Remaliah - adorned by the Lord, the father of Pekah, who conspired
successfully against Pekahiah (2 Kings 15:25, 27, 30, 32, 37; Isa. 7:1,
4, 5, 9; 8:6).
Remeth - another form of Ramah (q.v.) or
Ramoth (1 Chr. 6:73; Josh. 19:21), and probably also of Jarmuth (Josh. 21:29).
Remmon-methoar - (Josh. 19:13), rendered
correctly in the Revised Version, "Rimmon, which stretcheth unto Neah,"
a landmark of Zebulun; called also Rimmon (1 Chr. 6:77).
Remphan - (Acts 7:43; R.V., "Rephan"). In
Amos 5:26 the Heb. Chiun (q.v.) is rendered by the LXX. "Rephan," and this
name is adopted by Luke in his narrative of the Acts. These names represent
the star-god Saturn or Moloch.
Rent - (Isa. 3:24), probably a rope, as
rendered in the LXX. and Vulgate and Revised Version, or as some prefer
interpreting the phrase, "girdle and robe are torn [i.e., are 'a rent']
by the hand of violence."
Repentance - There are three Greek words
used in the New Testament to denote repentance. (1.) The verb metamelomai
is used of a change of mind, such as to produce regret or even remorse on
account of sin, but not necessarily a change of heart. This word is used
with reference to the repentance of Judas (Matt. 27:3).
(2.) Metanoeo, meaning to change one's mind and purpose, as the result
of after knowledge. This verb, with (3) the cognate noun metanoia,
is used of true repentance, a change of mind and purpose and life, to
which remission of sin is promised.
Evangelical repentance consists of (1) a true sense of one's own guilt
and sinfulness; (2) an apprehension of God's mercy in Christ; (3) an actual
hatred of sin (Ps. 119:128; Job 42:5, 6; 2 Cor. 7:10) and turning from
it to God; and (4) a persistent endeavour after a holy life in a walking
with God in the way of his commandments.
The true penitent is conscious of guilt (Ps. 51:4, 9), of pollution
(51:5, 7, 10), and of helplessness (51:11; 109:21, 22). Thus he apprehends
himself to be just what God has always seen him to be and declares him
to be. But repentance comprehends not only such a sense of sin, but also
an apprehension of mercy, without which there can be no true repentance
(Ps. 51:1; 130:4).
Rephael - healed of God, one of Shemaiah's
sons. He and his brethren, on account of their "strength for service," formed
one of the divisions of the temple porters (1 Chr. 26:7, 8).
Rephaim - lofty men; giants, (Gen. 14:5;
2 Sam. 21:16, 18, marg. A.V., Rapha, marg. R.V., Raphah; Deut. 3:13, R.V.;
A.V., "giants"). The aborigines of Palestine, afterwards conquered and
dispossessed by the Canaanite tribes, are classed under this general title.
They were known to the Moabites as Emim, i.e., "fearful", (Deut. 2:11),
and to the Ammonites as Zamzummim. Some of them found refuge among the
Philistines, and were still existing in the days of David. We know nothing
of their origin. They were not necessarily connected with the "giants"
(R.V., "Nephilim") of Gen. 6:4. (See GIANTS.)
Rephaim, Valley of - (Josh. 15:8; 18:16,
R.V.). When David became king over all Israel, the Philistines, judging
that he would now become their uncompromising enemy, made a sudden attack
upon Hebron, compelling David to retire from it. He sought refuge in "the
hold" at Adullam (2 Sam. 5:17-22), and the Philistines took up their position
in the valley of Rephaim, on the west and south-west of Jerusalem. Thus
all communication between Bethlehem and Jerusalem was intercepted. While
David and his army were encamped here, there occurred that incident narrated
in 2 Sam. 23:15-17. Having obtained divine direction, David led his army
against the Philistines, and gained a complete victory over them. The scene
of this victory was afterwards called Baalperazim (q.v.).
A second time, however, the Philistines rallied their forces in this
valley (2 Sam. 5:22). Again warned by a divine oracle, David led his army
to Gibeon, and attacked the Philistines from the south, inflicting on
them another severe defeat, and chasing them with great slaughter to Gezer
(q.v.). There David kept in check these enemies of Israel. This valley
is now called el-Bukei'a.
Rephidim - supports, one of the stations
of the Israelites, situated in the Wady Feiran, near its junction with the
Wady esh-Sheikh. Here no water could be found for the people to drink, and
in their impatience they were ready to stone Moses, as if he were the cause
of their distress. At the command of God Moses smote "the rock in Horeb,"
and a copious stream flowed forth, enough for all the people. After this
the Amalekites attacked the Israelites while they were here encamped, but
they were utterly defeated (Ex. 17:1, 8-16). They were the "first of the
nations" to make war against Israel (Num. 24:20).
Leaving Rephidim, the Israelites advanced into the wilderness of Sinai
(Ex. 19:1, 2; Num. 33:14, 15), marching probably through the two passes
of the Wady Solaf and the Wady esh-Sheikh, which converge at the entrance
to the plain er-Rahah, the "desert of Sinai," which is two miles long
and about half a mile broad. (See SINAI; MERIBAH.)
Reprobate - that which is rejected on account
of its own worthlessness (Jer. 6:30; Heb. 6:8; Gr. adokimos, "rejected").
This word is also used with reference to persons cast away or rejected because
they have failed to make use of opportunities offered them (1 Cor. 9:27;
2 Cor. 13:5-7).
Rereward - (Josh. 6:9), the troops in the
rear of an army on the march, the rear-guard. This word is a corruption
of the French arriere-garde. During the wilderness march the tribe of Dan
formed the rear-guard (Num. 10:25; comp. 1 Sam. 29:2; Isa. 52:12; 58:8).
Resen - head of the stream; bridle, one
of Nimrod's cities (Gen. 10:12), "between Nineveh and Calah." It has been
supposed that the four cities named in this verse were afterwards combined
into one under the name of Nineveh (q.v.). Resen was on the east side of
the Tigris. It is probably identified with the mound of ruins called Karamless.
