Sons Of God (New Testament) – Spinning

Sons Of God (New Testament)

1. New Testament Terms:

Two Greek words are translated "son," teknon, huios, both words indicating sonship by parentage, the former indicating that the sonship has taken place by physical descent, while the latter presents sonship more from the legal side than from the standpoint of relationship. John, who lays special emphasis on sonship by birth, uses teknon, while Paul, in emphasizing sonship from the legal side, as referring to adoption, which was current among the Romans but scarcely if at all known to, or if known, practiced by, the Jews, uses the word huios (John 1:12; Romans 8:14,Romans 8:16,Romans 8:19; Galatians 4:6,Galatians 4:7; 1 John 3:1,1 John 3:2).

2. New Testament Doctrine:

Men are not by nature the sons of God, at least not in the sense in which believers in Christ are so called. By nature those outside of Jesus Christ are "children of wrath" (Ephesians 2:3), "of disobedience" (Ephesians 2:2), controlled not by the Spirit of God (Romans 8:14), but by the spirit of disobedience (Ephesians 2:2–4). Men become sons of God in the regenerative and adoptive sense by the acceptance of Jesus Christ as Lord and Saviour (John 1:12 Galatians 3:26). The universal brotherhood which the New Testament teaches is that brotherhood which is based on faith in the Lord Jesus Christ as the divine and only Saviour of the world. And the same is true of the universal Fatherhood of God. It is true that all men are "his offspring" (Acts 17:28 f) in the sense that they are God's created children; but that the New Testament makes a very clear and striking distinction between sonship by virtue of creation and sonship by faith in the Lord Jesus Christ, there can be no reasonable doubt.

Sonship is the present possession of the believer in Christ (1 John 3:2). It will be completed at the second coming of our Lord (Romans 8:23), at which time the believer will throw off his incognito, by reason of which the world may not have recognized his sonship (1 John 3:1,John 3:2), and be fully and gloriously revealed as the son of God (2 Corinthians 5:10). It doth not yet appear, it hath not yet appeared, what we shall be; the revelation of the sons of God is reserved for a coming day of manifestation.

The blessings of sonship are too numerous to mention, save in the briefest way. His sons are objects of God's peculiar love (John 17:23), and His Fatherly care (Luke 12:27–33). They have the family name (Ephesians 3:14 1 John 3:1); the family likeness (Romans 8:29); family love (John 13:35; 1 John 3:14); a filial spirit (Romans 8:15; Galatians 4:6); a family service (John 14:23 John 15:8). They receive fatherly chastisement (Hebrews 12:5–11); fatherly comfort (2 Corinthians 1:4), and an inheritance (Romans 8:17; 1 Peter 1:3–5).

Among the evidences of sonship are: being led by the Spirit (Romans 8:14; Galatians 5:18); having a childlike confidence in God (Galatians 4:5); having liberty of access (Ephesians 3:12); having love for the brethren (1 John 2:9–11; John 5:1), and obedience (1 John 5:1–3).

William Evans

Soothsayers

sooth'-sa-erz.

See ASTROLOGY, 1; DIVINATION.

Sop

sop (psomion): A thin, wafer-like piece of bread dipped into the common dish as a sort of improvised spoon, is thus designated in John 13:26 ff.

See MORSEL.

Sopater

so'-pa-ter, sop'-a-ter (Sopatros): the Revised Version (British and American) the son of Pyrrhus; the King James Version omits. A man of Berea who is mentioned with some Thessalonians and others as accompanying Paul as far as Asia on his return to Jerusalem after his 3rd missionary journey (Acts 20:4). He is probably the same as the "Sosipater" of Romans 16:21.

Sope

sop.

See SOAP.

Sophereth

so-fe'-reth, sof'-e-reth, so'-fe-reth (cophereth): One of the remnant returning from captivity (Ezra 2:55 the King James Version; Nehemiah 7:57). In the Revised Version (British and American) of Ezra 2:55 it is "Hassophereth," the definite article being transliterated.

Sophonias

sof-o-ni'-as Septuagint Sophonias): The form in the King James Version and the Revised Version (British and American) of 2 Esdras 1:40 for Zephaniah the prophet.

Sorcerer; Sorcery

See ASTROLOGY, 1; DIVINATION; MAGIC; WITCHCRAFT.

