Stones, Precious (continued) – Stranger And Sojourner (In The Apocrypha And The New Testament)

Stones, Precious (continued)

Margarites (margarites): in Matthew 7:6; Matthew 13:45,Matthew 13:46; 1 Timothy 2:9; Revelation 18:12,Revelation 18:16; Revelation 21:21: Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates margarita; English Versions of the Bible translates "pearl." The margarites is mentioned by Theophrastus as being one of the precious stones, but not pellucid, as produced in a kind of oyster and in the pinna, and as brought from the Indies and the shores of certain islands in the Red Sea. Hence, it was identical with the pearl of the present day.

Nophekh, in Exodus 28:18; Exodus 39:11; Ezekiel 27:16; Ezekiel 28:13 Ezekiel 28:1st stone, 2nd row, of the breastplate. There is uncertainty as to the Hebrew text used by the Septuagint, but probably nophekh is translated anthrax (except in Ezekiel 27:16, where the text differs); Vulgate (Jerome's Latin Bible, 390-405 A.D.) probably translates carbunculus; English Versions of the Bible translates "emerald"' the Revised Version margin translates "carbuncle." English Versions of the Bible interchanges the names given by the Septuagint to the 3rd stone, 1st row (smaragdos, "emerald") and the 1st stone, 2nd row (anthrax, "carbuncle"). Professor Maskelyne suggests that the nophekh of the breastplate may have been the mophak or mafka of the Egyptian hieroglyphics, the turquoise of the present day.

'Odhem, in Exodus 28:17; Exodus 39:10; Ezekiel 28:13 Ezekiel 28:1st stone, 1st row, of the breastplate. Septuagint probably translates sardion, Vulgate (Jerome's Latin Bible, 390-405 A.D.) probably translates sardius; English Versions of the Bible translates "sardius"; EVm translates "ruby." The Hebrew word is related to ['adham], "to be red," and signifies a reddish stone; it may have been sard (a name given not only to red, but also to pale reddish-yellow or brown, translucent chalcedony), but was more probably carnelian, a red stone closely allied to sard, and much used by the ancient Egyptians and Assyrians.

Onuchion, (onuchion, onux): "onux," Septuagint translation of Hebrew shoham (Job 28:16); onuchion, perhaps Septuagint translation of shoham in the descriptions of the ornaments of the king of Tyre (Ezekiel 28:13) and the stones of the breastplate (being there made 3rd stone, 4th row, in Exodus 28:20; Exodus 39:13), but there is uncertainty as to the Hebrew text of the Septuagint; Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates onyx, lapis onychinus, lapis sardonychus. The onuchion of Theophrastus was a hard, translucent stone used by the seal engravers; it consisted of white and dusky layers in alternation. The onyx of Roman times was an opaque stone of white and black layers, like the onyx of the present day.

Onyx: in Genesis 2:12; Exodus 25:7; Exodus 28:9,Exodus 28:20; Exodus 35:9,Exodus 35:27; Exodus 39:6,Exodus 39:13; 1 Chronicles 29:2; Job 18:16; Ezekiel 28:13, English Versions of the Bible translation of Hebrew shoham.

Pearl: in Job 28:18, the King James Version translation of Hebrew gabhish; in Job 28:18, the Revised Version margin translation of Hebrew peninim; in Matthew 7:6; Matthew 13:45 f; 1 Timothy 2:9; Revelation 18:12,Revelation 18:16; Revelation 21:20,Revelation 21:21, English Versions of the Bible translation of Greek margarites.

Peninim, in Job 28:18; Proverbs 3:15; Proverbs 8:11; Proverbs 20:15; Proverbs 31:10; Lamentations 4:7: Septuagint (from which Proverbs 20:15 is missing) periphrases the word or had a different Hebrew text; Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates ebur antiquum ("old ivory") in Lamentations 4:7, but elsewhere periphrases the word or had a different Hebrew text; English Versions of the Bible translates "rubies"; the Revised Version margin translates "red coral," or "pearls," except for Lamentations 4:7, where the translation is "corals." The word is similar to an Arabic word meaning "branches" and may signify red coral, which has been highly esteemed since very ancient times; a description of korallion is given by Theophrastus. Pliny says that in his day the reddest and most branched was most valued.

