Sea-Mew – Seir

Sea-Mew

se'-mu (shachaph; laros; Latin, Larus canus): The sea-gull. Used by modern translators in the list of abominations in the place of the cuckoo (Leviticus 11:16; Deuteronomy 14:15). It is very probable that the sea-gull comes closer to the bird intended than the CUCKOO (which see). The sea-gull is a "slender" bird, but not "lean" as the root shachaph implies. However, with its stretch of wing and restless flight it gives this impression. Gulls are common all along the Mediterranean coast and around the Sea of Galilee. They are thought to have more intelligence than the average bird, and to share with some eagles, hawks, vultures and the raven the knowledge that if they find mollusk they cannot break they can carry it aloft and drop it on the rocks. Only a wise bird learns this. Most feathered creatures pick at an unyielding surface a few times and then seek food elsewhere. There are two reasons why these birds went on the abomination lists. To a steady diet of fish they add carrion. Then they are birds of such nervous energy, so exhaustless in flight, so daring in flying directly into the face of fierce winds, that the Moslems believed them to be tenanted with the souls of the damned. Moses was reared and educated among the Egyptians, and the laws he formulated often are tinged by traces of his early life. History fails to record any instance of a man reared in Egypt who permitted the killing of a gull, ibis, or hoopoe.

Gene Stratton-Porter

Sea-Monster

se'-mon-ster: Genesis 1:21 (tanninim), "sea monsters," the King James Version "whales," Septuagint (ta kete), "sea-monsters," "huge fish," or "whales." Job 7:12 (tannin), "sea-monster" the King James Version "whale," the Septuagint drakon, "dragon." Psalms 74:13 (tanninim), the American Standard Revised Version and the English Revised Version margin. "sea-monsters," the King James Version and the English Revised Version "dragons," the King James Version margin "whales" Septuagint drakontes, "dragons" Psalms 148:7 (tanninim), "sea-monsters" the King James Version and the English Revised Version "dragons," the English Revised Version margin "sea-monsters" or "water-spouts," Septuagint drakontes, "dragons." Lamentations 4:3 (tannin) "jackals," the King James Version "sea monsters" the King James Version margin "sea calves," Septuagint drakontes. Matthew 12:40 (referring to Jonah) (ketos), English Versions of the Bible "whale," the Revised Version margin "sea-monster." In the Apocrypha, the Revised Version (British and American) changes the King James Version "whale (ketos) into "sea-monster" in Sirach 43:25 but not in So of Three Children verse 57.

See DRAGON; JACKAL; WHALE.

Alfred Ely Day

Seah

se'-a (ce'ah): A dry measure equal to about one and one-half pecks.

See WEIGHTS AND MEASURES.

Seal

sel (substantive chotham, "seal," "signet," Tabba`ath, "signet-ring"; Aramaic `izqa'; sphragis; verb chatham, (Aramaic chatham); (sphragizo), (katasphragizomai, "to seal"):

I. Literal Sense.

A seal is an instrument of stone, metal or other hard substance (sometimes set in a ring), on which is engraved some device or figure, and is used for making an impression on some soft substance, as clay or wax, affixed to a document or other object, in token of authenticity.

1. Prevalence in Antiquity:

The use of seals goes back to a very remote antiquity, especially in Egypt, Babylonia and Assyria. Herodotus (i.195) records the Babylonian custom of wearing signets. In Babylonia the seal generally took the form of a cylinder cut in crystal or some hard stone, which was bored through from end to end and a cord passed through it. The design, often accompanied by the owner's name, was engraved on the curved part. The signet was then suspended by the cord round the neck or waist (compare the Revised Version (British and American) "cord" in Genesis 38:18; "upon thy heart .... upon thine arm," i.e. one seal hanging down from the neck and another round the waist; Song of Songs 8:6). In Egypt, too, as in Babylonia, the cylinder was the earliest form used for the purpose of a seal; but this form was in Egypt gradually superseded by the scarab (= beetle-shaped) as the prevailing type. Other forms, such as the cone-shaped, were also in use. From the earliest period of civilization the finger-ring on which some distinguishing badge was engraved was in use as a convenient way of carrying the signet, the earliest extant rings being those found in Egyptian tombs. Other ancient peoples, such as the Phoenicians, also used seals. From the East the custom passed into Greece and other western countries. Devices of a variety of sorts were in use at Rome, both by the emperors and by private individuals. In ancient times, almost every variety of precious stones was used for seals, as well as cheaper material, such as limestone or terra-cotta. In the West wax came early into use as the material for receiving the impression of the seal, but in the ancient East clay was the medium used (compare Job 38:14). Pigment and ink also came into use.