Sore

sor (substantive) (negha`; helkos, verb helkoomai): In the account of the appearance of leprosy (Leviticus 13:42 f) the spot on the skin is called by this name, which in the King James Version is translated "sore," but in the Revised Version (British and American) "plague"; similarly in the Dedication Prayer (2 Chronicles 6:28 f) the Revised Version (British and American) has altered the rendering of negha` for "sore" to "plague" as it has done also in Psalms 38:11. The word literally means a "stroke" or "blow," and so is applied to a disease or infliction from God. makkah Teriyah, in the King James Version is rendered "putrifying sores," the English Revised Version "festering sores," the American Standard Revised Version and the English Revised Version margin "fresh stripes." See STRIPES. In the only other text in the Old Testament in which "sore" is used as a substantive in the King James Version (Psalms 77:2), the word used is yadh, which literally means the "outstretched hand," hence, the Revised Version (British and American) renders the text: "My hand was stretched out in the night and slacked not." In the New Testament the ulcers on the limbs of Lazarus which were the result of poverty and hardship (Luke 16:20), and were licked by the pariah dogs (Luke 16:21), are called "sores." Sores also which are called noisome and grievous, were the result of the outpouring of the first of the seven bowls of the wrath of God (Revelation 16:2–11).

Alex. Macalister

Sorek, Valley Of

so'-rek (nachal soreq, "the valley of the choice (soreq) vine" (see VINE); sorech): "(Samson) loved a woman in the valley of Sorek, whose name was Delilah" (Judges 16:4). Jerome (OS, 153 f, 6) mentions a Capharsorec which was near Saraa (ancient ZORAH (which see)); this latter is undoubtedly the village of Sura`h, high up upon the northern slopes of the great Wady es Surar. About 3/4 of a mile West of this is Khurbet Surik, which is certainly the site referred to by Jerome, and possibly marks that of a more ancient town which gave its name to the whole valley. This valley is of importance in the historical geography of Palestine out of all proportion to its scanty mention in the Old Testament (HGHL, 218 ff). The Wady es Surar is an expansion of the ravine Wady Isma`in (which itself is formed by the junction of the great Wady Beit Chanineh, which rises near Bereh, and the Wady es Sikkeh, which drains the "Plain of Rephaim" near Jerusalem). The Jerus-Jaffa Railway traverses successively the Wady es Surar, the Wady Ismai`n and the Wady es Sikkeh to reach the Jerusalem plateau. The Valley of Sorek is a name which probably belonged only to the open, fertile valley, well suited for vineyards, which traverses the Shephelah. It is now given over almost entirely to the cultivation of wheat, barley and maize (durra). The valley passes between the lofty hill of Sara`h (Zorah) to the North and `Ain Shems (Beth-shemesh) and Tibneh (Timnah) on the South. Standing on the ruins of Beth-shemesh, one can watch the modern railway train winding for miles up the valley along almost the very road from Ekron (now `Akiv), upon which came the strange sight of the milch kine dragging the ark (1 Samuel 6:12). Very probably it was in this valley that the Philistines were defeated (1 Samuel 7:5–14) (PEF, III, 53, Sh XVII).

E. W. G. Masterman

Sorrel

sor'-el: the Revised Version (British and American) in Zechariah 1:8 for "speckled."

See COLORS.

Sorrow

sor'-o (chebhel, yaghon, makh'obh, etc.; lupe): The Old Testament has very many words translated "sorrow," those named being the most frequent; in the New Testament "sorrow" is usually the translation of lupe (Luke 22:45; John 16:6; 2 Corinthians 2:3,2 Corinthians 2:7, etc.). Penthos, translated "sorrow" in Revelation 18:7; Revelation 21:4, is in the Revised Version (British and American) "mourning." Odune, of pain-and distress, is thus rendered in Romans 9:2; 1 Timothy 6:10 (compare the verb in Luke 2:48; Acts 20:38). the Revised Version (British and American) frequently gives a more literal rendering of the words used, as "toil" (Genesis 3:17), "pangs" (Exodus 15:14), "pining" (Deuteronomy 28:65), "distress" (Isaiah 5:30), "lamentation" (Isaiah 29:2), etc.; sometimes also it uses "sorrow" for other words, as for "grief" (2 Chronicles 6:29; Psalms 31:10; Psalms 69:26; etc.; 2 Corinthians 2:5), "heaviness" (Romans 9:2; 2 Corinthians 2:1).

Sorrow or grief is necessary for discipline, for the development of the finer feelings and higher nature of the soul and spirit (Ecclesiastes 7:3, "Sorrow is better than laughter; for by the sadness of the countenance the heart is made glad," margin "better"). Sorrow inevitably follows sin, and is its punishment, yet the righteous are not exempt from it. The "Servant of Yahweh" was "a man of sorrows" (Isaiah 53:3). Christians learn how to be "sorrowful, yet always rejoicing" (2 Corinthians 6:10; 2 Corinthians 7:4; Colossians 1:24; 1 Thessalonians 1:6; etc.). In the New Jerusalem it is predicted that there shall be no sorrow, for sorrow shall have done its work, and the first things have passed away (Revelation 21:4).

