Sun, Smiting By – Swift Beasts

Sun, Smiting By

smit'-ing: Exposure of the uncovered head to the heat of the sun is likely to produce either of two conditions; the commoner is heat exhaustion with faintness, the rarer is heatstroke with fever and paralysis of the heat-regulating apparatus of the nervous system. This condition is described as siriasis. The two fatal instances recorded were probably of the latter kind. One, the case of the Shunammite's son (2 Kings 4:19), was apparently very acute, like some of the cases described by Manson and Sambon. Of the other case, that of Manasseh, Judith's husband, we have no particulars (Judith 8:3), except that it was likewise brought on by exposure in the harvest field, and occurred at the time of barley harvest, that is, early in May. Jonah's attack was one of heat syncope, as he fainted from the heat (Jonah 4:8). According both to psalmist (Psalms 121:6) and to prophet (Isaiah 49:10), the people of God are protected from the stroke of the sun as well as from that of the moon. The latter was supposed to cause lunacy (hence, the name), and epilepsy, so in Matthew 4:24 the word rendered "lunatic" (the King James Version) for "epileptic" (Revised Version) is seleniazomenous, literally, "moon struck."

See MOON.

Alexander Macalister

Sun-Images

See IMAGES.

Sun-Worship

sun'-wur-ship: The splendor of the sun makes it a natural object of adoration, once the purer idea of the one true God (Romans 1:20,Romans 1:21) is parted with, and in most ancient nations the worship of the sun was an outstanding feature. It is found in Babylonian and Assyrian (Samas; special seats of sun-worship were Sippara and Larsa); in Egypt it is a leading feature of the religion (Ra, and, under special phases, Horus, Tum, Aten; a special seat of sun-worship was Heliopollis, the Old Testament On, called in Jeremiah 43:13 Beth-shemesh, "house of the sun"). Other cities bore the same name: Beth-shemesh (Joshua 15:10 = Ir-shemesh; Joshua 19:41, in Judah; Joshua 19:22, in Issachar; Joshua 19:38, in Naphtali; see BETH-SHEMESH). Allusions to, and warnings against, sun-worship are frequent in the Old Testament, as in Leviticus 26:30; 2 Chronicles 14:5; 2 Chronicles 34:4,2 Chronicles 34:7; Isaiah 17:8; Isaiah 27:9; Ezekiel 6:4,Ezekiel 6:6, in which passages for the King James Version "images," "idols," the Revised Version (British and American) has "sun-images" (which see); Job 31:26,Job 31:27 and numerous passages show that this form of idolatry latterly penetrated deeply into Judah--even into its temple-worship (2 Kings 23:5,2 Kings 23:11, "horses .... given to the sun" (see under HORSES OF THE SUN,

"Chariots of the Sun"); and Ezekiel 8:16). Josiah's reformation took account of these abuses (2 Kings 23:5,2 Kings 23:11; 2 Chronicles 34:4,2 Chronicles 34:7), and Ezekiel strenuously denounced them (8:16 ff).

James Orr

Sunday

sun'-da.

See LORD'S DAY.

Sunrising

sun'-riz-ing: A frequent designationin the Old Testament for the East (Numbers 21:11; Deuteronomy 4:41,Deuteronomy 4:47; Joshua 1:15, etc.). In Revelation 7:2, the Revised Version (British and American) has "sunrising" for the King James Version "east."

Sunstroke

sun'-strok.

See SUN, SMITING BY.

Sup; Supper

sup'-er.

See MEALS.

Superfluous; Superfluity

su-pur'-floo-us, su-per-floo'-i-ti (sara`; perissos (2 Corinthians 9:1), perisseia): According to the Levitical Law, "a blind man, or a lame, or he that hath a fiat nose, or anything superfluous" could not fulfill priestly functions (Leviticus 21:18; Leviticus 22:23). According to Dillmann (Baentsch, BDB) the word should be rendered "a limb too long," but Ewald (following the Septuagint) suggests "having cropped ears." The only instance of superfluity occurs in James 1:21, the King James Version "superfluity of naughtiness"; according to Mayor "overflowing ebullition of malice" (the Revised Version (British and American) "overflowing of wickedness," margin "malice"); but the Greek word is used in other connections, e.g. of "grace" (Romans 5:17); "joy" (2 Corinthians 8:2).