2. Seals among the Hebrews:

That the Israelites were acquainted with the use in Egypt of signets set in rings is seen in the statement that Pharaoh delivered to Joseph his royal signet as a token of deputed authority (Genesis 41:41 f). They were also acquainted with the use of seals among the Persians and Medes (Esther 3:12; Esther 8:8–10; Daniel 6:17). The Hebrews themselves used them at an early period, the first recorded instance being Genesis 38:18,Genesis 38:25, where the patriarch Judah is said to have pledged his word to Tamar by leaving her his signet, cord and staff. We have evidence of engraved signets being in important use among them in early times in the description of the two stones on the high priest's ephod (Exodus 28:11; Exodus 39:6), of his golden plate (Exodus 28:36; Exodus 39:30), and breastplate (Exodus 39:14). Ben-Sirach mentions as a distinct occupation the work of engraving on signets (Sirach 38:27). From the case of Judah and the common usage in other countries, we may infer that every Hebrew of any standing wore a seal. In the case of the signet ring, it was usual to wear it on one of the fingers of the right hand (Jeremiah 22:24). The Hebrews do not seem to have developed an original type of signets. The seals so far discovered in Palestine go to prove that the predominating type was the Egyptian, and to a less degree the Babylonian.

3. Uses of Sealing:

(1) One of the most important uses of sealing in antiquity was to give a proof of authenticity and authority to letters, royal commands, etc. It served the purposes of a modern signature at a time when the art of writing was known to only a few. Thus Jezebel "wrote letters in Ahab's name, and sealed them with his seal" (1 Kings 21:8); the written commands of Ahasuerus were "sealed with the king's ring," "for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse" (Esther 8:8,Esther 8:10; Esther 3:12).

(2) Allied to this is the formal ratification of a transaction or covenant. Jeremiah sealed the deeds of the field which he bought from Hanamel (Jeremiah 32:10–14; compare Jeremiah 32:44); Nehemiah and many others affixed their seal to the written covenant between God and His people (Nehemiah 9:38; Nehemiah 10:1).

(3) An additional use was the preservation of books in security. A roll or other document intended for preservation was sealed up before it was deposited in a place of safety (Jeremiah 32:14; compare the "book .... close sealed with seven seals," Revelation 5:1). In sealing the roll, it was wrapped round with flaxen thread or string, then a lump of clay was attached to it impressed with a seal. The seal would have to be broken by an authorized person before the book could be read (Revelation 5:2,Revelation 5:5,Revelation 5:9; Revelation 6:1,Revelation 6:3, etc.).

(4) Sealing was a badge of deputed authority and power, as when a king handed over his signet ring to one of his officers (Genesis 41:42; Esther 3:10; Esther 8:2; /RAPC 1Ma 6:15).

(5) Closed doors were often sealed to prevent the entrance of any unauthorized person. So the door of the lion's den (Daniel 6:17; compare Bel and the Dragon verse 6:14). Herodotus mentions the custom of sealing tombs (ii.121). So we read of the chief priests and Pharisees sealing the stone at the mouth of our Lord's tomb in order to "make the sepulchre sure" against the intrusion of the disciples (Matthew 27:66). Compare the sealing of the abyss to prevent Satan's escape Revelation 20:3). A door was sealed by stretching a cord over the stone which blocked the entrance, spreading clay or wax on the cord, and then impressing it with a seal.

(6) To any other object might a seal be affixed, as an official mark of ownership; e.g. a large number of clay stoppers of wine jars are still preserved, on which seal impressions of the cylinder type were stamped, by rolling the cylinder along the surface of the clay when it was still soft (compare Job 38:14).

II. Metaphorical Use of the Term.

The word "seal," both substantive and verb, is often used figuratively for the act or token of authentication, confirmation, proof, security or possession. Sin is said not to be forgotten by God, but treasured and stored up with Him against the sinner, under a seal (Deuteronomy 32:34; Job 14:17). A lover's signet is the emblem of love as an inalienable possession (Song of Songs 8:6); an unresponsive maiden is "a spring shut up, a fountain sealed" (Song of Songs 4:12). The seal is sometimes a metaphor for secrecy. That which is beyond the comprehension of the uninitiated is said to be as "a book that is sealed" (Isaiah 29:11 f; compare the book with seven seals, Revelation 5:1). Daniel is bidden to "shut up the words" of his prophecy "and seal the book, even to the time of the end," i.e. to keep his prophecy a secret till it shall be revealed (Daniel 12:4,Daniel 12:9; compare Revelation 10:4). Elsewhere it stands for the ratification of prophecy (Daniel 9:24). The exact meaning of the figure is sometimes ambiguous (as in Job 33:16; Ezekiel 28:12). In the New Testament the main ideas in the figure are those of authentication, ratification, and security. The believer in Christ is said to "set his seal to this, that God is true" (John 3:33), i.e. to attest the veracity of God, to stamp it with the believer's own endorsement and confirmation. The Father has sealed the Son, i.e. authenticated Him as the bestower of life-giving bread (John 6:27). The circumcision of Abraham was a "sign" and "seal," an outward ratification, of the righteousness of faith which he had already received while uncircumcised (Romans 4:11; compare the prayer offered at the circumcision of a child, "Blessed be He who sanctified His beloved from the womb, and put His ordinance upon his flesh, and sealed His offering with the sign of a holy covenant"; also Targum So 38: "The seal of circumcision is in your flesh as it was sealed in the flesh of Abraham"). Paul describes his act in making over to the saints at Jerusalem the contribution of the Gentiles as having "sealed to them this fruit" (Romans 15:28); the meaning of the phrase is doubtful, but the figure seems to be based on sealing as ratifying a commercial transaction, expressing Paul's intention formally to hand over to them the fruit (of his own labors, or of spiritual blessings which through him the Gentiles had enjoyed), and to mark it as their own property. Paul's converts are the "seal," the authentic confirmation, of his apostleship (1 Corinthians 9:2). God by His Spirit indicates who are His, as the owner sets his seal on his property; and just as documents are sealed up until the proper time for opening them, so Christians are sealed up by the Holy Spirit "unto the day of redemption" (Ephesians 1:13; Ephesians 4:30; 2 Corinthians 1:22). Ownership, security and authentication are implied in the words, "The firm foundation of God standeth, having this seal, The Lord knoweth them that are his" (2 Timothy 2:19). The seal of God on the foreheads of His servants (Revelation 7:2–4) marks them off as His own, and guarantees their eternal security, whereas those that "have not the seal of God on their foreheads" (Revelation 9:4) have no such guaranty.