W. L. Walker

Sosipater

so-sip'-a-ter (Sosipatros): Sosipater unites with Lucius and Jason in sending greetings to the Roman Christians (Romans 16:21). He is a "kinsman" of Paul, by which Paul means a Jew (Romans 9:3; Romans 16:11,Romans 16:21). It is the same name as SOPATER (which see). "Sopater of Berea" was one of the companions of Paul on his journey from Philippi after his 3rd missionary journey (Acts 20:4). These two are probably the same person, Paul having with him in Corinth, at the time of writing to the Roman Christians, the two Macedonians, Sopater of Berea and Jason of Thessalonica. The name Sosipater is found on a list of politarchs of Thessalonica.

S. F. Hunter

Sosthenes

sos'-the-nez (Sosthenes): Chief of the synagogue at Corinth (Acts 18:17). Possibly identical with the co-worker (afterward) of Paul mentioned in 1 Corinthians 1:1.

Sostratus

sos'-tra-tus (Sostratos, in Codex Venetus Sos-): "The governor of the citadel" of Jerusalem under Antiochus IV (Epiphanes). His duty was to gather the revenues of the city and province for the imperial treasury. He made a new departure in demanding from Menelaus direct the sum promised to the king in 2 Macc 4:27 ff (for Jason had the privilege of sending the money by his own messenger to the king (2 Macc 4:23)). This claim the usurper Menelaus disputed; consequently he and the governor were both summoned to appear before the king. No more is told, and Sostratus is otherwise unknown.

S. Angus

Sotai

so'-ti, so'-ta-i, so-ta'-i (coTay): One of those who returned from captivity, being descendants of Solomon's servants (Ezra 2:55; Nehemiah 7:57).

Sottish

sot'-ish (cakhal "thick-headed"): "They are sottish (stupid, very foolish) children" (Jeremiah 4:22).

Soul

sol (nephesh; psuche; Latin anima):

1. Shades of Meaning in the Old Testament:

(1) Soul, like spirit, has various shades of meaning in the Old Testament, which may be summarized as follows: "Soul," "living being," "life," "self," "person," "desire," "appetite," "emotion" and "passion" (BDB under the word). In the first instance it meant that which breathes, and as such is distinguished from basar, "flesh" (Isaiah 10:18; Deuteronomy 12:23); from she'er, "the inner flesh," next the bones (Proverbs 11:17, "his own flesh"); from beTen, "belly" (Psalms 31:10, "My soul and my belly are consumed with grief"), etc.

(2) As the life-breath, it departs at death (Genesis 35:18; Jeremiah 15:2). Hence, the desire among Old Testament saints to be delivered from Sheol (Psalms 16:10, "Thou wilt not leave my soul to Sheol") and from shachath, "the pit" (Job 33:18, "He keepeth back his soul from the pit"; Isaiah 38:17, "Thou hast .... delivered it (my soul) from the pit of corruption").

(3) By an easy transition the word comes to stand for the individual, personal life, the person, with two distinct shades of meaning which might best be indicated by the Latin anima and animus. As anima, "soul," the life inherent in the body, the animating principle in the blood is denoted (compare Deuteronomy 12:23,Deuteronomy 12:24, `Only be sure that thou eat not the blood: for the blood is the soul; and thou shalt not eat the soul with the flesh'). As animus, "mind," the center of our mental activities and passivities is indicated. Thus we read of `a hungry soul' (Psalms 107:9), `a weary soul' (Jeremiah 31:25), `a loathing soul' (Leviticus 26:11), `a thirsty soul' (Psalms 42:2), `a grieved soul' (Job 30:25), `a loving soul' (Song of Songs 1:7), and many kindred expressions. Cremer has characterized this use of the word in a sentence: "Nephesh (soul) in man is the subject of personal life, whereof pneuma or ruach (spirit) is the principle" (Lexicon, under the word, 795).

(4) This individuality of man, however, may be denoted by pneuma as well, but with a distinction. Nephesh or "soul" can only denote the individual life with a material organization or body. Pneuma or "spirit" is not so restricted. Scripture speaks of "spirits of just men made perfect" (Hebrews 12:23), where there can be no thought of a material or physical or corporeal organization. They are "spiritual beings freed from the assaults and defilements of the flesh" (Delitzsch, in the place cited.). For an exceptional use of psuche in the same sense see Revelation 6:9; Revelation 20:4, and (irrespective of the meaning of Psalms 16:10) Acts 2:27.