PiTedhah, in Exodus 28:17; Exodus 39:10; Job 28:19; Ezekiel 28:13 Ezekiel 28:2nd stone, 1st row, of the breastplate. Septuagint translates topazion in Job 28:19 and probably also in the other verses; Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates topazius; English Versions of the Bible translates "topaz." The topazion of ancient times appears to have been scarcely known before the Ptolemaic period, and Professor Maskelyne suggested that the Hebrew word may possibly be allied to bijada, which in Persian and Arabic signifies "garnet."

Ramoth: in Job 28:18, the King James Version margin translation of Hebrew ra'moth.

Ra'moth, in Job 28:18; Ezekiel 27:16: Septuagint translates meteora (Job 28:18) and ramoth (Ezekiel 27:16); Vulgate (Jerome's Latin Bible, 390-405 A.D.) periphrases the passages; English Versions of the Bible translates "coral"; the King James Version margin translates "ramoth" (only in Job 28:18). There is little to indicate the meaning of the Hebrew word.

Ruby: in Job 28:18; Proverbs 3:15; Proverbs 8:11; Proverbs 20:15; Proverbs 31:10; Lamentations 4:7, English Versions of the Bible translation of Hebrew peninim; in Isaiah 54:12; Ezekiel 27:16, the Revised Version (British and American) translation of Hebrew kadhkodh; in Exodus 28:17; Exodus 39:10; Ezekiel 28:13, the King James Version margin translation of Hebrew 'odhem.

Sappheiros (sappheiros): in Tobit 13:16; Revelation 21:19: the 2nd foundation of the New Jerusalem. Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates sapphirus; English Versions of the Bible translates "sapphire"; the Revised Version margin translates "lapis lazuli" (but only in Revelation 21:19). According to the Septuagint, sappheiros was the 2nd stone, 3rd row, of the breastplate, but there is uncertainty as to the Hebrew text. Pliny describes sapphirus as "refulgent with spots like gold. It is also of an azure color, though sometimes, but rarely, it is purple; the best kind being that which comes from Media. In no case, however, is this stone transparent." These characteristics correspond to the lapis lazuli (sulphato-silicate of sodium and aluminum), not to the sapphire (alumina) of the present day.

Cappir, in Exodus 24:10; Exodus 28:18; Exodus 39:11; Job 28:6,Job 28:16; Song of Songs 5:14; Isaiah 54:11; Lamentations 4:7; Ezekiel 1:26; Ezekiel 10:1; Ezekiel 28:13 Ezekiel 28:2nd stone, 2nd row, of the breastplate. Septuagint translates sappheiros; Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates sapphirus and (Exodus 24:10) lapis sapphirinus; English Versions of the Bible translates "sapphire." The Hebrew word is universally accepted as equivalent to the Greek sappheiros; that name was used, not for the stone now known as sapphire, but for that now known as lapis lazuli, a substance which was regarded by the ancient Egyptians as a precious stone.

Sardine (stone), sardius: "sardine" (stone) in Revelation 4:3, the King James Version translation of Greek sardinon, an error of text for sardion; "sardius" in Revelation 4:3, the Revised Version (British and American) translation of Greek sardion; in Revelation 21:20, English Versions of the Bible translation of Greek sardion; in Exodus 28:17; Exodus 39:10; Ezekiel 28:13, English Versions of the Bible translation of Hebrew 'odhem.

Sardion (sardion): in Revelation 4:3; Revelation 21:20: the 6th foundation of the New Jerusalem. According to the Septuagint, sardion was the 1st stone, 1st row, of the breastplate. Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates sardius; the King James Version translates "sardine" (stone) (Revelation 4:3) and "sardius" (Revelation 21:20); the Revised Version (British and American) translates "sardius." The sarda of Pliny's time was much used by the seal engravers. There were three Indian varieties, all of them transparent, one of them red in color; there was then no precious stone in more common use; those of honey-color were less valued. It probably included both the sard and the carnelian of the present day (crypto-crystalline silica).

Sapphire: in Exodus 24:10; Exodus 28:18; Exodus 39:11; Job 28:6,Job 28:16; Song of Songs 5:14; Isaiah 54:11; Lamentations 4:7; Ezekiel 1:26; Ezekiel 10:1; Ezekiel 28:13, English Versions of the Bible translation of Hebrew sappir; in Tobit 13:16; Revelation 21:19, English Versions of the Bible translation of Greek sappheiros; in Revelation 21:20, the Revised Version margin translation of Greek huakinthos.

