOEVER & WHOSOEVER Impartiality, JUSTICE & JUSTICE Divine Call, INVITATIONS Gospel Universal, GOSPEL Gentiles, WORLD
- WIDE & WORLD
- WIDE
(5) Free- kjv@Isaiah:55:1; kjv@Romans:3:24; kjv@Revelation:22:17 Salvation
(4), SALVATION
(6) Sought- kjv@1Chronicles:16:35; kjv@Psalms:31:16; kjv@Psalms:54:1; kjv@Psalms:86:7; kjv@Psalms:106:4; kjv@Psalms:119:41; kjv@Acts:16:30 Pardon Sought, SALVATION Deliverance Sought, DELIVERANCE
(7) Promised- kjv@Psalms:91:16; kjv@Isaiah:45:17; kjv@Mark:16:16; kjv@Luke:19:9; kjv@Acts:11:14; kjv@Acts:16:31 Obedience, OBEDIENCE
(8) The Gift of God- kjv@John:3:16; kjv@John:4:10; kjv@Romans:5:15; kjv@Romans:6:23; kjv@Romans:8:32; kjv@2Corinthians:9:15; kjv@Ephesians:2:8 (B) NO CONDEMNATION, for the righteous- kjv@Isaiah:50:9; kjv@Luke:6:37; kjv@John:3:18; kjv@John:5:24; kjv@Romans:8:1; kjv@Romans:8:34; kjv@1John:3:21 (C) PARDON, DIVINE
(1) Promised- kjv@Isaiah:43:25; kjv@Isaiah:44:22; kjv@Isaiah:55:7; kjv@Jeremiah:5:1; kjv@Jeremiah:31:34; kjv@Jeremiah:33:8; kjv@Ezekiel:36:25 kjv@Micah:7:18; kjv@Hebrews:8:12; kjv@1John:1:9 Forgiveness, FORGIVENESS Mercy Promised, MERCIFULNESS Restoration, RESTORATION
(2) Sought- kjv@Exodus:32:32; kjv@Exodus:34:9; kjv@Numbers:14:19; kjv@1Samuel:15:25; kjv@2Samuel:24:10; kjv@Psalms:25:11; kjv@Psalms:51:1 kjv@Daniel:9:19 Mercy, MERCIFULNESS (D) REMISSION OF SIN, general references to- kjv@Matthew:26:28; kjv@Luke:3:3; kjv@Luke:24:47; kjv@Acts:2:38; kjv@Romans:3:25; kjv@Hebrews:9:22; kjv@Hebrews:10:18 Sin Forgiven, SIN Forgiveness, FORGIVENESS (E) PROPITIATION for sin, general references to- kjv@Romans:3:25; kjv@1John:2:2; kjv@1John:4:10 (F) CONDEMNATION
(1) General References to- kjv@John:3:19; kjv@Romans:5:18; kjv@1Corinthians:11:34; kjv@1Timothy:3:6; kjv@Titus:3:11; kjv@James:5:12
(2) Men under- kjv@2Samuel:24:10; kjv@Job:42:6; kjv@Psalms:31:10; kjv@Psalms:32:3; kjv@Ezekiel:33:10 Conviction of Sin, GUILT Remorse, GUILT Self-condemnation, SELF
- CONDEMNATION (G) DIVINE VENGEANCE- kjv@Deuteronomy:32:35; kjv@Psalms:94:1; kjv@Ezekiel:25:17; kjv@Micah:5:15; kjv@Nahum:1:2; kjv@Romans:12:19 kjv@2Thessalonians:1:8; kjv@Hebrews:10:30 Punishment, PUNISHMENT & PUNISHMENT Threatenings, THREATENINGS Retribution, PUNISHMENT & PUNISHMENT (H) GOD'S WRATH- kjv@2Kings:22:13; kjv@Psalms:2:12; kjv@John:3:36; kjv@Romans:1:18; kjv@Romans:2:8; kjv@Ephesians:5:6; kjv@1Thessalonians:2:16 God's Anger, ANGER Indignation, ANGER Provoking God, PROVOKING GOD
SAMARIA @
(1) City of- kjv@1Kings:16:24,29; kjv@1Kings:20:1; kjv@2Kings:6:19; kjv@2Kings:17:5; kjv@2Kings:18:9; kjv@Isaiah:8:4; kjv@Micah:1:6 kjv@Acts:8:5
(2) Province of- kjv@2Kings:23:19; kjv@John:4:4; kjv@Acts:8:1; kjv@Acts:9:31; kjv@Acts:15:3
SAMARITANS @ inhabitants of Samaria
(1) Facts concerning: They were colonists whom the king of Assyria sent to inhabit the Land of Israel after the captivity, and hence were despised by the Jews:- 2Kings:17:24-41; kjv@John:4:9 In the time of Zerubbabel they sought to form an alliance with the returned captives and to unite with them in building the temple, but were rejected:- kjv@Ezra:4:2,3 They had a temple on Mt. Gerizim:- kjv@John:4:20 They were treated with charity by Christ, see Parable of Good Samaritan:- kjv@Luke:10:30
- Healing of the Ten Lepers:- Luke:17:12-18
- Instruction of the Samaritan woman:- John:4:3-43
- Two Days' work in Samaria:- kjv@John:4:40 Philip did a successful work among them- Acts:8:5-8
(2) Marginal Chain of texts- kjv@2Kings:17:24; kjv@Ezra:4:2; kjv@Nehemiah:4:2; kjv@Matthew:10:5; kjv@Luke:9:52; kjv@Luke:10:33; kjv@Luke:17:16 kjv@John:4:9,39; kjv@John:8:48; kjv@Acts:8:25
SAMSON @ son of Manoah, of the Judges- kjv@Judges:13:24; kjv@Judges:14:1; kjv@Judges:15:7; kjv@Judges:16:20,30
"A life of Contrasts" Separated as a Nazarite- kjv@Judges:13:5; kjv@Judges:16:17 yet tampering with evil associations Judges:14:1-3 Spiritual at times- kjv@Judges:13:25; kjv@Judges:15:14 yet under the power of carnal appetites Judges:16:1-4 Childish in his plans- kjv@Judges:15:4 yet courageous in battle Judges:15:11-14 Mighty in physical strength- kjv@Judges:16:3,9,12,14 yet weak in resisting temptation Judges:16:15-17 His sad end- kjv@Judges:16:30
SAMUEL @ son of Elkanah and Hannah, the last of the Judges, General References to- kjv@1Samuel:1:20; kjv@1Samuel:2:11,18; kjv@1Samuel:3:1,19; kjv@1Samuel:4:1; kjv@1Samuel:7:15; kjv@1Samuel:8:1; kjv@1Samuel:9:14; kjv@1Samuel:13:11; kjv@1Samuel:16:1 kjv@1Samuel:19:18; kjv@1Samuel:25:1; kjv@1Samuel:28:3,11; kjv@1Chronicles:9:22; kjv@Psalms:99:6; kjv@Jeremiah:15:1; kjv@Hebrews:11:32
"The Upright Judge"- kjv@1Samuel:12:3,4 Life Summarized Consecrated to God by his parents- 1Samuel:1:2428 A wonderful childhood 1Samuel:2:8-21 -like that of Christ- kjv@1Samuel:2:26
- Heard God's voice in boyhood- 1Samuel:3:1-18
- Courageous- kjv@1Samuel:13:13; 15:1629 A man of prayer 1Samuel:7:5-8; target="9;7;5-8">1Samuel:8:6; target="9;7;5-8">1Samuel:12:17; target="9;7;5-8">1Samuel:15:11 An Inspired prophet- kjv@1Samuel:3:19,21; kjv@1Samuel:8:22 A circuit judge- kjv@1Samuel:7:16
SANBALLAT @ opposes the rebuilding of Jerusalem- kjv@Nehemiah:2:10; kjv@Nehemiah:4:1; kjv@Nehemiah:6:2; kjv@Nehemiah:13:28
SANCTIFICATION @
(1) How Secured- kjv@John:17:17; kjv@Romans:15:16; kjv@1Corinthians:1:30; kjv@Ephesians:5:26; kjv@2Timothy:2:21 kjv@Hebrews:10:10; kjv@Hebrews:13:12; kjv@1Peter:1:2 Blood of Christ, CHRIST JESUS
(2) Enjoined- kjv@Exodus:19:22; kjv@Leviticus:20:26; kjv@Numbers:11:18; kjv@Joshua:3:5; kjv@1Samuel:16:5; kjv@2Chronicles:29:5 kjv@1Thessalonians:4:3; kjv@1Thessalonians:5:23 Holiness, HOLINESS & Righteousness, RIGHTEOUSNESS Spiritual Cleansing, CLEANSING
SANCTIFIED ONES @ kjv@John:17:19; kjv@Acts:20:32; kjv@1Corinthians:1:2; kjv@1Corinthians:6:11; kjv@Ephesians:5:26; kjv@Hebrews:2:11; kjv@Jude:1:1 The Righteous, RIGHTEOUS Children of God, CHURCH, THE Sons of God, CHURCH, THE The Elect, PEOPLE, GOD'S Saints, RIGHTEOUS
SAND @ of the sea (figurative)- kjv@Genesis:22:17; kjv@Hosea:1:10; kjv@Hebrews:11:12; kjv@Revelation:20:8
SAPPHIRA @ wife of Ananias- kjv@Acts:5:1
SARAH OR SARAI @ wife of Abraham- kjv@Genesis:11:29; kjv@Genesis:16:5; kjv@Genesis:17:15; kjv@Genesis:18:12; kjv@Genesis:20:2; kjv@Genesis:21:6; kjv@Genesis:23:1; kjv@Romans:9:9; kjv@Hebrews:11:11 kjv@1Peter:3:6 -"The Mother of Nations"- kjv@Genesis:17:15,16 Beautiful- kjv@Genesis:12:11 Impatient of divine delays, attempts to anticipate the plans of providence, Compare Gen kjv@Genesis:15:4 with Gen kjv@Genesis:16:2- kjv@Genesis:15:4; kjv@Genesis:16:2 Brings family trouble upon herself- kjv@Genesis:16:5,6 Again disbelieves God's promise- Genesis:18:1215 The ruling personality in the home Genesis:21:10-12 In spite of her infirmities honoured of God- kjv@Genesis:17:15 Mentioned in the roll of Bible worthies- kjv@Hebrews:11:11 Notable Women, WOMEN
SARCASM @ Judges:9:7-15, target="7;9;7-15">Judges:10:14; kjv@1Samuel:11:10; kjv@1Samuel:17:28; kjv@1Kings:18:27; kjv@1Kings:20:11; kjv@2Kings:14:9 kjv@Nehemiah:4:2; kjv@John:19:3 Mocking, MOCKING & MOCKING & SUFFERINGS OF CHRIST Reviling, SUFFERINGS OF CHRIST Scoffers, IRREVERENCE
SARDIS @ the capital of Lydia- kjv@Revelation:1:11; kjv@Revelation:3:1
SATAN
- EVIL SPIRITS @ (A) SATAN
(1) Facts Concerning- kjv@Genesis:3:14; kjv@Job:1:6; kjv@2Corinthians:11:14; kjv@Revelation:9:11; kjv@Revelation:20:2,7
(2) Defeat of, by Christ- kjv@Genesis:3:15; kjv@Luke:4:13; kjv@John:12:30,31; kjv@John:14:30; kjv@2Thessalonians:2:8; kjv@Hebrews:2:14 kjv@1John:3:8; kjv@Revelation:20:10 Christ as Victor, BATTLE OF LIFE
(3) Power of Permitted to Afflict the Righteous- kjv@Job:1:12 Claims Authority over the World- kjv@Luke:4:6 Sinners Under the Dominion of- kjv@Acts:26:18 Blinds the Minds of Unbelievers- kjv@2Corinthians:4:3,4 Contends with the Saints- kjv@Ephesians:6:12 Inspires Lying Wonders- kjv@2Thessalonians:2:9; kjv@Hebrews:2:14
(4) The Malignant Work of- kjv@Genesis:3:1 Tempting to Disobedience- kjv@Genesis:3:4,5; kjv@1Chronicles:21:1 Slandering Saints- kjv@Job:1:9,10,11 Inflicting Disease- kjv@Job:2:7 Opposing the Righteous- kjv@Zechariah:3:1 Tempting Christ- kjv@Matthew:4:1,3 Removing the Good Seed- kjv@Matthew:13:19 Sowing the Tares- kjv@Matthew:13:38,39 Ruining the Soul and Body- kjv@Luke:9:42; kjv@Luke:13:16 Lying- kjv@John:8:44 Instigating Men to Sin- kjv@John:13:2; kjv@Acts:5:3; kjv@2Corinthians:12:7; kjv@Ephesians:2:2; kjv@1Thessalonians:2:18 Preying upon Men- kjv@1Peter:5:8; kjv@Revelation:2:10 Temptation, TEMPTATION
(5) Humbled- kjv@Genesis:3:14; kjv@Zechariah:3:2; kjv@Luke:10:18; kjv@Revelation:12:9; kjv@Revelation:20:3
(6) The Arch Deceiver attempts to Ruin Men By lying promises- kjv@Genesis:3:5
- Wresting the Scriptures- kjv@Matthew:4:6
- Cunning plans- kjv@2Corinthians:2:11
- Appearing as an angel of light- kjv@2Corinthians:11:14
(7) Duty of Resisting- kjv@Ephesians:4:26,27; kjv@Ephesians:6:11; kjv@James:4:7; kjv@1Peter:5:8 Temptation, TEMPTATION
(8) Called the Prince of this World- kjv@John:12:31; kjv@John:14:30; kjv@John:16:11
, Names and titles of.
See TITLES AND NAMES
Tempts men.
See Temptation, TEMPTATION & TEMPTATION & TEMPTATION
Vanquished by men.
See BATTLE OF LIFE (B) EVIL SPIRITS
(1) General References to- kjv@Matthew:12:45; kjv@Mark:1:26; kjv@Mark:5:9; kjv@Mark:7:30; kjv@Mark:9:17; kjv@Mark:16:9; kjv@Luke:10:19 kjv@Acts:8:7; kjv@Acts:19:13; kjv@Ephesians:6:12; kjv@1Timothy:4:1; kjv@James:2:19; kjv@Revelation:16:14 Demoniacs, DEMONIACS
(2) Cast out of Men- kjv@Matthew:8:32; kjv@Matthew:9:33; kjv@Matthew:15:28; kjv@Matthew:17:18; kjv@Mark:1:26,34; kjv@Luke:8:2 kjv@Acts:5:16; kjv@Acts:16:18; kjv@Acts:19:12 Demoniacs, DEMONIACS - Confess Christ.
See CHRIST'S DIVINITY
SATANIC AMBITION @ kjv@Genesis:3:4; kjv@Isaiah:14:13,14; kjv@2Thessalonians:2:4,7
SATANIC DISCERNMENT, OF CHRIST'S DIVINITY @ kjv@Mark:1:24,34; kjv@Mark:5:7; kjv@Luke:4:41 Devils Confess, CHRIST'S DIVINITY
SATANIC WILES @ kjv@2Corinthians:2:11; kjv@2Corinthians:11:3; kjv@Ephesians:6:11; kjv@2Thessalonians:2:9; kjv@Revelation:12:9; kjv@Revelation:20:7,8 Arch Deceivers, SATAN
SATAN'S PRINCEHOOD @ kjv@John:12:31; kjv@John:14:30; kjv@John:16:11; kjv@2Corinthians:4:4; kjv@Ephesians:2:2 Satan's Power, SATAN
SAUL @ son of Kish, first king of Israel- kjv@1Samuel:9:2,26; kjv@1Samuel:10:1,9; kjv@1Samuel:13:9; kjv@1Samuel:15:11; kjv@1Samuel:16:1; kjv@1Samuel:17:2,58; kjv@1Samuel:18:2,11,22,28 kjv@1Samuel:19:1,11; kjv@1Samuel:20:27; kjv@1Samuel:22:6; kjv@1Samuel:23:8; kjv@1Samuel:24:4; kjv@1Samuel:26:1; kjv@1Samuel:27:1; kjv@1Samuel:28:5; kjv@1Samuel:31:4 kjv@2Samuel:1:17; kjv@1Chronicles:8:33
"The man who Lost a Crown" Characteristics of Fine Personal Appearance- kjv@1Samuel:9:2; kjv@1Samuel:10:24 (Early Years) Humility- kjv@1Samuel:10:22 Self-control- kjv@1Samuel:10:27, kjv@1Samuel:11:13 (Later Years) Self-will- kjv@1Samuel:13:12,13 Disobedience- 1Samuel:15:11-23 Jealousy and hatred- kjv@1Samuel:18:8; kjv@1Samuel:19:1 Superstition- kjv@1Samuel:28:7 Suicide- kjv@1Samuel:31:4
SAWS @ kjv@2Samuel:12:31; kjv@1Kings:7:9; kjv@Isaiah:10:15
smith:
SABACHTHANI, OR SABACHTHANI
- S>@ - (why hast thou forsaken me?), part of Christ’s fourth cry on the cross. kjv@Matthew:27:46; kjv@Mark:15:34) This, with the other words uttered with it, as given in Mark, is Aramaic (Syro
- Chaldaic), the common dialect of the people of palestine in Christ’s time and the whole is a translation of the Hebrew (given in Matthew) of the first words of the 22d Psalm.
ED.
SABAOTH, THE LORD OF
- S>@ - occurs in kjv@Romans:9:29; kjv@James:5:4) but is more familiar through its occurrence in the Sanctus of Te Deum
"Holy, holy, holy, Lord God of Sabaoth." Sabaoth is the Greek form of the Hebrew word tsebaoth "armies," and is translated in the Authorized Version of the Old Testament by "Lord of hosts," "Lord God of hosts." In the mouth and the mind of an ancient Hebrew, Jehovah-tsebaoth was the leader and commander of the armies of the nation, who "went forth with them" kjv@Psalms:44:9) and led them to certain victory over the worshippers of Baal Chemosh. Molech, Ashtaroth and other false gods.
SABBATH
- S>@ - (shabbath), "a day of rest," from shabath "to cease to do to," "to rest"). The name is applied to divers great festivals, but principally and usually to the seventh day of the week, the strict observance of which is enforced not merely in the general Mosaic code, but in the Decalogue itself. The consecration of the Sabbath was coeval with the creation. The first scriptural notice of it, though it is not mentioned by name, is to be found in kjv@Genesis:2:3) at the close of the record of the six-days creation. There are not wanting indirect evidences of its observance, as the intervals between Noah’s sending forth the birds out of the ark, an act naturally associated with the weekly service, kjv@Genesis:8:7-12) and in the week of a wedding celebration, kjv@Genesis:29:27-28) but when a special occasion arises, in connection with the prohibition against gathering manna on the Sabbath, the institution is mentioned as one already known. kjv@Exodus:16:22-30) And that this (All this is confirmed by the great antiquity of the division of time into weeks, and the naming the days after the sun, moon and planets.) was especially one of the institutions adopted by Moses from the ancient patriarchal usage is implied in the very words of the law "Remember the Sabbath day, to keep it holy." But even if such evidence were wanting, the reason of the institution would be a sufficient proof. It was to be a joyful celebration of God’s completion of his creation. It has indeed been said that Moses gives quite a different reason for the institution of the Sabbath, as a memorial of the deliverance front Egyptian bondage. (5:15) The words added in Deuteronomy are a special motive for the joy with which the Sabbath should be celebrated and for the kindness which extended its blessings to the slave and the beast of burden as well as to the master: "that thy man servant and thy maidservant may rest as well as thought. (5:14) These attempts to limit the ordinance proceed from an entire misconception of its spirit, as if it were a season of stern privation rather than of special privilege. But in truth, the prohibition of work is only subsidiary to the positive idea of joyful rest and recreation in communion with Jehovah, who himself "rested and was refreshed." kjv@Exodus:31:17) comp. kjv@Exodus:23:12) It is in kjv@Exodus:16:23-29) that we find the first incontrovertible institution of the day, as one given to and to be kept by the children of Israel. Shortly afterward it was re-enacted in the Fourth Commandment. This beneficent character of the Fourth Commandment is very apparent in the version of it which we find in Deuteronomy. (5:12-15) The law and the Sabbath are placed upon the same ground, and to give rights to classes that would otherwise have been without such
to the bondman and bondmaid may, to the beast of the field-is viewed here as their main end. "The stranger," too is comprehended in the benefit. But the original proclamation of it in Exodus places it on a ground which, closely connected no doubt with these others is yet higher and more comprehensive. The divine method of working and rest is there propose to work and to rest. Time then to man as the model after which presented a perfect whole it is most important to remember that the Fourth Commandment is not limited to a mere enactment respecting one day, but prescribes the due distribution of a week, and enforces the six days’ work as much as the seventh day’s rest. This higher ground of observance was felt to invest the Sabbath with a theological character, and rendered if the great witness for faith in a personal and creating God. It was to be a sacred pause in the ordinary labor which man earns his bread the curse the fall was to be suspended for one and, having spent that day in joyful remembrance of God’s mercies, man had a fresh start in his course of labor. A great snare, too, has always been hidden in the word work, as if the commandment forbade occupation and imposed idleness. The terms in the commandment show plainly enough the sort of work which is contemplated-servile work and business. The Pentateuch presents us with but three applications of the general principle
kjv@Exodus:16:29 kjv@Exodus:35:3; kjv@Numbers:15:32-36) The reference of Isaiah to the Sabbath gives us no details. The references in Jeremiah and Nehemiah show that carrying goods for sale, and buying such, were equally profanations of the day. A consideration of the spirit of the law and of Christ’s comments on it will show that it is work for worldly gain that was to be suspended; and hence the restrictive clause is prefaced with the restrictive command. "Six days shalt thou labor, and do all thy work;" for so only could the sabbatic rest be fairly earned. Hence, too, the stress constantly laid on permitting the servant and beast of burden to share the rest which selfishness would grudge to them. Thus the spirit of the Sabbath was joy, refreshment and mercy, arising from remembrance of God’s goodness as Creator and as the Deliverer from bondage. The Sabbath was a perpetual sign and covenant, and the holiness of the day is collected with the holiness of the people; "that ye may know that I am Jehovah that doth sanctify you." kjv@Exodus:31:12-17; kjv@Ezekiel:20:12) Joy was the key-note Of their service. Nehemiah commanded the people, on a day holy to Jehovah "Mourn not, nor weep: eat the fat, and drink: the sweet, and send portions to them for whom nothing is prepared." kjv@Nehemiah:8:9-13) The Sabbath is named as a day of special worship in the sanctuary. kjv@Leviticus:19:30 kjv@Leviticus:26:2) It was proclaimed as a holy convocation. kjv@Leviticus:23:3) In later times the worship of the sanctuary was enlivened by sacred music. kjv@Psalms:68:25-27 kjv@Psalms:150:1)... etc. On this day the people were accustomed to consult their prophets, ( kjv@2Kings:4:23) and to give to their children that instruction in the truths recalled to memory by the day which is so repeatedly enjoined as the duty of parents; it was "the Sabbath of Jehovah" not only in the sanctuary, but "in all their dwellings." kjv@Leviticus:23:3) When we come to the New Testament we find the most marked stress laid on the Sabbath. In whatever ways the Jew might err respecting it, he had altogether ceased to neglect it. On the contrary wherever he went its observance became the most visible badge of his nationality. Our Lord’s mode of observing the Sabbath was one of the main features of his life, which his Pharisaic adversaries meet eagerly watched and criticized. They had invented many prohibitions respecting the Sabbath of which we find nothing in the original institution. Some of these prohibitions were fantastic and arbitrary, in the number of those "heavy burdens and grievous to be borne" while the latter expounders of the law "laid on men’s shoulders." Comp. kjv@Matthew:12:1-13; kjv@John:5:10) That this perversion of the Sabbath had become very general in our Saviour’s time is apparent both from the recorded objections to acts of his on that day and from his marked conduct on occasions to which those objections were sure to be urged. kjv@Matthew:12:1-16; kjv@Mark:3:2; kjv@Luke:6:1-5 kjv@Luke:13:10-17; kjv@John:6:2-18 kjv@John:7:23 kjv@John:9:1 -34) Christ’s words do not remit the duty of keeping the Sabbath, but only deliver it from the false methods of keeping which prevented it from bestowing upon men the spiritual blessings it was ordained to confer.
SABBATHDAYS JOURNEY
- S>@ - kjv@Acts:1:12) The law as regards travel on the Sabbath is found in kjv@Exodus:16:29) As some departure from a man’s own place was unavoidable, it was thought necessary to determine the allowable amount, which was fixed at 2000 paces, or about six furlongs from the wall of the city. The permitted distance seems to have been grounded on the space to he kept between the ark and the people, kjv@Joshua:3:4) in the wilderness, which tradition said was that between the ark and the tents. We find the same distance given as the circumference outside the walls of the Levitical cities to be counted as their suburbs. kjv@Numbers:33:5) The terminus a quo was thus not a man’s own house, but the wall of the city where he dwelt.
SABBATICAL YEAR
- S>@ - Each seventh year, by the Mosaic code, was to be kept holy. kjv@Exodus:23:10-11) The commandment is to sow and reap for six years, and to let the land rest on the seventh, "that the poor of thy people may eat; and what they leave the beasts of the held shall eat. It is added in (15:1) ... that the seventh Year should also be one of release to debtors. (15:1-11) Neither tillage nor cultivation of any sort was to be practiced. The sabbatical year opened in the sabbatical month, and the whole law was to be read every such year, during the feast of Tabernacles, to the assembled people. At the completion of a week of sabbatical years, the sabbatical scale received its completion in the year of jubilee. JUBILEE, THE YEAR OF The constant neglect of this law from the very first was one of the national sins that were punished by the Babylonian captivity. Of the observance of the sabbatical year after the captivity we have a proof in 1 Macc. kjv@6:49.
SABEANS
- S>@ - SHEBA
SABTAH
- S>@ - (striking), kjv@Genesis:10:7) or Sab’ta, ( kjv@1Chronicles:1:9) the third in order of the sons of Cush. (B.C. 2218.)
SABTECHA, OR SABTECHAH
- S>@ - (striking), kjv@Genesis:10:7; kjv@1Chronicles:1:9) the fifth in order of the sons of Cush. (B.C. 2218.)
SACAR
- S>@ - (wages). A Hararite, father of Ahiam. ( kjv@1Chronicles:11:35) The fourth son of Obed-edom. ( kjv@1Chronicles:26:4)
SACKBUT
- S>@ - kjv@Daniel:3:5-7 kjv@Daniel:3:10,15) the rendering in the Authorized Version of the Chaldee sacbbeca . If this music instrument be the same as the Greek and Latin sabbeca , the English translation is entirely wrong. The sackbut was a wind instrument see MUSIC; the sambuca was a triangular instrument, with strings, and played with the hand.