2. New Testament Distinctions:

(1) In the New Testament psuche appears under more or less similar conditions as in the Old Testament. The contrast here is as carefully maintained as there. It is used where pneuma would be out of place; and yet it seems at times to be employed where pneuma might have been substituted. Thus in John 19:30 we read: "Jesus gave up his pneuma" to the Father, and, in the same Gospel (John 10:15), Jesus gave up His "psuche for the sheep," and in Matthew 20:28 He gave His psuche (not His pneuma) as a ransom--a difference which is characteristic. For the pneuma stands in quite a different relation to God from the psuche. The "spirit" (pneuma) is the outbreathing of God into the creature, the life-principle derived from God. The "sour" (psuche) is man's individual possession, that which distinguishes one man from another and from inanimate nature. The pneuma of Christ was surrendered to the Father in death; His psuche was surrendered, His individual life was given "a ransom for many." His life "was given for the sheep"

(2) This explains those expressions in the New Testament which bear on the salvation of the soul and its preservation in the regions of the dead. "Thou wilt not leave my soul unto Hades" (the world of shades) (Acts 2:27); "Tribulation and anguish, upon every soul of man that worketh evil" (Romans 2:9); "We are .... of them that have faith unto the saving of the soul" (Hebrews 10:39); "Receive ..... the implanted word, which is able to save your souls" (James 1:21).

The same or similar expressions may be met with in the Old Testament in reference to the soul. Thus in Psalms 49:8, the King James Version "The redemption of their soul is precious" and again: "God will redeem my soul from the power of Sheol" (Psalms 49:15). Perhaps this may explain--at least this is Wendt's explanation--why even a corpse is called nephesh or soul in the Old Testament, because, in the region of the dead, the individuality is retained and, in a measure, separated from God (compare Haggai 2:13; Leviticus 21:11).

3. Oehler on Soul and Spirit:

The distinction between psuche and pneuma, or nephesh and ruach, to which reference has been made, may best be described in the words of Oehler (Old Testament Theology, I, 217): "Man is not spirit, but has it: he is soul. .... In the soul, which sprang from the spirit, and exists continually through it, lies the individuality--in the case of man, his personality, his self, his ego." He draws attention to the words of Elihu in Job (33:4): `God's spirit made me,' the soul called into being; `and the breath of the Almighty animates me,' the soul kept in energy and strength, in continued existence, by the Almighty, into whose hands the inbreathed spirit is surrendered, when the soul departs or is taken from us (1 Kings 19:4). Hence, according to Oehler the phrases naphshi ("my soul"), naphshekha ("thy soul") may be rendered in Latin egomet, tu ipse; but not ruchi ("my spirit"), ruchakha ("thy spirit")--soul standing for the whole person, as in Genesis 12:5; Genesis 17:14; Ezekiel 18:4, etc.

See PSYCHOLOGY.

J. I. Marais

Sound

sound: In Isaiah 63:15 the King James Version has "the sounding of thy bowels," a painfully literal translation of hamon me'eykha, with the similar phrase, "my bowels shall sound like an harp," in Isaiah 16:11 (compare Jeremiah 48:36). The intestines were considered a seat of emotion, and at times of great excitement were thought (in poetry, at least) to become tense and to give forth a musical sound. The Revised Version (British and American) (following the King James Version in Jeremiah 48:36) substitutes "heart" for "bowels" in Isaiah 16:11, thus obscuring the figure but preserving the sense. In Isaiah 63:15 the Revised Version (British and American) paraphrases "the yearning of thy heart" (the English Revised Version "bowels"), a needless change from 16:11.

See also BATH KOL; SOLEMN, SOLEMNITY.

Burton Scott Easton

Soundings

sound'-ingz.

See SHIPS AND BOATS, III, 2.

Sour

sour:

(1) bocer, "immature," "unripe": "The fathers have eaten sour grapes" (Jeremiah 31:29 Ezekiel 18:2; compare Isaiah 18:5 the King James Version).

(2) cur, "to turn aside," "degenerate": "Their drink is turned sour" (the King James Version margin "gone," the Revised Version margin "Their carouse is over").

South

south:

(1) neghebh, according BDB from [?] naghabh, meaning "to be dry," the word most often used, in the Revised Version (British and American) capitalized (South) in those places where it seems to denote a particular region, i.e. to the South of Judah.

(2) yamin, "right hand," "right." The derived meaning, "south," seems to imply an eastern posture in prayer in which the right hand is toward the South; compare Arabic yamin, "right," and yemen, "Yemen," a region in Southwestern Arabia.