Sardonux (sardonux): in Revelation 21:20: the 5th foundation of the New Jerusalem. Vulgate (Jerome's Latin Bible, 390-405 A.D.) and English Versions of the Bible translate sardonyx. According to Pliny, the name sardonyx was at first given to an Indian (red) sarda with a layer of white in it, both being transparent.

Pliny says that later three colors were considered essential, but that they might be repeated indefinitely. The Arabian sardonyx was "characterized by several different colors, black or azure for the base and vermilion surrounded with a line of rich white for the upper part, not without a certain glimpse of purple as the white passes into the red."

The sardonux of John's time is included in the sardonyx of the present day.

Sardonyx: in Revelation 21:20, English Versions of the Bible translation of Greek sardonux; Exodus 28:18; Exodus 39:11, the Revised Version margin translation of Hebrew yahalom.

Shamir, in Jeremiah 17:1; Ezekiel 3:9; Zechariah 7:12; Septuagint omits Jeremiah 17:1, and in the other two verses either periphrases the word or had a different text; Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates (unguis) adamantinus in Jeremiah 17:1, and adamas in the other two verses; English Versions of the Bible translates "diamond" (Jeremiah 17:1) and "adamant" (Ezekiel 3:9; Zechariah 7:12). Shamir was a hard material used for engraving precious stones; in the days of Jeremiah, Ezekiel and Zechariah, splinters of both diamond and corundum (white sapphire or adamant stone) were probably available for the purpose. Both diamond and adamant are English modifications of the Latin adamas; the form "diamond" has been restricted for some centuries to the more precious of the above stones.

Shebho, in Exodus 28:19; Exodus 39:12: the 2nd stone, 3rd row, of the breastplate. Both Septuagint and Vulgate (Jerome's Latin Bible, 390-405 A.D.) probably translate achates, but their Hebrew texts are uncertain; English Versions of the Bible translates "agate." The name achates was given in ancient times to certain stones having banded structures, the agates of the present day. In the time of Theophrastus achates was sold at a great price, but by the time of Pliny had ceased to be a precious stone. Professor Maskelyne suggests that the shebho of the breastplate may have signified the "stone of Sheba" or "Seba," a district in Southern Arabia, and have been the Arabian onyx.

Shoham, in Genesis 2:12; Exodus 25:7; Exodus 28:9,Exodus 28:20; Exodus 35:9,Exodus 35:27; Exodus 39:6,Exodus 39:13; 1 Chronicles 29:2; Job 28:16; Ezekiel 28:13: the 2nd stone, 4th row, of the breastplate. Septuagint translates prasinos, i.e. "leek-green stone" (Genesis 2:12), sardion (Exodus 25:7; Exodus 35:9), smaragdos (Exodus 28:9; Exodus 35:27), berullion, probably, through interchange of words in the Hebrew text (Exodus 28:20; Exodus 39:13), soom (1 Chronicles 29:2), onux (Job 28:16) and perhaps onuchion (Ezekiel 28:13); Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates onyx (Ezekiel 28:13), lapis sardonychus (Job 28:16) and lapis onychinus elsewhere; English Versions of the Bible translates "onyx"; the Revised Version margin translates "beryl" (except in Ezekiel 28:13). Professor Maskelyne and Professor Sayce, accepting green as the color of shoham, have expressed the opinion that the stone known by that name in very early times was the stone called 'siamu by the Assyrians, and therefore the green turquoise; Professor Maskelyne gives "amazon stone" as an alternative rendering of the word. Berullion is given by the Septuagint as the 2nd stone, onuchion as the 3rd stone, of the 4th row; sardion as the 1st stone, smaragdos as the 3rd stone, of the 1st row; but their Hebrew text is uncertain.