SACKCLOTH
- S>@ - cloth used in making sacks or bags, a coarse fabric, of a dark color, made of goat’s hair, kjv@Isaiah:50:3; kjv@Revelation:6:12) end resembling the eilicium of the Romans. It, was used also for making the rough garments used by mourners, which were in extreme cases worn next the skin. (Kings:21:27; kjv@2Kings:6:30; kjv@Job:16:15; kjv@Isaiah:32:11)
SACRIFICE
- S>@ - The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE.
The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE
- MOSAIC HISTORY OF SACRIFICE.
In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and Abel are called minehah, tend appear to have been eucharistic. Noah’s, kjv@Genesis:8:20) and Jacob’s at Mizpah, were at the institution of a covenant; and may be called federative. In the burnt offerings of Job for his children kjv@Job:1:5) and for his three friends ch. kjv@Job:42:8) we for the first time find the expression of the desire of expiation for sin. The same is the case in the words of Moses to Pharaoh. kjv@Exodus:10:26) Here the main idea is at least deprecatory. (C) THE SACRIFICES OF THE MOSAIC PERIOD.
These are inaugurated by the offering of the Passover and the sacrifice of kjv@Exodus:24:1) ... The Passover indeed is unique in its character but it is clear that the idea of salvation from death by means of sacrifice is brought out in it with a distinctness before unknown. The law of Leviticus now unfolds distinctly the various forms of sacrifice: (a) The burnt offering : Self-dedicatory. (b) The meat offering : (unbloody): Eucharistic. (c) The sin offering ; the trespass offering: Expiatory. To these may be added, (d) The incense offered after sacrifice in the holy place and (on the Day of Atonement) in the holy of holies, the symbol of the intercession of the priest (as a type of the great High Priest) accompanying and making efficacious the prayer of the people. In the consecration of Aaron and his sons, kjv@Leviticus:8:1) ... we find these offered in what became ever afterward their appointed order. First came the sin offering, to prepare access to God; next the burnt offering, to mark their dedication to his service; and third the meat offering of thanksgiving. Henceforth the sacrificial system was fixed in all its parts until he should come whom it typified. (D) POST
- MOSAIC SACRIFICES.
It will not be necessary to pursue, in detail the history of the Poet Mosaic sacrifice, for its main principles were now fixed forever. The regular sacrifices in the temple service were
(a) Burnt offerings. 1, The daily burnt offerings, kjv@Exodus:29:38-42) 2, The double burnt offerings on the Sabbath, kjv@Numbers:28:9-10) 3, The burnt offerings at the great festivals; kjv@Numbers:26:11; kjv@Numbers:29:39) (b) Meat offerings . 1, The daily meat offerings accompanying the daily burnt offerings, kjv@Exodus:29:40-41) 2, The shewbread, renewed every Sabbath, kjv@Leviticus:24:6 kjv@Leviticus:24:9) 3, The special meat offerings at the Sabbath and the great festivals, kjv@Numbers:28:1; kjv@Numbers:29:1) ... 4, The first-fruits, at the Passover, kjv@Leviticus:23:10-14) at Pentecost, kjv@Leviticus:23:17-20) the firstfruits of the dough and threshing-floor at the harvest time. kjv@Numbers:15:20-21 kjv@Numbers:26:1-11) (c) Sin offerings . 1, Sin offering each new moon kjv@Numbers:28:15) 2, Sin offerings at the passover, Pentecost, Feast of Trumpets and Tabernacles, kjv@Numbers:28:22-30 kjv@Numbers:29:5 kjv@Numbers:29:16,19,22,25,28,31-34,38) 3, The offering of the two goats for the people and of the bullock for the priest himself, on the Great Day of Atonement. kjv@Leviticus:16:1) ... (d) Incense . 1, The morning and evening incense kjv@Exodus:30:7-8) 2, The incense on the Great Day of Atonement. kjv@Leviticus:16:12) Besides these public sacrifices, there were offerings of the people for themselves individually. II. By the order of sacrifice in its perfect form, as in kjv@Leviticus:8:1) ... it is clear that the sin offering occupies the most important: place; the burnt offering comes next, and the meat offering or peace offering last of all. The second could only be offered after the first had been accepted; the third was only a subsidiary part of the second. Yet, in actual order of time it has been seen that the patriarchal sacrifices partook much more of the nature of the peace offering and burnt offering, and that under the raw, by which was "the knowledge of sin," kjv@Romans:3:20) the sin offering was for the first time explicitly set forth. This is but natural that the deepest ideas should be the last in order of development. The essential difference between heathen views of sacrifice and the scriptural doctrine of the Old. Testament is not to be found in its denial of any of these views. In fact, it brings out clearly and distinctly the ideas which in heathenism were uncertain, vague and perverted. But the essential points of distinction are two. First, that whereas the heathen conceived of their gods as alienated in jealousy or anger, to be sought after and to be appeased by the unaided action of man, Scripture represents God himself as approaching man, as pointing out and sanctioning the way by which the broken covenant should be restored. The second mark of distinction is closely connected with this, inasmuch as it shows sacrifice to he a scheme proceeding from God, and in his foreknowledge, connected with the one central fact of all human history. From the prophets and the Epistle to the Hebrews we learn that the sin offering represented that covenant as broken by man, and as knit together again, by God’s appointment through the shedding of the blood, the symbol of life, signified that the death of the offender was deserved for sin, but that the death of the victim was accepted for his death by the ordinance of God’s mercy. Beyond all doubt the sin offering distinctly witnessed that sin existed in man. that the "wages of that sin was death," and that God had provided an atonement by the vicarious suffering of an appointed victim. The ceremonial and meaning of the burnt offering were very different. The idea of expiation seems not to have been absent from it, for the blood was sprinkled round about the altar of sacrifice; but the main idea is the offering of the whole victim to God, representing as the laying of the hand on its head shows, the devotion of the sacrificer, body and soul. to him. kjv@Romans:12:1) The death of the victim was, so to speak, an incidental feature. The meat offering, the peace or thank offering, the firstfruits, etc., were simply offerings to God of his own best gifts, as a sign of thankful homage, and as a means of maintaining his service and his servants. The characteristic ceremony in the peace offering was the eating of the flesh by the sacrificer. It betokened the enjoyment of communion with God. It is clear from this that the idea of sacrifice is a complex idea, involving the propitiatory, the dedicatory and the eucharistic elements. Any one of these, taken by itself, would lead to error and superstition. All three probably were more or less implied in each sacrifice. each element predominating in its turn. The Epistle to the Hebrews contains the key of the whole sacrificial doctrine. The object of the epistle is to show the typical and probationary character of sacrifices, and to assert that in virtue of it alone they had a spiritual meaning. Our Lord is declared (see) ( kjv@1Peter:1:20) "to have been foreordained" as a sacrifice "before the foundation of the world," or as it is more strikingly expressed in kjv@Revelation:13:8) "slain from the foundation of the world." The material sacrifices represented this great atonement as already made and accepted in God’s foreknowledge; and to those who grasped the ideas of sin, pardon and self-dedication symbolized in them, they were means of entering into the blessings which the one true sacrifice alone procured. They could convey nothing in themselves yet as types they might, if accepted by a true though necessarily imperfect faith be means of conveying in some degree the blessings of the antitype. It is clear that the atonement in the Epistle to the Hebrews as in the New Testament generally, is viewed in a twofold light. On the one hand it is set forth distinctly as a vicarious sacrifice, which was rendered necessary by the sin of man and in which the Lord "bare the sins of many." It is its essential characteristic that in it he stands absolutely alone offering his sacrifice without any reference to the faith or the conversion of men. In it he stands out alone as the mediator between God and man; and his sacrifice is offered once for all, never to be imitated or repeated. Now, this view of the atonement is set forth in the epistle as typified by the sin offering. On the other hand the sacrifice of Christ is set forth to us as the completion of that perfect obedience to the will of the Father which is the natural duty of sinless man. The main idea of this view of the atonement is representative rather than vicarious. It is typified by the burnt offering. As without the sin offering of the cross this our burnt offering would be impossible, so also without the burnt offering the sin offering will to us be unavailing. With these views of our Lord’s sacrifice oil earth, as typified in the Levitical sacrifices on the outer alter, is also to be connected the offering of his intercession for us in heaven, which was represented by the incense. The typical sense of the meat offering or peace offering is less connected the sacrifice of Christ himself than with those sacrifices of praise, thanksgiving, charity and devotion which we, as Christians, offer to God, and "with which he is well pleased," kjv@Hebrews:13:15-16) as with an odor of sweet smell, a sacrifice acceptable to God." kjv@Philemon:4:28)
SADDUCEES
- S>@ - (followers of Zadok), kjv@Matthew:3:7 kjv@Matthew:16:1 kjv@Matthew:16:6,11-12; 22:23,31; kjv@Mark:12:18; kjv@Luke:20:27; kjv@Acts:4:1 kjv@Acts:5:17 kjv@Acts:23:6 -7-8) a religious party or school among the Jews at the time of Christ, who denied that the oral law was a revelation of God to the Israelites. and who deemed the written law alone to be obligatory on the nation, as of divine authority. Except on one occasion. kjv@Matthew:16:1 kjv@Matthew:16:4-6) Christ never assailed the Sadducees with the same bitter denunciations which he uttered against the Pharisees. The origin of their name is involved in great difficulties, but the most satisfactory conjecture is that the Sadducees or Zadokites were originally identical with the sons of Zadok, and constituted what may be termed a kind of sacerdotal aristocracy, this Zadok being the priest who declared in favor of Solomon when Abiathar took the part of Adonijah. (Kings:1:32-45) To these sons of Zadok were afterward attached all who for any reason reckoned themselves as belonging to the aristocrats; such, for example, as the families of the high priest, who had obtained consideration under the dynasty of Herod. These were for the most part judges, and individuals of the official and governing class. This explanation elucidates at once kjv@Acts:5:17) The leading tenet of the Sadducees was the negation of the leading tenet of their opponents. As the Pharisees asserted so the Sadducees denied, that the Israelites were in possession of an oral law transmitted to them by Moses, PHARISEES In opposition to the Pharisees, they maintained that the written law alone was obligatory on the nation, as of divine authority. The second distinguishing doctrine of the Sadducees was the denial of man’s resurrection after death . In connection with the disbelief of a resurrection by the Sadducees, they likewise denied there was "angel or spirit," kjv@Acts:23:8) and also the doctrines of future punishment and future rewards. Josephus states that the Sadducees believed in the freedom of the will , which the Pharisees denied. They pushed this doctrine so far as almost to exclude God from the government of the world. Some of the early Christian writers attribute to the Sadducees the rejection of all the sacred Scriptures except the Pentateuch ; a statement, however, that is now generally admitted to have been founded on a misconception of the truth, and it seems to have arisen from a confusion of the Sadducees with the Samaritans. An important fact in the history of the Sadducees is their rapid disappearance from history after the first century, and the subsequent predominance among the Jews of the opinions of the Pharisees. Two circumstances contributed, indirectly but powerfully, to produce this result: 1st. The state of the Jews after the capture of Jerusalem by Titus; and 2d. The growth of the Christian religion. As to the first point, it is difficult to overestimate the consternation and dismay which the destruction of Jerusalem occasioned in the minds of sincerely-religious Jews. In their hour of darkness and anguish they naturally turned to the consolations and hopes of a future state; and the doctrine of the Sadducees, that there was nothing beyond the present life, would have appeared to them cold, heartless and hateful. Again, while they were sunk in the lowest depths of depression, a new religion, which they despised as a heresy and a superstition, was gradually making its way among the subjects of their detested conquerors, the Romans. One of the causes of its success was undoubtedly the vivid belief in the resurrection of Jesus and a consequent resurrection of all mankind, which was accepted by its heathen converts with a passionate earnestness of which those who at the present day are familiar from infancy with the doctrine of the resurrection of the dead call form only a faint idea. To attempt to chock the progress of this new religion among the Jews by an appeal to the temporary rewards and punishments of the Pentateuch would have been as idle as an endeavor to check an explosive power by ordinary mechanical restraints. Consciously, therefore, or unconsciously, many circumstances combined to induce the Jews who were not Pharisees, but who resisted the new heresy, to rally round the standard of the oral law, and to assert that their holy legislator, Moses, had transmitted to his faithful people by word of mouth, although not in writing, the revelation of a future state of rewards and punishments.
SADOC
- S>@ - (Greek form of Zadok, just). Zadok the ancestor of Ezra:2 Esd. kjv@1:1; comp. kjv@Ezra:7:2) A descendant of Zerubbabel in the genealogy of Jesus Christ. kjv@Matthew:1:14) (B.C. about 280.)
SAFFRON
- S>@ - (yellow). (Solomon kjv@4:14) Saffron has front the earliest times been in high esteem as a perfume. "It was used," says Rosenmuller, "for the same purposes as the modern pot-pourri." The word saffron is derived from the Arabic zafran , "yellow." (The saffron (Crocus sativus) is a kind of crocus of the iris family. It is used its a medicine, as a flavoring and as a yellow dye. Homer, Virgil and Milton refer to its beauty in the landscape. It abounds in Palestine name saffron is usually applied only to the stigmas and part of the style, which are plucked out and dried.
ED.)
SALA, OR SALAH
- S>@ - (sprout), the son of Arphaxad, and father of Eber. kjv@Genesis:10:24 kjv@Genesis:11:18-14; kjv@Luke:3:35) (B.C. 2307.)
SALAMIS
- S>@ - (suit), a city at the east end of the island of Cyprus, and the first place visited by Paul and Barnabas, on the first missionary journey, after leaving the mainland at Seleucia. Here alone, among all the Greek cities visited by St. Paul, we read expressly of "synagogues" in the plural, kjv@Acts:13:5) hence we conclude that there were many Jews in Cyprus. And this is in harmony with what we read elsewhere. Salamis was not far from the modern Famagousta , it was situated near a river called the Pediaeus, on low ground, which is in fact a continuation of the plain running up into the interior toward the place where Nicosia , the present capital of Cyprus, stands.
SALATHIEL
- S>@ - (I have asked of God). ( kjv@1Chronicles:3:17) The Authorized Version has Salathiel in ( kjv@1Chronicles:3:17) but everywhere else in the Old Testament Shealtiel.
SALCAH, OR SALCHAH
- S>@ - (migration), a city named in the early records of Israel as the extreme limit of Bashan, (3:10; kjv@Joshua:13:11) and of the tribe of Gad. ( kjv@1Chronicles:5:71) On another occasion the name seems to denote a district rather than a town. kjv@Joshua:12:5) It is identical with the town of Sulkhad (56 miles east of the Jordan, at the southern extremity of the Hauran range of mountains. The place is nearly deserted, though it contains 800 stone houses, many of them in a good state of preservation.
- ED.)
SALEM
- S>@ - (peace). The place of which Melchizedek was king. kjv@Genesis:14:18; kjv@Hebrews:7:1-2) No satisfactory identification of it is perhaps possible. Two main opinions have been current from the earliest ages of interpretation:
(1). That of the Jewish commentators, who affirm that Salem is Jerusalem, on the ground that Jerusalem is so called in kjv@Psalms:76:2) Nearly all Jewish commentators hold this opinion.
(2). Jerome, however, states that the Salem of Melchizedek was not Jerusalem, but a town eight Roman miles south of Scythopolis, and gives its then name as Salumias, and identifies it with Salem, where John baptized. kjv@Psalms:76:2) it is agreed on all hands that Salem is here employed for Jerusalem.
SALIM
- S>@ - (peace), a place named kjv@John:3:23) to denote the situation of AEnon, the scene of St. John’s last baptisms; Salim being the well-known town, and AEnon a place of fountains or other waters near it. SALEM The name of Salim has been discovered by Mr. Van Deuteronomy Velde in a position exactly in accordance with the notice of Eusebius, viz., six English miles south of Beisan (Scythopolis), end two miles west of the Jordan. Near here is an abundant supply of water.
SALMA, OR SALMON
- S>@ - (garment), kjv@Ruth:4:20-21; kjv@1Chronicles:2:11 kjv@1Chronicles:2:51,54; kjv@Matthew:1:4-5; kjv@Luke:3:32) son of Nahshon. the prince of the children of Judah, and father of Boat, the husband of Ruth. (B.C. 1296.) Bethlehem-ephratah, which was Salmon’s inheritance, was part of the territory of Caleb, the grandson of Ephratah; and this caused him to be reckoned among the sons of Caleb.
SALMON
- S>@ - a hill near Shechem, on which Abimelech and his followers cut down the boughs with which they set the tower of Shechem on fire. kjv@Judges:9:48) Its exact position is not known. Referred to in kjv@Psalms:68:14)
SALMON
- S>@ - the father of Boar. SALMA, OR SALMON
SALMONE
- S>@ - (clothed), the east point of the island of Crete. kjv@Acts:27:7) It is a bold promontory, and is visible for a long distance.
SALOME
- S>@ - (peaceful). The wife of Zebedee, kjv@Matthew:27:56; kjv@Mark:15:40) and probably sister of Mary the mother of Jesus, to whom reference is made in kjv@John:19:25) The only events recorded of Salome are that she preferred a request on behalf of her two sons for seats of honor in the kingdom of heaven, kjv@Matthew:20:20) that she attended at the crucifixion of Jesus, kjv@Mark:15:40) and that she visited his sepulchre. kjv@Mark:16:1) She is mentioned by name on only the two latter occasions. The daughter of Herodias by her first husband, Herod Philip. kjv@Matthew:14:6) She married in the first the tetrarch of Trachonitis her paternal uncle, sad secondly Aristobulus, the king of Chalcis.
SALT
- S>@ - Indispensable as salt is to ourselves, it was even more so to the Hebrews, being to them not only an appetizing condiment in the food both of man, kjv@Job:11:6) and beset, kjv@Isaiah:30:24) see margin, and a valuable antidote to the effects of the heat of the climate on animal food, but also entering largely into the religious services of the Jews as an accompaniment to the various offerings presented on the altar. kjv@Leviticus:2:13) They possessed an inexhaustible and ready supply of it on the southern shores of the Dead Sea. SEA, THE SALT, THE SALT There is one mountain here called Jebel Usdum, seven miles long and several hundred feet high, which is composed almost entirely of salt. The Jews appear to have distinguished between rock-salt and that which was gained by evaporation as the Talmudists particularize one species (probably the latter) as the "salt of Sodom." The salt-pits formed an important source of revenue to the rulers of the country, and Antiochus conferred a valuable boon on Jerusalem by presenting the city with 375 bushels of salt for the temple service. As one of the most essential articles of diet, salt symbolized hospitality; as an antiseptic, durability, fidelity and purity. Hence the expression "covenant of salt," kjv@Leviticus:2:13; kjv@Numbers:18:19; kjv@2Chronicles:13:5) as betokening an indissoluble alliance between friends; and again the expression "salted with the salt of the palace." kjv@Ezra:4:14) not necessarily meaning that they had "maintenance from the palace," as Authorized Version has it, but that they were bound by sacred obligations fidelity to the king. So in the present day, "to eat bread and salt together" is an expression for a league of mutual amity. It was probably with a view to keep this idea prominently before the minds of the Jews that the use of salt was enjoined on the Israelites in their offerings to God.
SALT, CITY OF
- S>@ - the fifth of the six cities of Judah which lay in the "wilderness." kjv@Joshua:15:62) Mr. Robinson expresses his belief that it lay somewhere near the plain at the south end of the Salt Sea.
SALT SEA, OR DEAD SEA
- S>@ - SEA, THE SALT, THE SALT
SALT, VALLEY OF
- S>@ - a valley in which occurred two memorable victories of the Israelite arms: That of David over the Edomites. (2 Samuel kjv@8:13; 1Chronicles:18:12) That of Amaziah. ( kjv@2Kings:14:7; kjv@2Chronicles:25:11) It is perhaps the broad open plain which lies at the lower end of the Dead Sea, and intervenes between the lake itself and the range of heights which crosses the valley at six or eight miles to the south. This same view is taken by Dr. Robinson. Others suggest that it is nearer to Petra. What little can be inferred from the narrative as to its situation favors the latter theory.
SALU
- S>@ - (weighed), the father of Zimri the prince of the Simeonites who was slain by Phinehas. kjv@Numbers:25:14) Called also Salom. (B.C.1452.)
SALUTATION
- S>@ - Salutations may be classed under the two heads of conversational and epistolary. The salutation at meeting consisted in early times of various expressions of blessing, such as "God be gracious unto thee," kjv@Genesis:43:29) "The Lord be with you;" "The Lord bless thee." kjv@Ruth:2:4) Hence the term "bless" received the secondary sense of "salute." The salutation at parting consisted originally of a simple blessing, kjv@Genesis:24:60) but in later times the form "Go in peace," or rather "Farewell" ( kjv@1Samuel:1:17) was common. In modern times the ordinary mode of address current in the East resembles the Hebrew Es-selam aleykum , "Peace be on you," and the term "salam," peace, has been introduced into our own language to describe the Oriental salutation. In epistolary salutations the writer placed-his own name first, and then that of the person whom he sainted. A form of prayer for spiritual mercies was also used. The concluding salutation consisted generally of the term "I salute," accompanied by a prayer for peace or grace.
SAMARIA
- S>@ - (watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (Kings:16:23-24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the name is given to the northern kingdom as well as to the city. Ahab built a temple to Baal there. (Kings:16:32-33) It was twice besieged by the Syrians, in B.C. 901, (Kings:20:1) and in B.C. 892, ( kjv@2Kings:6:24-7; kjv@2Kings:6:20) but on both occasions the siege was ineffectual. The possessor of Samaria was considered Deuteronomy facto king of Israel. ( kjv@2Kings:15:13-14) In B.C. 721 Samaria was taken, after a siege of three years, by Shalmaneser king of Assyria, ( kjv@2Kings:18:9-10) and the kingdom of the ten tribes was put an end to. Some years afterward the district of which Samaria was the centre was repeopled by Esarhaddon. Alexander the Great took the city, killed a large portion of the inhabitants, and suffered the remainder to set it at Shechem. He replaced them by a colony of Syro
- Macedonians who occupied the city until the time of John Hyrcanus, who took it after a year’s siege, and did his best to demolish it entirely. (B.C. 109.) It was rebuilt and greatly embellished by Herod the Great. He called it Sebaste=Augusta , after the name of his patron, Augustus Caesar. The wall around it was 2 1/2 miles long, and in the centre of the city was a park 900 feet square containing a magnificent temple dedicated to Caesar. In the New Testament the city itself does not appear to be mentioned; but rather a portion of the district to which, even in older times it had extended its name. kjv@Matthew:10:5; kjv@John:4:4-5) At this clay the city is represented by a small village retaining few vestiges of the past except its name, Sebustiyeh , an Arabic corruption of Sebaste. Some architectural remains it has, partly of Christian construction or adaptation, as the ruined church of St. John the Baptist, partly, perhaps, traces of Idumaean magnificence, St. Jerome, whose acquaintance with Palestine imparts a sort of probability to the tradition which prevailed so strongly in later days, asserts that Sebaste, which he invariably identifies with Samaria was the place in which St. John the Baptist was imprisoned and suffered death. He also makes it the burial-place of the prophets Elisha and Obadiah.
SAMARIA, COUNTRY OF
- S>@ - Samaria at first included all the tribes over which Jeroboam made himself king, whether east or west of the river Jordan. (Kings:13:32) But whatever extent the word might have acquired, it necessarily be came contracted as the limits of the kingdom of Israel became contracted. In all probability the territory of Simeon and that of Dan were very early absorbed in the kingdom of Judah. It is evident from an occurrence in Hezekiah’s reign that just before the deposition and death of Hoshea, the last king of Israel, the authority of the king of Judah, or at least his influence, was recognized by portions of Asher, Issachar and Zebulun and even of Ephraim and Manasseh. ( kjv@2Chronicles:30:1-26) Men came from all those tribes to the Passover at Jerusalem. This was about B.C. 728. Samaria (the city) and a few adjacent cities or villages only represented that dominion which had once extended from Bethel to Dan northward, and from the Mediterranean to the borders of Syria and Ammon eastward. In New Testament times Sa maria was bounded northward by the range of hills which commences at Mount Carmel on the west, and, after making a bend to the southwest, runs almost due east to the valley of the Jordan, forming the southern border of the plain of Esdraelon. It touched toward the south, is nearly as possible, the northern limits of Benjamin. Thus it comprehended the ancient territory of Ephraim and that of Manasseh west of Jordan. The Cuthaean Samaritans, however, possessed only a few towns and villages of this large area, and these lay almost together in the centre of the district. At Nablus the Samaritans have still a settlement, consisting of about 200 persons. SHECHEM
SAMARITANS
- S>@ - Strictly speaking, a Samaritan would be an inhabitant of the city of Samaria, but the term was applied to all the people of the kingdom of Israel. After the captivity of Israel, B.C. 721, and in our Lord’s time, the name was applied to a peculiar people whose origin was in this wise. At the final captivity of Israel by Shalmaneser, we may conclude that the cities of Samaria were not merely partially but wholly depopulated of their inhabitants in B.C. 721, and that they remained in this desolated state until, in the words of ( kjv@2Kings:17:24) "the king of Assyria brought men from Babylon and front Cuthah, and from Av. (Ivah,) ( kjv@2Kings:18:34) and from Hamath, and front Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel and they possessed Samaria, and dwelt in the cities thereof." Thus the new Samaritans were Assyrians by birth or subjugation. These strangers, whom we will now assume to hare been placed in "the cities of Samaria" by Esar-haddon, were of course idolaters, and worshipped a strange medley of divinities. God’s displeasure was kindled, and they were annoyed by beasts of prey, which had probably increased to a great extent before their entrance upon the land. On their explaining their miserable condition to the king of Assyria, he despatched one of the captive priests to teach them "how they should fear the Lord." The priest came accordingly, and henceforth, in the language of the sacred historian, they "Feared the Lord, and served their graven images, both their children and their children’s children: as did their fathers, so do the unto this day." ( kjv@2Kings:17:41) A gap occurs in their history until Judah has returned from captivity. They then desire to be allowed to participate in the rebuilding of the temple at Jerusalem; but on being refused, the Samaritans throw off the mask, and become open enemies, frustrate the operations of the Jews through the reigns of two Persian kings, and are only effectually silenced in the reign of Darius Hystaspes, B.C. 519. The feud thus unhappily begun grew year by year more inveterate. Matters at length came to a climax. About B.C. 409, a certain Manasseh, a man of priestly lineage, on being expelled from Jerusalem by nehemiah for an unlawful marriage, obtained permission from the Persian king of his day, Darius Nothus, to build a temple on Mount Gerizim for the Samaritans, with whom he had found refuge. The animosity of the Samaritans became more intense than ever. They are sid to have done everything in their power to annoy the Jews. Their own temple on Gerizim they considered to be much superior to that at Jerusalem. There they sacrificed a passover. Toward the mountain, even after the temple on it had fallen, wherever they were they directed their worship. To their copy of the law they arrogated an antiquity and authority greater than attached to any copy in the possession of the Jews. The law (i.e. the five books of Moses) was their sole code; for they rejected every other book in the Jewish canon. The Jews, on the other hand, were not more conciliatory in their treatment of the Samaritans. Certain other Jewish renegades had from time to time taken refuge with the Samaritans; hence by degrees the Samaritans claimed to partake of jewish blood, especially if doing so happened to suit their interest. Very far were the Jews from admitting this claim to consanguinity on the part of these people. The traditional hatred in which the jew held the Samaritan is expressed in Ecclus. 50:25-26. Such were the Samaritans of our Lord’s day; a people distinct from the jews, though lying in the very midst of the Jews; a people preserving their identity, though seven centuries had rolled away since they had been brought from Assyria by Esar-haddon, and though they had abandoned their polytheism for a sort of ultra Mosaicism; a people who, though their limits had gradually contracted and the rallying-place of their religion on Mount Gerizim had been destroyed one hundred and sixty years before by John Hyrcanus (B.C. 130), and though Samaria (the city) had been again and again destroyed, still preserved their nationality still worshipped from Shechem and their impoverished settlements toward their sacred hill, still retained their peculiar religion, and could not coalesce with the Jews.