(3) teman, from the same root as (2) is often used for the south; also for the south wind (Psalms 78:26; Song of Songs 4:16).

(4) yam, literally, "sea" (Psalms 107:3).

(5) darom, etymology doubtful (Deuteronomy 33:23; Ezekiel 40:24).

(6) midhbar, literally, "desert" (Psalms 75:6, reading doubtful).

(7) lips, "south west wind" (Acts 27:12).

(8) mesembria, literally, "mid-day"; "south" (Acts 8:26); "noon" (Acts 22:6).

(9) notos, "south wind" (Luke 12:55; Acts 27:13; Acts 28:13); "south" (1 Macc 3:57; Matthew 12:42; Luke 11:31; Luke 13:29; Revelation 21:13).

The south wind is often referred to: see Song of Songs 4:16; Job 37:9 (compare 9:9); Zechariah 9:14 (of Isaiah 21:1); Luke 12:55.

Of the passages where South (neghebh) clearly refers to a particular region between Palestine and Sinai see: "And Abraham journeyed, going on still toward the South" (neghbah) (Genesis 12:9; Genesis 13:1; Deuteronomy 1:7). We read of "the South of the Jerahmeelites," "the South of the Kenites" (1 Samuel 27:10); "the South of the Cherethites," "the South of Caleb" (1 Samuel 30:14); "the South of Judah" (2 Chronicles 28:18); "Ramoth of the South" (1 Samuel 30:27).

In Psalms 126:4, "Turn again our captivity, O Yahweh, as the streams in the South," we have a figurative reference to the fact that, after a long period of drought, the dry watercourses are finally filled with rushing streams. The reference in Ezekiel 20:46 f to "the forest of the South" is to a condition of things very different from that which exists today, though the region is not incapable of supporting trees if they are only planted and protected.

Alfred Ely Day

South Ramoth

See RAMOTH.

South, Chambers Of The

The twelve constellations of the Zodiac.

See ASTRONOMY, sec. II, 12.

South, Queen Of The

(Matthew 12:42).

See QUEEN OF SHEBA.

Southeast

See NORTHEAST.

Sow

sou.

See SWINE.

Sower; Sowing

so'-er, so'-ing.

See AGRICULTURE.

Spain

span (Spania): The country in the Southwest of Europe which still bears this name. It was Paul's purpose, as stated in Romans 15:24,Romans 15:28, to visit Spain. If, as is probable, he ultimately carried out this intention, it must have been after a release from his first imprisonment. Clement of Rome speaks of the apostle as having reached "the extreme limit of the West" (Epistle of Clement, v).

See PAUL, THE APOSTLE; TARSHISH.

Span

(zereth; spithame): A measure of length equal to half a cubit or about 9 in. (Exodus 28:16; Exodus 39:9; 1 Samuel 17:4, etc.). Lamentations 2:20 the King James Version is a mistranslation; see the Revised Version (British and American).

See WEIGHTS AND MEASURES.

Spark

spark.

See LEVIATHAN.

Sparrow

spar'-o (tsippor; strouthion; Latin passer): A small bird of the Fringillidae family. The Hebrew tsippor seems to have been a generic name under which were placed all small birds that frequented houses and gardens. The word occurs about 40 times in the Bible, and is indiscriminately translated "bird" "fowl" or "sparrow." Our translators have used the word "sparrow" where they felt that this bird best filled the requirements of the texts. Sparrows are small brown and gray birds of friendly habit that swarm over the northern part of Palestine, and West of the Sea of Galilee, where the hills, plains and fertile fields are scattered over with villages. They build in the vineyards, orchards and bushes of the walled gardens surrounding houses, on the ground or in nooks and crannies of vine-covered walls. They live on seeds, small green buds and tiny insects and worms. Some members of the family sing musically; all are great chatterers when about the business of life. Repeatedly they are mentioned by Bible writers, but most of the references lose force as applying to the bird family, because they are translated "bird" or "fowl." In a few instances the word "sparrow" is used, and in some of these, painstaking commentators feel that what is said does not apply to the sparrow. For example see Psalms 102:7:

"I watch, and am become like a sparrow

That is alone upon the housetop."