Rest - (1.) Gr. katapausis, equivalent to
the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, "rest from weariness" (Matt. 11:28).
(3.) Gr. anesis, "relaxation" (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9;
R.V., "sabbath"), a rest like that of God when he had finished the work
Resurrection of Christ - one of the cardinal
facts and doctrines of the gospel. If Christ be not risen, our faith is
vain (1 Cor. 15:14). The whole of the New Testament revelation rests on
this as an historical fact. On the day of Pentecost Peter argued the necessity
of Christ's resurrection from the prediction in Ps. 16 (Acts 2:24-28). In
his own discourses, also, our Lord clearly intimates his resurrection (Matt.
20:19; Mark 9:9; 14:28; Luke 18:33; John 2:19-22).
The evangelists give circumstantial accounts of the facts connected
with that event, and the apostles, also, in their public teaching largely
insist upon it. Ten different appearances of our risen Lord are recorded
in the New Testament. They may be arranged as follows:
(1.) To Mary Magdalene at the sepulchre alone. This is recorded at length
only by John (20:11-18), and alluded to by Mark (16:9-11).
(2.) To certain women, "the other Mary," Salome, Joanna, and others,
as they returned from the sepulchre. Matthew (28:1-10) alone gives an
account of this. (Comp. Mark 16:1-8, and Luke 24:1-11.)
(3.) To Simon Peter alone on the day of the resurrection. (See Luke
24:34; 1 Cor. 15:5.)
(4.) To the two disciples on the way to Emmaus on the day of the resurrection,
recorded fully only by Luke (24:13-35. Comp. Mark 16:12, 13).
(5.) To the ten disciples (Thomas being absent) and others "with them,"
at Jerusalem on the evening of the resurrection day. One of the evangelists
gives an account of this appearance, John (20:19-24).
(6.) To the disciples again (Thomas being present) at Jerusalem (Mark
16:14-18; Luke 24:33-40; John 20:26-28. See also 1 Cor. 15:5).
(7.) To the disciples when fishing at the Sea of Galilee. Of this appearance
also John (21:1-23) alone gives an account.
(8.) To the eleven, and above 500 brethren at once, at an appointed
place in Galilee (1 Cor. 15:6; comp. Matt. 28:16-20).
(9.) To James, but under what circumstances we are not informed (1 Cor.
(10.) To the apostles immediately before the ascension. They accompanied
him from Jerusalem to Mount Olivet, and there they saw him ascend "till
a cloud received him out of their sight" (Mark 16:19; Luke 24:50-52; Acts
It is worthy of note that it is distinctly related that on most of these
occasions our Lord afforded his disciples the amplest opportunity of testing
the fact of his resurrection. He conversed with them face to face. They
touched him (Matt. 28:9; Luke 24:39; John 20:27), and he ate bread with
them (Luke 24:42, 43; John 21:12, 13).
(11.) In addition to the above, mention might be made of Christ's manifestation
of himself to Paul at Damascus, who speaks of it as an appearance of the
risen Saviour (Acts 9:3-9, 17; 1 Cor. 15:8; 9:1).
It is implied in the words of Luke (Acts 1:3) that there may have been
other appearances of which we have no record.
The resurrection is spoken of as the act (1) of God the Father (Ps.
16:10; Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12; Heb. 13:20);
(2) of Christ himself (John 2:19; 10:18); and (3) of the Holy Spirit (1
The resurrection is a public testimony of Christ's release from his
undertaking as surety, and an evidence of the Father's acceptance of his
work of redemption. It is a victory over death and the grave for all his
The importance of Christ's resurrection will be seen when we consider
that if he rose the gospel is true, and if he rose not it is false. His
resurrection from the dead makes it manifest that his sacrifice was accepted.
Our justification was secured by his obedience to the death, and therefore
he was raised from the dead (Rom. 4:25). His resurrection is a proof that
he made a full atonement for our sins, that his sacrifice was accepted
as a satisfaction to divine justice, and his blood a ransom for sinners.
It is also a pledge and an earnest of the resurrection of all believers
(Rom. 8:11; 1 Cor. 6:14; 15:47-49; Phil. 3:21; 1 John 3:2). As he lives,
they shall live also.
It proved him to be the Son of God, inasmuch as it authenticated all
his claims (John 2:19; 10:17). "If Christ did not rise, the whole scheme
of redemption is a failure, and all the predictions and anticipations
of its glorious results for time and for eternity, for men and for angels
of every rank and order, are proved to be chimeras. 'But now is Christ
risen from the dead, and become the first-fruits of them that slept.'
Therefore the Bible is true from Genesis to Revelation. The kingdom of
darkness has been overthrown, Satan has fallen as lightning from heaven,
and the triumph of truth over error, of good over evil, of happiness over
misery is for ever secured." Hodge.
With reference to the report which the Roman soldiers were bribed (Matt.
28:12-14) to circulate concerning Christ's resurrection, "his disciples
came by night and stole him away while we slept," Matthew Henry in his
"Commentary," under John 20:1-10, fittingly remarks, "The grave-clothes
in which Christ had been buried were found in very good order, which serves
for an evidence that his body was not 'stolen away while men slept.' Robbers
of tombs have been known to take away 'the clothes' and leave the body;
but none ever took away 'the body' and left the clothes, especially when
they were 'fine linen' and new (Mark 15:46). Any one would rather choose
to carry a dead body in its clothes than naked. Or if they that were supposed
to have stolen it would have left the grave-clothes behind, yet it cannot
be supposed they would find leisure to 'fold up the linen.'"
Resurrection of the dead - will be simultaneous
both of the just and the unjust (Dan. 12:2; John 5:28, 29; Rom. 2:6-16;
2 Thess. 1:6-10). The qualities of the resurrection body will be different
from those of the body laid in the grave (1 Cor. 15:53, 54; Phil. 3:21);
but its identity will nevertheless be preserved. It will still be the same
body (1 Cor. 15:42-44) which rises again.