SAMARITAN PENTATEUCH
- S>@ - a recension of the commonly received Hebrew text of the Mosaic law, in use among the Samaritans, and written in the ancient Hebrew or so-called Samaritan character. The origin of the Samaritan Pentateuch has given rise to much controversy, into which we cannot here enter. The two most usual opinions are
That it came into the hands of the Samaritans as an inheritance from the ten tribes whom they succeeded. That it was introduced by Manasseh at the time of the foundation of the Samaritan sanctuary on Mount Gerizim. It differs in several important points from the Hebrew text. Among these may be mentioned
Emendations of passages and words of the Hebrew text which contain something objectionable in the eyes of the Samaritans, On account either of historical probability or apparent want of dignity in the terms applied to the Creator. Thus in the Samaritan Pentateuch no one in the antediluvian times begets his first son after he has lived 150 years; but one hundred years are, where necessary, subtracted before, and added after, the birth of the first son. An exceedingly important and often-discussed emendation of this class is the passage in kjv@Exodus:12:40) which in our text reads, "Now the sojourning of the children of Israel who dwelt in Egypt was four hundred and thirty years." The Samaritan has "The sojourning of the children of Israel and their fathers who dwelt in the Land of Cannaan and in the land of Egypt was four hundred and thirty years;" an interpolation of very late date indeed. Again, in kjv@Genesis:2:2) "And God ? had finished on the seventh day," is altered into "the sixth " lest God’s rest on the Sabbath day might seem incomplete. Alterations made in favor of or on behalf of Samaritan theology, hermeneutics and domestic worship.
SAMGARNEBO
- S>@ - (sword of Nebo), one of the princes or generals of the king of Babylon. kjv@Jeremiah:39:3)
SAMLAH
- S>@ - (garment), kjv@Genesis:36:36-37; kjv@1Chronicles:1:47-48) one of the kings of Edom, successor to Hadad or Hadar.
SAMOS
- S>@ - a Greek island off that part of Asia Minor where Ionia touches Caria. Samos comes before our notice in the detailed account of St. Paul’s return from his third missionary journey. kjv@Acts:20:15)
SAMOTHRACE
- S>@ - In the Revised Version for Samothracia.
SAMOTHRACIA
- S>@ - Mention is made of this island in the account of St. Paul’s first voyage to Europe. kjv@Acts:16:11 kjv@Acts:20:6) Being very lofty and conspicuous, it is an excellent landmark for sailors, and must have been full in view, if the weather was clear throughout that voyage from Troas to Neapolis.
SAMSON
- S>@ - (like the sun), son of Manoah, a man of the town of Zorah in the tribe of Dan, on the border of Judah. kjv@Joshua:15:33 kjv@Joshua:19:41) (B.C. 1161). The miraculous circumstances of his birth are recorded in kjv@Judges:13; and the three following chapters are devoted to the history of his life and exploits. Samson takes his place in Scripture,
(1) as a judge
an office which he filled for twenty years, kjv@Judges:15:20 kjv@Judges:16:31)
(2) as a Nazarite, kjv@Judges:13:5 kjv@Judges:16:17) and
(3) as one endowed with supernatural power by the Spirit of the Lord. kjv@Judges:13:25 kjv@Judges:14:6 kjv@Judges:14:19 kjv@Judges:15:14 ) As a judge his authority seems to have been limited to the district bordering upon the country of the Philistines. The divine inspiration which Samson shared with Othniel, Gideon and Jephthah assumed in him the unique form of vast personal strength, inseparably connected with the observance of his vow as a Nazarite: "his strength was in his hair." He married a Philistine woman whom he had seen at Timnath. One day, on his way to that city, he was attacked by a lion, which he killed; and again passing that way he saw a swarm of bees in the carcass of the lion, and he ate of the honey, but still he told no one. He availed himself of this circumstance, and of the custom of proposing riddles at marriage feasts, to lay a snare for the Philistines. But Samson told the riddle to his wife and she told it to the men of the city, whereupon Samson slew thirty men of the city. Returning to his own house, he found his wife married to another, and was refused permission to see her. Samson revenged himself by taking 300 foxes (or rather jackals) and tying them together two by two by the tails, with a firebrand between every pair of tails, and so he let them loose into the standing corn of the Philistines, which was ready for harvest, The Philistines took vengeance by burning Samson’s wife and her father; but he fell hip upon them in return, and smote them with a great slaughter," after which he took refuge on the top of the rock of Etam, in the territory of Judah. The Philistines gathered an army to revenge themselves when the men of Judah hastened to make peace by giving up Samson, who was hound with cords, these, however, he broke like burnt flax and finding a jawbone of an ass at hand, he slew with it a thousand of the Philistines. The supernatural character of this exploit was confirmed by the miraculous bursting out of a spring of water to revive the champion as he was ready to die of thirst. This achievement raised Samson to the position of a judge, which he held for twenty years. After a time he began to fall into the temptations which addressed themselves to his strong animal nature; but he broke through every snare in which he was caught so long as he kept his Nazarite vow. While he was visiting a harlot in Gaza, the Philistines shut the gates of the city, intending to kill him in the morning; but at midnight he went out and tore away the gates, with the posts and bar and carried them to the top of a hill looking toward Hebron. Next he formed his fatal connection with Delilah, a woman who lived in the valley of Sorek. Thrice he suffered himself to be bound with green withes, with new ropes, but released himself until finally, wearied out with her importunity, he "told her all his heart," and while he was asleep she had him shaven of his seven locks of hair. His enemies put out his eyes, and led him down to Gaza, bound in brazen fetters, and made him grind in the prison. Then they held a great festival in the temple of Dagon, to celebrate their victory over Samson. They brought forth the blind champion to make sport for them, end placed him between the two chief pillars which supported the roof that surrounded the court. Samson asked the lad who guided him to let him feel the pillars, to lean upon them. Then, with a fervent prayer that God would strengthen him only this once, to be avenged on the Philistines, he bore with all his might upon the two pillars; they yielded, and the house fell upon the lords and all the people. So the dead which he slew at his death were more than they which he slew in his life." In kjv@Hebrews:11:32) his name is enrolled among the worthies of the Jewish Church.
SAMUEL
- S>@ - was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim. [RAMAH No. 2] (B.C. 1171.) Before his birth he was dedicated by his mother to the office of a Nazarite and when a young child, 12 years old according to Josephus he was placed in the temple, and ministered unto the Lord before Eli." It was while here that he received his first prophetic call. ( kjv@1Samuel:3:1-18) He next appears, probably twenty years afterward, suddenly among the people, warning them against their idolatrous practices. ( kjv@1Samuel:7:3-4) Then followed Samuel’s first and, as far as we know, only military achievement, ch. ( kjv@1Samuel:7:5-12) but it was apparently this which raised him to the office of "judge." He visited, in the discharge of his duties as ruler, the three chief sanctuaries on the west of Jordan
Bethel, Gilgal and Mizpeh. ch. ( kjv@1Samuel:7:16) His own residence was still native city, Ramah, where he married, and two sons grew up to repeat under his eyes the same perversion of high office that he had himself witnessed in his childhood in the case of the two sons of Eli. In his old age he shared his power with them, ( kjv@1Samuel:8:1-4) but the people dissatisfied, demanded a king, and finally anointed under God’s direction, and Samuel surrendered to him his authority, ( kjv@1Samuel:12:1) ... though still remaining judge. ch. ( kjv@1Samuel:7:15) He was consulted far and near on the small affairs of life. ( kjv@1Samuel:9:7-8) From this fact, combined with his office of ruler, an awful reverence grew up around him. No sacrificial feast was thought complete without his blessing. Ibid. ( kjv@1Samuel:9:13) A peculiar virtue was believed to reside in his intercession. After Saul was rejected by God, Samuel anointed David in his place and Samuel became the spiritual father of the psalmist-king. The death of Samuel is described as taking place in the year of the close of David’s wanderings. It is said with peculiar emphasis, as if to mark the loss, that "all the Israelites were gathered together" from all parts of this hitherto-divided country, and "lamented him," and "buried him" within his own house, thus in a manner consecrated by being turned into his tomb. ( kjv@1Samuel:25:1) Samuel represents the independence of the moral law, of the divine will, as distinct from legal or sacerdotal enactments, which is so remarkable a characteristic of all the later prophets. He is also the founder of the first regular institutions of religious instructions and communities for the purposes of education.
SAMUEL, BOOKS OF
- S>@ - are not separated from each other in the Hebrew MSS., and, from a critical point of view, must be regarded as one book. The present, division was first made in the Septuagint translation, and was adopted in the Vulgate from the Septuagint. The book was called by the Hebrews: "Samuel," probably because the birth and life of Samuel were the subjects treated of in the beginning of the work. The books of Samuel commence with the history of Eli and Samuel, and contain all account of the establishment of the Hebrew monarchy and of the reigns of Saul and David, with the exception of the last days of the latter monarch which are related in the beginning of the books of Kings, of which those of Samuel form the previous portion. KINGS, FIRST AND SECOND BOOKS OF, B00KS OF Authorship and date of the book ,
As to the authorship. In common with all the historical books of the Old Testament, except the beginning of Nehemiah, the book of Samuel contains no mention in the text of the name of its author. It is indisputable that the title "Samuel" does not imply that the prophet was the author of the book of Samuel as a whole; for the death of Samuel is recorded in the beginning of the 25th chapter. In our own time the most prevalent idea in the Anglican Church seems to have been that the first twenty-four chapters of the book of Samuel were written by the prophet himself, and the rest of the chapters by the prophets Nathan and Gad. This, however, is doubtful. But although the authorship cannot be ascertained with certainty, it appears clear that, in its present form it must have been composed subsequent to the secession of the ten tribes, B.C. 975. This results from the passage in ( kjv@1Samuel:27:6) wherein it is said of David, "Then Achish gave him Ziklag that day wherefore Ziklag pertaineth unto the kings of Judah to this day:" for neither Saul, David nor Solomon is in a single instance called king of Judah simply. On the other hand, it could hardly have been written later than the reformation of Josiah, since it seems to have been composed at a time when the Pentateuch was not acted on as the rule of religious observances, which received a special impetus at the finding of the Book of the Law at the reformation of Josiah. All, therefore, that can be asserted with any certainty is that the book, as a whole, can scarcely have been composed later than the reformation of Josiah, and that it could not have existed in its present form earlier than the reign of Rehoboam. The book of Samuel is one of the best specimens of Hebrew prose in the golden age of Hebrew literature. In prose it holds the same place which Joel and the undisputed prophecies of Isaiah hold in poetical or prophetical language.
SANBALLAT
- S>@ - (strength), a Moabite of Horonaim. kjv@Nehemiah:2:10 kjv@Nehemiah:2:13 kjv@Nehemiah:13:28) He held apparently some command in Samaria at the time Nehemiah was preparing to rebuild the walls of Jerusalem, B.C. 445, kjv@Nehemiah:4:2) and from the moment of Nehemiah’s arrival in Judea he set himself to oppose every measure for the welfare of Jerusalem. The only other incident in his life is his alliance with the high priest’s family by the marriage of his daughter with one of the grandsons of Eliashib; but the expulsion from the priesthood of the guilty son of Joiada by Nehemiah promptly followed. Here the scriptural narrative ends.
SANDAL
- S>@ - was the article ordinarily used by the Hebrews for protecting the feet. It consisted simply of a sole attached to the foot by thongs. We have express notice of the thong (Authorized Version "shoe latchet") in several passages, notably kjv@Genesis:14:23; kjv@Isaiah:5:27; kjv@Mark:1:7) Sandals were worn by all classes of society in Palestine, even by the very poor; and both the sandal and the thong or shoe-latchet were so cheap and common that they passed into a proverb for the most insignificant thing. kjv@Genesis:14:23) Ecclus. 46;13, They were dispensed with in-doors, and were only put on by persons about to undertake some business away from their homes. During mealtimes the feet were uncovered. kjv@Luke:7:38; kjv@John:13:5-6) It was a mark of reverence to cast off the shoes in approaching a place or person of eminent sanctity. kjv@Exodus:3:5; kjv@Joshua:5:15) It was also an indication of violent emotion, or of mourning, if a person appeared barefoot in public. (2 Samuel 15:30) To carry or to unloose a person’s sandal was a menial office, betokening great inferiority on the part of the person performing it. kjv@Matthew:3:11)
SANHEDRIN
- S>@ - (from the Greek sunedrion , "a council-chamber" commonly but in correctly Sanhedrim), the supreme council of the Jewish people in the time of Christ and earlier. The origin of this assembly is traced in the Mishna to the seventy elders whom Moses was directed, kjv@Numbers:11:16-17) to associate with him in the government of the Israelites; but this tribunal was probably temporary, and did not continue to exist after the Israelites had entered Palestine. In the lack of definite historical information as to the establishment of the Sanhedrin, it can only be said in general that the Greek etymology of the name seems to point to a period subsequent to the Macedonian supremacy in Palestine. From the few incidental notices in the New Testament, we gather that it consisted of chief priests, or the heads of the twenty-four classes into which the priests were divided, elders, men of age and experience, and scribes, lawyers, or those learned in the Jewish law. kjv@Matthew:26:57-59; kjv@Mark:15:1; kjv@Luke:22:66; kjv@Acts:5:21) The number of members is usually given as 71. The president of this body was styled nasi , and was chosen in account of his eminence in worth and wisdom. Often, if not generally, this pre-eminence was accorded to the high priest. The vice-president, called in the Talmud "father of the house of judgment," sat at the right hand of the president. Some writers speak of a second vice-president, but this is not sufficiently confirmed. While in session the Sanhedrin sat in the form of half-circle. The place in which the sessions of the Sanhedrin were ordinarily held was, according to the Talmad, a hall called Gazzith, supposed by Lightfoot to have been situated in the southeast corner of one of the courts near the temple building. In special exigencies, however, it seems to have met in the residence of the high priest. kjv@Matthew:26:3) Forty years before the destruction of Jerusalem, and consequently while the Saviour was teaching in Palestine, the sessions of the Sanhedrin were removed from the hall Gazzith to a somewhat greater distance from the temple building, although still on Mount Moriah. After several other changes, its seat was finally established at tiberias, where it became extinct A.D. 425. As a judicial body the Sanhedrin constituted a supreme court, to which belonged in the first instance the trial of false prophets, of the high priest and other priests, and also of a tribe fallen into idolatry. As an administrative council, it determined other important matters. Jesus was arraigned before this body as a false prophet, kjv@John:11:47) and Peter, John, Stephen and Paul as teachers of error and deceivers of the people. From kjv@Acts:9:2) it appears that the Sanhedrin exercised a degree of authority beyond the limits of Palestine. According to the Jerusalem Gemara the power of inflicting capital punishment was taken away from this tribunal forty years before the destruction of Jerusalem. With this agrees the answer of the Jews to Pilate. kjv@John:19:31) The Talmud also mentions a lesser Sanhedrin of twenty-three members in every city in Palestine in which were not less than 120 householders.
SANSANNAH
- S>@ - (palm branch), one of the towns in the south district of Judah, named in kjv@Joshua:15:31) only.
SAPH
- S>@ - (tall), one of the sons of the giant slain by Sibbechai the Hushathite. (2 Samuel 21:18) In ( kjv@1Chronicles:20:4) he is called SIPPAI. (B.C. about 1050.)
SAPHIR
- S>@ - (fair), one of the villages addressed by the prophet Micha, kjv@Micah:1:11) is described by Eusebius and jerome as "in the mountain district between Eleutheropolis and Ascalon," perhaps represented by the village es
- Sawafir , seven or eight miles to the northeast of Ascalon.
SAPPHIRA
- S>@ - ANANIAS
SAPPHIRE
- S>@ - (Heb. sappir), a precious stone, apparently of a bright-blue color, set: kjv@Exodus:24:10) the second stone in the second row of the high priest’s breastplate, kjv@Exodus:28:18) extremely precious, kjv@Job:28:16) it was one of the precious stones that ornamented the king of Tyre. kjv@Ezekiel:28:13) The sapphire of the ancients was not our gem of that name, viz. the azure or indigo-blue, crystalline variety of corundum, but our lapis lazuli (ultra-marine).
SARA
- S>@ - Greek form of Sarah.
SARAH
- S>@ - (princess). The wife and half-sister, kjv@Genesis:20:12) of Abraham, and mother of Isaac. Her name is first introduced in kjv@Genesis:11:29) as Sarai. The change of her name from Sarai, my princess (i.e. Abraham’s), to Sarah, princess (for all the race), was made at the same time that Abram’s name was changed to Abraham,
on the establishment of the covenant of circumcision between him and God. Sarah’s history is of course that of Abraham. ABRAHAM She died at Hebron at the age of 127 years, 28 years before her husband and was buried by him in the cave of (B.C. 1860.) She is referred to in the New Testament as a type of conjugal obedience in ( kjv@1Peter:3:6) and as one of the types of faith in kjv@Hebrews:11:11) Sarah, the daughter of Asher. kjv@Numbers:26:46)
SARAI
- S>@ - (my princess) the original name of Sarah wife of Abraham.
SARAPH
- S>@ - (burning) mentioned in ( kjv@1Chronicles:4:22) among the descendants of Judah.
SARDINE, SARDIUS
- S>@ - (red) (Heb. odem) the stone which occupied the first place in the first row of the high priest’s breastplate. kjv@Exodus:28:27) The sard, which is probably the stone denoted by odem , is a superior variety of agate, sometimes called camelian, and has long been a favorite stone for the engraver’s art. Sardis differ in color: there is a bright-red variety, and perhaps the Hebrew odem from a root means "to be red," points to this kind.
SARDIS
- S>@ - a city of Asia Minor and capital of Lydia, situated about two miles to the south of the river Hermus, just below the range of Tmolus, on a spur of which its acropolis was built. It was 60 miles northeast of Smyrna. It was the ancient residence of the kings of Lydia, among them Croesus, proverbial for his immense wealth. Cyrus is said to have taken ,000,000 worth of treasure form the city when he captured it, B.C. 548. Sardis was in very early times, both from the extremely fertile character of the neighboring region and from its convenient position, a commercial mart of importance. The art of dyeing wool is said to have been invented there. In the year 214 B.C. it was taken and sacked by the army of Antiochus the Great. Afterward it passed under the dominion of the kings of Pergamos. Its productive soil must always have continued a source of wealth; but its importance as a central mart appears to have diminished from the time of the invasion of Asia by Alexander. The massive temple of Cybele still bears witness in its fragmentary remains to the wealth and architectural skill of the people that raised it. On the north side of the acropolis, overlooking the valley of the Hermus, is a theatre near 400 feet in diameter, attached to a stadium of about 1000. There are still considerable remains of the ancient city at Sert
- Kalessi . Travellers describe the appearance of the locality as that of complete solitude. The only passage in which it is mentioned in the Bible is kjv@Revelation:3:1-6)
SARDITES, THE
- S>@ - descendants of Sered the son of Zebulun. kjv@Numbers:26:26) (In the Revised Version of kjv@Revelation:4:3) for sardine stone. The name is derived from Sardis, where the stone was first found.)
SARDONYX
- S>@ - a name compounded of sard and onyx , two precious stones, varieties of chalcedony or agate. The sardonyx combines the qualities of both, whence its name. It is mentioned only in kjv@Revelation:21:20) The sardonyx consists of "a white opaque layer, superimposed upon a red transparent stratum of the true red sard." It is, like the sard, merely a variety of agate, and is frequently employed by engravers for signet-rings.
SAREPTA
- S>@ - ZAREPHATH
SARGON
- S>@ - (prince of the sea), one of the greatest of the Assyrian kings, is mentioned by name but once in Scripture
kjv@Isaiah:20:1) He was the successor of Shalmaneser, and was Sennacherib’s father and his reigned from B.C. 721 to 702, and seems to have been a usurper. He was undoubtedly a great and successful warrior. In his annals, which cover a space of fifteen years, from B.C. 721 to 706, he gives an account of his warlike expeditions against Babylonia and Susiana on the south, Media on the east, Armenia and Cappadocia toward the north, Syria, Palestine, Arabia and Egypt toward the west and southwest. In B.C. 712 he took Ashdod, by one of his generals, which is the event which causes the mention of his name in Scripture. It is not as a warrior only that Sargon deserves special mention among the Assyrian kings. He was also the builder of useful works, and of one of the most magnificent of the Assyrian palaces.
SARID
- S>@ - (survivor), a chief landmark of the territory of Zebulun. kjv@Joshua:19:10-12) All that can be gathered of its position is that it lay to the west of Chislothtabor.
SARON
- S>@ - the district in which Lydda stood, kjv@Acts:9:35) only; the Sharon of the Old Testament. SHARON
SAROTHIE
- S>@ - are among the sons of the servants of Solomon who returned with Zerubbabel. 1 Esd. kjv@6:34.
SARSECHIM
- S>@ - (prince of the eunuchs), one of the generals of Nebuchadnezzar’s army at the taking of Jerusalem. kjv@Jeremiah:39:3) (B.C. 588.)
SARUCH
- S>@ - kjv@Luke:3:25) Serug the son of Reu.
SATAN
- S>@ - The word itself, the Hebrew satan , is simply an "adversary," and is so used in ( kjv@1Samuel:29:4; 2 Samuel 19:22; kjv@Kings:6:4; 11:14,23-25; kjv@Numbers:22:22-33; kjv@Psalms:109:6) This original sense is still found in our Lord’s application of the name to St. Peter in kjv@Matthew:16:23) It is used as a proper name or title only four times in the Old Testament, vis. (with the article) in kjv@Job:1:6; 12; kjv@2:1; Zechariah:2:1) and without the article in ( kjv@1Chronicles:21:1) It is with the scriptural revelation on the subject that we are here concerned; and it is clear, from this simple enumeration of passages, that it is to be sought in the New rather than in the Old Testament. I. The personal existence of a spirit of evil is clearly revealed in Scripture; but the revelation is made gradually, in accordance with the progressiveness of God’s method. In the first entrance of evil into the world, the temptation is referred only to the serpent. In the book of Job we find for the first time a distinct mention of "Satan" the "adversary" of Job. But it is important to remark the emphatic stress laid on his subordinate position, on the absence of all but delegated power, of all terror and all grandeur in his character. It is especially remarkable that no power of spiritual influence, but only a power over outward circumstances, is attributed to him. The captivity brought the Israelites face to face with the great dualism of the Persian mythology, the conflict of Ormuzd with Ahriman, the co-ordinate spirit of evil; but it is confessed by all that the Satan of Scripture bears no resemblance to the Persian Ahriman. His subordination and inferiority are as strongly marked as ever. The New Testament brings plainly forward the power and the influence of Satan, From the beginning of the Gospel, when he appears as the personal tempter of our Lord through all the Gospels, Epistles, and Apocalypse, it is asserted or implied, again and again, as a familiar and important truth. II. Of the nature and original state of Satan, little is revealed in Scripture. He is spoken of as a "spirit" in kjv@Ephesians:2:2) as the prince or ruler of the "demons" in kjv@Matthew:12:24-26) and as having "angels" subject to him in kjv@Matthew:25:41; kjv@Revelation:12:7-9) The whole description of his power implies spiritual nature and spiritual influence. We conclude therefore that he was of angelic nature, a rational and spiritual creature, superhuman in power, wisdom and energy; and not only so, but an archangel, one of the "princes" of heaven. We cannot, of course, conceive that anything essentially and originally evil was created by God. We can only conjecture, therefore, that Satan is a fallen angel, who once had a time of probation, but whose condemnation is now irrevocably fixed. As to the time cause and manner of his fall Scripture tells us scarcely anything; but it describes to us distinctly the moral nature of the evil one. The ideal of goodness is made up of the three great moral attributes of God
love, truth, and purity or holiness; combined with that spirit which is the natural temper of the finite and dependent we find creature, the spirit of faith. We find, accordingly, opposites of qualities are dwelt upon as the characteristics of the devil. III. The power of Satan over the soul is represented as exercised either directly or by his instruments. His direct influence over the soul is simply that of a powerful and evil nature on those in whom lurks the germ of the same evil. Besides this direct influence, we learn from Scripture that Satan is the leader of a host of evil spirits or angels who share his evil work, and for whom the "everlasting fire is prepared." kjv@Matthew:25:41) Of their origin and fall we know no more than of his. But one passage kjv@Matthew:12:24-26)
identifies them distinctly with the "demons" (Authorized Version "devils") who had power to possess the souls of men. They are mostly spoken of in Scripture in reference to possession; but in kjv@Ephesians:6:12) find them sharing the enmity to God and are ascribed in various lights. We find them sharing the enmity to God and man implied in the name and nature of Satan; but their power and action are little dwelt upon in comparison with his. But the evil one is not merely the "prince of the demons;" he is called also the "prince of this world" in kjv@John:12:31 kjv@John:14:30 kjv@John:16:11 ) and even the. "god of this world" in ( kjv@2Corinthians:4:4) the two expressions being united in kjv@Ephesians:6:12) This power he claimed for himself, as the delegated authority, in the temptation of our Lord, kjv@Luke:4:6) and the temptation would have been unreal had he spoken altogether falsely. The indirect action of Satan is best discerned by an examination of the title by which he is designated in Scripture. He is called emphatically ho diabolos , "the devil." The derivation of the word in itself implies only the endeavor to break the bonds between others and "set them at variance;" but common usage adds to this general sense the special idea of "setting at variance by slander." In the application of the title to Satan, both the general and special senses should be kept in view. His general object is to break the bonds of communion between God and man, and the bonds of truth and love which bind men to each other. The slander of God to man is best seen in the words of kjv@Genesis:3:4-5) They attribute selfishness and jealousy to the Giver of all good. The slander of man to God is illustrated by the book of Job. kjv@Job:1:9-11 kjv@Job:2:4-5) IV. The method of satanic action upon the heart itself. It may be summed up in two words
temptation and possession. The subject of temptation is illustrated, not only by abstract statements, but also by the record of the temptations of Adam and of our Lord. It is expressly laid down, as in kjv@James:1:2-4) that "temptation," properly so called, i.e. "trial," is essential to man, and is accordingly ordained for him and sent to him by God, as in kjv@Genesis:22:1) It is this tentability of man, even in his original nature, which is represented in Scripture as giving scope to the evil action of Satan. But in the temptation of a fallen nature Satan has a greater power. Every sin committed makes a man the "servant of sin" for the future, kjv@John:8:34; kjv@Romans:6:16) it therefore creates in the spirit of man a positive tendency to evil which sympathizes with, and aids, the temptation of the evil one. On the subject of possession, see DEMONIACS.