The feeling that this is not characteristic of the sparrow arises from the fact that it is such a friendly bird that if it were on the housetop it would be surrounded by half a dozen of its kind; so it has been suggested that a solitary thrush was intended. There is little force in the change. Thrushes of today are shy, timid birds of thickets and deep undergrowth. Occasionally a stray one comes around a house at migration, but once settled to the business of living they are the last and most infrequent bird to appear near the haunts of man. And bird habits do not change in one or two thousand years. In an overwhelmed hour the Psalmist poured out his heart before the Almighty. The reason he said he was like a "sparrow that is alone upon the housetop" was because it is the most unusual thing in the world for a sparrow to sit mourning alone, and therefore it attracted attention and made a forceful comparison. It only happens when the bird's mate has been killed or its nest and young destroyed, and this most cheerful of birds sitting solitary and dejected made a deep impression on the Psalmist who, when his hour of trouble came, said he was like the mourning sparrow--alone on the housetop. Another exquisite song describes the bird in its secure and happy hour:

"Yea, the sparrow hath found her a house,

And the swallow a nest for herself, where she may lay her young,

Even thine altars, O Yahweh of hosts,

My King, and my God" (Psalms 84:3).

When the mind of man was young and he looked on the commonest acts of creatures around him as filled with mystery, miracle and sign--he held in superstitious reverence any bird that built on a temple, because he thought it meant that the bird thus building claimed the protection of God in so doing. For these reasons all temple builders were so reverenced that authentic instances are given of people being put to death, if they disturbed temple nests or builders. Because he noticed the sparrow in joyful conditions is good reason why the Psalmist should have been attracted by its mourning. There is a reference to the widespread distribution of these birds in Proverbs 26:2:

"As the sparrow in her wandering, as the swallow in her flying,

So the curse that is causeless alighteth not."

Once settled in a location, no bird clings more faithfully to its nest and young, so this "wandering" could only mean that they scatter widely in choosing locations. Matthew 10:29: "Are not two sparrows sold for a penny? and not one of them shall fall on the ground without your Father." This is a reference to the common custom in the East of catching small birds, and selling them to be skinned, roasted and sold as tid-bits--a bird to a mouthful. These lines no doubt are the origin of the oft-quoted phrase, "He marks the fall of the sparrow." Then in verse 31 comes this comforting assurance: "Fear not therefore: ye are of more value than many sparrows." Luke 12:6: "Are not five sparrows sold for two pence? and not one of them is forgotten in the sight of God." This affirms the implication of Mark that these tiny birds were an article of commerce in the days of Jesus, just as they are now in the Far East.

Gene Stratton-Porter

Sparta; Spartans

spar'-ta, spar'-tanz (Sparte (1 Macc 14:16), Spartiatai; Lacedaemonians (the King James Version 1 Macc 12:2,5,6,10,21; 14:20-23; 15:23; in 2 Macc 5:9, Greek Lakedaimonioi)): The passages in 1 Macc relate to a correspondence initiated by Jonathan, the priest, during the Maccabean revolt, and continued after his death with his brother Simon, between the Jews and the Lacedaemonians or Spartans, with a view to a friendly alliance. The proposals, curiously based on a claim to kindredship, were favorably received by the Lacedaemonians. See the letters (1 Macc 12:5 ff,19 ff; 14:16 ff). The claim to blood-relationship (compare 1 Macc 12:21; 2 Macc 5:9) is of course absurd, but there is no good reason to doubt the genuineness of the transaction described.

See ARIUS; ASMONEANS; LACEDAEMONIANS; MACCABAEUS, etc.

James Orr

Speaking, Evil

spe'-king.

See EVIL-SPEAKING; SLANDER.

Spear; Spearmen

sper, sper'-men.

See ARMOR, III, 4; ARMY, 7.

Specially

spesh'-al-i (me'odh (Psalms 31:11 the King James Version); malista): Used in an emphatic sense; derived from a superlative. While usually employed for emphasis, it carries with it slightly the idea of something additional. Not used in the Old Testament in the Revised Version (British and American), the sense of the Hebrew being,,expressed more clearly by "exceedingly," "very." Its ordinary New Testament usage is, "mostly," "particularly," "chiefly" or, "most of all." Paul in his practical exhortations says: "But if any provideth not for his own, and specially his own household, he hath denied the faith (1 Timothy 5:8; compare Galatians 6:10; 1 Timothy 4:10).

Walter G. Clippinger

Speckled

spek'-l'-d: Zechariah 1:8; the Revised Version (British and American) "sorrel."

See COLORS; HYENA.

Spectacle

spek'-ta-k'-l (theatron): Occurs twice in the New Testament:

(1) of the place where assemblies or exhibitions Were held (Acts 19:29, "theatre");

(2) figuratively of the suffering apostles (1 Corinthians 4:9).