As to the nature of the resurrection body, (1) it will be spiritual
(1 Cor. 15:44), i.e., a body adapted to the use of the soul in its glorified
state, and to all the conditions of the heavenly state; (2) glorious,
incorruptible, and powerful (54); (3) like unto the glorified body of
Christ (Phil. 3:21); and (4) immortal (Rev. 21:4).
Christ's resurrection secures and illustrates that of his people. "(1.)
Because his resurrection seals and consummates his redemptive power; and
the redemption of our persons involves the redemption of our bodies (Rom.
8:23). (2.) Because of our federal and vital union with Christ (1 Cor.
15:21, 22; 1 Thess. 4:14). (3.) Because of his Spirit which dwells in
us making our bodies his members (1 Cor. 6:15; Rom. 8:11). (4.) Because
Christ by covenant is Lord both of the living and the dead (Rom. 14:9).
This same federal and vital union of the Christian with Christ likewise
causes the resurrection of the believer to be similar to as well as consequent
upon that of Christ (1 Cor. 15:49; Phil. 3:21; 1 John 3:2)." Hodge's Outlines
Reuben - behold a son!, the eldest son of
Jacob and Leah (Gen. 29:32). His sinful conduct, referred to in Gen. 35:22,
brought down upon him his dying father's malediction (48:4). He showed kindness
to Joseph, and was the means of saving his life when his other brothers
would have put him to death (37:21,22). It was he also who pledged his life
and the life of his sons when Jacob was unwilling to let Benjamin go down
into Egypt. After Jacob and his family went down into Egypt (46:8) no further
mention is made of Reuben beyond what is recorded in ch. 49:3,4.
Reuben, Tribe of - at the Exodus numbered
46,500 male adults, from twenty years old and upwards (Num. 1:20, 21), and
at the close of the wilderness wanderings they numbered only 43,730 (26:7).
This tribe united with that of Gad in asking permission to settle in the
"land of Gilead," "on the other side of Jordan" (32:1-5). The lot assigned
to Reuben was the smallest of the lots given to the trans-Jordanic tribes.
It extended from the Arnon, in the south along the coast of the Dead Sea
to its northern end, where the Jordan flows into it (Josh. 13:15-21, 23).
It thus embraced the original kingdom of Sihon. Reuben is "to the eastern
tribes what Simeon is to the western. 'Unstable as water,' he vanishes away
into a mere Arabian tribe. 'His men are few;' it is all he can do 'to live
and not die.' We hear of nothing beyond the multiplication of their cattle
in the land of Gilead, their spoils of 'camels fifty thousand, and of asses
two thousand' (1 Chr. 5:9, 10, 20, 21). In the great struggles of the nation
he never took part. The complaint against him in the song of Deborah is
the summary of his whole history. 'By the streams of Reuben,' i.e., by the
fresh streams which descend from the eastern hills into the Jordan and the
Dead Sea, on whose banks the Bedouin chiefs met then as now to debate, in
the 'streams' of Reuben great were the 'desires'", i.e., resolutions which
were never carried out, the people idly resting among their flocks as if
it were a time of peace (Judg. 5:15, 16). Stanley's Sinai and Palestine.
All the three tribes on the east of Jordan at length fell into complete
apostasy, and the time of retribution came. God "stirred up the spirit
of Pul, king of Assyria, and the spirit of Tiglath-pileser, king of Assyria,"
to carry them away, the first of the tribes, into captivity (1 Chr. 5:25,
Reuel - friend of God. (1.) A son of Esau
and Bashemath (Gen. 36:4, 10; 1 Chr. 1:35). (2.) "The priest of Midian,"
Moses' father-in-law (Ex. 2:18)=Raguel (Num. 10:29). If he be identified
with Jethro (q.v.), then this may be regarded as his proper name, and Jether
or Jethro (i.e., "excellency") as his official title. (3.) Num. 2:14, called
also Deuel (1:14; 7:42).
Revelation - an uncovering, a bringing
to light of that which had been previously wholly hidden or only obscurely
seen. God has been pleased in various ways and at different times (Heb.
1:1) to make a supernatural revelation of himself and his purposes and
plans, which, under the guidance of his Spirit, has been committed to
writing. (See WORD OF GOD.) The Scriptures are not merely the "record"
of revelation; they are the revelation itself in a written form, in order
to the accurate presevation and propagation of the truth.
Revelation and inspiration differ. Revelation is the supernatural communication
of truth to the mind; inspiration (q.v.) secures to the teacher or writer
infallibility in communicating that truth to others. It renders its subject
the spokesman or prophet of God in such a sense that everything he asserts
to be true, whether fact or doctrine or moral principle, is true, infallibly
Revelation, Book of - =The Apocalypse, the
closing book and the only prophetical book of the New Testament canon. The
author of this book was undoubtedly John the apostle. His name occurs four
times in the book itself (1:1, 4, 9; 22:8), and there is every reason to
conclude that the "John" here mentioned was the apostle. In a manuscript
of about the twelfth century he is called "John the divine," but no reason
can be assigned for this appellation.
The date of the writing of this book has generally been fixed at A.D.
96, in the reign of Domitian. There are some, however, who contend for
an earlier date, A.D. 68 or 69, in the reign of Nero. Those who are in
favour of the later date appeal to the testimony of the Christian father
Irenaeus, who received information relative to this book from those who
had seen John face to face. He says that the Apocalypse "was seen no long
As to the relation between this book and the Gospel of John, it has
been well observed that "the leading ideas of both are the same. The one
gives us in a magnificent vision, the other in a great historic drama,
the supreme conflict between good and evil and its issue. In both Jesus
Christ is the central figure, whose victory through defeat is the issue
of the conflict. In both the Jewish dispensation is the preparation for
the gospel, and the warfare and triumph of the Christ is described in
language saturated with the Old Testament. The difference of date will
go a long way toward explaining the difference of style." Plummer's Gospel
of St. John, Introd.