SATYR
- S>@ - (sa’tyr or sat’yr), a sylvan deity or demigod of Greek mythology, represented as a monster, part man and part goat. kjv@Isaiah:13:21 kjv@Isaiah:34:14) The Hebrew word signifies "hairy" or "rough," and is frequently applied to "he-goats." In the passages cited it probably refers to demons of woods and desert places. Comp. kjv@Leviticus:17:7; kjv@2Chronicles:11:15)
SAUL
- S>@ - (desired), more accurately Shaul. One of the early kings of Edom, and successor of Samlah. kjv@Genesis:36:37-38; kjv@1Chronicles:1:48) (B.C. after 1450.) The first king of Israel, the son of Kish, and of the tribe of Benjamin. (B.C, 1095-1055.) His character is in part illustrated by the fierce, wayward, fitful nature of the tribe and in part accounted for by the struggle between the old and new systems in which he found himself involved. To this we must add a taint of madness. which broke out in violent frenzy at times leaving him with long lucid intervals. He was remarkable for his strength and activity, (2 Samuel kjv@1:25) and, like the Homeric heroes, of gigantic stature, taller by head and shoulders than the rest of the people, and of that kind of beauty denoted by the Hebrew word "good," ( kjv@1Samuel:9:2) and which caused him to be compared to the gazelle, "the gazelle of Israel." His birthplace is not expressly mentioned; but, as Zelah in Benjamin was the place of Kish’s sepulchre. (2 Samuel 21:14) it was probable; his native village. His father, Kish, was a powerful and wealthy chief though the family to which he belonged was of little importance. ( kjv@1Samuel:9:1-21) A portion of his property consisted of a drove of asses. In search of these asses, gone astray on the mountains, he sent his son Saul It was while prosecuting this adventure that Saul met with Samuel for the first time at his home in Ramah, five miles north of Jerusalem. A divine intimation had made known to him the approach of Saul, whom he treated with special favor, and the next morning descending with him to the skirts of the town, Samuel poured over Saul’s head the consecrated oil, and with a kiss of salutation announced to him that he was to be the ruler of the nation. ( kjv@1Samuel:9:25; kjv@1Samuel:10:1) Returning homeward his call was confirmed by the incidents which according to Samuel’s prediction, awaited him. ( kjv@1Samuel:10:9-10) What may be named the public call occurred at Mizpeh, when lots were cast to find the tribe and family which was to produce the king, and Saul, by a divine intimation was found hid in the circle of baggage which surrounded the encampment. ( kjv@1Samuel:10:17-24) Returning to Gibeah, apparently to private life, he heard the threat issued by Nahash king of Ammon against Jabesh-gilead. He speedily collected an army, and Jabesh was rescued. The effect was instantaneous on the people, and the monarchy was inaugurated anew at Gilgal. ( kjv@1Samuel:11:1-15) It should be, however, observed that according to ( kjv@1Samuel:12:12) the affair of Nahash preceded and occasioned the election of Saul. Although king of Israel, his rule was at first limited; but in the second year of his reign he began to organize an attempt to shake off the Philistine yoke, and an army was formed. In this crisis, Saul, now on the very confines of his kingdom at Gilgal, impatient at Samuel’s delay, whom he had directed to be present, offered sacrifice himself. Samuel, arriving later, pronounced the first curse, on his impetuous zeal. ( kjv@1Samuel:13:5-14) After the Philistines were driven back to their own country occurred the first appearance of Saul’s madness in the rash vow which all but cost the life of his soil. ( kjv@1Samuel:14:24; 44) The expulsion of the Philistines, although not entirely completed, ch. ( kjv@1Samuel:14:52) at once placed Saul in a position higher than that of any previous ruler of Israel, and he made war upon the neighboring tribes. In the war with Amalek, ch. ( kjv@1Samuel:14:48 kjv@1Samuel:15:1-9) he disobeyed the prophetical command of Samuel, which called down the second curse, and the first distinct intimation of the transference of the kingdom to a rival. The rest of Saul’s life is one long tragedy. The frenzy which had given indications of itself before now at times took almost entire possession of him. In this crisis David was recommended to him. From this time forward their lives are blended together. DAVID In Saul’s better moments he never lost the strong affection which he had contracted for David. Occasionally, too his prophetical gift returned, blended with his madness. (2 Samuel 19:24) But his acts of fierce, wild zeal increased. At last the monarchy itself broke down under the weakness of his head. The Philistines re-entered the country, and just before giving them battle Saul’s courage failed and he consulted one of the necromancers, the "Witch of Endor," who had escaped his persecution. At this distance of time it is impossible to determine the relative amount of fraud or of reality in the scene which follows, though the obvious meaning of the narrative itself tends to the hypothesis of some kind of apparition. ch. (2 Samuel 19:28) On hearing the denunciation which the apparition conveyed, Saul fell the whole length of his gigantic stature on the ground, and remained motionless till the woman and his servants forced him to eat. The next day the battle came on. The Israelites were driven up the side of Gilboa. The three sons of Saul were slain. Saul was wounded. According to one account, he fell upon his own sword, ( kjv@1Samuel:31:4) and died. The body on being found by the Philistines was stripped slid decapitated, and the headless trunk hung over the city walls, with those of his three sons. ch. ( kjv@1Samuel:31:9-10) The head was deposited (probably at Ashdod) in the temple of Dagon ( kjv@1Chronicles:10:10) The corpse was buried at Jabesh-gilead. ( kjv@1Samuel:31:13) The Jewish name of St. Paul.
SAW
- S>@ - Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (Kings:7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in ( kjv@1Chronicles:20:3) can hardly be understood otherwise.
easton:
Sabachthani @ thou hast forsaken me, one of the Aramaic words uttered by our Lord on the cross kjv@Matthew:27:46; kjv@Mark:15:34).
Sabaoth @ the transliteration of the Hebrew word tsebha'oth, meaning "hosts," "armies" kjv@Romans:9:29; kjv@James:5:4). In the LXX. the Hebrew word is rendered by "Almighty." (
See kjv@Revelation:4:8; comp. kjv@Isaiah:6:3.) It may designate Jehovah as either
(1) God of the armies of earth, or
(2) God of the armies of the stars, or
(3) God of the unseen armies of angels; or perhaps it may include all these ideas.
Sabbath @ (Heb. verb shabbath, meaning "to rest from labour"), the day of rest. It is first mentioned as having been instituted in Paradise, when man was in innocence kjv@Genesis:2:2). "The sabbath was made for man," as a day of rest and refreshment for the body and of blessing to the soul. It is next referred to in connection with the gift of manna to the children of Israel in the wilderness kjv@Exodus:16:23); and afterwards, when the law was given from Sinai (20:11), the people were solemnly charged to "remember the sabbath day, to keep it holy." Thus it is spoken of as an institution already existing. In the Mosaic law strict regulations were laid down regarding its observance kjv@Exodus:35:2-3; kjv@Leviticus:23:3 kjv@Leviticus:26:34). These were peculiar to that dispensation. In the subsequent history of the Jews frequent references are made to the sanctity of the Sabbath kjv@Isaiah:56:2-4, 6, 7; 58:13-14; kjv@Jeremiah:17:20-22; kjv@Nehemiah:13:19). In later times they perverted the Sabbath by their traditions. Our Lord rescued it from their perversions, and recalled to them its true nature and intent kjv@Matthew:12:10-13; kjv@Mark:2:27; kjv@Luke:13:10-17). The Sabbath, originally instituted for man at his creation, is of permanent and universal obligation. The physical necessities of man require a Sabbath of rest. He is so constituted that his bodily welfare needs at least one day in seven for rest from ordinary labour. Experience also proves that the moral and spiritual necessities of men also demand a Sabbath of rest. "I am more and more sure by experience that the reason for the observance of the Sabbath lies deep in the everlasting necessities of human nature, and that as long as man is man the blessedness of keeping it, not as a day of rest only, but as a day of spiritual rest, will never be annulled. I certainly do feel by experience the eternal obligation, because of the eternal necessity, of the Sabbath. The soul withers without it. It thrives in proportion to its observance. The Sabbath was made for man. God made it for men in a certain spiritual state because they needed it. The need, therefore, is deeply hidden in human nature. He who can dispense with it must be holy and spiritual indeed. And he who, still unholy and unspiritual, would yet dispense with it is a man that would fain be wiser than his Maker" (F. W. Robertson). The ancient Babylonian calendar, as seen from recently recovered inscriptions on the bricks among the ruins of the royal palace, was based on the division of time into weeks of seven days. The Sabbath is in these inscriptions designated Sabattu, and defined as "a day of rest for the heart" and "a day of completion of labour." The change of the day. Originally at creation the seventh day of the week was set apart and consecrated as the Sabbath. The first day of the week is now observed as the Sabbath. Has God authorized this change? There is an obvious distinction between the Sabbath as an institution and the particular day set apart for its observance. The question, therefore, as to the change of the day in no way affects the perpetual obligation of the Sabbath as an institution. Change of the day or no change, the Sabbath remains as a sacred institution the same. It cannot be abrogated. If any change of the day has been made, it must have been by Christ or by his authority. Christ has a right to make such a change kjv@Mark:2:23-28). As Creator, Christ was the original Lord of the Sabbath kjv@John:1:3; kjv@Hebrews:1:10). It was originally a memorial of creation. A work vastly greater than that of creation has now been accomplished by him, the work of redemption. We would naturally expect just such a change as would make the Sabbath a memorial of that greater work. True, we can give no text authorizing the change in so many words. We have no express law declaring the change. But there are evidences of another kind. We know for a fact that the first day of the week has been observed from apostolic times, and the necessary conclusion is, that it was observed by the apostles and their immediate disciples. This, we may be sure, they never would have done without the permission or the authority of their Lord. After his resurrection, which took place on the first day of the week kjv@Matthew:28:1; kjv@Mark:16:2; kjv@Luke:24:1; kjv@John:20:1), we never find Christ meeting with his disciples on the seventh day. But he specially honoured the first day by manifesting himself to them on four separate occasions kjv@Matthew:28:9; kjv@Luke:24:34 kjv@Luke:24:18-33 kjv@John:20:19-23). Again, on the next first day of the week, Jesus appeared to his disciples kjv@John:20:26). Some have calculated that Christ's ascension took place on the first day of the week. And there can be no doubt that the descent of the Holy Ghost at Pentecost was on that day kjv@Acts:2:1). Thus Christ appears as instituting a new day to be observed by his people as the Sabbath, a day to be henceforth known amongst them as the "Lord's day." The observance of this "Lord's day" as the Sabbath was the general custom of the primitive churches, and must have had apostolic sanction (comp. kjv@Acts:20:3-7; kjv@1Corinthians:16:1-2) and authority, and so the sanction and authority of Jesus Christ. The words "at her sabbaths" kjv@Lamentations:1:7, A.V.) ought probably to be, as in the Revised Version, "at her desolations."
Sabbath day's journey @ supposed to be a distance of 2,000 cubits, or less than half-a-mile, the distance to which, according to Jewish tradition, it was allowable to travel on the Sabbath day without violating the law kjv@Acts:1:12; comp. kjv@Exodus:16:29; kjv@Numbers:35:5; kjv@Joshua:3:4).
Sabbatical year @ every seventh year, during which the land, according to the law of Moses, had to remain uncultivated kjv@Leviticus:25:2-7; comp. kjv@Exodus:23:10-11, 12; kjv@Leviticus:26:34-35). Whatever grew of itself during that year was not for the owner of the land, but for the poor and the stranger and the beasts of the field. All debts, except those of foreigners, were to be remitted kjv@Deuteronomy:15:1-11). There is little notice of the observance of this year in Biblical history. It appears to have been much neglected ( kjv@2Chronicals:36:20-21).
Sabeans @ descendants of Seba kjv@Genesis:10:7); Africans kjv@Isaiah:43:3). They were "men of stature," and engaged in merchandise kjv@Isaiah:45:14). Their conversion to the Lord was predicted kjv@Psalms:72:10). This word, in kjv@Ezekiel:23:42, should be read, as in the margin of the Authorized Version, and in the Revised Version, "drunkards." Another tribe, apparently given to war, is mentioned in kjv@Job:1:15.
Sabtah @ rest, the third son of Cush kjv@Genesis:10:7; kjv@1Chronicles:1:9).
Sabtecha @ the fifth son of Cush (id.).
Sachar @ hire.
(1.) One of David's heroes ( kjv@1Chronicles:11:35); called also Sharar ( kjv@2Samuel:23:33).
(2.) A son of Obed-edom the Gittite, and a temple porter ( kjv@1Chronicles:26:4).
Sackbut @ (Chald. sabkha; Gr. sambuke), a Syrian stringed instrument resembling a harp kjv@Daniel:3:5-7, 10, 15); not the modern sackbut, which is a wind instrument.
Sackcloth @ cloth made of black goats' hair, coarse, rough, and thick, used for sacks, and also worn by mourners kjv@Genesis:37:34 kjv@Genesis:42:25; kjv@2Samuel:3:31; kjv@Esther:4:1-2; kjv@Psalms:30:11, etc.), and as a sign of repentance kjv@Matthew:11:21). It was put upon animals by the people of Nineveh kjv@Jonah:3:8).
Sacrifice @ The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible. Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice kjv@Genesis:3:21). Abel offered a sacrifice "of the firstlings of his flock" (4:4; kjv@Hebrews:11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices kjv@Genesis:7:2 kjv@Genesis:7:8), because animals were not given to man as food till after the Flood. The same practice is continued down through the patriarchal age kjv@Genesis:8:20 kjv@Genesis:12:7 kjv@Genesis:13:4 ,18; 15:9-11; 22:1-18, etc.). In the Mosaic period of Old Testament history definite laws were prescribed by God regarding the different kinds of sacrifices that were to be offered and the manner in which the offering was to be made. The offering of stated sacrifices became indeed a prominent and distinctive feature of the whole period kjv@Exodus:12:3-27; kjv@Leviticus:23:5-8; kjv@Numbers:9:2-14). (
See ALTAR.) We learn from the Epistle to the Hebrews that sacrifices had in themselves no value or efficacy. They were only the "shadow of good things to come," and pointed the worshippers forward to the coming of the great High Priest, who, in the fullness of the time, "was offered once for all to bear the sin of many." Sacrifices belonged to a temporary economy, to a system of types and emblems which served their purposes and have now passed away. The "one sacrifice for sins" hath "perfected for ever them that are sanctified." Sacrifices were of two kinds: 1. Unbloody, such as
(1) first-fruits and tithes;
(2) meat and drink-offerings; and
(3) incense. 2. Bloody, such as
(1) burnt-offerings;
(2) peace-offerings; and
(3) sin and trespass offerings. (
See OFFERINGS.)
Sadducees @ The origin of this Jewish sect cannot definitely be traced. It was probably the outcome of the influence of Grecian customs and philosophy during the period of Greek domination. The first time they are met with is in connection with John the Baptist's ministry. They came out to him when on the banks of the Jordan, and he said to them, "O generation of vipers, who hath warned you to flee from the wrath to come?" kjv@Matthew:3:7.) The next time they are spoken of they are represented as coming to our Lord tempting him. He calls them "hypocrites" and "a wicked and adulterous generation" kjv@Matthew:16:1-4 kjv@Matthew:22:23). The only reference to them in the Gospels of Mark (12:18-27) and Luke (20:27-38) is their attempting to ridicule the doctrine of the resurrection, which they denied, as they also denied the existence of angels. They are never mentioned in John's Gospel. There were many Sadducees among the "elders" of the Sanhedrin. They seem, indeed, to have been as numerous as the Pharisees kjv@Acts:23:6). They showed their hatred of Jesus in taking part in his condemnation kjv@Matthew:16:21 kjv@Matthew:26:1-3, 59; kjv@Mark:8:31 kjv@Mark:15:1; kjv@Luke:9:22 kjv@Luke:22:66). They endeavoured to prohibit the apostles from preaching the resurrection of Christ kjv@Acts:2:24 kjv@Acts:2:31, 32; kjv@4:1-2; 5:17,24-28). They were the deists or sceptics of that age. They do not appear as a separate sect after the destruction of Jerusalem.
Sadoc @ just, mentioned in the genealogy of our Lord kjv@Matthew:1:14).
Saffron @ Heb. karkom, Arab. zafran (i.e., "yellow"), mentioned only in Cant. kjv@4:13-14; the Crocus sativus. Many species of the crocus are found in Palestine. The pistils and stigmata, from the centre of its flowers, are pressed into "saffron cakes," common in the East. "We found," says Tristram, "saffron a very useful condiment in travelling cookery, a very small pinch of it giving not only a rich yellow colour but an agreable flavour to a dish of rice or to an insipid stew."
Saint @ one separated from the world and consecrated to God; one holy by profession and by covenant; a believer in Christ kjv@Psalms:16:3; kjv@Romans:1:7 kjv@Romans:8:27; kjv@Philippians:1:1; kjv@Hebrews:6:10). The "saints" spoken of in kjv@Jude:1:1:14 are probably not the disciples of Christ, but the "innumerable company of angels" kjv@Hebrews:12:22; kjv@Psalms:68:17), with reference to kjv@Deuteronomy:33:2. This word is also used of the holy dead kjv@Matthew:27:52; kjv@Revelation:18:24). It was not used as a distinctive title of the apostles and evangelists and of a "spiritual nobility" till the fourth century. In that sense it is not a scriptural title.
Sala @ a shoot, a descendant of Arphaxed kjv@Luke:3:35-36); called also Shelah ( kjv@1Chronicles:1:18 kjv@1Chronicles:1:24).
Salamis @ a city on the south-east coast of Cyprus kjv@Acts:13:5), where Saul and Barnabas, on their first missionary journey, preached the word in one of the Jewish synagogues, of which there seem to have been several in that place. It is now called Famagusta.
Salathiel @ whom I asked of God, the son of Jeconiah kjv@Matthew:1:12; kjv@1Chronicles:3:17); also called the son of Neri kjv@Luke:3:27). The probable explanation of the apparent discrepancy is that he was the son of Neri, the descendant of Nathan, and thus heir to the throne of David on the death of Jeconiah (comp. kjv@Jeremiah:22:30).
Salcah @ wandering, a city of Bashan assigned to the half tribe of Manasseh kjv@Deuteronomy:3:10; kjv@Joshua:12:5 kjv@Joshua:13:11), identified with Salkhad, about 56 miles east of Jordan.
Salem @ peace, commonly supposed to be another name of Jerusalem kjv@Genesis:14:18; kjv@Psalms:76:2; kjv@Hebrews:7:1-2).
Salim @ peaceful, a place near AEnon (q.v.), on the west of Jordan, where John baptized kjv@John:3:23). It was probably the Shalem mentioned in kjv@Genesis:33:18, about 7 miles south of AEnon, at the head of the great Wady Far'ah, which formed the northern boundary of Judea in the Jordan valley.
Sallai @ basket-maker.
(1.) A Benjamite kjv@Nehemiah:11:8).
(2.) A priest in the days of Joshua and Zerubbabel kjv@Nehemiah:12:20).
Sallu @ weighed.
(1.) A priest kjv@Nehemiah:12:7).
(2.) A Benjamite ( kjv@1Chronicles:9:7; kjv@Nehemiah:11:7).
Salmon
(1) @ garment, the son of Nashon kjv@Ruth:4:20; kjv@Matthew:1:4-5), possibly the same as Salma in kjv@1Chronicles:2:51.
Salmon
(2) @ shady; or Zalmon (q.v.), a hill covered with dark forests, south of Shechem, from which Abimelech and his men gathered wood to burn that city kjv@Judges:9:48). In kjv@Psalms:68:14 the change from war to peace is likened to snow on the dark mountain, as some interpret the expression. Others suppose the words here mean that the bones of the slain left unburied covered the land, so that it seemed to be white as if covered with snow. The reference, however, of the psalm is probably to Joshua:11 and 12. The scattering of the kings and their followers is fitly likened unto the snow-flakes rapidly falling on the dark Salmon. It is the modern Jebel Suleiman.
Salmone @ a promontory on the east of Crete, under which Paul sailed on his voyage to Rome kjv@Acts:27:7); the modern Cape Sidero.
Salome @ perfect.
(1.) The wife of Zebedee and mother of James and John kjv@Matthew:27:56), and probably the sister of Mary, the mother of our Lord kjv@John:19:25). She sought for her sons places of honour in Christ's kingdom kjv@Matthew:20:20-21; comp. 19:28). She witnessed the crucifixion kjv@Mark:15:40), and was present with the other women at the sepulchre kjv@Matthew:27:56).
(2.) "The daughter of Herodias," not named in the New Testament. On the occasion of the birthday festival held by Herod Antipas, who had married her mother Herodias, in the fortress of Machaerus, she "came in and danced, and pleased Herod" kjv@Mark:6:14-29). John the Baptist, at that time a prisoner in the dungeons underneath the castle, was at her request beheaded by order of Herod, and his head given to the damsel in a charger, "and the damsel gave it to her mother," whose revengeful spirit was thus gratified. "A luxurious feast of the period" (says Farrar, Life of Christ) "was not regarded as complete unless it closed with some gross pantomimic representation; and doubtless Herod had adopted the evil fashion of his day. But he had not anticipated for his guests the rare luxury of seeing a princess, his own niece, a grand-daughter of Herod the Great and of Mariamne, a descendant, therefore, of Simon the high priest and the great line of Maccabean princes, a princess who afterwards became the wife of a tetrarch Philip, tetrarch of Trachonitis and the mother of a king, honouring them by degrading herself into a scenic dancer."
Salt @ used to season food kjv@Job:6:6), and mixed with the fodder of cattle kjv@Isaiah:30:24, "clean;" in marg. of R.V. "salted"). All meat-offerings were seasoned with salt kjv@Leviticus:2:13). To eat salt with one is to partake of his hospitality, to derive subsistence from him; and hence he who did so was bound to look after his host's interests kjv@Ezra:4:14, "We have maintenance from the king's palace;" A.V. marg., "We are salted with the salt of the palace;" R.V., "We eat the salt of the palace"). A "covenant of salt" kjv@Numbers:18:19; kjv@2Chronicals:13:5) was a covenant of perpetual obligation. New-born children were rubbed with salt kjv@Ezekiel:16:4). Disciples are likened unto salt, with reference to its cleansing and preserving uses kjv@Matthew:5:13). When Abimelech took the city of Shechem, he sowed the place with salt, that it might always remain a barren soil kjv@Judges:9:45). Sir Lyon Playfair argues, on scientific grounds, that under the generic name of "salt," in certain passages, we are to understand petroleum or its residue asphalt. Thus in kjv@Genesis:19:26 he would read "pillar of asphalt;" and in kjv@Matthew:5:13, instead of "salt," "petroleum," which loses its essence by exposure, as salt does not, and becomes asphalt, with which pavements were made. The Jebel Usdum, to the south of the Dead Sea, is a mountain of rock salt about 7 miles long and from 2 to 3 miles wide and some hundreds of feet high.
Salt Sea @ kjv@Joshua:3:16).
See DEAD SEA.
Salt, The city of @ one of the cities of Judah kjv@Joshua:15:62), probably in the Valley of Salt, at the southern end of the Dead Sea.
Salt, Valley of @ a place where it is said David smote the Syrians ( kjv@2Samuel:8:13). This valley (the' Arabah) is between Judah and Edom on the south of the Dead Sea. Hence some interpreters would insert the words, "and he smote Edom," after the words, "Syrians" in the above text. It is conjectured that while David was leading his army against the Ammonites and Syrians, the Edomites invaded the south of Judah, and that David sent Joab or Abishai against them, who drove them back and finally subdued Edom. (Comp. title to Psalms:60.) Here also Amaziah "slew of Edom ten thousand men" ( kjv@2Kings:14:7; comp. 8: 20-22 and kjv@2Chronicals:25:5-11).
Salutation @ "Eastern modes of salutation are not unfrequently so prolonged as to become wearisome and a positive waste of time. The profusely polite Arab asks so many questions after your health, your happiness, your welfare, your house, and other things, that a person ignorant of the habits of the country would imagine there must be some secret ailment or mysterious sorrow oppressing you, which you wished to conceal, so as to spare the feelings of a dear, sympathizing friend, but which he, in the depth of his anxiety, would desire to hear of. I have often listened to these prolonged salutations in the house, the street, and the highway, and not unfrequently I have experienced their tedious monotony, and I have bitterly lamented useless waste of time" (Porter, Through Samaria, etc.). The work on which the disciples were sent forth was one of urgency, which left no time for empty compliments and prolonged greetings kjv@Luke:10:4).
Salvation @ This word is used of the deliverance of the Israelites from the Egyptians kjv@Exodus:14:13), and of deliverance generally from evil or danger. In the New Testament it is specially used with reference to the great deliverance from the guilt and the pollution of sin wrought out by Jesus Christ, "the great salvation" kjv@Hebrews:2:3). (
See REDEMPTION; REGENERATION.)