Smaragdinos, smaragdos (smaragdinos): in Revelation 4:3: the Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates smaragdinus; English Versions of the Bible translates "emerald." Smaragdos (smaragdos) in Tobit 13:16; Judith 10:21; Ecclesiasticus 32:5; Revelation 21:19: the Vulgate translates it as smaragdus; English Versions of the Bible translates "emerald." According to the Septuagint, smaragdos was the 3rd stone, 1st row, of the breastplate, but their Hebrew text is uncertain. The smaragdos of Theophrastus was a small, scarce, presumably green, stone used by the gem engravers. In Pliny's time the genus smaragdus comprised no fewer than 12 kinds; one of them was the emerald of the present day, and probably the smaragdos of Theophrastus.

Tarshish, in Exodus 28:20; Exodus 39:13; Song of Songs 5:14; Ezekiel 1:16; Ezekiel 10:9; Ezekiel 28:13; Daniel 10:6: the 1st stone, 4th row, of the breastplate. The Septuagint translates tharsis (Song of Songs 5:14; Ezekiel 1:16; Daniel 10:6), anthrax (Ezekiel 10:9); in the remaining verses there is uncertainty as to the order of the Hebrew words in the several texts. The most likely Septuagint equivalent of tarshish is either chrusolithos or berullion; Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates hyacinthus (Song of Songs 5:14), mare ("sea") (Ezekiel 1:16), chrysolithus (Ezekiel 10:9; Daniel 10:6). The Septuagint gives anthrax as the 1st stone, 2nd row, chrusolithos as the 1st stone, 4th row, berullion as the 2nd stone, 4th row, of the breastplate; English Versions of the Bible translates "beryl"; the King James Version margin translates "chrysolite" (in Ezekiel 28:13 only); the Revised Version margin translates "chalcedony" (Exodus 28:20; Exodus 39:13), "topaz" (Song of Songs 5:14) and "stone of Tarshish" (Ezekiel 10:9). Professor Maskelyne suggests that the stone may have been citrine (quartz), if yellow as suggested by chrusolithos, and green jasper, if green as suggested by berullion.

Topaz: in Exodus 28:17; Exodus 39:10; Job 28:19; Ezekiel 28:13, English Versions of the Bible translation of Hebrew piTedhah; in Revelation 21:20, English Versions of the Bible translation of Greek topazion; in Song of Songs 5:14, the Revised Version margin translation of Hebrew tarshish.

Topazion (topazion): in Revelation 21:20: the 9th foundation of the New Jerusalem. According to the Septuagint topazion was the 2nd stone, 1st row, of the breastplate. Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates topazius; English Versions of the Bible translate it as "topaz."

The topazion of Pliny's time was "held in very high estimation for its green tints; when it was first discovered it was preferred to every other kind of precious stone." It was said to be brought from an island in the Red Sea, off the coast of Arabia. It was the only stone of high value that yielded to the action of the file. Topazion is not mentioned by Theophrastus. Pliny's account corresponds to the peridot of the present day (silicate of magnesium and iron), not to our topaz (fluosilicate of aluminium).

Yahalom, in Exodus 28:18; Exodus 39:11; Ezekiel 28:13: the 3rd stone, 2nd row, of the breastplate. Owing to the uncertainty as to the order of the words in the Hebrew text of the Septuagint, there is uncertainty as to the Greek equivalent of yahalom; probably it is one of the words chrusolithos, berullion, onuchion, given by the Septuagint as the names of the stones of the 4th row. English Versions of the Bible translates "diamond"; this is certainly wrong, for the stone had a name engraved on it and the method of engraving a diamond was not invented till 2,000 or 3,000 years after the breastplate was made; nor were diamonds, if known at all, then known so large as to be comparable in respect of size, with the other stones of the breastplate. The Revised Version margin translates "sardonyx" (in Exodus only). Professor Maskelyne suggests that the Hebrew yahalom and the Greek hualos may be kindred words and that yahalom may have been a bluish glass (considered valuable in very early times), or blue chalcedony, or perhaps even beryl.

Yashepheh, in Exodus 28:20; Exodus 39:13; Ezekiel 28:13: the 3rd stone, 4th row, of the breastplate. Septuagint probably translates iaspis, though iaspis is placed by the Septuagint as the 3rd stone, 2nd row; Vulgate (Jerome's Latin Bible, 390-405 A.D.) probably translates jaspis; English Versions of the Bible translate it as "jasper." The equivalence of the Hebrew yashepheh and the Greek iaspis is generally accepted.