Revelation of Christ - the second advent
of Christ. Three different Greek words are used by the apostles to express
this, (1) apokalupsis (1 Cor. 1;7; 2 Thess. 1:7; 1 Pet. 1:7, 13); (2)
parousia (Matt. 24:3, 27; 1 Thess. 2:19; James 5:7, 8); (3) epiphaneia
(1 Tim. 6:14; 2 Tim. 1:10; 4:1-8; Titus 2:13). There existed among Christians
a wide expectation, founded on Matt. 24:29, 30, 34, of the speedy return
of Christ. (See MILLENNIUM.)
Rezeph - solid; a stone, (2 Kings 19:12;
Isa. 37:12), a fortress near Haran, probably on the west of the Euphrates,
conquered by Sennacherib.
Rezin - firm; a prince, a king of Syria,
who joined Pekah (q.v.) in an invasion of the kingdom of Judah (2 Kings
15:37; 16:5-9; Isa. 7:1-8). Ahaz induced Tiglath-pileser III. to attack
Damascus, and this caused Rezin to withdraw for the purpose of defending
his own kingdom. Damascus was taken, and Rezin was slain in battle by the
Assyrian king, and his people carried into captivity, B.C. 732 (2 Kings
Rezon - prince, son of Eliadah. Abandoning
the service of Hadadezer, the king of Zobah, on the occasion of his being
defeated by David, he became the "captain over a band" of marauders, and
took Damascus, and became king of Syria (1 Kings 11:23-25; 2 Sam. 8:3-8).
For centuries after this the Syrians were the foes of Israel. He "became
an adversary to Israel all the days of Solomon."
Rhegium - breach, a town in the south of
Italy, on the Strait of Messina, at which Paul touched on his way to Rome
(Acts 28:13). It is now called Rheggio.
Rhesa - affection, son of Zorobabel, mentioned
in the genealogy of our Lord (Luke 3:27).
Rhoda - a rose, the damsel in the house
of Mary, the mother of John Mark. She came to hearken when Peter knocked
at the door of the gate (Acts 12:12-15).
Rhodes - a rose, an island to the south
of the western extremity of Asia Minor, between Coos and Patara, about 46
miles long and 18 miles broad. Here the apostle probably landed on his way
from Greece to Syria (Acts 21:1), on returning from his third missionary
Riblah - fruitful, an ancient town on
the northern frontier of Palestine, 35 miles north-east of Baalbec, and
10 or 12 south of Lake Homs, on the eastern bank of the Orontes, in a
wide and fertile plain. Here Nebuchadnezzar had his head-quarters in his
campaign against Jerusalem, and here also Necho fixed his camp after he
had routed Josiah's army at Megiddo (2 Kings 23:29-35; 25:6, 20, 21; Jer.
39:5; 52:10). It was on the great caravan road from Palestine to Carchemish,
on the Euphrates. It is described (Num. 34:11) as "on the eastern side
of Ain." A place still called el Ain, i.e., "the fountain", is found in
such a position about 10 miles distant. (See JERUSALEM.)
Riddle - (Heb. hodah). The oldest and, strictly
speaking, the only example of a riddle was that propounded by Samson (Judg.
14:12-18). The parabolic prophecy in Ezek. 17:2-18 is there called a "riddle."
It was rather, however, an allegory. The word "darkly" in 1 Cor. 13:12 is
the rendering of the Greek enigma; marg., "in a riddle."
Righteousness - See JUSTIFICATION.
Rimmon - pomegranate. (1.) A man of Beeroth
(2 Sam. 4:2), one of the four Gibeonite cities. (See Josh. 9:17.)
(2.) A Syrian idol, mentioned only in 2 Kings 5:18.
(3.) One of the "uttermost cities" of Judah, afterwards given to Simeon
(Josh. 15:21, 32; 19:7; 1 Chr. 4:32). In Josh. 15:32 Ain and Rimmon are
mentioned separately, but in 19:7 and 1 Chr. 4:32 (comp. Neh. 11:29) the
two words are probably to be combined, as forming together the name of
one place, Ain-Rimmon=the spring of the pomegranate. It has been identified
with Um er-Rumamin, about 13 miles south-west of Hebron.
(4.) "Rock of," to which the Benjamites fled (Judg. 20:45, 47; 21:13),
and where they maintained themselves for four months after the fearful
battle at Gibeah, in which they were almost exterminated, 600 only surviving
out of about 27,000. It is the present village of Rummon, "on the very
edge of the hill country, with a precipitous descent toward the Jordan
valley," supposed to be the site of Ai.
Rimmon-parez - a pomegranate breach, or
Rimmon of the breach, one of the stations of the Israelites in the wilderness
(Num. 33:19, 20).
Ring - Used as an ornament to decorate the
fingers, arms, wrists, and also the ears and the nose. Rings were used as
a signet (Gen. 38:18). They were given as a token of investment with authority
(Gen. 41:42; Esther 3:8-10; 8:2), and of favour and dignity (Luke 15:22).
They were generally worn by rich men (James 2:2). They are mentioned by
Isiah (3:21) among the adornments of Hebrew women.
Riphath - a crusher, Gomer's second son
(Gen. 10:3), supposed to have been the ancestor of the Paphlagonians.
Rissah - heap of ruins; dew, a station of
the Israelites in the wilderness (Num. 33:21, 22).
Rithmah - wild broom, a station in the wilderness
(Num. 33:18, 19), the "broom valley," or "valley of broombushes," the place
apparently of the original encampment of Israel, near Kadesh.
River - (1.) Heb. 'aphik, properly the channel
or ravine that holds water (2 Sam. 22:16), translated "brook," "river,"
"stream," but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6;
(2.) Heb. nahal, in winter a "torrent," in summer a "wady" or valley
(Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).