On the analogy of the rite of circumcision (see above), the term "seal" (sphragis) was at a very early period applied to Christian baptism. But there is no sufficient ground for referring such passages as Ephesians 1:13; Ephesians 4:30; 2 Corinthians 1:22 to the rite of baptism (as some do). The use of the metaphor in connection with baptism came after New Testament times (early instances are given in Gebhardt and Lightfoot on 2 Clem 7:6). Harnack and Hatch maintain that the name "seal" for baptism was taken from the Greek mysteries, but Anrich and Sanday-Headlam hold that it was borrowed from the Jewish view of circumcision as a seal.

See MYSTERY.

D. Miall Edwards

Sealed, Fountain

seld, These words, applied to the bride (Song of Songs 4:12), find their explanation under SEAL (which see). Anything that was to be authoritatively protected was sealed. Where water was one of the most precious things, as in the East, fountains and wells were often sealed (Genesis 29:3; Proverbs 5:15–18).

Sealskin

sel'-skin: The rendering of the Revised Version (British and American) (Exodus 25:5; Ezekiel 16:10) for `or tachash, the Revised Version margin "porpoise-skin," the King James Version "badgers' skin." A seal, Monachus albiventer, is found in the Mediterranean, though not in the Red Sea, but it is likely that tachash means the dugong, which is found in the Red Sea.

See BADGER; PORPOISE.

Seam; Seamless

sem, sem'-les: The coat or inner garment (chiton) of Jesus is described in John 19:23 as "without seam" (arrhaphos), i.e. woven in one piece.

Sear

ser: In 1 Timothy 4:2 for (kausteriazo), "burn with a hot iron" (compare "cauterize"), the King James Version "having their conscience seared with a hot iron," and the Revised Version margin. "Seared" in this connection means "made insensible," like the surface of a deep burn after healing. The verb, however, probably means "brand" (so the Revised Version (British and American)). "Criminals are branded on their forehead, so that all men may know their infamy. The consciences of certain men are branded just as truly, so that there is an inward consciousness of hypocrisy." See the commentaries

Search

surch: Some peculiar senses are:

(1) In the books of Moses, especially in Nu, "searching out the land" means to spy out (raggel), to investigate carefully, to examine with a view to giving a full and accurate report on.

(2) When applied to the Scriptures, as in Ezra 4:15,Ezra 4:19 (baqqer); John 5:39; 1 Peter 1:11 (eraunao), it means to examine, to study out the meaning. In Acts 17:11, the Revised Version (British and American) substitutes "examining" for the "searched" of the King James Version. See SEARCHINGS.

(3) "Search out" often means to study critically, to investigate carefully, e.g. Job 8:8; Job 29:16; Ecclesiastes 1:13; Lamentations 3:40; Matthew 2:8; 1 Corinthians 2:10; 1 Peter 1:10.

(4) When the word is applied to God's searching the heart or spirit, it means His opening up, laying bare, disclosing what was hidden, e.g. 1 Chronicles 28:9; Psalms 44:21; Psalms 139:1; Proverbs 20:27; Jeremiah 17:10; Romans 8:27.