Speech

spech ('imrah, dabhar, etc.; logos): "Speech," the articulate utterance of thought, is the tranlation of various Hebrew terms which convey this idea of "saying" or "word"; so, in the New Testament, the term generally so rendered is logos, "word." See LOGOS; WORD. Eulogia in Romans 16:18 is "fair speech"; lalia in Matthew 26:73; Mark 14:70 the King James Version; John 8:43 is simply "talk." the Revised Version (British and American) has "speech" for various other words in the King James Version, as "matters" (1 Samuel 16:18, margin "bussiness"), "communication" (Matthew 5:37; Ephesians 4:29), "words" (Luke 20:20; 1 Corinthians 14:9); "persuasiveness of speech" for "enticing words" (Colossians 2:4), etc.

W. L. Walker

Spelt

spelt (kuccemeth; olura, zea (Exodus 9:32, the King James Version "rye"; Isa 18:25, the King James Version "rye," margin "spelt"; Ezekiel 4:9, the King James Version "fitches" margin "spelt"; the Revised Version (British and American) adopts "spelt," influenced by the Septuagint, in all passages)): Spelt is the seed of Triticum spelta, a kind of wild wheat. Several writers would identify this kuccemeth with the Arabic kirsenneh (Vicia ervilia), a kind of vetch much used as camels' fodder.

Spice; Spices

spis, spi'-sis, -sez:

(1) (besem (Exodus 30:23), bosem, plural besamim, all from root "to attract by desire," especially by smell): The list of spices in Exodus 30:23 includes myrrh, cinnamon, "sweet calamus cassia." These, mixed with olive oil, made the "holy anointing oil." Officials of the temple had charge of the spices (1 Chronicles 9:29). Among the treasures of the temple shown by Hezekiah to the messengers of Babylon were the spices (2 Kings 20:13). They were used in the obsequies of kings (2 Chronicles 16:14) and in preparation of a bride for a royal marriage (Esther 2:12, "sweet-odors" = balsam). Spices are frequently mentioned in So (4:10,14,16; 5:1, margin and the King James Version "balsam"; Song of Songs 5:13; Song of Songs 6:2, "bed of spices," margin "balsam"; 8:14). These passages in So may refer in particular to balsam, the product of the balsam plant, Balsamodendron opobalsamum, a plant growing in Arabia. According to Josephus it was cultivated at Jericho, the plant having been brought to Palestine by the Queen of Sheba (Ant., VIII, vi, 6; see also XIV, iv, 1; XV, iv, 2; BJ, I, vi, 6).

See MYRRH.

(2) cammim (Exodus 30:34, "sweet spices")): "Take unto thee sweet spices, stacte, and onycha, and galbanum; sweet spices with pure frankincense." It is a general term for fragrant substances finely powdered. Compare Arabic shamm, "a smell" or "sense of smell"; generally translated "sweet incense" (Exodus 25:6; Exodus 30:7; Exodus 31:11; Exodus 35:8,Exodus 35:15,Exodus 35:28; Exodus 39:38; Exodus 40:27 (the King James Version only); Leviticus 4:7; Leviticus 16:12; Numbers 4:16; 2 Chronicles 2:4 (the King James Version only); 2 Chronicles 13:11). In Exodus 37:29; Exodus 40:27; 2 Chronicles 2:4, we have qsToreth cammim, "incense of sweet spices."

(3) (nekho'th; thumiamata (Genesis 37:25, "spicery," margin "gum tragacanth or storax"); thumiama "incense" (Genesis 43:11, "spicery"; some Greek versions and the Vulgate (Jerome's Latin Bible, 390-405 A.D.) have "storax")): Storax is the dried gum of the beautiful Styrax officinalis (see POPLAR), which was used as incense--different article from that now passing under that name. Tragacanth is the resinous gum of several species of milk vetch (Natural Order, Leguminosae), especially of the Astragalus gummifer. Septuagint "incense" is probably the best translation.

(4) (reqach, "spiced" wine (Song of Songs 8:2)).

See WINE.

(5) (aroma, "spices" (Mark 16:1, the King James Version "sweet spices"; Luke 23:56; Luke 24:1; John 19:40; in John 19:39 defined as a mixture of aloes and myrrh)).

See PERFUME; BURIAL.

(6) (amomon (Revelation 18:13), margin "amomum"; the King James Version "odours"): The Greek means "blameless," and it was apparently applied in classical times to any sweet and fine odor. In modern botany the name Amomum is given to a genus in the Natural Order. Zingiberaceae. The well-known cardamon seeds (Amomum cardamomum) and the A. grana Paradisi which yields the well-known "grains of Paradise," used as a stimulant, both belong to this genus. What was the substance indicated in Revelation 18:13 is quite uncertain.