These winter torrents sometimes come down with great suddenness and
with desolating force. A distinguished traveller thus describes his experience
in this matter:, "I was encamped in Wady Feiran, near the base of Jebel
Serbal, when a tremendous thunderstorm burst upon us. After little more
than an hour's rain, the water rose so rapidly in the previously dry wady
that I had to run for my life, and with great difficulty succeeded in
saving my tent and goods; my boots, which I had not time to pick up, were
washed away. In less than two hours a dry desert wady upwards of 300 yards
broad was turned into a foaming torrent from 8 to 10 feet deep, roaring
and tearing down and bearing everything upon it, tangled masses of tamarisks,
hundreds of beautiful palmtrees, scores of sheep and goats, camels and
donkeys, and even men, women, and children, for a whole encampment of
Arabs was washed away a few miles above me. The storm commenced at five
in the evening; at half-past nine the waters were rapidly subsiding, and
it was evident that the flood had spent its force." (Comp. Matt. 7:27;
(3.) Nahar, a "river" continuous and full, a perennial stream, as the
Jordan, the Euphrates (Gen. 2:10; 15:18; Deut. 1:7; Ps. 66:6; Ezek. 10:15).
(4.) Tel'alah, a conduit, or water-course (1 Kings 18:32; 2 Kings 18:17;
20:20; Job 38:25; Ezek. 31:4).
(5.) Peleg, properly "waters divided", i.e., streams divided, throughout
the land (Ps. 1:3); "the rivers [i.e., 'divisions'] of waters" (Job 20:17;
29:6; Prov. 5:16).
(6.) Ye'or, i.e., "great river", probably from an Egyptian word (Aur),
commonly applied to the Nile (Gen. 41:1-3), but also to other rivers (Job
28:10; Isa. 33:21).
(7.) Yubhal, "a river" (Jer. 17:8), a full flowing stream.
(8.) 'Ubhal, "a river" (Dan. 8:2).
River of Egypt - (1.) Heb. nahar mitsraim,
denotes in Gen. 15:18 the Nile, or its eastern branch (2 Chr. 9:26). (2.)
In Num. 34:5 (R.V., "brook of Egypt") the Hebrew word is nahal, denoting
a stream flowing rapidly in winter, or in the rainy season. This is a desert
stream on the borders of Egypt. It is now called the Wady el-'Arish. The
present boundary between Egypt and Palestine is about midway between this
wady and Gaza. (See Num. 34:5; Josh. 15:4, 47; 1 Kings 8:65; 2 Kings 24:7;
Isa. 27:12; Ezek. 47:19. In all these passages the R.V. has "brook" and
the A.V. "river.")
River of Gad - probably the Arno (2 Sam.
River of God - (Ps. 65:9), as opposed to
earthly streams, denoting that the divine resources are inexhaustible, or
the sum of all fertilizing streams that water the earth (Gen. 2:10).
Rivers of Babylon - (Ps. 137:1), i.e., of
the whole country of Babylonia, e.g., the Tigris, Euphrates, Chalonas, the
Ulai, and the numerous canals.
Rivers of Damascus - the Abana and Pharpar
(2 Kings 5:12).
Rivers of Judah - (Joel 3:18), the watercourses
Rizpah - coal; hot stone, the daughter of
Aiah, and one of Saul's concubines. She was the mother of Armoni and Mephibosheth
(2 Sam. 3:7; 21:8, 10, 11).
It happened that a grievous famine, which lasted for three years, fell
upon the land during the earlier half of David's reign at Jerusalem. This
calamity was sent "for Saul and for his bloody house, because he slew
the Gibeonites." David inquired of the Gibeonites what satisfaction they
demanded, and was answered that nothing would compensate for the wrong
Saul had done to them but the death of seven of Saul's sons. David accordingly
delivered up to them the two sons of Rizpah and five of the sons of Merab
(q.v.), Saul's eldest daughter, whom she bore to Adriel. These the Gibeonites
put to death, and hung up their bodies before the Lord at the sanctuary
at Gibeah. Rizpah thereupon took her place on the rock of Gibeah (q.v.),
and for five months watched the suspended bodies of her children, to prevent
them from being devoured by the beasts and birds of prey, till they were
at length taken down and buried by David.
Her marriage to Abner was the occasion of a quarrel between him and
Ishbosheth, which led to Abner's going over to the side of David (2 Sam.
Road - (1 Sam. 27:10; R.V., "raid"), an
inroad, an incursion. This word is never used in Scripture in the sense
of a way or path.
Robbery - Practised by the Ishmaelites (Gen.
16:12), the Chaldeans and Sabeans (Job 1:15, 17), and the men of Shechem
(Judg. 9:25. See also 1 Sam. 27:6-10; 30; Hos. 4:2; 6:9). Robbers infested
Judea in our Lord's time (Luke 10:30; John 18:40; Acts 5:36, 37; 21:38;
2 Cor. 11:26). The words of the Authorized Version, "counted it not robbery
to be equal," etc. (Phil. 2:6, 7), are better rendered in the Revised Version,
"counted it not a prize to be on an equality," etc., i.e., "did not look
upon equality with God as a prize which must not slip from his grasp" =
"did not cling with avidity to the prerogatives of his divine majesty; did
not ambitiously display his equality with God."
"Robbers of churches" should be rendered, as in the Revised Version,
"of temples." In the temple at Ephesus there was a great treasure-chamber,
and as all that was laid up there was under the guardianship of the goddess
Diana, to steal from such a place would be sacrilege (Acts 19:37).
Rock - (Heb. tsur), employed as a symbol
of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps.
28:1; 31:2,3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom.
9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word
is translated "mountain." It ought to be translated "rock," as in Hab.
1:12 in the Revised Version. The "rock" from which the stone is cut there
signifies the divine origin of Christ. (See STONE.)