G. H. Gerberding

Search The Scriptures

The sentence beginning with (eraunate), in John 5:39 the King James Version has been almost universally regarded as meaning "Search the scriptures, for in them ye think ye have eternal life." But one cannot read as far as dokeite, "ye think," without feeling that there is something wrong with the ordinary version. This verb is at least a disturbing element in the current of thought (if not superfluous), and only when the first verb is taken as an indicative does the meaning of the writer become clear. The utterance is not a command, but a declaration: "Ye search the scriptures, because ye think that in them," etc. Robert Barclay as early as 1675, in his Apology for the True Christian Divinity (91 ff), refers to two scholars before him who had handed down the correct tradition: "Moreover, that place may be taken in the indicative mood, Ye search the Scriptures; which interpretation the Greek word will bear, and so Pasor translated it: which by the reproof following seemeth also to be the more genuine interpretation, as Cyrillus long ago hath observed." So Dr. Edwin A. Abbott, in his Johannine Grammar (London, 1906, section 2439 (i)). See also Transactions American Philological Association, 1901, 64 f.

J. E. Harry

Searchings

sur'-chingz (chiqre (lebh), from chaqar, to "search," "explore," "examine thoroughly"): In the song of Deborah the Reubenites are taunted because their great resolves of heart, chiqeqe lebh, led to nothing but great "searchings" of heart, chiqre lebh, and no activity other than to remain among their flocks (Judges 5:15 f). The first of the two Hebrew expressions so emphatically contrasted (though questioned by commentators on the authority of 5 manuscripts as a corruption of the second) can with reasonable certainty be interpreted "acts prescribed by one's understanding" (compare the expressions chakham lebh, nebhon lebh, in which the heart is looked upon as the seat of the understanding). The second expression may mean either irresolution or hesitation based on selfish motives, as the heart was also considered the seat of the feelings, or answerability to God (compare Jeremiah 17:10; Proverbs 25:3); this rendering would explain the form liphelaghoth in Judges 5:16, literally, `for the water courses of Reuben, great the searchings of heart!'

Nathan Isaacs

Seasons

se'-z'nz (summer: qayits, Chaldaic qayiT (Daniel 2:35); (theros; winter: cethaw) (Song of Songs 2:11), (choreph; cheimon): The four seasons in Palestine are not so marked as in more northern countries, summer gradually fading into winter and winter into summer. The range of temperature is not great. In the Bible we have no reference to spring or autumn; the only seasons mentioned are "summer and winter" (Genesis 8:22; Psalms 74:17; Zechariah 14:8).

Winter is the season of rain lasting from November to May. "The winter is past; the rain is over" (Song of Songs 2:11). See RAIN. The temperature at sealevel in Palestine reaches freezing-point occasionally, but seldom is less than 40ø F. On the hills and mountains it is colder, depending on the height. The people have no means of heating their houses, and suffer much with the cold. They wrap up their necks and heads and keep inside the houses out of the wind as much as possible. "The sluggard will not plow by reason of the winter" (Proverbs 20:4). Jesus in speaking of the destruction of Jerusalem says, "Pray ye that your flight be not in the winter" (Matthew 24:20). Paul asks Timothy to "come before winter" (2 Timothy 4:21) as navigation closed then and travel was virtually impossible.

Summer is very hot and rainless. "(When) the fig tree .... putteth forth its leaves, ye know that the summer is nigh" (Mark 13:28); "The harvest is past, the summer is ended" (Jeremiah 8:20). It is the season of harvesting and threshing (Daniel 2:35). "He that gathereth in summer is a wise son" (Proverbs 10:5).

See COLD; HEAT; ASTRONOMY, sec. I, 5.

Alfred H. Joy

Seat

set: This word is used to translate the Hebrew words (moshabh, shebheth, kicce', and tekhunah), once (Job 23:3). It translates the Greek word (kathedra) (Matthew 21:12; Matthew 23:2; Mark 11:15), and "chief seat" translates the compound word (protokathedria) (Matthew 23:6; Mark 12:39; Luke 20:46). In the King James Version it translates (thronos) (Luke 1:52; Revelation 2:13; Revelation 4:4; Revelation 11:16; Revelation 13:2; Revelation 16:10), which the Revised Version (British and American) renders "throne." It denotes a place or thing upon which one sits, as a chair, or stool (1 Samuel 20:18; Judges 3:20). It is used also of the exalted position occupied by men of marked rank or influence, either in good or evil (Matthew 23:2; Psalms 1:1).

Jesse L. Cotton

Seats, Chief

sets.

See CHIEF SEATS.

Seba

se'-ba (cebha'; Saba (Genesis 10:7; 1 Chronicles 1:9); Greek ibid., but Codex Vaticanus has (Saban):

1. Forms of Name, and Parentage of Seba:

The first son of Cush, his brothers being Havilah, Sabtah, Raamah, and Sabtecha. In Psalms 72:10 and Isaiah 43:3 (where the Greek has Soene), Seba is mentioned with Egypt and Ethiopia, and must therefore have been a southern people. In Isaiah 45:14 we meet with the gentilic form, (csebha'im) (Sabaeim), rendered "Sabaeans," who are described as "men of stature" (i.e. tall), and were to come over to Cyrus in chains, and acknowledge that God was in him--their merchandise, and that of the Ethiopians, and the labor of Egypt, were to be his.