Zekhukhith, in Job 28:17: Septuagint translates hualos, a name given at first to any transparent stone, but in later times only to glass; Vulgate (Jerome's Latin Bible, 390-405 A.D.) translates vitrum; the King James Version translates "crystal"; the Revised Version (British and American) translates "glass." Zekhukhith is related to a Hebrew word meaning "to be pure," whence the renderings crystal and glass.

Lazarus Fletcher

Stoning

ston'-ing. See PUNISHMENTS.

Stool

stool ('obhnayim): It is not clear what the character and purpose of this stool were Septuagint has no reference to it). It seems to have been a chair of a peculiar sort upon which a woman reclined in parturition (Exodus 1:16). The Hebrew word is in the dual number and primarily means "two stones." The only other place where it occurs is Jeremiah 18:3, where it is rendered "wheels" Septuagint epi ton lithon, "on the stones"). In 2 Kings 4:10, the word translated in the King James Version as "stool" (kicce') is in the Revised Version (British and American) more correctly translated "seat."

See also BIRTH-STOOL; SEAT.

Jesse L. Cotton

Storax

sto'-raks.

See POPLAR; STACTE.

Store-Cities

stor'-cit-iz (mickenoth): the Revised Version (British and American) Exodus 1:11 (of PITHOM and RAAMSES (which see)) for the King James Version "treasure cities" (compare 1 Kings 9:19; 2 Chronicles 8:4,2 Chronicles 8:6; 2 Chronicles 16:4, etc.). Depots of provisions and magazines of arms.

Storehouses

stor'-houz-iz, -ez: The following chief changes in the use of this word (representing various Hebrew words) in the Revised Version (British and American) to be noted are: In Deuteronomy 28:8, the Revised Version (British and American) has "barns" ('acamim); in 1 Chronicles 27:25, "treasures" ('otsroth); in Nehemiah 12:25, for "thresholds" has "storehouses" ('asuppim), so, for "Asuppim" in 1 Chronicles 26:15,1 Chronicles 26:17 ("house of Asuppim," "toward Asuppim") has "store-house"; in Luke 12:24, for "storehouse" has "store-chamber" (tameion). In other passages the King James Version "storehouse" is retained (Genesis 41:56; 2 Chronicles 32:28, mickenoth; Psalms 33:7, 'otsroth; Jeremiah 50:26, ma'abhucim).

Stories

sto'-riz: For the King James Version "stories" (ma'aloth) in Amos 9:6, the Revised Version (British and American) reads "chambers" (in heavens); in Genesis 6:16 (ark); Ezekiel 42:3,Ezekiel 42:6 (temple), the word is supplied. the Revised Version (British and American) in the latter verse reads in the text "the third story" (margin as in the King James Version). In 1 Kings 6:5,1 Kings 6:10, the Revised Version (British and American) has "stories" (yatsia` yatsua`; see TEMPLE), and in Ezekiel 41:6 supphes "stories."

Stork

stork (chacidhah; variously rendered in the Septuagint: Leviticus 11:19, erodios; Deuteronomy 14:18, pelekan; Job 39:13, hasida (transliteration of Hebrew); Zechariah 5:9, (epops; Latin Ciconia alba): A large wading bird of the family Ardeidae, related to crane, ibis, heron and bittern. The stork on wing is a bird of exquisite beauty. The primary, secondary and a few of the tertiary wing feathers are black, the remainder, also the head, neck, and back and under parts white, the bill and legs red. When a perching white bird suddenly unfolds these wonderful wings, having at times a sweep of 7 ft., and sails away, it makes a very imposing picture. Zechariah in a vision saw a woman having the wings of a stork; Zechariah 5:9, "Then lifted I up mine eyes, and saw, and, behold, there came forth two women, and the wind was in their wings; now they had wings like the wings of a stork; and they lifted up the ephah between eaxth and heaven." These birds winter in Africa. In their spring migration many pairs pause in Palestine, others cross the Mediterranean and spread over the housetops, ruins and suitable building-places of Europe as far north as Rolland and England. Always and everywhere the bird has been more or less protected on account of its fidelity to a chosen location, its fearlessness of man and the tender love between mated pairs and for its young.