Roe - (Heb. tsebi), properly the gazelle
(Arab. ghazal), permitted for food (Deut. 14:5; comp. Deut. 12:15, 22; 15:22;
1 Kings 4:23), noted for its swiftness and beauty and grace of form (2 Sam.
2:18; 1 Chr. 12:8; Cant. 2:9; 7:3; 8:14).
The gazelle (Gazella dorcas) is found in great numbers in Palestine.
"Among the gray hills of Galilee it is still 'the roe upon the mountains
of Bether,' and I have seen a little troop of gazelles feeding on the
Mount of Olives close to Jerusalem itself" (Tristram).
The Hebrew word ('ayyalah) in Prov. 5: 19 thus rendered (R.V., "doe"),
is properly the "wild she-goat," the mountain goat, the ibex. (See 1 Sam.
24:2; Ps. 104:18; Job 39:1.)
Rogelim - fullers, a town of Gilead, the
residence of Barzillai the Gileadite (2 Sam. 17:27; 19:31), probably near
Roll - the common form of ancient books.
The Hebrew word rendered "roll" or "volume" is meghillah, found
in Ezra 6:2; Ps. 40:7; Jer. 36:2, 6, 23, 28, 29; Ezek. 2:9; 3:1-3; Zech.
5:1, 2. "Rolls" (Chald. pl. of sephar, corresponding to Heb. sepher) in
Ezra 6:1 is rendered in the Revised Version "archives." In the New Testament
the word "volume" (Heb. 10:7; R.V., "roll") occurs as the rendering of
the Greek kephalis, meaning the head or top of the stick or cylinder on
which the manuscript was rolled, and hence the manuscript itself. (See
Romamti-ezer - elevation of help, one of
the sons of Heman, "the king's seer in the words of God, to lift up the
horn." He was head of the "four-and-twentieth" course of singers (1 Chr.
Romans, Epistle to the - This epistle was
probably written at Corinth. Phoebe (Rom. 16:1) of Cenchrea conveyed it
to Rome, and Gaius of Corinth entertained the apostle at the time of his
writing it (16:23; 1 Cor. 1:14), and Erastus was chamberlain of the city,
i.e., of Corinth (2 Tim. 4:20).
The precise time at which it was written is not mentioned in the epistle,
but it was obviously written when the apostle was about to "go unto Jerusalem
to minister unto the saints", i.e., at the close of his second visit to
Greece, during the winter preceding his last visit to that city (Rom.
15:25; comp. Acts 19:21; 20:2, 3, 16; 1 Cor. 16:1-4), early in A.D. 58.
It is highly probable that Christianity was planted in Rome by some
of those who had been at Jerusalem on the day of Pentecost (Acts 2:10).
At this time the Jews were very numerous in Rome, and their synagogues
were probably resorted to by Romans also, who in this way became acquainted
with the great facts regarding Jesus as these were reported among the
Jews. Thus a church composed of both Jews and Gentiles was formed at Rome.
Many of the brethren went out to meet Paul on his approach to Rome. There
are evidences that Christians were then in Rome in considerable numbers,
and had probably more than one place of meeting (Rom. 16:14, 15).
The object of the apostle in writing to this church was to explain to
them the great doctrines of the gospel. His epistle was a "word in season."
Himself deeply impressed with a sense of the value of the doctrines of
salvation, he opens up in a clear and connected form the whole system
of the gospel in its relation both to Jew and Gentile. This epistle is
peculiar in this, that it is a systematic exposition of the gospel of
universal application. The subject is here treated argumentatively, and
is a plea for Gentiles addressed to Jews. In the Epistle to the Galatians,
the same subject is discussed, but there the apostle pleads his own authority,
because the church in Galatia had been founded by him.
After the introduction (1:1-15), the apostle presents in it divers aspects
and relations the doctrine of justification by faith (1:16-11:36) on the
ground of the imputed righteousness of Christ. He shows that salvation
is all of grace, and only of grace. This main section of his letter is
followed by various practical exhortations (12:1-15:13), which are followed
by a conclusion containing personal explanations and salutations, which
contain the names of twenty-four Christians at Rome, a benediction, and
a doxology (Rom. 15:14-ch. 16).
Rome - the most celebrated city in the world
at the time of Christ. It is said to have been founded B.C. 753. When the
New Testament was written, Rome was enriched and adorned with the spoils
of the world, and contained a population estimated at 1,200,000, of which
the half were slaves, and including representatives of nearly every nation
then known. It was distinguished for its wealth and luxury and profligacy.
The empire of which it was the capital had then reached its greatest prosperity.
On the day of Pentecost there were in Jerusalem "strangers from Rome,"
who doubtless carried with them back to Rome tidings of that great day,
and were instrumental in founding the church there. Paul was brought to
this city a prisoner, where he remained for two years (Acts 28:30, 31)
"in his own hired house." While here, Paul wrote his epistles to the Philippians,
to the Ephesians, to the Colossians, to Philemon, and probably also to
the Hebrews. He had during these years for companions Luke and Aristarchus
(Acts 27:2), Timothy (Phil. 1:1; Col. 1:1), Tychicus (Eph. 6: 21), Epaphroditus
(Phil. 4:18), and John Mark (Col. 4:10). (See PAUL.)
Beneath this city are extensive galleries, called "catacombs," which
were used from about the time of the apostles (one of the inscriptions
found in them bears the date A.D. 71) for some three hundred years as
places of refuge in the time of persecution, and also of worship and burial.
About four thousand inscriptions have been found in the catacombs. These
give an interesting insight into the history of the church at Rome down
to the time of Constantine.
Rose - Many varieties of the rose proper
are indigenous to Syria. The famed rose of Damascus is white, but there
are also red and yellow roses. In Cant. 2:1 and Isa. 35:1 the Hebrew word
habatstseleth (found only in these passages), rendered "rose" (R.V.
marg., "autumn crocus"), is supposed by some to mean the oleander, by others
the sweet-scented narcissus (a native of Palestine), the tulip, or the daisy;
but nothing definite can be affirmed regarding it.