T. Lewis

Superscription

su-per-skrip'-shun (epigraphe):

(1) The legend on a coin designating the person in whose honor or by whose authority it is issued (Matthew 22:20; Mark 12:16; Luke 20:24).

(2) The accusation on the cross of Jesus (Mark 15:26; Luke 23:38). According to Roman custom an inscription bearing the charge or ground of a criminal's condemnation was fixed to the cross on which he was crucified. The use of such an inscription at the crucifixion of Jesus is mentioned by all four evangelists. The fullest description is that of Mark, "the superscription of his accusation" (he epigraphe tes aitias autou) (15:26). Matthew calls it more briefly "his accusation" (ten aitian autou) (27:38), while Luke styles it merely "a superscription" (epigraphe) (23:38). In the Fourth Gospel it is called a "title" (titlon) (John 19:19). The text of the superscription is given by the four evangelists in varying terms and with various degrees of fullness.

Russell Benjamin Miller

Superstition; Superstitious

su-per-stish'-un; su-per-stish'-us (deisidaimonia, "fearing demons"): The Biblical use of these words is limited to that of the former in Acts 25:19 the King James Version, and of the latter in Acts 17:22. In the former reference, Festus speaks of the Jews' "superstition" (the Revised Version (British and American) "religion"), thus artfully dodging an avowal of his own convictions "respecting the Hebrew faith." In Acts 17:22 the King James Version Paul tactfully refers to the Athenians as being "too superstitious" (the Revised Version (British and American) "too religious"), thus using the term correctly from both their and his point of view. They were truly too "religious" with their superstitions.

Leonard W. Doolan

Suph

soof (cuph; plesion tes eruthras (thalasses); the King James Version Red Sea): As the verse stands, the place where Moses addressed the children of Israel is indicated as "beyond the Jordan in the wilderness, in the Arabah over against Suph" (Deuteronomy 1:1). the King James Version, following Septuagint, takes the name as a contraction of yam cuph (see RED SEA). The abbreviation is not found elsewhere. The name of the sea was not derived from that of a city; so we need not look in that direction. Knobel suggested Naqb es-Safa, a pass about 25 miles West-Southwest of the Dead Sea. But it is "unsuitably situated; nor does the name agree phonetically (for @@ ... agrees with ..., not with ...)" (Driver, "Deuteronomy," ICC, 4). No identification is possible.

W. Ewing

Suphah

soo'-fa (suphah, for wahebh becuphah; Septuagint reads ten Zoob ephlogise; the King James Version Rea Sea): Suphah is the region in which Vaheb is situated (Numbers 21:14). It is probably identical with Suph of Deuteronomy 1:1. Tristram (Land of Moab, 50 f) suggested identification with Ghor es-Safiyeh], a small oasis East of the mud fiats of Es-Sebkhah], South of the Dead Sea; but "the sibilants do not correspond, and Safiyeh is a specifically Arabic term (Wetzstein in Delitzsch, Gen4, 586, note 2) which does not seem to be a likely explanation of Suphah" (Gray, "Nu," ICC, 285 f). This, and other questions of identification, must wait for solution until a more thorough exploration of the whole district has been accomplished.

W. Ewing

Supper

sup'-er.

See MEALS.

Supper, Lord's

See LORD'S SUPPER.

Supply

su-pli': Philippians 4:19 for pleroo; 1 Corinthians 16:17; Philippians 2:30 for anapleroo; 2 Corinthians 9:12 (the King James Version); 2 Corinthians 11:9 for prosanapleroo. All three verbs mean "to fill," the 3rd containing the additional connotation "fill up to a certain point." Ephesians 4:16; Philippians 1:19 for the noun epichoregia, literally, "an additional supply." But no special force of "additional" seems to be contained in the passages. In 2 Corinthians 9:10 a; Galatians 3:5; Colossians 2:9; 2 Peter 1:5,2 Peter 1:11, we have epichoregeo, "to furnish besides," i.e. fully supply; in 2 Corinthians 9:10 b; 1 Peter 4:11 the simple choregeo, "to furnish,"

Burton Scott Easton

Sur

sur (Codex Vaticanus Assour, Codex Alexandrinus Sour): Those that dwelt in Sur are mentioned along with the inhabitants of Sidon, Tyre, Ocina, etc., as dreading the approach of Holofernes and the Assyrian any (Judith 2:28). The names run from North to South, and Sur immediately follows Tyre (modern Sur]), with which, therefore, it can hardly be identified. No probable identification has been suggested.