The stork first appears among the birds of abomination, and it is peculiar that the crane does not, for they are closely related. But the crane eats moles, mice, lizards and smaller animals it can capture, also frogs and fish. To this same diet the stork adds carrion and other offensive matter, and the laws of Moses, as a rule, are formulated with good reason. Yet at one time, storks must have been eaten, for Pliny quoted Cornelius Nepos, who died in the days of Augustus Caesar, as saying that "in his time storks were holden for a better dish at board than cranes." Pliny adds: "Yet see, how in our age now, no man will touch a stork if it be set before him on the board, but everyone is ready to reach into the crane and no dish is more in request." He also wrote that it was a capital crime in Thessaly to kill storks, because of their work in slaying serpents. This may have been the beginning of the present laws protecting the bird, reinforced by the steady growth of respect and love for its tender, gentle disposition. The Hebrew word chaidhah, from which the stork took its name, means "kindness."

There is a smaller stork having a black neck and back, that homes in Palestine, but only in small numbers as compared with the white. These birds flock and live in forests around the borders of waste and desert places, and build in trees. The young of both species remain a long time in the nest and are tenderly cared for, so much so indeed that from their performances and love of building on housetops arose the popular tradition that the stork delivers newly born children to homes. The birds first appear in Leviticus 11:19 and Deuteronomy 14:18. Jeremiah noticed that the stork was migratory; see 8:7: "Yea, the stork in the heavens knoweth her appointed times; and the turtle-dove and the swallow and the crane observe the time of their coming; but my people know not the law of Yahweh." The Psalmist referred to their nesting in the cedars of Lebanon, for in Palestine these birds could not build on housetops, which were flat, devoid of chimneys and much used by the people as we use a veranda today; see Psalms 104:17:

"Where the birds make their nests:

As for the stork, the fir-trees are her house."

Gene Stratton-Porter

Story

sto-ri.

See COMMENTARY.

Story Telling

See GAMES, I, 4.

Story Writer

sto'-ri-rit-er: In the sense of chronicler or historian occurs in 1 Esdras 2:17 (margin "recorder") and 2:25.

Stout; Stoutness

stout, stout'-nes: In modern English the word signifies strength firmness, corpulence, etc., but in English Versions of the Bible (Psalms 76:5; Isaiah 10:12; Isaiah 46:12; Daniel 7:20; Malachi 3:13 with stoutness" in Isaiah 9:9) it always means "bold" or "proud" and invariably in a bad sense; compare the German stolz, with which "stout" is allied.

Straight Street

strat stret.

See DAMASCUS.

Straight; Straightway

strat, strat'-wa: "Straiglit" and "strait" are two entirely different words that have no connection with each other in English, the former being derived from the Anglo-Saxon, while the latter has come back from the Latin through the Romance. At some point still farther back, however, the two words may have had some common original with the general meaning "to stretch." But in straight the stretched object is a cord from which all curvature is removed, while in strait a solid is thought of, which is drawn out and made narrow, used figuratively in Job 20:22; Job 36:16; Matthew 7:13 f; Philippians 1:23. Before English spelling had reached a relatively settled stage the spelling of the two words was interchanged occasionally, but in even Elizabethan times this could happen only through ignorance. In English Versions of the Bible the forms are kept distinct with great care. "Straight," then, appears only in the sense "not crooked," in the Old Testament most commonly for some form of yashar, "be smooth" (2 Chronicles 32:30, etc.). In the Apocrypha and New Testament the word is not very common, being used for orthos (Baruch 6:27; Hebrews 12:13); euthus (Judith 13:20; Mark 1:3 and parallel's), with the verbs anorthoo (Luke 13:13), and euthuno (John 1:23; Hebrews 12:12 the Revised Version margin), "to make straight," and euthudromeo, "to make a straight course" (Acts 16:11; Acts 21:1). For straightway in English Versions of the Bible overwhelmingly the most common word is euthus, or eutheos. the King James Version varies the translation of this adverb by using either "straightway" or "immediately" without distinction, but the Revised Version (British and American) (with a very few exceptions, e.g., Matthew 24:29) has adhered to "straightway." The other occurrences in the Bible (1 Samuel 9:13; 1 Samuel 28:20, etc.) represent no special word.