2. Position of the Nation:

Their country is regarded as being, most likely, the district of Saba, North of Adulis, on the west coast of the Red Sea. There is just a possibility that the Sabi River, stretching from the coast to the Zambesi and the Limpopo, which was utilized as a waterway by the states in that region, though, through silting, not suitable now, may contain a trace of the name, and perhaps testifies to still more southern extensions of the power and influence of the Sebaim. (See Th. Bent, The Ruined Cities of Mashonaland, 1892.) The ruins of this tract are regarded as being the work of others than the black natives of the country. Dillmann, however, suggests (on Genesis 10:7) that the people of Seba were another branch of the Cushites East of Napatha by the Arabian Sea, of which Strabo (xvi. 4, 8, 10) and Ptolemy (iv.7, 7 f) give information.

See SHEBA and HDB, under the word

T. G. Pinches

Sebam

W. Ewing

Sebat

se-bat', se'-bat (Zechariah 1:7).

See SHEBAT.

Secacah

se-ka'-ka, sek'-a-ka (cekhakhah; Codex Vaticanus Aichioza; Codex Alexandrinus Sochocha): One of the six cities "in the wilderness of Judah" (Joshua 15:61), that is in the uncultivated lands to the West of the Dead Sea, where a scanty pasturage is still obtained by wandering Bedouin tribes. There are many signs in this district of more settled habitation in ancient times, but the name Secacah is lost. Conder proposed Khirbet edition Diqqeh] (also called Khirbet es Siqqeh), "the ruin of the path," some 2 miles South of Bethany. Though an ancient site, it is too near the inhabited area; the name, too, is uncertain (PEF, III, 111, Sh XVII).

E. W. G. Masterman

Sechenias

sek-e-ni'-as:

(1) (Codex Alexandrinus Sechenias; omitted in Codex Vaticanus and Swete): 1 Esdras 8:29 = "Shecaniah" in Ezra 8:3; the arrangement in Ezra is different.

(2) (Codex Alexandrinus Sechenias, but Codex Vaticanus and Swete, Eiechonias): Name of a person who went up at the head of a family in the return with Ezra (1 Esdras 8:32) = "Shecaniah" in Ezra 8:5.

Sechu

se'-ku (sekhu).

See SECU.

Second Coming

sek'-und kum'-ing.

See PAROUSIA; ESCHATOLOGY OF THE NEW TESTAMENT, V.

Second Death

See DEATH; ESCHATOLOGY OF THE NEW TESTAMENT, sec. X, (6).

Second Sabbath

See SABBATH, SECOND AFTER THE FIRST.

Secondarily

sek'-un-da-ri-li: the King James Version for (deuteron) (1 Corinthians 12:28). Probably without distinction from "secondly" (so the Revised Version (British and American), and so the King James Version also for deuteron in Sirach 23:23). Still the King James Version may have wished to emphasize that the prophets have a lower rank than the apostles.

Secret

se'-kret: In Ezekiel 7:22, English Versions of the Bible has "secret place" for (tsaphan), "hide," "treasure." A correct translation is, "They shall profane my cherished place" (Jerusalem), and there is no reference to the Holy of Holies. The other uses of "secret" in the Revised Version (British and American) are obvious, but Revised Version's corrections of the King James Version in Judges 13:18; 1 Samuel 5:9; Job 15:11 should be noted.

Sect

sekt (hairesis): "Sect" (Latin, secta, from sequi, "to follow") is in the New Testament the translation of hairesis, from haireo, "to take," "to choose"; also translated "heresy," not heresy in the later ecclesiastical sense, but a school or party, a sect, without any bad meaning attached to it. The word is applied to schools of philosophy; to the Pharisees and Sadducees among the Jews who adhered to a common religious faith and worship; and to the Christians. It is translated "sect" (Acts 5:17, of the Sadducees; Acts 15:5, of the Pharisees; Acts 24:5, of the Nazarenes; Acts 26:5, of the Pharisees; Acts 28:22, of the Christians); also the Revised Version (British and American) Acts 24:14 (the King James Version and the English Revised Version margin "heresy"), "After the Way which they call a sect, so serve I the God of our fathers" (just as the Pharisees were "a sect"); it is translated "heresies" (1 Corinthians 11:19, margin "sects," the American Standard Revised Version "factions," margin "Greek: `heresies' "; the English Revised Version reverses the American Standard Revised Version text and margin; Galatians 5:20, the American Standard Revised Version "parties," margin "heresies"; the English Revised Version reverses text and margin; 2 Peter 2:1, "damnable heresies," the Revised Version (British and American) "destructive heresies," margin "sects of perdition"); the "sect" in itself might be harmless; it was the teaching or principles which should be followed by those sects that would make them "destructive." Hairesis occurs in 1 Macc 8:30 ("They shall do it at their pleasure," i.e. "choice"); compare Septuagint Leviticus 22:18,Leviticus 22:21.