Samaria @ a watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the "hill of Shomeron," a solitary mountain, a great "mamelon." It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of "Shomeron", i.e., Samaria, as the new capital of his kingdom instead of Tirzah (kjvKings:16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to "make streets in Samaria", i.e., probably permission to the Syrian merchants to carry on their trade in the Israelite capital. This would imply the existence of a considerable Syrian population. "It was the only great city of Palestine created by the sovereign. All the others had been already consecrated by patriarchal tradition or previous possession. But Samaria was the choice of Omri alone. He, indeed, gave to the city which he had built the name of its former owner, but its especial connection with himself as its founder is proved by the designation which it seems Samaria bears in Assyrian inscriptions, Beth-khumri ('the house or palace of Omri').", Stanley. Samaria was frequently besieged. In the days of Ahab, Benhadad II. came up against it with thirty-two vassal kings, but was defeated with a great slaughter (kjvKings:20:1-21). A second time, next year, he assailed it; but was again utterly routed, and was compelled to surrender to Ahab (20:28-34), whose army, as compared with that of Benhadad, was no more than "two little flocks of kids." In the days of Jehoram this Benhadad again laid siege to Samaria, during which the city was reduced to the direst extremities. But just when success seemed to be within their reach, they suddenly broke up the seige, alarmed by a mysterious noise of chariots and horses and a great army, and fled, leaving their camp with all its contents behind them. The famishing inhabitants of the city were soon relieved with the abundance of the spoil of the Syrian camp; and it came to pass, according to the word of Elisha, that "a measure of fine flour was sold for a shekel, and two measures of barely for a shekel, in the gates of Samaria" ( kjv@2Kings:7:1-20). Shalmaneser invaded Israel in the days of Hoshea, and reduced it to vassalage. He laid siege to Samaria (B.C. 723), which held out for three years, and was at length captured by Sargon, who completed the conquest Shalmaneser had begun ( kjv@2Kings:18:9-12 kjv@2Kings:17:3), and removed vast numbers of the tribes into captivity. (
See SARGON.) This city, after passing through various vicissitudes, was given by the emperor Augustus to Herod the Great, who rebuilt it, and called it Sebaste (Gr. form of Augustus) in honour of the emperor. In the New Testament the only mention of it is in kjv@Acts:8:5-14, where it is recorded that Philip went down to the city of Samaria and preached there. It is now represented by the hamlet of Sebustieh, containing about three hundred inhabitants. The ruins of the ancient town are all scattered over the hill, down the sides of which they have rolled. The shafts of about one hundred of what must have been grand Corinthian columns are still standing, and attract much attention, although nothing definite is known regarding them. (Comp. kjv@Micah:1:6.) In the time of Christ, Western Palestine was divided into three provinces, Judea, Samaria, and Galilee. Samaria occupied the centre of Palestine kjv@John:4:4). It is called in the Talmud the "land of the Cuthim," and is not regarded as a part of the Holy Land at all. It may be noticed that the distance between Samaria and Jerusalem, the respective capitals of the two kingdoms, is only 35 miles in a direct line.
Samaritan Pentateuch @ On the return from the Exile, the Jews refused the Samaritans participation with them in the worship at Jerusalem, and the latter separated from all fellowship with them, and built a temple for themselves on Mount Gerizim. This temple was razed to the ground more than one hundred years B.C. Then a system of worship was instituted similar to that of the temple at Jerusalem. It was founded on the Law, copies of which had been multiplied in Israel as well as in Judah. Thus the Pentateuch was preserved among the Samaritans, although they never called it by this name, but always "the Law," which they read as one book. The division into five books, as we now have it, however, was adopted by the Samaritans, as it was by the Jews, in all their priests' copies of "the Law," for the sake of convenience. This was the only portion of the Old Testament which was accepted by the Samaritans as of divine authority. The form of the letters in the manuscript copies of the Samaritan Pentateuch is different from that of the Hebrew copies, and is probably the same as that which was in general use before the Captivity. There are other peculiarities in the writing which need not here be specified. There are important differences between the Hebrew and the Samaritan copies of the Pentateuch in the readings of many sentences. In about two thousand instances in which the Samaritan and the Jewish texts differ, the LXX. agrees with the former. The New Testament also, when quoting from the Old Testament, agrees as a rule with the Samaritan text, where that differs from the Jewish. Thus kjv@Exodus:12:40 in the Samaritan reads, "Now the sojourning of the children of Israel and of their fathers which they had dwelt in the land of Canaan and in Egypt was four hundred and thirty years" (comp. kjv@Galatians:3:17). It may be noted that the LXX. has the same reading of this text.
Samaritans @ the name given to the new and mixed inhabitants whom Esarhaddon (B.C. 677), the king of Assyria, brought from Babylon and other places and settled in the cities of Samaria, instead of the original inhabitants whom Sargon (B.C. 721) had removed into captivity ( kjv@2Kings:17:24; comp. kjv@Ezra:4:2 kjv@Ezra:4:9, 10). These strangers (comp. kjv@Luke:17:18) amalgamated with the Jews still remaining in the land, and gradually abandoned their old idolatry and adopted partly the Jewish religion. After the return from the Captivity, the Jews in Jerusalem refused to allow them to take part with them in rebuilding the temple, and hence sprang up an open enmity between them. They erected a rival temple on Mount Gerizim, which was, however, destroyed by a Jewish king (B.C. 130). They then built another at Shechem. The bitter enmity between the Jews and Samaritans continued in the time of our Lord: the Jews had "no dealings with the Samaritans" kjv@John:4:9; comp. kjv@Luke:9:52-53). Our Lord was in contempt called "a Samaritan" kjv@John:8:48). Many of the Samaritans early embraced the gospel kjv@John:4:5-42; kjv@Acts:8:25 kjv@Acts:9:31 kjv@Acts:15:3 ). Of these Samaritans there still remains a small population of about one hundred and sixty, who all reside in Shechem, where they carefully observe the religious customs of their fathers. They are the "smallest and oldest sect in the world."
Samgar-nebo @ be gracious, O Nebo! or a cup-bearer of Nebo, probably the title of Nergal-sharezer, one of the princes of Babylon kjv@Jeremiah:39:3).
Samos @ an island in the AEgean Sea, which Paul passed on his voyage from Assos to Miletus kjv@Acts:20:15), on his third missionary journey. It is about 27 miles long and 20 broad, and lies about 42 miles south-west of Smyrna.
Samothracia @ an island in the AEgean Sea, off the coast of Thracia, about 32 miles distant. This Thracian Samos was passed by Paul on his voyage from Troas to Neapolis kjv@Acts:16:11) on his first missionary journey. It is about 8 miles long and 6 miles broad. Its modern name is Samothraki.
Samson @ of the sun, the son of Manoah, born at Zorah. The narrative of his life is given in kjv@Judges:13-16. He was a "Nazarite unto God" from his birth, the first Nazarite mentioned in Scripture kjv@Judges:13:3-5; comp. kjv@Numbers:6:1-21). The first recorded event of his life was his marriage with a Philistine woman of Timnath kjv@Judges:14:1-5). Such a marriage was not forbidden by the law of Moses, as the Philistines did not form one of the seven doomed Canaanite nations kjv@Exodus:34:11-16; kjv@Deuteronomy:7:1-4). It was, however, an ill-assorted and unblessed marriage. His wife was soon taken from him and given "to his companion" kjv@Judges:14:20). For this Samson took revenge by burning the "standing corn of the Philistines" (15:1-8), who, in their turn, in revenge "burnt her and her father with fire." Her death he terribly avenged (15:7-19). During the twenty years following this he judged Israel; but we have no record of his life. Probably these twenty years may have been simultaneous with the last twenty years of Eli's life. After this we have an account of his exploits at Gaza (16:1-3), and of his infatuation for Delilah, and her treachery (16:4-20), and then of his melancholy death (16:21-31). He perished in the last terrible destruction he brought upon his enemies. "So the dead which he slew at his death were more [in social and political importance=the elite of the people] than they which he slew in his life." "Straining all his nerves, he bowed: As with the force of winds and waters pent, When mountains tremble, those two massy pillars With horrible convulsion to and fro He tugged, he shook, till down they came, and drew The whole roof after them, with burst of thunder Upon the heads of all who sat beneath, Lords, ladies, captains, counsellors, or priests, Their choice nobility and flower." Milton's Samson Agonistes.
Samuel @ heard of God. The peculiar circumstances connected with his birth are recorded in kjv@1Samuel:1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. "The child Samuel grew on, and was in favour both with the Lord, and also with men" (2:26; comp. kjv@Luke:2:52). It was a time of great and growing degeneracy in Israel kjv@Judges:21:19-21; kjv@1Samuel:2:12-17, 22). The Philistines, who of late had greatly increased in number and in power, were practically masters of the country, and kept the people in subjection ( kjv@1Samuel:10:5 kjv@1Samuel:13:3). At this time new communications from God began to be made to the pious child. A mysterious voice came to him in the night season, calling him by name, and, instructed by Eli, he answered, "Speak, Lord; for thy servant heareth." The message that came from the Lord was one of woe and ruin to Eli and his profligate sons. Samuel told it all to Eli, whose only answer to the terrible denunciations ( kjv@1Samuel:3:11-18) was, "It is the Lord; let him do what seemeth him good", the passive submission of a weak character, not, in his case, the expression of the highest trust and faith. The Lord revealed himself now in divers manners to Samuel, and his fame and his influence increased throughout the land as of one divinely called to the prophetical office. A new period in the history of the kingdom of God now commenced. The Philistine yoke was heavy, and the people, groaning under the wide-spread oppression, suddenly rose in revolt, and "went out against the Philistines to battle." A fierce and disastrous battle was fought at Aphek, near to Ebenezer ( kjv@1Samuel:4:1-2). The Israelites were defeated, leaving 4,000 dead "in the field." The chiefs of the people thought to repair this great disaster by carrying with them the ark of the covenant as the symbol of Jehovah's presence. They accordingly, without consulting Samuel, fetched it out of Shiloh to the camp near Aphek. At the sight of the ark among them the people "shouted with a great shout, so that the earth rang again." A second battle was fought, and again the Philistines defeated the Israelites, stormed their camp, slew 30,000 men, and took the sacred ark. The tidings of this fatal battle was speedily conveyed to Shiloh; and so soon as the aged Eli heard that the ark of God was taken, he fell backward from his seat at the entrance of the sanctuary, and his neck brake, and he died. The tabernacle with its furniture was probably, by the advice of Samuel, now about twenty years of age, removed from Shiloh to some place of safety, and finally to Nob, where it remained many years (21:1). The Philistines followed up their advantage, and marched upon Shiloh, which they plundered and destroyed (comp. kjv@Jeremiah:7:12; kjv@Psalms:78:59). This was a great epoch in the history of Israel. For twenty years after this fatal battle at Aphek the whole land lay under the oppression of the Philistines. During all these dreary years Samuel was a spiritual power in the land. From Ramah, his native place, where he resided, his influence went forth on every side among the people. With unwearied zeal he went up and down from place to place, reproving, rebuking, and exhorting the people, endeavouring to awaken in them a sense of their sinfulness, and to lead them to repentance. His labours were so far successful that "all the house of Israel lamented after the Lord." Samuel summoned the people to Mizpeh, one of the loftiest hills in Central Palestine, where they fasted and prayed, and prepared themselves there, under his direction, for a great war against the Philistines, who now marched their whole force toward Mizpeh, in order to crush the Israelites once for all. At the intercession of Samuel God interposed in behalf of Israel. Samuel himself was their leader, the only occasion in which he acted as a leader in war. The Philistines were utterly routed. They fled in terror before the army of Israel, and a great slaughter ensued. This battle, fought probably about B.C. 1095, put an end to the forty years of Philistine oppression. In memory of this great deliverance, and in token of gratitude for the help vouchsafed, Samuel set up a great stone in the battlefield, and called it "Ebenezer," saying, "Hitherto hath the Lord helped us" ( kjv@1Samuel:7:1-12). This was the spot where, twenty years before, the Israelites had suffered a great defeat, when the ark of God was taken. This victory over the Philistines was followed by a long period of peace for Israel ( kjv@1Samuel:7:13-14), during which Samuel exercised the functions of judge, going "from year to year in circuit" from his home in Ramah to Bethel, thence to Gilgal (not that in the Jordan valley, but that which lay to the west of Ebal and Gerizim), and returning by Mizpeh to Ramah. He established regular services at Shiloh, where he built an altar; and at Ramah he gathered a company of young men around him and established a school of the prophets. The schools of the prophets, thus originated, and afterwards established also at Gibeah, Bethel, Gilgal, and Jericho, exercised an important influence on the national character and history of the people in maintaining pure religion in the midst of growing corruption. They continued to the end of the Jewish commonwealth. Many years now passed, during which Samuel exercised the functions of his judicial office, being the friend and counsellor of the people in all matters of private and public interest. He was a great statesman as well as a reformer, and all regarded him with veneration as the "seer," the prophet of the Lord. At the close of this period, when he was now an old man, the elders of Israel came to him at Ramah ( kjv@1Samuel:8:4-5, 19-22); and feeling how great was the danger to which the nation was exposed from the misconduct of Samuel's sons, whom he had invested with judicial functions as his assistants, and had placed at Beersheba on the Philistine border, and also from a threatened invasion of the Ammonites, they demanded that a king should be set over them. This request was very displeasing to Samuel. He remonstrated with them, and warned them of the consequences of such a step. At length, however, referring the matter to God, he acceded to their desires, and anointed Saul (q.v.) to be their king (11:15). Before retiring from public life he convened an assembly of the people at Gilgal (ch. 12), and there solemnly addressed them with reference to his own relation to them as judge and prophet. The remainder of his life he spent in retirement at Ramah, only occasionally and in special circumstances appearing again in public ( kjv@1Samuel:13-15) with communications from God to king Saul. While mourning over the many evils which now fell upon the nation, he is suddenly summoned (ch.16) to go to Bethlehem and anoint David, the son of Jesse, as king over Israel instead of Saul. After this little is known of him till the time of his death, which took place at Ramah when he was probably about eighty years of age. "And all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah" (25:1), not in the house itself, but in the court or garden of his house. (Comp. kjv@2Kings:21:18; kjv@2Chronicals:33:20; kjvKings:2:34; kjv@John:19:41.) Samuel's devotion to God, and the special favour with which God regarded him, are referred to in kjv@Jeremiah:15:1 and kjv@Psalms:99:6.
Samuel, Books of @ The LXX. translators regarded the books of Samuel and of Kings as forming one continuous history, which they divided into four books, which they called "Books of the Kingdom." The Vulgate version followed this division, but styled them "Books of the Kings." These books of Samuel they accordingly called the "First" and "Second" Books of Kings, and not, as in the modern Protestant versions, the "First" and "Second" Books of Samuel. The authors of the books of Samuel were probably Samuel, Gad, and Nathan. Samuel penned the first twenty-four chapters of the first book. Gad, the companion of David ( kjv@1Samuel:22:5), continued the history thus commenced; and Nathan completed it, probably arranging the whole in the form in which we now have it ( kjv@1Chronicles:29:29). The contents of the books. The first book comprises a period of about a hundred years, and nearly coincides with the life of Samuel. It contains
(1) the history of Eli (1-4);
(2) the history of Samuel (5-12);
(3) the history of Saul, and of David in exile (13-31). The second book, comprising a period of perhaps fifty years, contains a history of the reign of David
(1) over Judah (1-4), and
(2) over all Israel (5-24), mainly in its political aspects. The last four chapters of Second Samuel may be regarded as a sort of appendix recording various events, but not chronologically. These books do not contain complete histories. Frequent gaps are met with in the record, because their object is to present a history of the kingdom of God in its gradual development, and not of the events of the reigns of the successive rulers. It is noticeable that the section ( kjv@2Samuel:11:2-12: 29) containing an account of David's sin in the matter of Bathsheba is omitted in the corresponding passage in kjv@1Chronicles:20.
Sanballat @ held some place of authority in Samaria when Nehemiah went up to Jerusalem to rebuild its ruined walls. He vainly attempted to hinder this work kjv@Nehemiah:2:10 kjv@Nehemiah:2:19 kjv@Nehemiah:4:1-12; 6). His daughter became the wife of one of the sons of Joiada, a son of the high priest, much to the grief of Nehemiah (13:28).
Sanctification @ involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration. In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man kjv@Romans:6:13; kjv@2Corinthians:4:6; kjv@Colossians:3:10; kjv@1John:4:7; kjv@1Corinthians:6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work ( kjv@1Corinthians:6:11; kjv@2Thessalonians:2:13). Faith is instrumental in securing sanctification, inasmuch as it
(1) secures union to Christ kjv@Galatians:2:20), and
(2) brings the believer into living contact with the truth, whereby he is led to yield obedience "to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come." Perfect sanctification is not attainable in this life (kjvKings:8:46; kjv@Proverbs:20:9; kjv@Ecclesiastes:7:20; kjv@James:3:2; kjv@1John:1:8).
See Paul's account of himself in kjv@Romans:7:14-25; kjv@Philippians:3:12-14; and kjv@1Timothy:1:15; also the confessions of David kjv@Psalms:19:12-13; 51), of Moses (90:8), of Job (42:5-6), and of Daniel (9:3-20). "The more holy a man is, the more humble, self-renouncing, self-abhorring, and the more sensitive to every sin he becomes, and the more closely he clings to Christ. The moral imperfections which cling to him he feels to be sins, which he laments and strives to overcome. Believers find that their life is a constant warfare, and they need to take the kingdom of heaven by storm, and watch while they pray. They are always subject to the constant chastisement of their Father's loving hand, which can only be designed to correct their imperfections and to confirm their graces. And it has been notoriously the fact that the best Christians have been those who have been the least prone to claim the attainment of perfection for themselves.", Hodge's Outlines.
Sanctuary @ denotes,
(1) the Holy Land kjv@Exodus:15:17; comp. kjv@Psalms:114:2);
(2) the temple ( kjv@1Chronicles:22:19; kjv@2Chronicals:29:21);
(3) the tabernacle kjv@Exodus:25:8; kjv@Leviticus:12:4 kjv@Leviticus:21:12);
(4) the holy place, the place of the Presence (Gr. hieron, the temple-house; not the naos, which is the temple area, with its courts and porches), kjv@Leviticus:4:6; kjv@Ephesians:2:21, R.V., marg.;
(5) God's holy habitation in heaven kjv@Psalms:102:19). In the final state there is properly "no sanctuary" kjv@Revelation:21:22), for God and the Lamb "are the sanctuary" (R.V., "temple"). All is there hallowed by the Divine Presence; all is sancturary.
Sandals @ Mentioned only in kjv@Mark:6:9 and kjv@Acts:12:8. The sandal was simply a sole, made of wood or palm-bark, fastened to the foot by leathern straps. Sandals were also made of seal-skin kjv@Ezekiel:16:10; lit. tahash, "leather;" A.V., "badger's skin;" R.V., "sealskin," or marg., "porpoise-skin"). (
See SHOE.)
Sanhedrim @ more correctly Sanhedrin (Gr. synedrion), meaning "a sitting together," or a "council." This word (rendered "council," A.V.) is frequently used in the New Testament kjv@Matthew:5:22 kjv@Matthew:26:59; kjv@Mark:15:1, etc.) to denote the supreme judicial and administrative council of the Jews, which, it is said, was first instituted by Moses, and was composed of seventy men kjv@Numbers:11:16-17). But that seems to have been only a temporary arrangement which Moses made. This council is with greater probability supposed to have originated among the Jews when they were under the domination of the Syrian kings in the time of the Maccabees. The name is first employed by the Jewish historian Josephus. This "council" is referred to simply as the "chief priests and elders of the people" kjv@Matthew:26:3-47, 57, 59; 27:1-3, 12, 20, etc.), before whom Christ was tried on the charge of claiming to be the Messiah. Peter and John were also brought before it for promulgating heresy kjv@Acts:4:1-23 kjv@Acts:5:17-41); as was also Stephen on a charge of blasphemy (6:12-15), and Paul for violating a temple by-law (22:30; 23:1-10). The Sanhedrin is said to have consisted of seventy-one members, the high priest being president. They were of three classes
(1) the chief priests, or heads of the twenty-four priestly courses ( 1Chronicles:24),
(2) the scribes, and
(3) the elders. As the highest court of judicature, "in all causes and over all persons, ecclesiastical and civil, supreme," its decrees were binding, not only on the Jews in Palestine, but on all Jews wherever scattered abroad. Its jurisdiction was greatly curtailed by Herod, and afterwards by the Romans. Its usual place of meeting was within the precincts of the temple, in the hall "Gazith," but it sometimes met also in the house of the high priest kjv@Matthew:26:3), who was assisted by two vice-presidents.
Sansannah @ a palm branch, or a thorn bush, a town in the south (the negeb) of Judah kjv@Joshua:15:31); called also Hazarsusah (19:5), or Hazar-susim ( kjv@1Chronicles:4:31).
Saph @ extension, the son of the giant whom Sibbechai slew ( kjv@2Samuel:21:18); called also Sippai ( kjv@1Chronicles:20:4).
Saphir @ beautiful, a town of Judah kjv@Micah:1:11), identified with es
- Suafir, 5 miles south-east of Ashdod.
Sapphira @ beautiful, the wife of Ananias (q.v.). She was a partner in his guilt and also in his punishment kjv@Acts:5:1-11).
Sapphire @ Associated with diamonds kjv@Exodus:28:18) and emeralds kjv@Ezekiel:28:13); one of the stones in the high priest's breastplate. It is a precious stone of a sky-blue colour, probably the lapis lazuli, brought from Babylon. The throne of God is described as of the colour of a sapphire kjv@Exodus:24:10; comp. kjv@Ezekiel:1:26).
Sarah @ princess, the wife and at the same time the half-sister of Abraham kjv@Genesis:11:29 kjv@Genesis:20:12). This name was given to her at the time that it was announced to Abraham that she should be the mother of the promised child. Her story is from her marriage identified with that of the patriarch till the time of her death. Her death, at the age of one hundred and twenty-seven years (the only instance in Scripture where the age of a woman is recorded), was the occasion of Abraham's purchasing the cave of Machpelah as a family burying-place. In the allegory of kjv@Galatians:4:22-31 she is the type of the "Jerusalem which is above." She is also mentioned as Sara in kjv@Hebrews:11:11 among the Old Testament worthies, who "all died in faith." (
See ABRAHAM.)
Sarai @ my princess, the name originally borne by Sarah kjv@Genesis:11:31 kjv@Genesis:17:15).
Sardine stone @ kjv@Revelation:4:3, R.V., "sardius;" Heb. 'odhem; LXX., Gr. sardion, from a root meaning "red"), a gem of a blood-red colour. It was called "sardius" because obtained from Sardis in Lydia. It is enumerated among the precious stones in the high priest's breastplate kjv@Exodus:28:17 kjv@Exodus:39:10). It is our red carnelian.
Sardis @ the metropolis of Lydia in Asia Minor. It stood on the river Pactolus, at the foot of mount Tmolus. Here was one of the seven Asiatic churches kjv@Revelation:3:1-6). It is now a ruin called Sert
- Kalessi.
Sardonyx @ kjv@Revelation:21:20), a species of the carnelian combining the sard and the onyx, having three layers of opaque spots or stripes on a transparent red basis. Like the sardine, it is a variety of the chalcedony.
Sarepta @ kjv@Luke:4:26).
See ZAREPHATH.
Sargon @ (In the inscriptions, "Sarra-yukin" the god has appointed the king; also "Sarru-kinu," the legitimate king.) On the death of Shalmaneser (B.C. 723), one of the Assyrian generals established himself on the vacant throne, taking the name of "Sargon," after that of the famous monarch, the Sargon of Accad, founder of the first Semitic empire, as well as of one of the most famous libraries of Chaldea. He forthwith began a conquering career, and became one of the most powerful of the Assyrian monarchs. He is mentioned by name in the Bible only in connection with the siege of Ashdod kjv@Isaiah:20:1). At the very beginning of his reign he besieged and took the city of Samaria ( kjv@2Kings:17:6 kjv@2Kings:18:9-12). On an inscription found in the palace he built at Khorsabad, near Nieveh, he says, "The city of Samaria I besieged, I took; 27-280 of its inhabitants I carried away; fifty chariots that were among them I collected," etc. The northern kingdom he changed into an Assyrian satrapy. He afterwards drove Merodach-baladan (q.v.), who kept him at bay for twelve years, out of Babylon, which he entered in triumph. By a succession of victories he gradually enlarged and consolidated the empire, which now extended from the frontiers of Egypt in the west to the mountains of Elam in the east, and thus carried almost to completion the ambitious designs of Tiglath-pileser (q.v.). He was murdered by one of his own soldiers (B.C. 705) in his palace at Khorsabad, after a reign of sixteen years, and was succeeded by his son Sennacherib.
Satan @ adversary; accuser. When used as a proper name, the Hebrew word so rendered has the article "the adversary" kjv@Job:1:6-12 kjv@Job:2:1-7). In the New Testament it is used as interchangeable with Diabolos, or the devil, and is so used more than thirty times. He is also called "the dragon," "the old serpent" kjv@Revelation:12:9 kjv@Revelation:20:2); "the prince of this world" kjv@John:12:31 kjv@John:14:30); "the prince of the power of the air" kjv@Ephesians:2:2); "the god of this world" ( kjv@2Corinthians:4:4); "the spirit that now worketh in the children of disobedience" kjv@Ephesians:2:2). The distinct personality of Satan and his activity among men are thus obviously recognized. He tempted our Lord in the wilderness kjv@Matthew:4:1-11). He is "Beelzebub, the prince of the devils" (12:24). He is "the constant enemy of God, of Christ, of the divine kingdom, of the followers of Christ, and of all truth; full of falsehood and all malice, and exciting and seducing to evil in every possible way." His power is very great in the world. He is a "roaring lion, seeking whom he may devour" ( kjv@1Peter:5:8). Men are said to be "taken captive by him" ( kjv@2Timothy:2:26). Christians are warned against his "devices" ( kjv@2Corinthians:2:11), and called on to "resist" him kjv@James:4:7). Christ redeems his people from "him that had the power of death, that is, the devil" kjv@Hebrews:2:14). Satan has the "power of death," not as lord, but simply as executioner.
Satyr @ hairy one. Mentioned in Greek mythology as a creature composed of a man and a goat, supposed to inhabit wild and desolate regions. The Hebrew word is rendered also "goat" kjv@Leviticus:4:24) and "devil", i.e., an idol in the form of a goat (17:7; kjv@2Chronicals:11:15). When it is said kjv@Isaiah:13:21; comp. 34:14) "the satyrs shall dance there," the meaning is that the place referred to shall become a desolate waste. Some render the Hebrew word "baboon," a species of which is found in Babylonia.
Saul @ asked for.
(1.) A king of Edom kjv@Genesis:36:37-38); called Shaul in kjv@1Chronicles:1:48.