Burton Scott Easton

Strain

stran (diulizo, "to strain off," "to filter"): Matthew 23:24, "Ye blind guides, that strain out the gnat, and swallow the camel" The imagery is that of a drinking-vessel full of liquid, from which tiny impurities are carefully removed while immense masses of other impure matter (Leviticus 11:4) are overlooked (compare Matthew 7:3 f). The first edition of the King James Version read the same as the Revised Version (British and American), but in the later editions a misprint converted "strain out" into "strain at," an error that has never been corrected.

Strait; Straiten; Straitly

strat, strat'-'-n, strat'-il: The word "strait" and its compounds are used in English Versions of the Bible in the literal sense of "narrow" (tsar, 2 Kings 6:1; Isaiah 49:20; mutsaq, Job 37:10; 'atsal, Ezekiel 42:6) and in the figurative sense of "strict" (shabha`, Exodus 13:19; caghar, Joshua 6:1; tsarar, "to be distressed," 2 Samuel 24:14 parallel; yatsar, Job 20:22; metsar, Lamentations 1:3). In Apocrypha the verb "straitened" occurs in Susanna verse 22. In the New Testament we have stenos (Matthew 7:13 f parallel, the Revised Version (British and American) "narrow"; polus, "much"; so the Revised Version (British and American) Mark 3:12; Mark 5:43; sunecho, "to urge," "hold together," Luke 12:50; Philippians 1:23). It occurs in its superlative form in Acts 26:5, "After the straitest (akribestatos, "most exact," "scrupulous") sect of our religion," i.e. "the most precise and rigorous in interpreting the Mosaic Law, and in observing the more minute precepts of the Law and of tradition" (Thayer, Lexicon, under the word; compare Acts 22:3).

See also STRAIGHT, STRAIGHTWAY.

M. O. Evans

Strakes

straks: An older form for "streaks" (so the American Standard Revised Version) in the King James Version, the English Revised Version Genesis 30:37 (pitslah, "peeled spot"); Leviticus 14:37 (sheqa`aruroth, "hollow places"). For "strake," Tobit 11:11; the King James Version Acts 27:17.

See STRIKE.

Strange Gods

See GOD, STRANGE.

Strange Wife

"Strange" as contrasted with "an Israelite." Such wives are spoken of in the King James Version Ezra 10:2,Ezra 10:11 (the English Revised Version "strange women," the American Standard Revised Version "foreign women"; see STRANGER AND SOJOURNER; in the parallel 1 Esdras 8:68-9:37, the King James Version uses "strange wives" and "strange women" indifferently, and the Revised Version (British and American) here follows the King James Version) as "wives of the people of the land," in taking whom the men of Israel are said to have "trespassed against their God." Accordingly such wives were "put away."

Strange Woman

The Hebrew zar, translated "stranger," meant primarily one "who turns aside," i.e. to visit another country; then a "sojourner," "stranger." The "strange woman" of Proverbs 2:16 is a technical term for "harlot"; compare Judges 11:1,Revelation 10:2, where "son of a strange (the Revised Version (British and American) "another") woman" (11:2, 'acher) is parallel to "the son of a harlot" (11:1).

See STRANGE WIFE.