See HERESY.

W. L. Walker

Secu

se'-ku (sekhu; Codex Vaticanus en Sephei; Codex Alexandrinus en Sokcho; the King James Version Sechu): This name occurs only in the account of David's visit to Samuel (1 Samuel 19:22). Saul, we are told, went to "Ramah, and came to the great well that is in Secu," where he inquired after Samuel and David. It evidently lay between the residence of Saul at Gibeah and Ramah. It is impossible to come to any sure conclusion regarding it. Conder suggested its identification with Khirbet Suweikeh, which lies to the South of Bireh. This is possible, but perhaps we should read with the Septuagint's Codex Vaticanus, "He came to the cistern of the threshing-floor that is on the bare hill" (en to Sephei). The threshing-floors in the East are naturally on high exposed ground where this is possible, and often form part of the area whence water in the rainy season is conducted to cisterns. This might have been a place actually within the city of Ramah.

W. Ewing

Secundus

se-kun'-dus (Westcott-Hort Greek text Se'koundos, Textus Receptus of the New Testament, Sekou'ndos): A Thessalonian who was among those who accompanied Paul from Greece to Asia (Acts 20:4). They had preceded Paul and waited for him at Troas. If he were one of the representatives of the churches in Macedonia and Greece, entrusted with their contributions to Jerusalem (Acts 24:17; 2 Corinthians 8:23), he probably accompanied Paul as far as Jerusalem. The name is found in a list of politarchs on a Thessalonian inscription.

Secure; Security

se-kur', se-ku'-ri-ti: The word baTach and its derivatives in Hebrew point to security, either real or imaginary. Thus we read of a host that "was secure" (Judges 8:11) and of those "that provoke God (and) are secure" (Job 12:6); but also of a security that rests in hope and is safe (Job 11:18). The New Testament words (poieo amerimnous), used in Matthew 28:14 (the King James Version "secure you"), guarantee the safety of the soldiers, who witnessed against themselves, in the telling of the story of the disappearance of the body of Christ.

Securely is used in the sense of "trustful," "not anticipating danger" (Proverbs 3:29; Micah 2:8; Ecclesiasticus 4:15).

The word (hikanon, translated security (Acts 17:9), may stand either for a guaranty of good behavior exacted from, or for some form of punishment inflicted on, Jason and his followers by the rulers of Thessalonica.

Henry E. Dosker

Sedecias

sed-e-si'-as:

The King James Version = the Revised Version (British and American) SEDEKIAS (which see).

Sedekias

sed-e-ki'-as:

(1) (Codex Alexandrinus and Codex Vaticanus Sedekias; the King James Version Zedechias): 1 Esdras 1:46 (44) = Zedekiah king of Judah; also in Baruch 1:8 where the King James Version reads "Sedecias."

(2) In Baruch 1:1 (the King James Version "Sedecias"), an ancestor of Baruch, "the son of Asadias," sometimes (but incorrectly) identified with the false prophet "Zedekiah the son of Maaseiah" (Jeremiah 29:21).

Sedition

se-dish'-un: The translation in Ezra 4:15,Ezra 4:19 for 'eshtaddur, "struggling," "revolt"; in 2 Esdras 15:16 for inconstabilitio, "instability" with "be seditious" for stasiazo, "rise in rebellion" in 2 Macc 14:6. In addition, the King James Version has "sedition" for stasis, "standing up," "revolt" (the Revised Version (British and American) "insurrection") in Luke 23:19,Luke 23:25; Acts 24:5, with (dichostasia), "a standing asunder" (the Revised Version (British and American) "division") in Galatians 5:20. As "sedition" does not include open violence against a government, the word should not have been used in any of the above cases.

Seduce; Seducer

se-dus', se-dus'-er (Hiphil of (Ta`ah, or ta`ah, "to err"; of pathah, "to be simple"; planao, apoplanao, "to lead astray"):

(1) The word "seduce" is only used in the Bible in its general meaning of "to lead astray," "to cause to err," as from the paths of truth, duty or religion. It occurs in the King James Version and the Revised Version (British and American) Ezekiel 13:10; 2 Kings 21:9; 1 Timothy 4:1; Revelation 2:20; in the King James Version only, Proverbs 12:26 (the Revised Version (British and American) "causeth to err"); Isaiah 19:13 (the Revised Version (British and American) "caused to go astray"); Mark 13:22; 1 John 2:26 (the Revised Version (British and American) "lead astray"). The noun "seducer" (2 Timothy 3:13 the King James Version, goes) is correctly changed in the Revised Version (British and American) into "impostor."

(2) It is not found in its specific sense of "to entice a female to surrender her chastity." Yet the crime itself is referred to and condemned.

Three cases are to be distinguished:

(a) The seduction of an unbetrothed virgin: In this case the seducer cording to J-E (Exodus 22:16 f) is to be compelled to take the virgin as his wife, if the father consents, and to pay the latter the usual purchase price, the amount of which is not defined. In the Deuteronomic Code (Deuteronomy 22:28) the amount is fixed at 50 shekels, and the seducer forfeits the right of divorce.