E. W. G. Masterman

Spider

spi'-der

(1) `akkabhish; compare Arabic `ankabut, English Versions of the Bible "spider"; Septuagint arachne (Job 8:14; Isaiah 59:5);

(2) semamith, "lizard," the King James Version "spider"; Septuagint kalabotes (Proverbs 30:28)): Semamith of Proverbs 30:28 is probably the gecko, a kind of lizard, as Septuagint and the Revised Version (British and American) have it. See LIZARD.

In Job 8:14 the spider's web is an emblem of frailty: "Whose confidence shall break in sunder, and whose trust is a spider's web." Frailty or futility seems to be indicated also in Isaiah 59:5,Isaiah 59:6: "They hatch adders' eggs, and weave the spider's web: .... Their webs shall not become garments, neither shall they cover themselves with their works" "Spider's web" is in Job 8:14 both `akkabhish, "spider's house," while in Isaiah 59:5 it is qure `akkabhish, qur, according to BDB, being "thread" or "film."

Alfred Ely Day

Spikenard

spik'-nard (nerd; nardos (Song of Songs 1:12; Song of Songs 4:14); neradhim; nardoi (Song of Songs 4:13), "spikenard plants"; nardos pistike (Mark 14:3; John 12:3), "pure nard," margin "liquid nard"; the English word is for "spiked nard," which comes from the Nardus spicatus of the Vulgate): Spikenard is the plant Nardostachys jatamansi (Natural Order, Valerianaceae); in Arabic the name Sunbul hind, "Indian spike," refers, like the English and Latin name, to the "snike"-like shape of the plant from which the perfume comes. The dried plant as sold consists of the "withered stalks and ribs of leaves cohering in a bundle of yellowish-brown capillary fibres and consisting of a spike about the size of a small finger" (Sir W. Jones, As. Res., II, 409); in appearance the whole plant is said to look like the tail of an ermine. It grows in the Himalayas. The extracted perfume is an oil, which was used by the Romans for anointing the head. Its great costliness is mentioned by Pliny.

With regard to the exact meaning of the pistike, in the New Testament, there is much difference of opinion: "pure" and "liquid" are both given in margin, but it has also been suggested among other things that this was a local name, that it comes from the Latin spicita or from pisita, the Sanskrit name of the spikenard plant. The question is an open one: either "genuine" or "pure" is favored by most commentators.

E. W. G. Masterman

Spindle

spin'-d'-l.

See SPINNING.

Spinning

spin'-ing: Although spinning must have been one of the commonest of the crafts in Bible times, it is mentioned definitely in three passages only, namely, Exodus 35:25 f, where Tawah, is so translated, and in Matthew 6:28; Luke 12:27 nethein), where Jesus refers to the lilies of the field as neither toiling nor spinning.

The materials commonly spun were flax, cotton, wool, goats' hair. Goats' hair required little preparation other than washing, before spinning. Wool was first cleansed and then carded. The present method of carding, which no doubt is of ancient origin, is to pile the wool on a mat and then detach the fibers from each other by snapping a bow-string against the pile. The bow is specially constructed and carefully balanced so that it can be easily held with one hand while with the other the string is struck with a pestle-shaped mallet like a carver's mallet. The same instrument is used for carding cotton.

Flax was treated in ancient times as today, if the Egyptian sculptures have been rightly interpreted. The stalks after being stripped of their seeds were first retted. This operation consisted in soaking the stems in water until fermentation or rotting had so loosened the fibers that they could be separated from each other by combing. A series of washings and long exposure to the weather finally produced what was termed snowy-white linen.

The various fibers, mentioned above, to be made into thread, were gathered into a loose rope which was wound around a distaff or about the left hand. From this reel it was unwound as needed, the fibers more carefully adjusted with the thumbs and two first fingers of both hands, and then the rope twisted by means of a spindle. The spindle varied in form but was always a shaft, 8 to 12 in. in length, provided at one end with a hook or other means of fastening the thread and at the other end with a circular wharve or whorl of stone or other heavy material to give momentum to the rotating spindle. When 2 or 3 ft. of the rope was prepared as mentioned above, the spindle was twirled with the right hand or laid on the thigh and rotated by passing the hand over the shaft. After the thread was twisted it was wound on the spindle, fastened, and a new portion of rope prepared and twisted. The rope was sometimes fastened to a post and the spindle twisted with both hands, in which case the whorl was not necessary (see Wilkinson, Anc. Egypt, I, 317; II, 170, 172). Spinning was the work of both men and women in ancient Egypt. The Bible characterizes it as the work of women (Exodus 35:1–35; Proverbs 31:19). The same method of spinning is still used by the women of Syria, although imported yarn is largely taking the place of homespun thread.

See DISTAFF.

James A. Patch