Strange, Fire

stranj ('esh zarah, "alien fire"): These words are mentioned in connection with the fatal sin committed by the two oldest sons of Aaron, Nadab and Abihu, in "offering strange fire before Yahweh," on the occasion of the formal consecration of the Aaronitic priesthood (Leviticus 10:1,Leviticus 10:2). The fact is mentioned again in Numbers 3:4; Numbers 26:61. The greatest calamity of all befell them in that they were cut off childless, which for every true Israelite was the darkest fate imaginable. This fact is mentioned twice (Numbers 3:4; 1 Chronicles 24:2). The power which cut off the lives of Nadab and Abihu (Leviticus 10:1,Leviticus 10:2) is the same as that which shortly before had consumed the consecratory burnt offering (Leviticus 9:24). What was its true character, whether, as Rosenmuller and Dachsel surmise, it was a lightning stroke or some other supernatural agency, is not worth while debating. It is enough for us to know that "there came forth fire from before Yahweh and devoured them." Yet this latter word is not to be taken literally, since they were carried out for burial in their own linen garments (Leviticus 10:5). They were therefore merely killed, not incinerated. What was their sin? The words "strange fire" have been explained either as common fire, which they placed in their censers, or as unholy incense, which they put thereon (Exodus 39:38). But the text plainly points to the former. The sacred fire, once kindled on the altar, was never to be permitted to go out (Leviticus 6:12 f). When later the temple was dedicated Yahweh again lighted the fire on the altar from heaven, as in the case of the dedication of the tabernacle. As, however, the injunction to take fire for the censers of the incense offering only from the coals of the altar is not found before (Leviticus 16:12), Rosenmuller's observation would seem to be very much to the point: "Quamquam enim in iis quae praecedunt, non extat hoc interdictum, tamen est verisimile Mosem vetasse Aaroni et filiis eius ne ignem alienum altari imponerent." ("For although his injunction does not hold in regard to the preceding cases, yet it is very probable that Moses had forbidden Aaron and his sons to place strange fire upon the altar.") A verbal injunction of Moses must have preceded the fatal mistake. But the text leads us to believe there was more than a mistake here. Some find here the sin of drunkenness, from the enjoined abstinence from any intoxicating drink before the priests thereafter minister before Yahweh (Leviticus 10:9). The likeliest explanation is that, inflated with pride on account of the exaltation of the Aaronitic family above all Israel, they broke unbidden into the ritual of the consecration of the tabernacle and priesthood, eager to take part in the ceremony, and in their haste bringing strange fire into the tabernacle, and thus met their death (see Oehler, Old Testament Theol., 126, 282). The fire burning on the altar came from God, it might never go out, since it represented "the unbroken course of adoration of Yahweh, carried on in sacrifice." And this course was interrupted by Nadab and Abihu. The fire on the altar was a symbol of holiness, and they sought to overlay it with unholiness. And thus it became to them a consuming fire, because they approached the Holy One in a profane spirit (compare Isaiah 33:14).

Henry E. Dosker

Stranger And Sojourner (In The Apocrypha And The New Testament)

The technical meaning attaching to the Hebrew terms is not present in the Greek words translated "stranger" and "sojourner," and the distinctions made by English Versions of the Bible are partly only to give uniformity in the translation. For "stranger" the usual Greek word is xenos, meaning primarily "guest" and so appearing in the combination "hatred toward guests" in The Wisdom of Solomon 19:13 (misoxenia). Xenos is the most common word for "stranger" in the New Testament (Matthew 25:35, etc.), but it seems not to be used by itself with this force in the Apocrypha. Almost equally common in the New Testament is allotrios, "belonging to another" (Matthew 17:25,Matthew 17:26; John 10:5 (bis)), and this is the usual word in the Apocrypha (Sirach 8:18; 1 Macc 1:38, etc.), but for some inexplicable reason the Revised Version (British and American) occasionally translates by "alien" (contrast, e.g. 1 Macc 1:38; 2:7). Compare the corresponding verb apallotrioo (Ephesians 2:12; Ephesians 4:18; Colossians 1:21). With the definite meaning of "foreigner" are allogenes, "of another nation," the Revised Version (British and American) "stranger" (1 Esdras 8:83; 1 Macc 3:45 (the King James Version "alien"); Luke 17:18 (the Revised Version margin "alien")), and allophulos, "of another tribe," the Revised Version (British and American) "stranger" (Baruch 6:5; 1 Macc 4:12, etc.) or "of another nation" (Acts 10:28). For "to sojourn" the commonest form is paroikeo, "to dwell beside," the Revised Version (British and American) always "to sojourn" (Judith 5:7; Sirach 41:19; Luke 24:18 (the King James Version "to be a stranger"); Hebrews 11:9). The corresponding noun for "sojourner" is paroikos (Sirach 29:26 f (the King James Version "stranger"); Acts 7:6,Acts 7:26; Ephesians 2:19; 1 Peter 2:11), with paroikia, "sojourning" (The Wisdom of Solomon 19:10; Sirach 16:8; Acts 13:17 (the King James Version "dwelling as strangers"); 1 Peter 1:17). In addition, epidemeo, "to be among people," is translated "to sojourn" in Acts 2:10; Acts 17:21, and its compound parepidemos, as "sojourner" in 1 Peter 1:1 (in Hebrews 11:13; 1 Peter 2:11, "pilgrim").

Burton Scott Easton