(b) The seduction of a betrothed virgin: This case (Deuteronomy 22:23–27; not referred to in the other codes) is treated as virtually one of adultery, the virgin being regarded as pledged to her future husband as fully as if she were formally married to him; the penalty therefore is the same as for adultery, namely, death for both parties (except in the case where the girl can reasonably be acquitted of blame, in which case the man only is put to death).

(c) The seduction of a betrothed bondmaid (mentioned only in Leviticus 19:20–22): Here there is no infliction of death, because the girl was not free; but the seducer shall make a trespass offering, besides paying the fine.

See CRIMES; PUNISHMENTS.

D. Miall Edwards

See

se: In addition to the ordinary sense of perceiving by the eye, we have

(1) chazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Amos 1:1). The revelation was made to his inward eye. "The word of Yahweh .... which he (Micah) saw concerning Samaria" (Micah 1:1), describing what he saw in prophetic vision (compare Habakkuk 1:1); see REVELATION, III, 4;

(2) horao, "to take heed": "See thou say nothing" (Mark 1:44);

(3) eidon, "to know," "to note with the mind": "Jesus saw that he answered discreetly" (Mark 12:34);

(4) theoreo, "to view," "to have knowledge or experience of": "He shall never see death" (John 8:51).

M. O. Evans

Seed

sed (Old Testament always for zera`, Aramaic (Daniel 2:43) zera`, except in Joel 1:17 for perudhoth (plural, the Revised Version (British and American) "seeds," the King James Version "seed"), and Leviticus 19:19 (the King James Version "mingled seed") and Deuteronomy 22:9 (the King James Version "divers seeds") for kil'ayim, literally, "two kinds," the Revised Version (British and American) "two kinds of seed." Invariably in Greek Apocrypha and usually in the New Testament for sperma, but Mark 4:26,Mark 4:27; Luke 8:5,Luke 8:11; 2 Corinthians 9:10 for sporos, and 1 Peter 1:23 for spora):

(1) For "seed" in its literal sense see AGRICULTURE. Of interest is the method of measuring land by means of the amount of seed that could be sown on it (Leviticus 27:16). The prohibition against using two kinds of seed in the same field (Leviticus 19:19; Deuteronomy 22:9) undoubtedly rests on the fact that the practice had some connection with Canaanitish worship, making the whole crop "consecrated" (taboo). Jeremiah 31:27 uses "seed of man" and "seed of beast" as a figure for the means by which God will increase the prosperity of Israel (i.e. "seed yielding men").

(2) For the transferred physiological application of the word to human beings (Leviticus 15:16, etc.) see CLEAN; UNCLEANNESS. The conception of Christians as "born" or "begotten" of God (see REGENERATION) gave rise to the figure in 1 Peter 1:23; 1 John 3:9. If the imagery is to be stressed, the Holy Spirit is meant. In I John 3:9 a doctrine of certain Gnostics is opposed. They taught that by learning certain formulas and by submitting to certain rites, union with God and salvation could be attained without holiness of life. John's reply is that union with a righteous God is meaningless without righteousness as an ideal, even though shortcomings exist in practice (1 John 1:8).

(3) From the physiological use of "seed" the transition to the sense of "offspring" was easy, and the word may mean "children" (Leviticus 18:21, etc.) or even a single child (Genesis 4:25; 1 Samuel 1:11 the Revised Version margin). Usually, however, it means the whole posterity (Genesis 3:15, etc.); compare "seed royal" (2 Kings 11:1, etc.), and "Abraham's seed" (2 Chronicles 20:7, etc.) or "the holy seed" (Ezra 9:2; Isaiah 6:13; /RAPC 1Es 8:70; compare Jeremiah 2:21) as designations of Israel. So "to show one's seed" (Ezra 2:59;, Nehemiah 7:61) is to display one's genealogy, and "one's seed" may be simply one's nation, conceived of as a single family (Esther 10:3). From this general sense there developed a still looser use of "seed" as meaning simply "men" (Malachi 2:15; Isaiah 1:4; Isaiah 57:4; Genesis 12:11, etc.).

In Galatians 3:16 Paul draws a distinction between "seeds" and "seed" that has for its purpose a proof that the promises to Abraham were realized in Christ and not in Israel. The distinction, however, overstresses the language of the Old Testament, which never pluralizes zera` when meaning "descendants" (plural only in 1 Samuel 8:15; compare Romans 4:18; Romans 9:7). But in an argument against rabbinical adversaries Paul was obliged to use rabbinical methods (compare Galatians 4:25). For modern purposes it is probably best to treat such an exegetical method as belonging simply to the (now superseded) science of the times.