The "rose of Sharon" is probably the cistus or rock-rose, several species
of which abound in Palestine. "Mount Carmel especially abounds in the
cistus, which in April covers some of the barer parts of the mountain
with a glow not inferior to that of the Scottish heather." (See MYRRH
Rosh - (Ezek. 38:2, 3; 39:1) is rendered
"chief" in the Authorized Version. It is left untranslated as a proper
name in the Revised Version. Some have supposed that the Russians are
here meant, as one of the three Scythian tribes of whom Magog was the
prince. They invaded the land of Judah in the days of Josiah. Herodotus,
the Greek historian, says: "For twenty-eight years the Scythians ruled
over Asia, and things were turned upside down by their violence and contempt."
Rosin - found only in Authorized Version,
margin, Ezek. 27:17, Heb. tsori, uniformly rendered elsewhere "balm" (q.v.),
as here in the text. The Vulgate has resinam, rendered "rosin" in the Douay
Version. As used, however, by Jerome, the Lat. resina denotes some odoriferous
gum or oil.
Ruby - (Heb. peninim), only in plural (Lam.
4:7). The ruby was one of the stones in the high priest's breastplate (Ex.
28:17). A comparison is made between the value of wisdom and rubies (Job
28:18; Prov. 3:15; 8:11). The price of a virtuous woman is said to be "far
above rubies" (Prov. 31:10). The exact meaning of the Hebrew word is uncertain.
Some render it "red coral;" others, "pearl" or "mother-of-pearl."
Rudder bands - Ancient ships had two great
broad-bladed oars for rudders. These, when not in use, were lifted out of
the water and bound or tied up. When required for use, these bands were
unloosed and the rudders allowed to drop into the water (Acts 27:40).
Rue - a garden herb (Ruta graveolens)
which the Pharisees were careful to tithe (Luke 11:42), neglecting weightier
matters. It is omitted in the parallel passage of Matt. 23:23. There are
several species growing wild in Palestine. It is used for medicinal and
culinary purposes. It has a powerful scent, and is a stimulant. (See MINT.)
Rufus - red, the son of Simon the Cyrenian
(Mark 15:21), whom the Roman soldiers compelled to carry the cross on which
our Lord was crucified. Probably it is the same person who is again mentioned
in Rom. 16:13 as a disciple at Rome, whose mother also was a Christian held
in esteem by the apostle. Mark mentions him along with his brother Alexander
as persons well known to his readers (Mark 15:21).
Ruhamah - having obtained mercy, a symbolical
name given to the daughter of Hosea (2:1).
Rumah - elevation, probably the same as
Arumah (Judg. 9:41; 2 Kings 23:36), near Shechem. Others identify it with
Tell Rumeh, in Galilee, about 6 miles north of Nazareth.
Rush - the papyrus (Job 8:11). (See
BULRUSH.) The expression "branch and rush" in Isa. 9:14; 19:15 means "utterly."
Ruth - a friend, a Moabitess, the wife of
Mahlon, whose father, Elimelech, had settled in the land of Moab. On the
death of Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law,
who refused to leave her, to Bethlehem, the old home from which Elimelech
had migrated. There she had a rich relative, Boaz, to whom Ruth was eventually
married. She became the mother of Obed, the grandfather of David. Thus Ruth,
a Gentile, is among the maternal progenitors of our Lord (Matt. 1:5). The
story of "the gleaner Ruth illustrates the friendly relations between the
good Boaz and his reapers, the Jewish land system, the method of transferring
property from one person to another, the working of the Mosaic law for the
relief of distressed and ruined families; but, above all, handing down the
unselfishness, the brave love, the unshaken trustfulness of her who, though
not of the chosen race, was, like the Canaanitess Tamar (Gen. 38:29; Matt.
1:3) and the Canaanitess Rahab (Matt. 1:5), privileged to become the ancestress
of David, and so of 'great David's greater Son'" (Ruth 4:18-22).
Ruth The Book of - was originally a part
of the Book of Judges, but it now forms one of the twenty-four separate
books of the Hebrew Bible.
The history it contains refers to a period perhaps about one hundred
and twenty-six years before the birth of David. It gives (1) an account
of Naomi's going to Moab with her husband, Elimelech, and of her subsequent
return to Bethlehem with her daughter-in-law; (2) the marriage of Boaz
and Ruth; and (3) the birth of Obed, of whom David sprang.
The author of this book was probably Samuel, according to Jewish tradition.
"Brief as this book is, and simple as is its story, it is remarkably
rich in examples of faith, patience, industry, and kindness, nor less
so in indications of the care which God takes of those who put their trust
Rye - =Rie, (Heb. kussemeth), found in Ex.
9:32; Isa. 28:25, in all of which the margins of the Authorized and of the
Revised Versions have "spelt." This Hebrew word also occurs in Ezek. 4:9,
where the Authorized Version has "fitches' (q.v.) and the Revised Version
"spelt." This, there can be no doubt, was the Triticum spelta, a species
of hard, rough-grained wheat.
Sabachthani - thou hast forsaken me, one
of the Aramaic words uttered by our Lord on the cross (Matt. 27:46; Mark
Sabaoth - the transliteration of the Hebrew
word tsebha'oth, meaning "hosts," "armies" (Rom. 9:29; James 5:4).
In the LXX. the Hebrew word is rendered by "Almighty." (See Rev. 4:8; comp.
Isa. 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 (Gen. 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 (Ex. 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
In the Mosaic law strict regulations were laid down regarding its observance
(Ex. 35:2, 3; Lev. 23:3; 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 (Isa. 56:2, 4, 6, 7; 58:13, 14; Jer. 17:20-22;
Neh. 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 (Matt. 12:10-13; Mark 2:27; 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 (Mark 2:23-28).
As Creator, Christ was the original Lord of the Sabbath (John 1:3; Heb.