(2.) The son of Kish (probably his only son, and a child of prayer, "asked for"), of the tribe of Benjamin, the first king of the Jewish nation. The singular providential circumstances connected with his election as king are recorded in kjv@1Samuel:8-10. His father's she-asses had strayed, and Saul was sent with a servant to seek for them. Leaving his home at Gibeah (10:5, "the hill of God," A.V.; lit., as in R.V. marg., "Gibeah of God"), Saul and his servant went toward the north-west over Mount Ephraim, and then turning north-east they came to "the land of Shalisha," and thence eastward to the land of Shalim, and at length came to the district of Zuph, near Samuel's home at Ramah (9:5-10). At this point Saul proposed to return from the three days' fruitless search, but his servant suggested that they should first consult the "seer." Hearing that he was about to offer sacrifice, the two hastened into Ramah, and "behold, Samuel came out against them," on his way to the "bamah", i.e., the "height", where sacrifice was to be offered; and in answer to Saul's question, "Tell me, I pray thee, where the seer's house is," Samuel made himself known to him. Samuel had been divinely prepared for his coming (9:15-17), and received Saul as his guest. He took him with him to the sacrifice, and then after the feast "communed with Saul upon the top of the house" of all that was in his heart. On the morrow Samuel "took a vial of oil and poured it on his head," and anointed Saul as king over Israel (9:25-10:8), giving him three signs in confirmation of his call to be king. When Saul reached his home in Gibeah the last of these signs was fulfilled, and the Sprit of God came upon him, and "he was turned into another man." The simple countryman was transformed into the king of Israel, a remarkable change suddenly took place in his whole demeanour, and the people said in their astonishment, as they looked on the stalwart son of Kish, "Is Saul also among the prophets?", a saying which passed into a "proverb." (Comp. 19:24.) The intercourse between Saul and Samuel was as yet unknown to the people. The "anointing" had been in secret. But now the time had come when the transaction must be confirmed by the nation. Samuel accordingly summoned the people to a solemn assembly "before the Lord" at Mizpeh. Here the lot was drawn (10:17-27), and it fell upon Saul, and when he was presented before them, the stateliest man in all Israel, the air was rent for the first time in Israel by the loud cry, "God save the king!" He now returned to his home in Gibeah, attended by a kind of bodyguard, "a band of men whose hearts God had touched." On reaching his home he dismissed them, and resumed the quiet toils of his former life. Soon after this, on hearing of the conduct of Nahash the Ammonite at Jabeshgilead (q.v.), an army out of all the tribes of Israel rallied at his summons to the trysting-place at Bezek, and he led them forth a great army to battle, gaining a complete victory over the Ammonite invaders at Jabesh (11:1-11). Amid the universal joy occasioned by this victory he was now fully recognized as the king of Israel. At the invitation of Samuel "all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal." Samuel now officially anointed him as king (11:15). Although Samuel never ceased to be a judge in Israel, yet now his work in that capacity practically came to an end. Saul now undertook the great and difficult enterprise of freeing the land from its hereditary enemies the Philistines, and for this end he gathered together an army of 3,000 men ( kjv@1Samuel:13:1-2). The Philistines were encamped at Geba. Saul, with 2,000 men, occupied Michmash and Mount Bethel; while his son Jonathan, with 1,000 men, occupied Gibeah, to the south of Geba, and seemingly without any direction from his father "smote" the Philistines in Geba. Thus roused, the Philistines, who gathered an army of 30,000 chariots and 6,000 horsemen, and "people as the sand which is on the sea-shore in multitude," encamped in Michmash, which Saul had evacuated for Gilgal. Saul now tarried for seven days in Gilgal before making any movement, as Samuel had appointed (10:8); but becoming impatient on the seventh day, as it was drawing to a close, when he had made an end of offering the burnt offering, Samuel appeared and warned him of the fatal consequences of his act of disobedience, for he had not waited long enough (13:13-14). When Saul, after Samuel's departure, went out from Gilgal with his 600 men, his followers having decreased to that number (13:15), against the Philistines at Michmash (q.v.), he had his head-quarters under a pomegrante tree at Migron, over against Michmash, the Wady esSuweinit alone intervening. Here at Gibeah
- Geba Saul and his army rested, uncertain what to do. Jonathan became impatient, and with his armour-bearer planned an assault against the Philistines, unknown to Saul and the army (14:1-15). Jonathan and his armour-bearer went down into the wady, and on their hands and knees climbed to the top of the narrow rocky ridge called Bozez, where was the outpost of the Philistine army. They surprised and then slew twenty of the Philistines, and immediately the whole host of the Philistines was thrown into disorder and fled in great terror. "It was a very great trembling;" a supernatural panic seized the host. Saul and his 600 men, a band which speedily increased to 10,000, perceiving the confusion, pursued the army of the Philistines, and the tide of battle rolled on as far as to Bethaven, halfway between Michmash and Bethel. The Philistines were totally routed. "So the Lord saved Israel that day." While pursuing the Philistines, Saul rashly adjured the people, saying, "Cursed be the man that eateth any food until evening." But though faint and weary, the Israelites "smote the Philistines that day from Michmash to Aijalon" (a distance of from 15 to 20 miles). Jonathan had, while passing through the wood in pursuit of the Philistines, tasted a little of the honeycomb which was abundant there (14:27). This was afterwards discovered by Saul (ver. 42), and he threatened to put his son to death. The people, however, interposed, saying, "There shall not one hair of his head fall to the ground." He whom God had so signally owned, who had "wrought this great salvation in Israel," must not die. "Then Saul went up from following the Philistines: and the Philistines went to their own place" ( kjv@1Samuel:14:24-46); and thus the campaign against the Philistines came to an end. This was Saul's second great military success. Saul's reign, however, continued to be one of almost constant war against his enemies round about (14:47-48), in all of which he proved victorious. The war against the Amalekites is the only one which is recorded at length ( 1Samuel:15). These oldest and hereditary kjv@Exodus:17:8; kjv@Numbers:14:43-45) enemies of Israel occupied the territory to the south and south-west of Palestine. Samuel summoned Saul to execute the "ban" which God had pronounced kjv@Deuteronomy:25:17-19) on this cruel and relentless foe of Israel. The cup of their iniquity was now full. This command was "the test of his moral qualification for being king." Saul proceeded to execute the divine command; and gathering the people together, marched from Telaim ( kjv@1Samuel:15:4) against the Amalekites, whom he smote "from Havilah until thou comest to Shur," utterly destroying "all the people with the edge of the sword", i.e., all that fell into his hands. He was, however, guilty of rebellion and disobedience in sparing Agag their king, and in conniving at his soldiers' sparing the best of the sheep and cattle; and Samuel, following Saul to Gilgal, in the Jordan valley, said unto him, "Because thou hast rejected the word of the Lord, he also hath rejected thee from being king" (15:23). The kingdom was rent from Saul and was given to another, even to David, whom the Lord chose to be Saul's successor, and whom Samuel anointed (16:1-13). From that day "the spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him." He and Samuel parted only to meet once again at one of the schools of the prophets. David was now sent for as a "cunning player on an harp" ( kjv@1Samuel:16:16-18), to play before Saul when the evil spirit troubled him, and thus was introduced to the court of Saul. He became a great favourite with the king. At length David returned to his father's house and to his wonted avocation as a shepherd for perhaps some three years. The Philistines once more invaded the land, and gathered their army between Shochoh and Azekah, in Ephes-dammim, on the southern slope of the valley of Elah. Saul and the men of Israel went forth to meet them, and encamped on the northern slope of the same valley which lay between the two armies. It was here that David slew Goliath of Gath, the champion of the Philistines (17:4-54), an exploit which led to the flight and utter defeat of the Philistine army. Saul now took David permanently into his service (18:2); but he became jealous of him (ver. 9), and on many occasions showed his enmity toward him (ver. 10, 11), his enmity ripening into a purpose of murder which at different times he tried in vain to carry out. After some time the Philistines "gathered themselves together" in the plain of Esdraelon, and pitched their camp at Shunem, on the slope of Little Hermon; and Saul "gathered all Israel together," and "pitched in Gilboa" ( kjv@1Samuel:28:3-14). Being unable to discover the mind of the Lord, Saul, accompanied by two of his retinue, betook himself to the "witch of Endor," some 7 or 8 miles distant. Here he was overwhelmed by the startling communication that was mysteriously made to him by Samuel (ver. 16-19), who appeared to him. "He fell straightway all along on the earth, and was sore afraid, because of the words of Samuel" (ver. 20). The Philistine host "fought against Israel: and the men of Israel fled before the Philistines, and fell down slain in Mount Gilboa" (31:1). In his despair at the disaster that had befallen his army, Saul "took a sword and fell upon it." And the Philistines on the morrow "found Saul and his three sons fallen in Mount Gilboa." Having cut off his head, they sent it with his weapons to Philistia, and hung up the skull in the temple of Dagon at Ashdod. They suspended his headless body, with that of Jonathan, from the walls of Bethshan. The men of Jabesh-gilead afterwards removed the bodies from this position; and having burnt the flesh, they buried the bodies under a tree at Jabesh. The remains were, however, afterwards removed to the family sepulchre at Zelah ( kjv@2Samuel:21:13-14). (
See DAVID.)
(3.) "Who is also called Paul" (q.v.), the circumcision name of the apostle, given to him, perhaps, in memory of King Saul kjv@Acts:7:58 kjv@Acts:8:1 kjv@Acts:9:1 ).
Saviour @ one who saves from any form or degree of evil. In its highest sense the word indicates the relation sustained by our Lord to his redeemed ones, he is their Saviour. The great message of the gospel is about salvation and the Saviour. It is the "gospel of salvation." Faith in the Lord Jesus Christ secures to the sinner a personal interest in the work of redemption. Salvation is redemption made effectual to the individual by the power of the Holy Spirit.
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Sabbath, the @ Instituted by God kjv@Genesis:2:3
Grounds of its institution kjv@Genesis:2:2 kjv@Genesis:2:3 kjv@Exodus:20:11
The seventh day observed as kjv@Exodus:20:9-11
Made for man kjv@Mark:2:27
God
Blessed kjv@Genesis:2:3 kjv@Exodus:20:11
Sanctified kjv@Genesis:2:3 kjv@Exodus:31:15
Hallowed kjv@Exodus:20:11
Commanded, to be kept kjv@Leviticus:19:3 kjv@Leviticus:19:30
Commanded to be sanctified kjv@Exodus:20:8
Will have his goodness commemorated in the observance of kjv@Deuteronomy:5:15
Shows favour in appointing kjv@Nehemiah:9:14
Shows considerate kindness in appointing kjv@Exodus:23:12
A sign of the covenant kjv@Exodus:31:13 kjv@Exodus:31:17
A type of the heavenly rest kjv@Hebrews:4:4 kjv@Hebrews:4:9
Christ
Is Lord of kjv@Mark:2:28
Was accustomed to observe kjv@Luke:4:16
Taught on kjv@Luke:4:31 kjv@Luke:6:6
Servants and cattle should be allowed to rest upon kjv@Exodus:20:10 kjv@Deuteronomy:5:14
No manner of work to be done on kjv@Exodus:20:10 kjv@Leviticus:23:3
No purchases to be made on kjv@Nehemiah:10:31 kjv@Nehemiah:13:15-17
No burdens to be carried on kjv@Nehemiah:13:19 kjv@Jeremiah:17:21
Divine worship to be celebrated on kjv@Ezekiel:46:3 kjv@Acts:16:13
The Scriptures to be read on kjv@Acts:13:27 kjv@Acts:15:21
The word of God to be preached on kjv@Acts:13:14 kjv@Acts:13:15 kjv@Acts:13:44 kjv@Acts:17:2 kjv@Acts:18:4
Works connected with religious service lawful on kjv@Numbers:28:9 kjv@Matthew:12:5 kjv@John:7:23
Works of mercy lawful on kjv@Matthew:12:12 kjv@Matthew:13:16 kjv@John:9:14
Necessary wants may be supplied kjv@Matthew:12:1 kjv@Luke:13:15 kjv@Luke:14:1
Called
The Sabbath of the Lord kjv@Exodus:20:10 kjv@Leviticus:23:3 kjv@Deuteronomy:5:14
The Sabbath of rest kjv@Exodus:31:15
The rest of the holy Sabbath kjv@Exodus:16:23
God's holy Day kjv@Isaiah:58:13
The Lord's day kjv@Revelation:1:10
First day of the week kept as, by the church kjv@John:20:26 kjv@Acts:20:7 kjv@1Corinthians:16:2
Saints
Observe kjv@Nehemiah:13:22
Honour God in observing kjv@Isaiah:58:13
Rejoice in kjv@Psalms:118:24 kjv@Isaiah:58:13
Testify against those who desecrate kjv@Nehemiah:13:15 kjv@Nehemiah:13:20 kjv@Nehemiah:13:21
Observance of, to be perpetual kjv@Exodus:31:16 kjv@Exodus:31:17 kjv@Matthew:5:17 kjv@Matthew:5:18
Blessedness of honouring kjv@Isaiah:58:13 kjv@Isaiah:58:14
Blessedness of keeping kjv@Isaiah:56:2 kjv@Isaiah:56:6
Denunciations against those who profane kjv@Nehemiah:13:18 kjv@Jeremiah:17:27
Punishment of those who profane kjv@Exodus:31:14 kjv@Exodus:31:15 kjv@Numbers:15:32-36
The wicked
Mock at kjv@Lamentations:1:7
Pollute kjv@Isaiah:56:2 kjv@Ezekiel:20:13 kjv@Ezekiel:20:16
Profane kjv@Nehemiah:13:17 kjv@Ezekiel:22:8
Wearied by kjv@Amos:8:5
Hide their eyes from kjv@Ezekiel:22:26
Do their own pleasure on kjv@Isaiah:58:13
Bear burdens on kjv@Nehemiah:13:15
Work on kjv@Nehemiah:13:15
Traffic on kjv@Nehemiah:10:31 kjv@Nehemiah:13:15 kjv@Nehemiah:13:16
Sometimes pretend to zealous for kjv@Luke:13:14 kjv@John:9:16
May be judicially deprived of kjv@Lamentations:2:6 kjv@Hosea:2:11
Honouring of
- Exemplified
Moses kjv@Numbers:15:32-34
Nehemiah kjv@Nehemiah:13:15 kjv@Nehemiah:13:21
The women kjv@Luke:23:56
Paul kjv@Acts:13:14
Disciples kjv@Acts:16:13
John kjv@Revelation:1:10
Dishonouring of
- Exemplified
Gatherers of manna kjv@Exodus:16:27
Gatherers of sticks kjv@Numbers:15:32
Men of Tyre kjv@Nehemiah:13:16
Inhabitants of Jerusalem kjv@Jeremiah:17:21-23
Sackcloth @ Made of coarse hair kjv@Matthew:3:4 kjv@Revelation:6:12
Rough and unsightly kjv@Zechariah:13:4
Of a black colour kjv@Revelation:6:12
Was worn
By God's prophets kjv@2Kings:1:8 kjv@Isaiah:20:2 kjv@Matthew:3:4 kjv@Revelation:11:3
By persons in affliction kjv@Nehemiah:9:1 kjv@Psalms:69:11 kjv@Jonah:3:5
Girt about the loins kjv@Genesis:37:34 kjv@1Kings:20:31
Frequently next the skin in deep afflictions kjv@1Kings:21:27 kjv@2Kings:6:30 kjv@Job:16:15
Often over the whole person kjv@2Kings:19:1 kjv@2Kings:19:2
With ashes on the head kjv@Esther:4:1
Often with ropes on the head kjv@1Kings:20:31
In the streets kjv@Isaiah:15:3
At funerals kjv@2Samuel:3:31
The Jews lay in, when in deep affliction kjv@2Samuel:21:10 kjv@1Kings:21:27 kjv@Joel:1:13
No one clothed in, allowed into the palaces of kings kjv@Esther:4:2
Illustrative
(Girding with,) of heavy afflictions kjv@Isaiah:3:24 kjv@Isaiah:22:12 kjv@Isaiah:32:11
(Covering the heavens with,) of severe judgments kjv@Isaiah:50:3
(Heavens becoming as,) of severe judgments kjv@Revelation:6:12
(Putting of,) of joy and gladness kjv@Psalms:30:11
Sacrifices @ Divine institution of kjv@Genesis:3:21 kjv@Genesis:1:29 kjv@Genesis:9:3 kjv@Genesis:4:4 kjv@Genesis:4:5 kjv@Hebrews:11:4
To be offered to God alone kjv@Exodus:22:20 kjv@Judges:13:16 kjv@2Kings:17:36
When offered to God, an acknowledgement of his being the supreme God kjv@2Kings:5:17 kjv@Jonah:1:16
Consisted of
Clean animals or bloody sacrifices kjv@Genesis:8:20
The fruits of the earth or sacrifices without blood kjv@Genesis:4:4 kjv@Leviticus:2:1
Always offered upon altars kjv@Exodus:20:24
The offering of, an acknowledgment of sin kjv@Hebrews:10:3
Were offered
From the earliest age kjv@Genesis:4:3 kjv@Genesis:4:4
By the patriarchs kjv@Genesis:22:2 kjv@Genesis:22:13 kjv@Genesis:31:54 kjv@Genesis:46:1 kjv@Job:1:5
After the departure of Israel from Egypt kjv@Exodus:5:3 kjv@Exodus:5:17 kjv@Exodus:18:12 kjv@Exodus:24:5
Under the Mosaic age Leviticus:1-2 kjv@Hebrews:10:1-3
Daily kjv@Exodus:29:38 kjv@Exodus:29:39 kjv@Numbers:28:3 kjv@Numbers:28:4
Weekly kjv@Numbers:28:9 kjv@Numbers:28:10
Monthly kjv@Numbers:28:11
Yearly kjv@Leviticus:16:3 kjv@1Samuel:1:3 kjv@1Samuel:1:21 kjv@1Samuel:20:6
At all the feasts kjv@Numbers:10:10
For the whole nation kjv@Leviticus:16:15-30 kjv@1Chronicles:29:21
For individuals kjv@Leviticus:1:2 kjv@Leviticus:17:8
In faith of a coming Saviour kjv@Hebrews:11:4 kjv@Hebrews:11:17 kjv@Hebrews:11:28
Required to be perfect and without blemish kjv@Leviticus:22:19 kjv@Deuteronomy:15:21 kjv@Deuteronomy:17:1 kjv@Malachi:1:8 kjv@Malachi:1:14
Generally the best of their kind kjv@Genesis:4:4 kjv@1Samuel:15:22 kjv@Psalms:66:15 kjv@Isaiah:1:11
Different kinds of
Burnt offering wholly consumed by fire kjv@Leviticus:1:1-17 kjv@1Kings:18:38
Sin offering for sins of ignorance kjv@Leviticus:4:1-35
Trespass offering for intentional sins kjv@Leviticus:6:1-7 kjv@Leviticus:7:1-7
Peace offering kjv@Leviticus:3:1-17
To be brought to the place appointed by God kjv@Deuteronomy:12:6 kjv@2Chronicles:7:12
Were bound to the horns of the altar kjv@Psalms:118:27
Were salted with salt kjv@Leviticus:2:13 kjv@Mark:9:49
Often consumed by fire from heaven kjv@Leviticus:9:24 kjv@1Kings:18:38 kjv@2Chronicles:7:1
When bloody, accompanied with meat and drink offering kjv@Numbers:15:3-12
No leaven offered with, except for kjv@Exodus:23:18 kjv@Leviticus:7:13
Fat of, not to remain until morning kjv@Exodus:23:8
The priests
Appointed to offer kjv@1Samuel:2:28 kjv@Ezekiel:44:11 kjv@Ezekiel:44:15 kjv@Hebrews:5:1 kjv@Hebrews:8:3
Had a portion of, and lived by kjv@Exodus:29:27 kjv@Exodus:29:28 kjv@Deuteronomy:18:3 kjv@Joshua:13:14 kjv@1Corinthians:9:13
Were typical of Christ's sacrifice kjv@1Corinthians:5:7 kjv@Ephesians:5:2 kjv@Hebrews:10:1 kjv@Hebrews:10:11 kjv@Hebrews:10:12
Were accepted when offered in sincerity and faith kjv@Genesis:4:4 kjv@Hebrews:11:4 kjv@Genesis:8:21
Imparted a legal purification kjv@Hebrews:9:13 kjv@Hebrews:9:22
Could not take away sin kjv@Psalms:40:6 kjv@Hebrews:9:9 kjv@Hebrews:10:1-11
Without obedience, worthless kjv@1Samuel:15:22 kjv@Proverbs:21:3 kjv@Mark:12:33
The covenants of God confirmed by kjv@Genesis:15:9-17 kjv@Exodus:24:5-8 kjv@Hebrews:9:19 kjv@Hebrews:9:20 kjv@Psalms:50:5
The Jews
Condemned for not treating with respect kjv@1Samuel:2:29 kjv@Malachi:1:12
Condemned for bringing defective and blemished kjv@Malachi:1:13 kjv@Malachi:1:14
Condemned for not offering kjv@Isaiah:43:23 kjv@Isaiah:43:24
Unaccepted in, on account of sin kjv@Isaiah:1:11 kjv@Isaiah:1:15 kjv@Isaiah:66:3 kjv@Hosea:8:13
Condemned for offering, to idols kjv@2Chronicles:34:25 kjv@Isaiah:65:3 kjv@Isaiah:65:7 kjv@Ezekiel:20:28 kjv@Ezekiel:20:31
Offered to false gods, are offered to devils kjv@Leviticus:17:7 kjv@Deuteronomy:32:17 kjv@Psalms:106:37 kjv@1Corinthians:10:20
On great occasions, very numerous kjv@2Chronicles:5:6 kjv@2Chronicles:7:5
For public use often provided by the state kjv@2Chronicles:31:3
Illustrative of
Prayer kjv@Psalms:141:2
Thanksgiving kjv@Psalms:27:6 kjv@Psalms:107:22 kjv@Psalms:116:17 kjv@Hebrews:13:15
Devotedness kjv@Romans:12:1 kjv@Philippians:2:17
Benevolence kjv@Philippians:4:18 kjv@Hebrews:13:16
Righteousness kjv@Psalms:4:5 kjv@Psalms:51:19
A broken spirit kjv@Psalms:51:17
Martyrdom kjv@Philippians:2:7 kjv@2Timothy:4:6
Sadducees, the @ A sect of the Jews kjv@Acts:5:17
Denied the resurrection and a future stated kjv@Matthew:22:23 kjv@Luke:20:27
The resurrection a cause of dispute between them and the Pharisees kjv@Acts:23:6-9
Were refused baptism by John kjv@Matthew:3:7
Christ
Tempted by kjv@Matthew:16:1
Cautioned his disciples against their principles kjv@Matthew:16:6 kjv@Matthew:16:11 kjv@Matthew:16:12
Vindicated the resurrection against kjv@Matthew:22:24-32 kjv@Mark:12:19-27
Silenced kjv@Matthew:22:34
Persecuted the Christians kjv@Acts:4:1 kjv@Acts:5:17 kjv@Acts:5:18 kjv@Acts:5:40
Saints, Compared To @ The sun kjv@Judges:5:31 kjv@Matthew:13:43
Stars kjv@Daniel:12:3
Lights kjv@Matthew:5:14 kjv@Philippians:2:15
Mount Zion kjv@Psalms:125:1 kjv@Psalms:125:2
Lebanon kjv@Hosea:14:5-7
Treasure kjv@Exodus:19:5 kjv@Psalms:135:4
Jewels kjv@Malachi:3:17
Gold kjv@Job:23:10 kjv@Lamentations:4:2
Vessels of gold and silver kjv@2Timothy:2:20
Stones of a crown kjv@Zechariah:9:16
Lively stones kjv@1Peter:2:5
Babes kjv@Matthew:11:25 kjv@1Peter:2:2
Little children kjv@Matthew:18:3 kjv@1Corinthians:14:20
Obedient children kjv@1Peter:1:14
Members of the body kjv@1Corinthians:12:20 kjv@1Corinthians:12:27
Soldiers kjv@2Timothy:2:3 kjv@2Timothy:2:4
Runners in a race kjv@1Corinthians:9:24 kjv@Hebrews:12:1