Burton Scott Easton

Seer

se'-er, ser: The word in English Versions of the Bible represents two Hebrew words, ro'eh (1 Samuel 9:9,1 Samuel 9:11,1 Samuel 9:18,1 Samuel 9:19; 2 Samuel 15:27; 1 Chronicles 9:22, etc.), And chozeh (2 Samuel 24:11; 2 Kings 17:13; 1 Chronicles 21:9; 1 Chronicles 25:5; 1 Chronicles 29:29, etc.). The former designation is from the ordinary verb "to see"; the latter is connected with the verb used of prophetic vision. It appears from 1 Samuel 9:9 that "seer" (ro'-eh) was the older name for those who, after the rise of the more regular orders, were called "prophets." It is not just, however, to speak of the "seers" or "prophets" of Samuel's time as on the level of mere fortune-tellers. What insight or vision they possessed is traced to God's Spirit. Samuel was the ro'-eh by pr-eeminence, and the name is little used after his time. Individuals who bear the title "seer" (chozeh) are mentioned in connection with the kings and as historiographers (2 Samuel 24:11; 1 Chronicles 21:9; 1 Chronicles 25:5; 1 Chronicles 29:29; 2 Chronicles 9:29; 2 Chronicles 12:15; 2 Chronicles 19:2, etc.), and distinction is sometimes made between "prophets" and "seers" (2 Kings 17:13; 1 Chronicles 29:29, etc.). Havernick thinks that "seer" denotes one who does not belong to the regular prophetic order (Introductions to Old Testament, 50 ff, English translation), but it is not easy to fix a precise distinction.

See PROPHET; PROPHECY.

James Orr

Seethe

seth: Old English for "boil"; past tense, "sod" (Genesis 25:29), past participle, "sodden" (Lamentations 4:10). See Exodus 23:19 the King James Version.

Segub

se'-gub (seghubh (Qere), seghibh (Kethibh); Codex Vaticanus Zegoub; Codex Alexandrinus Segoub): 15:27; 1 Chronicles 9:22, etc.), And chozeh (2 Samuel 24:11; 2 Kings 17:13; 1 Chronicles 21:9; 1 Chronicles 25:5; 1 Chronicles 29:29, etc.). The former designation is from the ordinary verb "to see"; the latter is connected with the verb used of prophetic vision. It appears from 1 Samuel 9:9 that "seer" (ro'-eh) was the older name for those who, after the rise of the more regular orders, were called "prophets." It is not just, however, to speak of the "seers" or "prophets" of Samuel's time as on the level of mere fortune-tellers. What insight or vision they possessed is traced to God's Spirit. Samuel was the ro'-eh by pr-eeminence, and the name is little used after his time. Individuals who bear the title "seer" (chozeh) are mentioned in connection with the kings and as historiographers (2 Samuel 24:11; 1 Chronicles 21:9; 1 Chronicles 25:5; 1 Chronicles 29:29; 2 Chronicles 9:29; 2 Chronicles 12:15; 2 Chronicles 19:2, etc.), and distinction is sometimes made between "prophets" and "seers" (2 Kings 17:13; 1 Chronicles 29:29, etc.). Havernick thinks that "seer" denotes one who does not belong to the regular prophetic order (Introductions to Old Testament, 50 ff, English translation), but it is not easy to fix a precise distinction.

(1) The youngest son of Hiel, the rebuilder of Jericho (1 Kings 16:34). The death of Segub is probably connected with the primitive custom of laying foundations with blood, as, indeed, skulls were found built in with the brickwork when the tower of Bel at Nippur was excavated. See GEZER. If the death of the two sons was based on the custom just mentioned, the circumstance was deliberately obscured in the present account. The death of Segub may have been due to an accident in the setting up of the gates. In any event, tradition finally yoked the death of Hiel's oldest and youngest sons with a curse said to have been pronounced by Joshua on the man that should venture to rebuild Jericho (Joshua 6:26).

(2) Son of Hezron and father of Jair (1 Chronicles 2:21).

Horace J. Wolf

Seir

se'-ir:

(1) (har se'-ir, "Mt. Seir" (Genesis 14:6, etc.), 'erets se`-ir (Genesis 32:3, etc.); to oros Seeir, ge Seeir): In Genesis 32:3 "the land of Seir" is equated with "the field of Edom." The Mount and the Land of Seir are alternative appellations of the mountainous tract which runs along the eastern side of the Arabah, occupied by the descendants of Esau, who succeeded the ancient Horites (Genesis 14:6; Genesis 36:20), "cave-dwellers," in possession. For a description of the land see EDOM.

(2) (har se`ir; Codex Vaticanus Assar; Codex Alexandrinus Seeir): A landmark on the boundary of Judah (Joshua 15:10), not far from Kiriath-jearim and Chesalon. The name means "shaggy," and probably here denoted a wooded height. It may be that part of the range which runs Northeast from Saris by Karyat el-`Anab and Biddu to the plateau of el-Jib. Traces of an ancient forest are still to be seen here.

W. Ewing