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
After his resurrection, which took place on the first day of the week
(Matt. 28:1; Mark 16:2; Luke 24:1; 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 (Matt. 28:9;
Luke 24:34, 18-33; John 20:19-23). Again, on the next first day of the
week, Jesus appeared to his disciples (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 (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. Acts 20:3-7; 1 Cor.
16:1, 2) and authority, and so the sanction and authority of Jesus Christ.
The words "at her sabbaths" (Lam. 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 (Acts 1:12; comp. Ex. 16:29; Num. 35:5; Josh.
Sabbatical year - every seventh year, during
which the land, according to the law of Moses, had to remain uncultivated
(Lev. 25:2-7; comp. Ex. 23:10, 11, 12; Lev. 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 (Deut. 15:1-11). There is little notice
of the observance of this year in Biblical history. It appears to have been
much neglected (2 Chr. 36:20, 21).
Sabeans - descendants of Seba (Gen. 10:7);
Africans (Isa. 43:3). They were "men of stature," and engaged in merchandise
(Isa. 45:14). Their conversion to the Lord was predicted (Ps. 72:10). This
word, in Ezek. 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 Job 1:15.
Sabtah - rest, the third son of Cush (Gen.
10:7; 1 Chr. 1:9).
Sabtecha - the fifth son of Cush (id.).
Sachar - hire. (1.) One of David's heroes
(1 Chr. 11:35); called also Sharar (2 Sam. 23:33).
(2.) A son of Obed-edom the Gittite, and a temple porter (1 Chr. 26:4).
Sackbut - (Chald. sabkha; Gr. sambuke),
a Syrian stringed instrument resembling a harp (Dan. 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 (Gen.
37:34; 42:25; 2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign
of repentance (Matt. 11:21). It was put upon animals by the people of Nineveh
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 (Gen. 3:21). Abel offered a sacrifice "of the firstlings
of his flock" (4:4; Heb. 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 (Gen. 7:2, 8), because animals were not
given to man as food till after the Flood.
The same practice is continued down through the patriarchal age (Gen.
8:20; 12:7; 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 (Ex. 12:3-27;
Lev. 23:5-8; Num. 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?" (Matt. 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" (Matt. 16:1-4; 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
There were many Sadducees among the "elders" of the Sanhedrin. They
seem, indeed, to have been as numerous as the Pharisees (Acts 23:6). They
showed their hatred of Jesus in taking part in his condemnation (Matt.
16:21; 26:1-3, 59; Mark 8:31; 15:1; Luke 9:22; 22:66). They endeavoured
to prohibit the apostles from preaching the resurrection of Christ (Acts
2:24, 31, 32; 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
Sadoc - just, mentioned in the genealogy
of our Lord (Matt. 1:14).
Saffron - Heb. karkom, Arab. zafran (i.e.,
"yellow"), mentioned only in Cant. 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 (Ps. 16:3; Rom. 1:7; 8:27; Phil. 1:1; Heb. 6:10).
The "saints" spoken of in Jude 1:14 are probably not the disciples of
Christ, but the "innumerable company of angels" (Heb. 12:22; Ps. 68:17),
with reference to Deut. 33:2.
This word is also used of the holy dead (Matt. 27:52; Rev. 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
(Luke 3:35, 36); called also Shelah (1 Chr. 1:18, 24).
Salamis - a city on the south-east coast
of Cyprus (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 (Matt. 1:12; 1 Chr. 3:17); also called the son of Neri (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. Jer. 22:30).
Salcah - wandering, a city of Bashan assigned
to the half tribe of Manasseh (Deut. 3:10; Josh. 12:5; 13:11), identified
with Salkhad, about 56 miles east of Jordan.
Salem - peace, commonly supposed to be another
name of Jerusalem (Gen. 14:18; Ps. 76:2; Heb. 7:1, 2).
Salim - peaceful, a place near AEnon (q.v.),
on the west of Jordan, where John baptized (John 3:23). It was probably
the Shalem mentioned in Gen. 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
(2.) A priest in the days of Joshua and Zerubbabel (Neh. 12:20).
Sallu - weighed. (1.) A priest (Neh. 12:7).
(2.) A Benjamite (1 Chr. 9:7; Neh. 11:7).
Salmon - garment, the son of Nashon (Ruth
4:20; Matt. 1:4, 5), possibly the same as Salma in 1 Chr. 2:51.
Salmon - 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 (Judg. 9:48). In Ps. 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 Josh.
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
Salmone - a promontory on the east of Crete,
under which Paul sailed on his voyage to Rome (Acts 27:7); the modern Cape
Salome - perfect. (1.) The wife of Zebedee
and mother of James and John (Mat. 27:56), and probably the sister of Mary,
the mother of our Lord (John 19:25). She sought for her sons places of honour
in Christ's kingdom (Matt. 20:20, 21; comp. 19:28). She witnessed the crucifixion
(Mark 15:40), and was present with the other women at the sepulchre (Matt.
(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" (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 (Job 6:6), and
mixed with the fodder of cattle (Isa. 30:24, "clean;" in marg. of R.V. "salted").
All meat-offerings were seasoned with salt (Lev. 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 (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" (Num. 18:19; 2 Chr. 13:5) was a covenant of perpetual
obligation. New-born children were rubbed with salt (Ezek. 16:4). Disciples
are likened unto salt, with reference to its cleansing and preserving
uses (Matt. 5:13). When Abimelech took the city of Shechem, he sowed the
place with salt, that it might always remain a barren soil (Judg. 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 Gen. 19:26 he would read "pillar of asphalt;"
and in Matt. 5:13, instead of "salt," "petroleum," which loses its essence
by exposure, as salt does not, and becomes asphalt, with which pavements
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
Salt Sea - (Josh. 3:16). See DEAD SEA.
Salt, The city of - one of the cities of
Judah (Josh. 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 (2 Sam. 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 Ps. 60.)
Here also Amaziah "slew of Edom ten thousand men" (2 Kings 14:7; comp.
8: 20-22 and 2 Chr. 25:5-11).