Wrestlers kjv@2Timothy:2:5
Runners of the body kjv@Colossians:12:20 kjv@Colossians:12:27
Good servants kjv@Matthew:25:21
Strangers and pilgrims kjv@1Peter:2:11
Sheep kjv@Psalms:78:52 kjv@Matthew:25:33 kjv@John:10:4
Lambs kjv@Isaiah:40:11 kjv@John:21:15
Calves of the stall kjv@Malachi:4:2
Lions kjv@Proverbs:28:1 kjv@Micah:5:8
Eagles kjv@Psalms:103:5 kjv@Isaiah:40:31
Doves kjv@Psalms:68:13 kjv@Isaiah:60:8
Thirsting deer kjv@Psalms:42:1
Good fishes kjv@Matthew:13:48
Dew and showers kjv@Micah:5:7
Watered gardens kjv@Isaiah:58:11
Unfailing springs kjv@Isaiah:58:11
Vines kjv@Songs:6:11 kjv@Hosea:14:7
Branches of a vine kjv@John:15:2 kjv@John:15:4 kjv@John:15:5
Pomegranates kjv@Songs:4:13
Good figs kjv@Jeremiah:24:2-7
Lilies kjv@Songs:2:2 kjv@Hosea:14:5
Willows by the water courses kjv@Isaiah:44:4
Trees planted by rivers kjv@Psalms:1:3
Cedars in Lebanon kjv@Psalms:92:12
Palm trees kjv@Psalms:92:12
Green olive trees kjv@Psalms:52:8 kjv@Hosea:14:6
Fruitful trees kjv@Psalms:1:3 kjv@Jeremiah:17:8
Corn kjv@Hosea:14:7
Wheat kjv@Matthew:3:12 kjv@Matthew:13:29 kjv@Matthew:13:30
Salt kjv@Matthew:5:13
Salt @ Characterised as good and useful kjv@Mark:9:50
Used For
Seasoning food kjv@Job:6:6
Seasoning sacrifices kjv@Leviticus:2:13 kjv@Ezekiel:43:24
Ratifying covenants kjv@Numbers:18:19 kjv@2Chronicles:13:5
Strengthening new-born infants kjv@Ezekiel:16:4
Partaking of another's a bond of friendship kjv@Ezra:4:14
Lost its savour when exposed to the air kjv@Matthew:5:13 kjv@Mark:9:50
Often found
In pits kjv@Joshua:11:8 kjv@Zephaniah:2:9
In springs kjv@James:3:12
Near the Dead Sea kjv@Numbers:34:12 kjv@Deuteronomy:3:17
Places where it abounded barren and unfruitful kjv@Jeremiah:17:6 kjv@Ezekiel:47:11
The valley of, celebrated for victories kjv@2Samuel:8:13 kjv@2Kings:14:7 kjv@1Chronicles:18:12
Miracles connected with
Lot's wife turned into a pillar of kjv@Genesis:19:26
Elisha healed the bad water with kjv@2Kings:2:21
Places sown with, to denote perpetual desolation kjv@Judges:9:45
Liberally afforded to the Jews after the captivity kjv@Ezra:6:9 kjv@Ezra:7:22
Illustrative
Of saints kjv@Matthew:5:13
Of grace in the heart kjv@Mark:9:50
Of wisdom in speech kjv@Colossians:4:6
(Without savour,) of graceless professors kjv@Matthew:5:13 kjv@Mark:9:50
(Pits of,) of desolation kjv@Zephaniah:2:9
Salted with fire,) of preparation of the wicked for destruction kjv@Mark:9:49
Salutations @ Antiquity of kjv@Genesis:18:2 kjv@Genesis:19:1
Were given
By brethren to each other kjv@1Samuel:17:22
By inferiors to their superiors kjv@Genesis:47:7
By superiors to inferiors kjv@1Samuel:30:21
By all passers-by kjv@1Samuel:10:3 kjv@1Samuel:10:4 kjv@Psalms:129:8
On entering a house kjv@Judges:18:15 kjv@Matthew:10:12 kjv@Luke:1:40 kjv@Luke:1:41 kjv@Luke:1:44
Often sent through messengers kjv@1Samuel:25:5 kjv@1Samuel:25:14 kjv@2Samuel:8:10
Often sent by letter kjv@Romans:16:21-23 kjv@1Corinthians:16:21 kjv@Colossians:4:18 kjv@2Thessalonians:3:17
Denied to persons of bad character kjv@2John:1:10
Persons in haste excused from giving or receiving kjv@2Kings:4:29 kjv@Luke:10:24
Expressions used as
Peace be with thee kjv@Judges:19:20
Peace to thee, and peace to thine house, and peace to all that thou hast kjv@1Samuel:25:6
Peace be to this house kjv@Luke:10:5
The Lord be with you kjv@Ruth:2:4
The Lord bless thee kjv@Ruth:2:4
The blessing of the Lord be upon you, we bless you in the name of the Lord kjv@Psalms:129:8
Blessed be thou of the Lord kjv@1Samuel:15:13
God be gracious to thee kjv@Genesis:43:29
Art thou in health? kjv@2Samuel:20:9
Hail kjv@Matthew:26:49 kjv@Luke:1:28
All hail kjv@Matthew:28:9
Often perfidious kjv@2Samuel:20:9 kjv@Matthew:26:49
Given to Christ in derision kjv@Matthew:27:29 kjv@Matthew:15:18
Often accompanied by
Falling on the neck and kissing kjv@Genesis:33:4 kjv@Genesis:45:14 kjv@Genesis:45:15 kjv@Luke:15:20
Laying hold of the bear with the right hand kjv@2Samuel:20:9
Bowing frequently to the ground kjv@Genesis:33:3
Embracing and kissing the feet kjv@Matthew:28:9 kjv@Luke:7:38 kjv@Luke:7:45
Touching the hem of the garment kjv@Matthew:14:36
Falling prostrate on the ground kjv@Esther:8:3 kjv@Matthew:2:11 kjv@Luke:8:41
Kissing the dust kjv@Psalms:72:9 kjv@Isaiah:49:23
The Jews condemned for giving, only to their countrymen kjv@Matthew:5:47
The Pharisees condemned for seeking, in public kjv@Matthew:23:7 kjv@Mark:12:38
Salvation @ Is of God kjv@Psalms:3:8 kjv@Psalms:37:39 kjv@Jeremiah:3:23
Is of the purpose of God kjv@2Timothy:1:9
Is of the appointment of God kjv@1Thessalonians:5:9
God is willing to give kjv@1Timothy:2:4
Is by Christ kjv@Isaiah:63:9 kjv@Ephesians:5:23
Is by Christ alone kjv@Isaiah:45:21 kjv@Isaiah:45:22 kjv@Isaiah:59:16 kjv@Acts:4:12
Announced after the fall kjv@Genesis:3:15
Of Israel, predicted kjv@Isaiah:35:4 kjv@Isaiah:45:17 kjv@Zechariah:9:16 kjv@Romans:11:26
Of the Gentiles, predicted kjv@Isaiah:45:22 kjv@Isaiah:49:6 kjv@Isaiah:52:10
Revealed in the gospel kjv@Ephesians:1:13 kjv@2Timothy:1:10
Came to the Gentiles through the fall of the Jews kjv@Romans:11:11
Christ
The Captain of kjv@Hebrews:2:10
The Author of kjv@Hebrews:5:9
Appointed for kjv@Isaiah:49:6
Raised up for kjv@Luke:1:69
Has kjv@Zechariah:9:9
Brings, with him kjv@Isaiah:62:11 kjv@Luke:19:9
Mighty to effect kjv@Isaiah:63:1 kjv@Hebrews:7:25
Came to effect kjv@Matthew:18:11 kjv@1Timothy:1:15
Died to effect kjv@John:3:14 kjv@John:3:15 kjv@Galatians:1:4
Exalted to give kjv@Acts:5:31
Is not by works kjv@Romans:11:6 kjv@Ephesians:2:9 kjv@2Timothy:1:9 kjv@Titus:3:5
Is of grace kjv@Ephesians:2:5 kjv@Ephesians:2:8 kjv@2Timothy:1:9 kjv@Titus:2:11
Is of love kjv@Romans:5:8 kjv@1John:4:9 kjv@1John:4:10
Is of mercy kjv@Psalms:6:4 kjv@Titus:3:5
Is of the long-suffering of God kjv@2Peter:3:15
Is through faith in Christ kjv@Mark:16:16 kjv@Acts:16:31 kjv@Romans:10:9 kjv@Ephesians:2:8 kjv@1Peter:1:5
Reconciliation to God, a pledge of kjv@Romans:5:10
Is deliverance from
Sin kjv@Matthew:1:21 kjv@1John:3:5
Uncleanness kjv@Ezekiel:36:29
The devil kjv@Colossians:2:15 kjv@Hebrews:2:14 kjv@Hebrews:2:15
Wrath kjv@Romans:5:9 kjv@1Thessalonians:1:10
This present evil world kjv@Galatians:1:4
Enemies kjv@Luke:1:71 kjv@Luke:1:74
Eternal death kjv@John:3:16 kjv@John:3:17
Confession of Christ necessary to kjv@Romans:10:10
Regeneration necessary to kjv@John:3:3
Final perseverance necessary to kjv@Matthew:10:22
Described as
Great kjv@Hebrews:2:3
Glorious kjv@2Timothy:2:10
Common kjv@Jude:1:3
From generation to generation kjv@Isaiah:51:8
To the uttermost kjv@Hebrews:7:25
Eternal kjv@Isaiah:45:17 kjv@Isaiah:51:6 kjv@Hebrews:5:9
Searched into and exhibited by the prophets kjv@1Peter:1:10
The gospel is the power of God to kjv@Romans:1:16 kjv@1Corinthians:1:18
Preaching the word is the appointed means of kjv@1Corinthians:1:21
The Scriptures are able to make wise to kjv@2Timothy:3:15 kjv@James:1:21
Now is the day of kjv@Isaiah:49:8 kjv@2Corinthians:6:2
From sin, to be worked out with fear and trembling kjv@Philippians:2:12
Saints
Chosen to kjv@2Thessalonians:2:13 kjv@2Timothy:1:9
Appointed to obtain kjv@1Thessalonians:5:9
Are heirs of kjv@Hebrews:1:14
Have, through grace kjv@Acts:15:11
Have a token of, in their patient suffering for Christ kjv@Philippians:1:28 kjv@Philippians:1:29
Kept by the power of God to kjv@1Peter:1:5
Beautified with kjv@Psalms:149:4
Clothed with kjv@Isaiah:61:10
Satisfied by kjv@Luke:2:30
Love kjv@Psalms:40:16
Hope for kjv@Lamentations:3:26 kjv@Romans:8:24
Wait for kjv@Genesis:49:18 kjv@Lamentations:3:26
Long for kjv@Psalms:119:81 kjv@Psalms:119:174
Earnestly look for kjv@Psalms:119:123
Daily approach nearer to kjv@Romans:13:11
Receive, as the end of their faith kjv@1Peter:1:9
Welcome the tidings of kjv@Isaiah:52:7 kjv@Romans:10:15
Pray to be visited with kjv@Psalms:85:7 kjv@Psalms:106:4 kjv@Psalms:119:41
Pray for the assurance of kjv@Psalms:35:3
Pray for a joyful sense of kjv@Psalms:51:12
Evidence, by works kjv@Hebrews:6:9 kjv@Hebrews:6:10
Ascribe, to God kjv@Psalms:25:5 kjv@Isaiah:12:2
Praise God for kjv@1Chronicles:16:23 kjv@Psalms:96:2
Commemorate, with thanks kjv@Psalms:116:12
Rejoice in kjv@Psalms:9:14 kjv@Psalms:21:1 kjv@Isaiah:25:9
Glory in kjv@1Corinthians:1:31 kjv@Galatians:6:14
Declare kjv@Psalms:40:10 kjv@Psalms:71:15
Godly sorrow works repentance to kjv@2Corinthians:7:10
All the earth shall see kjv@Isaiah:52:10 kjv@Luke:3:6
Ministers
Give the knowledge of kjv@Luke:1:77
Show the way of kjv@Acts:16:17
Should exhort to kjv@Ezekiel:3:18 kjv@Ezekiel:3:19 kjv@Acts:2:40
Should labour to lead others to kjv@Romans:11:14
Should be clothed in kjv@2Chronicles:6:41 kjv@Psalms:132:16
Should use self-denial to lead others to kjv@1Corinthians:9:22
Should endure suffering that the elect may obtain kjv@2Timothy:2:10
Are a sweet savour of Christ to God, in those who obtain kjv@2Corinthians:2:15
The heavenly host ascribe, to God kjv@Revelation:7:10 kjv@Revelation:19:1
Sought in vain from
Idols kjv@Isaiah:45:20 kjv@Jeremiah:2:28
Earthly power kjv@Jeremiah:3:23
No escape for those who neglect kjv@Hebrews:2:3
Is far off from the wicked kjv@Psalms:119:155 kjv@Isaiah:59:11
Illustrated by
A rock kjv@Deuteronomy:32:15 kjv@2Samuel:22:47 kjv@Psalms:95:1
A horn kjv@Psalms:18:2 kjv@Luke:1:69
A tower kjv@2Samuel:22:51
A helmet kjv@Isaiah:59:17 kjv@Ephesians:6:17
A shield kjv@2Samuel:22:36
A lamp kjv@Isaiah:62:1
A cup kjv@Psalms:116:13
Clothing kjv@2Chronicles:6:41 kjv@Psalms:132:16 kjv@Psalms:149:4 kjv@Isaiah:61:10
Wells kjv@Isaiah:12:3
Walls and bulwarks kjv@Isaiah:26:1 kjv@Isaiah:60:18
Chariots kjv@Habakkuk:3:8
A victory kjv@1Corinthians:15:57
Typified kjv@Numbers:21:4-9 kjv@John:3:14 kjv@John:3:15
Samaria, Ancient @ The territory of Ephraim and Manasseh properly so called kjv@Joshua:17:17 kjv@Joshua:17:18 kjv@Isaiah:28:1
The whole kingdom of Israel sometimes called kjv@Ezekiel:16:46 kjv@Ezekiel:16:51 kjv@Hosea:8:5 kjv@Hosea:8:6
Had many cities kjv@1Kings:13:32
Samaria the capital of
Built by Omri king of Israel kjv@1Kings:16:23 kjv@1Kings:16:24
Called after Shemer the owner of the hill on which it was built kjv@1Kings:16:24
Called the mountain of Samaria kjv@Amos:4:1 kjv@Amos:6:1
Called the head of Ephraim kjv@Isaiah:7:9
Kings of Israel sometime took their titles from kjv@1Kings:21:1 kjv@2Kings:1:3
The residence of the kings of Israel kjv@1Kings:16:29 kjv@2Kings:1:2 kjv@2Kings:3:1 kjv@2Kings:3:6
The burial place of the kings of Israel kjv@1Kings:16:28 kjv@1Kings:22:37 kjv@2Kings:13:13
Was a fenced city, and well provided with arms kjv@2Kings:10:2
The pool of Samaria near to kjv@1Kings:22:38
The prophet Elisha dwelt in kjv@2Kings:2:25 kjv@2Kings:5:3 kjv@2Kings:6:32
Besieged by Benhadad kjv@1Kings:20:1-12
Deliverance of, predicted kjv@1Kings:20:13 kjv@1Kings:20:14
Deliverance of, effected kjv@1Kings:20:15-21
Besieged again by Benhadad kjv@2Kings:6:24
Suffered severely from famine kjv@2Kings:6:25-29
Elisha predicted plenty in kjv@2Kings:7:1 kjv@2Kings:7:2
Delivered by miraculous means kjv@2Kings:7:6 kjv@2Kings:7:7
Remarkable plenty in, as foretold by Elisha kjv@2Kings:7:16-20
Besieged and taken by Shalmaneser kjv@2Kings:17:5 kjv@2Kings:17:6 kjv@2Kings:18:9 kjv@2Kings:18:10
A mountainous country kjv@Jeremiah:31:5 kjv@Amos:3:9
People of characterised as
Proud and arrogant kjv@Isaiah:9:9
Corrupt and wicked kjv@Ezekiel:16:46 kjv@Ezekiel:16:47 kjv@Hosea:7:1 kjv@Amos:3:9 kjv@Amos:3:10
Idolatrous kjv@Ezekiel:23:5 kjv@Amos:8:14 kjv@Micah:1:7
Predictions respecting its destruction kjv@Isaiah:8:4 kjv@Isaiah:9:11 kjv@Isaiah:9:12 kjv@Hosea:13:16 kjv@Amos:3:11 kjv@Amos:3:12 kjv@Micah:1:6
Inhabitants of, carried captive to Assyria kjv@2Kings:17:6 kjv@2Kings:17:23 kjv@2Kings:18:11
Repeopled from Assyria kjv@2Kings:17:24 kjv@2Kings:17:25
Samaria, Modern @ Situated between Judea and Galilee kjv@Luke:17:11 kjv@John:4:3 kjv@John:4:4
Had many cities kjv@Matthew:10:5 kjv@Luke:9:52
Cities of, mentioned in scripture
Samaria kjv@Acts:8:5
Sychar kjv@John:4:5
Antipatris kjv@Acts:23:31
Christ preached in kjv@John:4:39-42
Christ at first forbade his disciples to visit kjv@Matthew:10:5
Christ after his resurrection commanded the gospel to be preached in kjv@Acts:1:8
Inhabitants of
Their true descent kjv@2Kings:17:24 kjv@Ezra:4:9 kjv@Ezra:4:10
Boasted descent from Jacob kjv@John:4:12
Professed to worship God kjv@Ezra:4:2
Their religion mixed with idolatry kjv@2Kings:17:41 kjv@John:4:22
Worshipped on Mount Gerizim kjv@John:4:20
Opposed the Jews after their return from captivity kjv@Nehemiah:4:1-18
Expected the Messiah kjv@John:4:25 kjv@John:4:29
Were superstitious kjv@Acts:8:9-11
More humane and grateful than the Jews kjv@Luke:10:33-36 kjv@Luke:17:16-18
Abhorred by the Jews kjv@John:8:48
Had no intercourse or dealings with the Jews kjv@Luke:9:52 kjv@Luke:9:53 kjv@John:4:9
Ready to hear and embrace the gospel kjv@John:4:39-42 kjv@Acts:8:6-8
The persecuted Christians fled to kjv@Acts:8:1
The gospel first preached in, by Philip kjv@Acts:8:5
Many Christian churches in kjv@Acts:9:31
Sanctification @ Is separation to the service of God kjv@Psalms:4:3 kjv@2Corinthians:6:17
Effected by
God kjv@Ezekiel:37:28 kjv@1Thessalonians:5:23 kjv@Jude:1:1
Christ kjv@Hebrews:2:11 kjv@Hebrews:13:12
The Holy Spirit kjv@Romans:15:16 kjv@1Corinthians:6:11
In Christ kjv@1Corinthians:1:2
Through the atonement of Christ kjv@Hebrews:10:10 kjv@Hebrews:13:12
Through the word of God kjv@John:17:17 kjv@John:17:19 kjv@Ephesians:5:26
Christ made, of God, to us kjv@1Corinthians:1:30
Saints elected to salvation through kjv@2Thessalonians:2:13 kjv@1Peter:1:2
All saints are in a state of kjv@Acts:20:32 kjv@Acts:26:18 kjv@1Corinthians:6:11
The Church made glorious by kjv@Ephesians:5:26 kjv@Ephesians:5:27
Should lead to
Mortification of sin kjv@1Thessalonians:4:3 kjv@1Thessalonians:4:4
Holiness kjv@Romans:6:22 kjv@Ephesians:5:7-9
Offering up of saints acceptable through kjv@Romans:15:16
Saints fitted for the service of God by kjv@2Timothy:2:21
God wills all saints to have kjv@1Thessalonians:4:3
Ministers
Set apart to God's service by kjv@Jeremiah:1:5
Should pray that their people may enjoy complete kjv@1Thessalonians:5:23
Should exhort their people to walk in kjv@1Thessalonians:4:1 kjv@1Thessalonians:4:3
None can inherit the kingdom of God without kjv@1Corinthians:6:9-11
Typified kjv@Genesis:2:3 kjv@Exodus:13:2 kjv@Exodus:19:14 kjv@Exodus:40:9-15 kjv@Leviticus:27:14-16
tcr.1:
naves:
SABBATH @
- Signifying a period of rest kjv@Genesis:2:2-3; kjv@Leviticus:23; 25; kjv@Genesis:26:34-35
- Preparations for the kjv@Exodus:16:22; kjv@Matthew:27:62; kjv@Mark:15:42; kjv@Luke:23:54; kjv@John:19:31
- Religious usages on the kjv@Genesis:2:3; kjv@Mark:6:2; kjv@Luke:4:16 kjv@Luke:4:31 kjv@Luke:6:6; kjv@Luke:13:10; kjv@Acts:13:14
- Sacrifices on the kjv@Numbers:28:9-10; kjv@Ezekiel:46:4-5
- UNCLASSIFIED SCRIPTURES RELATING TO kjv@Genesis:2:2-3; kjv@Exodus:16:5 kjv@Exodus:16:23-30 kjv@Exodus:20:8-11; kjv@Exodus:23:12; kjv@Exodus:31:13-17; kjv@Exodus:34:21; kjv@Exodus:35:2-3; kjv@Leviticus:16:29-31; kjv@Leviticus:19:3 kjv@Leviticus:19:30 kjv@Leviticus:23:1-3 kjv@Leviticus:23:27-32 kjv@Leviticus:24:8; kjv@Leviticus:26:2-34 kjv@Leviticus:26:35; kjv@Numbers:15:32-36; kjv@Numbers:28:9-10; kjv@Deuteronomy:5:12-15; kjv@2Kings:4:23; kjv@1Chronicles:9:32; kjv@2Chronicles:36:21; kjv@Nehemiah:9:13-14; kjv@Nehemiah:10:31; kjv@Nehemiah:13:15-22; kjv@Psalms:92:1-15; kjv@Psalms:118:24; kjv@Isaiah:1:13; kjv@Isaiah:56:2-4-7; kjv@Isaiah:58:13-14; kjv@Isaiah:66:23; kjv@Jeremiah:17:21-22 kjv@Jeremiah:17:24-27; kjv@Lamentations:1:7; kjv@Ezekiel:20:12-13 kjv@Ezekiel:20:16 kjv@Ezekiel:20:20 kjv@Ezekiel:20:Ezekiel:2:6; 21, 24; kjv@Ezekiel:22:8; kjv@Ezekiel:23:38; kjv@Ezekiel:44:24; kjv@Ezekiel:46:1-3; kjv@Hosea:2:11; kjv@Amos:8:5; kjv@Matthew:12:1-8-10-12; kjv@Matthew:24:20; kjv@Mark:2:27-28; kjv@Mark:6:2; kjv@Mark:16:1; kjv@Luke:4:16 kjv@Luke:4:31 kjv@Luke:6:1-10; kjv@Luke:13:10-17; kjv@Luke:14:1-6; kjv@Luke:23:54-56; kjv@John:5:5-14; kjv@John:7:21-24; kjv@John:9:1-34; kjv@John:19:31; kjv@Acts:13:14 kjv@Acts:13:27, 42, 44; kjv@Acts:15:21; kjv@Acts:16:13; kjv@Acts:17:2; kjv@Acts:18:4; kjv@Colossians:2:16; kjv@Hebrews:4:4 kjv@Hebrews:4:9
- OBSERVANCE OF .By Moses kjv@Numbers:15:32-34 .By Nehemiah kjv@Nehemiah:13:15 kjv@Nehemiah:13:21 .By the women preparing to embalm the corpse of Jesus kjv@Luke:23:56 .By Paul kjv@Acts:13:14 .By the disciples kjv@Acts:16:13 .By John kjv@Revelation:1:10
- VIOLATIONS OF .INSTANCES OF .Gathering manna kjv@Exodus:16:27 .Gathering sticks kjv@Numbers:15:32 .Men of Tyre kjv@Nehemiah:13:16 .The inhabitants of Jerusalem kjv@Jeremiah:17:21-23
SABBATH DAY'S JOURNEY @
- About two-thousand paces kjv@Acts:1:12
SABBATIC YEAR @ -(A rest that reoccurs every seventh year)
- Called YEAR OF RELEASE kjv@Deuteronomy:15:9; kjv@Deuteronomy:31:10
- Ordinances concerning kjv@Exodus:23:9-11; Leviticus:25
- Israelite bondservants set free in kjv@Exodus:21:2; kjv@Deuteronomy:15:12; kjv@Jeremiah:34:14
- Creditors required to release debtors in kjv@Deuteronomy:15:1-6 kjv@Deuteronomy:15:12-18 kjv@Nehemiah:10:31
- Ordinances concerning instruction in the law during kjv@Deuteronomy:31:10-13; kjv@Nehemiah:8:18
- Punishment to follow violation of the ordinances concerning kjv@Leviticus:26:34 kjv@Leviticus:26:Leviticus:35 with kjv@Leviticus:26:32-41; kjv@Jeremiah:34:12-22
-
See JUBILEE
SABEANS @
- A people who invaded the land of Uz kjv@Job:1:15; kjv@Isaiah:43:3
- Giants among kjv@Isaiah:45:14
- Prophecies concerning kjv@Isaiah:43:3; kjv@Joel:3:8
- Proverbial drunkards kjv@Ezekiel:23:42
-
See SHEBA
SABTA @
- Also called SABTAH
- Son of Cush kjv@Genesis:10:7; kjv@1Chronicles:1:9
SABTECHA @
- Son of Cush kjv@Genesis:10:7; kjv@1Chronicles:1:9
SACAR @
-1. Father of Ahiam kjv@1Chronicles:11:35 .Called SHARAR kjv@2Samuel:23:33
-2. A Korhite .Son of Obed-edom kjv@1Chronicles:26:4
SACKBUT @
- A stringed musical instrument kjv@Daniel:3:5-7 kjv@Daniel:3:10 kjv@Daniel:3:15
-
See MUSIC,_INSTRUMENTS_OF
SACKCLOTH @
- A symbol of mourning kjv@1Kings:20:31-32; kjv@Job:16:15; kjv@Isaiah:15:3; kjv@Jeremiah:4:8; kjv@Jeremiah:6:26; kjv@Jeremiah:49:3; kjv@Lamentations:2:10; kjv@Ezekiel:7:18; kjv@Daniel:9:3; kjv@Joel:1:8
- Worn by Jacob when it was reported to him that Joseph had been devoured by wild animals kjv@Genesis:37:34
- Animals covered with, at a time of national mourning kjv@Jonah:3:8
-
See MOURNING
SACRIFICES
SACRILEGE @ -(Profaning holy things)
- Forbidden kjv@Leviticus:19:8; kjv@1Corinthians:3:17; kjv@Titus:1:11; kjv@1Peter:5:2
SADDUCEES @ -(A sect of the Jews)
- Rebuked by John the Baptist kjv@Matthew:3:7-9; kjv@Luke:3:7-9
- Reject the doctrine of the resurrection kjv@Matthew:22:23-34; kjv@Mark:12:18-27; kjv@Luke:20:27-40; kjv@Acts:23:7-8
- Jesus warns his disciples against kjv@Matthew:16:6-12
- Persecute the apostles kjv@Acts:4:1-3; kjv@Acts:5:17-33
SADOC @
- An ancestor of Joseph kjv@Matthew:1:14
SAILORS @
-
See MARINERS
SAINTS @
-
See RIGHTEOUS
SALAH @
- Also called SALA and SHELAH
- Son of Arphaxad and an ancestor of Joseph kjv@Genesis:10:24; kjv@Genesis:11:12-15; kjv@1Chronicles:1:18 kjv@1Chronicles:1:24 kjv@Luke:3:35
SALAMIS @ -(A city of the island of Cyprus)
- Paul and Barnabas preach in kjv@Acts:13:4-5
SALATHIEL @
-
See SHEALTIEL
SALCAH @
- Also called SALCHAH
- A city of the tribe of Gad kjv@Deuteronomy:3:10; kjv@Joshua:12:5; kjv@Joshua:13:11; kjv@1Chronicles:5:11
SALEM @
-
See JERUSALEM
SALIM @
- A city which is near Aenon kjv@John:3:23
SALLAI @
-1. A Benjamite living in Jerusalem kjv@Nehemiah:11:8
-2. A priest who returned to Jerusalem with Zerubbabel kjv@Nehemiah:12:20 .Called SALLU kjv@Nehemiah:12:7
SALLU @
-1. A Benjamite living in Jerusalem kjv@1Chronicles:9:7; kjv@Nehemiah:11:7
-2. SALLU .
See SALLAI
SALMA @
-1. Son of Caleb kjv@1Chronicles:2:51 kjv@1Chronicles:2:54
-2. Called also SALMON .Father of Boaz kjv@Ruth:4:20-21; kjv@1Chronicles:2:11 .In the lineage of Joseph kjv@Matthew:1:4-5; kjv@Luke:3:32
SALMON @
-1. A hill kjv@Psalms:68:14
-2. SALMON .
See SALMA
SALMONE @
- A promontory of the island of Crete kjv@Acts:27:7
SALOME @
- Mother of James and John kjv@Matthew:27:56; with_Mark:15:40; with_Mark:16:1
- Asks Jesus to promote her sons kjv@Matthew:20:20-21
- Present at the crucifixion of Jesus of Nazareth kjv@Mark:15:40
- Present at the gravesite of Jesus kjv@Mark:16:1-2
SALT @
- Lot's wife turned into a pillar of kjv@Genesis:19:26
- The city of Salt kjv@Joshua:15:62
- The valley of salt kjv@2Samuel:8:13; kjv@2Kings:14:7
- Salt Sea kjv@Genesis:14:3; kjv@Numbers:34:12; kjv@Deuteronomy:3:17; kjv@Joshua:3:16; kjv@Joshua:12:3; kjv@Joshua:15:2
- Salt pits kjv@Zephaniah:2:9
- All animal sacrifices were required to be seasoned with kjv@Leviticus:2:13; kjv@Ezra:6:9; kjv@Ezekiel:43:24; kjv@Mark:9:49
- Used in ratifying covenants kjv@Numbers:18:19; kjv@2Chronicles:13:5
- Elisha throws, into the pool of Jericho, to purify it kjv@2Kings:2:20-21
- FIGURATIVE .Of the saving efficacy of the ekklesia of Christ kjv@Matthew:5:13; kjv@Mark:9:49-50; kjv@Luke:14:34 .Of wise behavior kjv@Colossians:4:6
SALUTATIONS @
- By kissing kjv@2Samuel:20:9; kjv@Matthew:26:49
- By bowing kjv@Genesis:18:2; kjv@Genesis:19:1-2; kjv@Genesis:23:7; kjv@Genesis:27:29; kjv@Genesis:33:3; kjv@Genesis:37:10; kjv@Genesis:41:43; kjv@Genesis:43:26-28; kjv@Genesis:49:8; kjv@1Samuel:25:23; kjv@2Samuel:18:28; kjv@1Kings:1:16; kjv@Esther:8:3; kjv@Matthew:2:11; kjv@Mark:5:22
- By letter kjv@1Corinthians:16:21; kjv@2Corinthians:13:13; kjv@Colossians:4:18; kjv@Philippians:4:21; kjv@2Thessalonians:3:17; kjv@2John:1:13; kjv@3John:1:14
- To rulers .
See KINGS
-
See MANNERS
SALVATION @
- ILLUSTRATED BY .A horn kjv@Psalms:18:2; kjv@Luke:1:69 .A tower kjv@2Samuel:22:51 .A helmet kjv@Isaiah:59:17; kjv@Ephesians:6:17 .A shield kjv@2Samuel:22:36 .A lamp kjv@Isaiah:62:1 .A cup kjv@Psalms:116:13 .Clothing kjv@2Chronicles:6:41; kjv@Psalms:132:16; kjv@Psalms:149:4; kjv@Isaiah:61:10 .Wells kjv@Isaiah:12:3 .Walls and bulwarks kjv@Isaiah:26:1; kjv@Isaiah:60:18 .Chariots kjv@Habbakkuk:3:8 .A victory kjv@1Corinthians:15:57 .Typified by the bronze serpent kjv@Numbers:21:4-9; with_John:3:14-15 .
See ATONEMENT
- UNCLASSIFIED SCRIPTURES RELATING TO kjv@Genesis:12:1-3; kjv@Exodus:15:2; kjv@Deuteronomy:30:19-20; kjv@Deuteronomy:32:15; kjv@2Samuel:14:14; kjv@1Kings:8:41-43; kjv@1Chronicles:16:35; kjv@2Chronicles:6:41; kjv@Psalms:3:8; kjv@Psalms:36:8-9; kjv@Psalms:37:39; kjv@Psalms:46:4; kjv@Psalms:63:5-6; kjv@Psalms:65:4; kjv@Psalms:68:18-20; kjv@Psalms:86:13; kjv@Psalms:90:14; kjv@Psalms:91:16; kjv@Psalms:95:1; kjv@Psalms:98:2-3; kjv@Psalms:106:8; kjv@Psalms:107:9; kjv@Psalms:121:1-8; kjv@Psalms:132:16; kjv@Proverbs:1:20-21; kjv@Proverbs:8:1-5; kjv@Proverbs:9:1-6; kjv@Isaiah:1:18; kjv@Isaiah:2:5; kjv@Isaiah:29:18 kjv@Isaiah:29:Isaiah:25:6-7; 19, 24; kjv@Isaiah:32:1-4; kjv@Isaiah:35:8; kjv@Isaiah:44:3; kjv@Isaiah:45:17; kjv@Isaiah:46:12-13; kjv@Isaiah:49:10-11; kjv@Isaiah:50:10; kjv@Isaiah:51:4-5; kjv@Isaiah:55:1-3 kjv@Isaiah:55:Isaiah:52:10 kjv@Isaiah:52:15 6, 7; kjv@Isaiah:56:1 kjv@Isaiah:56:6-8 kjv@Isaiah:57:18-19; kjv@Isaiah:61:1-3; kjv@Isaiah:63:9; kjv@Jeremiah:3:23; kjv@Jeremiah:21:8; kjv@Ezekiel:18:32; kjv@Joel:2:32; kjv@Amos:5:4; kjv@Zechariah:14:8; kjv@Malachi:4:2; kjv@Matthew:1:21; kjv@Matthew:3:9; kjv@Matthew:11:28-30; kjv@Matthew:18:14; kjv@Matthew:22:9 kjv@Matthew:22:Matthew:21:31; 10, 14; kjv@Matthew:23:37; kjv@Matthew:24:14; kjv@Matthew:28:19; kjv@Mark:2:17; kjv@Luke:2:10 kjv@Luke:2:Luke:16:15-16; 31, 32; kjv@Luke:3:6; kjv@Luke:5:31-32; kjv@Luke:7:47; kjv@Luke:13:29-30; kjv@Luke:14:16-24; kjv@Luke:15:2-4-32; kjv@Luke:19:10; kjv@Luke:24:47; kjv@John:1:7; kjv@John:3:14-17; kjv@John:4:14 kjv@John:4:22 kjv@John:5:40; kjv@John:6:35-37; kjv@John:7:37-38; kjv@John:10:16; kjv@John:11:51-52; kjv@John:12:32; kjv@John:15:4-5; kjv@Acts:2:39; kjv@Acts:4:12; kjv@Acts:5:20; kjv@Acts:13:26 kjv@Acts:13:38, kjv@Acts:11:17-18; 39, 47; kjv@Acts:16:17 kjv@Acts:16:Acts:15:7-9-11; 30, 31; kjv@Acts:20:21; kjv@Romans:1:5 kjv@Romans:1:14, kjv@Romans:28:28; 16, 17; kjv@Romans:2:26; kjv@Romans:3:21-26-28-30; kjv@Romans:5:1 kjv@Romans:5:Romans:4:1-25; 2, 15-21; kjv@Romans:7:24-25; kjv@Romans:9:30-33; kjv@Romans:10:4 kjv@Romans:10:8-13 kjv@Romans:11:1-36; kjv@Romans:15:9 kjv@Romans:15:16 kjv@1Corinthians:1:18; kjv@1Corinthians:6:11; kjv@2Corinthians:5:17 kjv@2Corinthians:5:20 kjv@2Corinthians:6:1 kjv@2Corinthians:6:17 kjv@2Corinthians:7:10; kjv@Galatians:1:4; kjv@Galatians:2:16; kjv@Ephesians:1:9 kjv@Ephesians:1:Ephesians:3:1-28; 10, 13; kjv@Ephesians:2:1-3-5 kjv@Ephesians:2:8 kjv@Ephesians:2:9 kjv@Ephesians:2:14, 15, 17; kjv@Ephesians:3:6 kjv@Ephesians:3:9 kjv@Ephesians:5:14; kjv@Philippians:2:12; kjv@Philippians:3:7-11; kjv@Colossians:1:5-6 kjv@Colossians:1:20-23 kjv@Colossians:1:26 kjv@Colossians:1:27; kjv@Colossians:3:11; kjv@1Thessalonians:5:8-10; kjv@2Thessalonians:2:13-14; kjv@1Timothy:1:13-15 kjv@1Timothy:1:16; kjv@1Timothy:2:3-6; kjv@1Timothy:4:10; kjv@2Timothy:1:9-10; kjv@2Timothy:2:10; kjv@2Timothy:3:15; kjv@Titus:2:11; kjv@Titus:3:3-7; kjv@Hebrews:1:14; kjv@Hebrews:2:3 kjv@Hebrews:2:10 kjv@Hebrews:4:1-10; kjv@Hebrews:5:9; kjv@Hebrews:7:25; kjv@James:1:21; kjv@1Peter:1:5 kjv@1Peter:1:9, 10; kjv@2Peter:3:9 kjv@2Peter:3:15 kjv@1John:2:25; kjv@1John:4:9-10; kjv@1John:5:11; kjv@Jude:1:3; kjv@Revelation:3:17-18 kjv@Revelation:3:20; kjv@Revelation:5:9; kjv@Revelation:7:9-10; kjv@Revelation:14:6; kjv@Revelation:21:6; kjv@Revelation:22:17 .
See ADOPTION .
See REDEMPTION .
See REGENERATION .
See SANCTIFICATION
- CONDITIONS OF kjv@Matthew:3:2; kjv@Matthew:18:3; kjv@Matthew:19:16-21; kjv@Matthew:24:13; kjv@Mark:1:4; kjv@Luke:3:8; kjv@Luke:14:25-33; kjv@Luke:18:18-26; kjv@John:3:3-12-14-18; kjv@John:6:28 kjv@John:6:John:5:24; 29, 47; kjv@John:9:35; kjv@John:11:25-26; kjv@John:12:36; kjv@John:20:31; kjv@Acts:2:38; kjv@Acts:3:19 kjv@Acts:3:23 .
See BLESSINGS,_CONTINGENT_UPON_OBEDIENCE .
See FAITH .
See OBEDIENCE .
See REPENTANCE .
See PERSEVERANCE
- PLAN OF kjv@John:6:37 kjv@John:6:44, kjv@Mark:4:11; 45, 65; kjv@Mark:17:4; kjv@Mark:18:11; kjv@Mark:19:28-30; kjv@Acts:3:18; kjv@Acts:17:3; kjv@Romans:1:16-17; kjv@Romans:10:3-9; kjv@Romans:16:25-26; kjv@1Corinthians:1:21-25; kjv@1Corinthians:2:7-9; kjv@2Corinthians:5:18-19; kjv@Galatians:4:4-5; kjv@Ephesians:1:3-23; kjv@Ephesians:2:4-10; kjv@Ephesians:3:1-11; kjv@Ephesians:6:19; kjv@Colossians:1:19-23 kjv@Colossians:1:26, 27; kjv@2Thessalonians:2:13-14; kjv@1Timothy:3:16; kjv@2Timothy:1:9-10; kjv@Hebrews:2:9-10 kjv@Hebrews:2:14-18; kjv@Hebrews:6:17-20; kjv@Revelation:5:2-5; kjv@Revelation:10:7 .
See JESUS,_MISSION_OF .
See REDEMPTION .
See REGENERATION .
See SANCTIFICATION .
See SIN,_FORGIVENESS_OF
SAMARIA @
-1. City of, built by Omri kjv@1Kings:16:24 .Capitol of the kingdom of the ten tribes kjv@1Kings:16:29; kjv@1Kings:22:51; kjv@2Kings:13:1 kjv@2Kings:13:10 kjv@2Kings:15:8 .Besieged by Ben-hadad kjv@1Kings:20; 2Kings:6:24-33; 7 .The king of Syria is led into, by Elisha, who miraculously blinds him and his army kjv@2Kings:6:8-23 .Ahab ruled in .
See AHAB .
See JEZEBEL .Besieged by Shalmaneser, king of Assyria, for three years; captured; the people carried away to Halah and Habor, cities of the Medes kjv@2Kings:17:5-6; kjv@2Kings:18:9-11 .Idolatry of kjv@1Kings:16:32; kjv@2Kings:13:6 .Temple of, destroyed kjv@2Kings:10:17-28; kjv@2Kings:23:19 .Paul and Barnabas preach in kjv@Acts:15:3 .Visited by Philip, Peter, and John kjv@Acts:8:5-25
-2. Country of kjv@Isaiah:7:9 .Foreign colonies distributed among the cities of, by the king of Assyria kjv@2Kings:17:24-41; kjv@Ezra:4:9-10 .Roads through, from Judaea into Galilee kjv@Luke:17:11; kjv@John:4:3-8 .Jesus travels through kjv@John:4:1-42 .Jesus heals lepers in kjv@Luke:17:11-19 .The Good Samaritan from kjv@Luke:10:33-35 .No dealings between the Jews and the inhabitants of kjv@John:4:9 .Samaritans were expecting the Messiah kjv@John:4:25 .Disciples made from the inhabitants of kjv@Acts:8:5-8 kjv@Acts:8:John:4:39-42; 14-17, 25 .Jesus forbids the apostles to preach in the cities of kjv@Matthew:10:5
SAMGAR
- NEBO @ -(A prince of Babylon)
- At the siege of Jerusalem kjv@Jeremiah:39:3
SAMLAH @
- One of the ancient kings of Edom kjv@Genesis:36:36-37; kjv@1Chronicles:1:47-48
SAMOS @ -(An island in the Aegean Sea)
- Visted briefly by Paul kjv@Acts:20:15
SAMOTHRACIA (SAMOTHRACE) @ -(An island in the Aegean Sea)
- Visited briefly by Paul kjv@Acts:16:11
SAMSON @
- A judge (leader, hero) of Israel kjv@Judges:16:31
- A Danite, son of Manoah; miraculous birth of; a Nazarite from his mother's womb; the mother forbidden to drink wine or strong drink, or to eat any ceremonially unclean thing during gestation kjv@Judges:13:2-7 kjv@Judges:13:24, 25
- Desires a Philistine woman for his wife; kills a lion kjv@Judges:14:1-7
- His marriage feast and the riddle propounded kjv@Judges:14:8-19
- Kills thirty Philistines kjv@Judges:14:19
- Wife of, estranged kjv@Judges:14:20; kjv@Judges:15:1-2
- Is avenged for the estrangement of his wife kjv@Judges:15:3-8
- His great strength kjv@Judges:15:7-14; kjv@Hebrews:11:32
- Kills one-thousand Philistines with the jawbone of a donkey kjv@Judges:15:13-17
- Miraculously supplied with water kjv@Judges:15:18-19
- Cohabits with Delilah, a prostitute; her machinations with the Philistines to overcome him kjv@Judges:16:1-20
- Is blinded by the Philistines and confined to hard labor in prison; pulls down the pillars of the temple, meets his death, and kills a multitude of his enemies kjv@Judges:16:21-31; kjv@Hebrews:11:32
SAMUEL @
- Miraculous birth of kjv@1Samuel:1:7-20
- Consecrated to God before his birth kjv@1Samuel:1:11-22 kjv@1Samuel:1:24-28
- His mother's song of thanksgiving kjv@1Samuel:2:1-10
- Ministered in the house of God kjv@1Samuel:2:11 kjv@1Samuel:2:18, 19
- Blessed of God kjv@1Samuel:2:21; kjv@1Samuel:3:19
- His vision concerning the house of Eli kjv@1Samuel:3:1-18
- A prophet of the Israelites kjv@1Samuel:3:20-21; kjv@1Samuel:4:1
- A judge (leader) of Israel, his judgment seat at Beth-el, Gilgal, Mizpeh, and Ramah kjv@1Samuel:7:15-17
- Organizes the tabernacle service kjv@1Chronicles:9:22; kjv@1Chronicles:26:28; kjv@2Chronicles:35:18
- Israelites repent because of his reproofs and warnings kjv@1Samuel:7:4-6
- The Philistines defeated through his intercession and sacrifices kjv@1Samuel:7:7-14
- Makes his corrupt sons judges in Israel kjv@1Samuel:8:1-3
- People desire a king; he protests kjv@1Samuel:8:4-22
- Anoints Saul to be king of Israel kjv@1Samuel:9:10
- Renews the kingdom of Saul kjv@1Samuel:11:12-15
- Reproves Saul; foretells that his kingdom will be established kjv@1Samuel:13:11-15; 15
- Anoints David to be king 1Samuel:16
- Shelters David while escaping from Saul kjv@1Samuel:19:18
- Death of; the lament for him kjv@1Samuel:25:1
- Called up by the witch of Endor kjv@1Samuel:28:3-20
- His integrity as a judge and ruler kjv@1Samuel:12:1-5; kjv@Psalms:99:6; kjv@Jeremiah:15:1; kjv@Hebrews:11:32
- Chronicles of kjv@1Chronicles:29:29
- Sons of kjv@1Chronicles:6:28 kjv@1Chronicles:6:33
- Called SHEMUEL kjv@1Chronicles:6:33
SANBALLAT @
- An enemy of the Jews in rebuilding Jerusalem after the Babylonian captivity kjv@Nehemiah:2:10 kjv@Nehemiah:2:19 4; 6; kjv@Nehemiah:13:28
SANCTIFICATION @
- Firstborn of Israelites sanctified kjv@Exodus:13:2
- All Israel sanctified kjv@Exodus:19:10 kjv@Exodus:19:14
- Material things sanctified by anointing kjv@Exodus:40:9-11
- The Lord is the Sanctifier kjv@Exodus:31:13; kjv@Leviticus:20:8; kjv@Leviticus:21:8; kjv@Leviticus:22:9
- The alter sanctifies the gift kjv@Exodus:29:37; kjv@Exodus:30:29
- Tabernacle sanctified by God's presence kjv@Exodus:29:43; kjv@Exodus:40:34-35
- UNCLASSIFIED SCRIPTURES RELATING TO kjv@Exodus:31:13; kjv@Exodus:33:16; kjv@Leviticus:21:1-23; kjv@Jeremiah:1:5; kjv@Ezekiel:37:28; kjv@John:17:17-19; kjv@Acts:26:17-18; kjv@Romans:15:16; kjv@1Corinthians:1:2-30; kjv@1Corinthians:6:11; kjv@1Corinthians:13:1-13; kjv@2Corinthians:1:21-22; kjv@Galatians:2:20; kjv@Galatians:6:14; kjv@Ephesians:1:3-4; kjv@Ephesians:3:19; kjv@Ephesians:4:7 kjv@Ephesians:4:12, 13, 15, 16; kjv@Ephesians:5:25-27; kjv@Colossians:2:11; kjv@1Thessalonians:4:3-4; kjv@1Thessalonians:5:23; kjv@2Thessalonians:2:13-14; kjv@2Timothy:2:11-21; kjv@Hebrews:2:11; kjv@Hebrews:9:14; kjv@Hebrews:10:10 kjv@Hebrews:10:14 kjv@Hebrews:12:10; kjv@Hebrews:13:12 kjv@Hebrews:13:21 kjv@1Peter:1:2; kjv@2Peter:1:2-4; kjv@1John:1:9; kjv@Jude:1:24; kjv@Revelation:7:14 .
See HOLINESS .
See REGENERATION .
See REDEMPTION .
See SALVATION .
See SIN,_FORGIVENESS_OF
SANCTUARY @ -(The Holy of Holies)
- In the tabernacle kjv@Hebrews:9:2
- Divine dwelling place kjv@Exodus:25:8
- Reverence for kjv@Leviticus:19:30; kjv@Leviticus:26:2
- In the charge of high priest kjv@Exodus:27:21; kjv@Leviticus:24:3; kjv@Numbers:18:5
- The Holy Place in the temple kjv@Lamentations:2:7 kjv@Lamentations:2:20 kjv@Ezekiel:42:20
- FIGURATIVE kjv@Ezekiel:11:16
- Symbolical kjv@Hebrews:8:2 kjv@Hebrews:8:5 .
See TABERNACLE .
See TEMPLE
SANDAL @
-
See SHOE
SANHEDRIN @
-
See GOVERNMENT
SANITATION @
- CARCASSES kjv@Leviticus:5:2; kjv@Leviticus:10:4-5; kjv@Leviticus:11:24-28 kjv@Leviticus:11:31-40 kjv@Leviticus:22:4-6; kjv@Numbers:9:6 kjv@Numbers:9:10 kjv@Numbers:19:11-16; kjv@Numbers:31:19; kjv@Deuteronomy:21:22-23
- CHILDBIRTH kjv@Leviticus:12:3; kjv@Ezekiel:16:4
- CIRCUMCISION .
See CIRCUMCISION
- CONTAGION kjv@Leviticus:5:2-3; kjv@Leviticus:7:19-21; kjv@Leviticus:11:24-28 kjv@Leviticus:11:31-40 kjv@Leviticus:13:2-59; kjv@Leviticus:14:2-3 kjv@Leviticus:14:8 kjv@Leviticus:14:9 kjv@Leviticus:14:Leviticus:15:2-13 kjv@Leviticus:15:16-28, 34-48, 54-57; 32, 33; kjv@Leviticus:22:4-8; kjv@Numbers:5:2-4; kjv@Numbers:9:6 kjv@Numbers:9:10 kjv@Numbers:19:11-16 kjv@Numbers:19:22 kjv@Numbers:31:19-20; kjv@Deuteronomy:23:10-11; kjv@Deuteronomy:24:8
- DISINFECTION kjv@Leviticus:2:13; kjv@Leviticus:7:19; kjv@Leviticus:13:6 kjv@Leviticus:13:Leviticus:11:24-40; kjv@Leviticus:14:8-9 kjv@Leviticus:14:34 kjv@Leviticus:14:47-59; 34-48, 54-57; kjv@Numbers:31:19 kjv@Numbers:31:Numbers:15:2-13 kjv@Numbers:15:16-28 20, 22-24 .
See PURIFICATION
- FILTH, DISPOSITION OF kjv@Leviticus:4:11 kjv@Leviticus:4:Exodus:29:14 kjv@Exodus:29:34 12, 21; kjv@Exodus:6:30; kjv@Exodus:7:17-19; kjv@Exodus:8:17 kjv@Exodus:8:32 kjv@Exodus:9:11; kjv@Exodus:16:27-28; kjv@Exodus:19:6; kjv@Deuteronomy:23:12-13; kjv@Hebrews:13:11
- FOOD kjv@Leviticus:3:17; kjv@Leviticus:11:2-23 kjv@Leviticus:11:26, 27, 29-43, kjv@Leviticus:7:15-19 kjv@Leviticus:7:23-27 46, 47; kjv@Leviticus:17:10-15; kjv@Leviticus:19:5-8 kjv@Leviticus:19:26 kjv@Leviticus:22:8; kjv@Deuteronomy:12:16 kjv@Deuteronomy:12:20-25 kjv@Deuteronomy:14:3-21-26; kjv@Deuteronomy:15:22-23
- GLUTTONY, DISEASE RESULTING FROM kjv@Numbers:11:18-20 kjv@Numbers:11:31-33
- PENALTIES CONCERNING kjv@Deuteronomy:28:15 kjv@Deuteronomy:28:21, 22, 27, 35, 45, 59-62
- QUARANTINE kjv@Leviticus:13:2-5 kjv@Leviticus:13:31-33, kjv@Leviticus:14:2-3 kjv@Leviticus:14:45 kjv@Leviticus:14:46; 8, 34-38; kjv@Leviticus:15:19; kjv@Numbers:5:2-3; kjv@Numbers:31:11-20; kjv@Deuteronomy:23:10-11 .Instances of kjv@Numbers:12:10 kjv@Numbers:12:14, 15; kjv@2Kings:7:3; kjv@2Kings:15:5; kjv@2Chronicles:26:21; kjv@Luke:17:12
- REST COMMANDED kjv@Exodus:20:9-11; kjv@Exodus:31:13-17; kjv@Exodus:34:21-22; kjv@Exodus:35:2; kjv@Leviticus:23:3-8 kjv@Leviticus:23:24-42 kjv@Leviticus:25:2-12; kjv@Leviticus:28:16-18 kjv@Leviticus:28:Numbers:9:2-3; 25, 26; kjv@Numbers:29:1 kjv@Numbers:29:7 kjv@Deuteronomy:5:12-14 .
See RECREATION .
See REST .
See SABBATH .
See SABBATIC_YEAR
- UNCLEANNESS kjv@Leviticus:20:2-6 kjv@Leviticus:20:10-21 kjv@Deuteronomy:27:20-23
- VENEREAL DISEASES kjv@Leviticus:15:2-13 kjv@Leviticus:15:16-28, 31-33; kjv@Leviticus:22:4-6
- WOMEN IN CHILDBIRTH kjv@Leviticus:12:2-4 kjv@Leviticus:12:5 .
See ABLUTIONS .
See DEFILEMENT .
See LEPROSY .
See PURIFICATION .
See UNCLEANNESS
SANSANNAH @
- A city of the tribe of Judah kjv@Joshua:15:31
SAPH @
- Also called SIPPAI
- A Philistine giant kjv@2Samuel:21:18; kjv@1Chronicles:20:4
SAPHIR @
- A city prophesied against by Micah kjv@Micah:1:11
SAPPHIRA @ -(The wife of Ananias)
- Falsehood and death of kjv@Acts:5:1-10
SAPPHIRE @
- A precious stone kjv@Job:28:6 kjv@Job:28:16 kjv@Isaiah:54:11; kjv@Ezekiel:28:13
- Set in the breastplate kjv@Exodus:28:18
- The color of the expanse kjv@Ezekiel:1:26
- Seen in the foundation of the New Jerusalem in John's apocalyptic vision kjv@Revelation:21:19
SARAH @
-1. Also called SARAI .Wife of Abraham kjv@Genesis:11:29-31; kjv@Genesis:12:5 .Near of kin to Abraham kjv@Genesis:12:10-20; kjv@Genesis:20:12 .Abraham represents her as his sister, and Abimelech, king of Gerar, takes her; she is restored to Abraham by means of a dream kjv@Genesis:20:1-14 .Is sterile; gives her handmaiden, Hagar, to Abraham as a concubine kjv@Genesis:16:1-3 .Her jealousy of Hagar kjv@Genesis:16:4-6; kjv@Genesis:21:9-14 .Her miraculous conception of Isaac kjv@Genesis:17:15-21; kjv@Genesis:18:9-15 .Name changed from Sarai to Sarah kjv@Genesis:17:15 .Gives birth to Isaac kjv@Genesis:21:3 kjv@Genesis:21:6-8 .Death and burial of kjv@Genesis:23; Genesis:25:10 .Character of kjv@Hebrews:11:11; kjv@1Peter:3:5-6
-2. SARAH .
See SERAH
SARAPH @
- A descendant of Shelah kjv@1Chronicles:4:22
SARCASM @
- INSTANCES OF .Cain's self-justifying argument when God asked him where Abel was kjv@Genesis:4:9 .Israelites reproaching Moses kjv@Exodus:14:11 .God reproaching Israel kjv@Numbers:11:20; kjv@Judges:10:14 .Balak reproaching Balaam kjv@Numbers:24:11 .Joshua to the descendants of Joseph kjv@Joshua:17:15 .By Jotham kjv@Judges:9:7-19 .By Samson kjv@Judges:14:18 .The men of Jabesh to Nahash kjv@1Samuel:11:10 .Eliab to David kjv@1Samuel:17:28 .Elijah to the priests of Baal kjv@1Kings:18:27 .David's reply to Michal's irony kjv@2Samuel:6:21 .Ahab's reply to Ben-hadad kjv@1Kings:20:11 .Jehoash to Amaziah kjv@2Kings:14:9-10; kjv@2Chronicles:25:18-19 .Rabshakeh to Hezekiah kjv@2Kings:18:23-24 .Sanballat's address to the army of Samaria kjv@Nehemiah:4:2-3 .Zophar to Job kjv@Job:11:12 .Job to Zophar kjv@Job:12:2-3 .Of Solomon kjv@Proverbs:26:16 .The persecutors of Jesus kjv@Matthew:27:28-29; kjv@John:19:2-3 kjv@John:19:Luke:23:11; 5, 15 .Paul kjv@1Timothy:4:7 .Herod Agrippa II to Paul kjv@Acts:26:28 .
See IRONY .
See SATIRE
SARDIS @ -(A city in Asia Minor)
- One of the seven congregations in kjv@Revelation:1:11; kjv@Revelation:3:1-4
SARDITES @
- Family of kjv@Numbers:26:26
SARDIUS @ -(A precious stone)
- In the breastplate kjv@Exodus:28:17; kjv@Exodus:39:10
- In the garden of Eden kjv@Ezekiel:28:13
- Seen in John's apocalyptic vision of the foundation of the New Jerusalem kjv@Revelation:21:20
- FIGURATIVE kjv@Revelation:4:3
SARDONYX @ -(A precious stone)
- FIGURATIVE .In the foundation of the heavenly city called the New Jerusalem kjv@Revelation:21:20
SAREPTA @
-
See ZAREPHATH
SARGON @
- A king of Assyria kjv@Isaiah:20:1
SARID @ ![[pBiblx2]](/img/menu.png)