See also JERUSALEM.

Sure; Surely

shoor, shoor'-li: In modern English is used chiefly in the phrases "to be sure" or "to make sure," and as a simple adjective it is usually either archaic or exceedingly colloquial. The adjectival use, however, is common (chiefly for 'aman, "to confirm," and its derivatives) in English Versions of the Bible, where modern English would prefer "secure" or "certain" (1 Samuel 2:35; /RAPC Sir 40:25; Acts 13:34, etc.). "To be sure that" is also fairly common in the King James Version, and occasionally (as in Deuteronomy 12:23, "Be sure that thou eat not the blood," for chazaq, "to be firm") it has rather more emphasis than in modern English. But usually the phrase is a mere periphrasis for some word meaning "to know" (compare the Revised Version (British and American) Exodus 3:19; Luke 10:11; Romans 2:2, etc.). In Proverbs 6:3, the King James Version has "Make sure thy friend" for rahabh, "be boisterous" "beset" the Revised Version (British and American) "importune." The sense is "Force him to pay his debt."

Surely in English Versions of the Bible is used almost always to qualify an entire phrase, as in Genesis 28:16, "Surely Yahweh is in this place." In modern English "surely" used in this way suggests that the statement is being argued and is therefore slightly doubtful, but in Elizabethan English the purpose is to exclude all doubt ("beyond question"). With this force the King James Version uses "surely" to translate almost any emphatic form, and the Revised Version (British and American) has conformed to AV's use, and such changes as have been made by the Revised Version (British and American) (Matthew 26:73; Luke 4:23; Revelation 22:20, etc.) are merely to preserve uniformity of rendition. The most common use of "surely" in this sense is to translate a verb when emphasized by its own part. (absolute inf. in Hebrew), as "Thou shalt, surely die" (Genesis 2:17) for "dying thou shalt die" (compare Genesis 22:17 for the Hebrew construction). In this sense "surely" is sometimes varied by "of a surety" (Genesis 15:13, etc.) without the slightest difference in meaning (compare Genesis 9:5 and 26:9). In addition "surely" is used occasionally as a simple adverb where modern English would prefer "securely" or "certainly" (compare Proverbs 10:9 and the King James Version Luke 1:1, "surely believed," the Revised Version (British and American) "fulfilled," the Revised Version margin "fully established").

Surety, besides its use in "of a surety" appears, in the Old Testament to translate `arabh, "to be surety," and in Hebrews 7:22 for egguos, "guarantor," "giver of security." Modern English prefers "security," as does even the King James Version in Acts 17:9. "Suretiship" (the American Standard Revised Version "suretyship") in Proverbs 11:15 for taqa`, "to strike (hands)."

See STRIKE; SURETY.

Burton Scott Easton

Surety

shoor'-ti: This word is used in three different connections or groups:

(1) As a derivative of the word "sure" it means "of a certainty" or "surely."--In Genesis 15:13 the infinitive absolute of the verb is used to give emphasis to the idea of the verb and is rendered "of a surety." In Genesis 18:13 the Hebrew 'omnam is translated "of a surety." In Genesis 26:9 'akh is similarly rendered, and has the force of our "indeed." In Acts 12:11 alethos, is translated in the King James Version "of a surety," but better in the Revised Version (British and American) "of a truth."

(2) In the sense of security or pledge for a person.--This means that one person may become security for another, that such a one will do a certain thing at a time in the future. Judah was "surety" to his father Jacob that Benjamin would safely return from Egypt (Genesis 43:9). He pledged his life that the younger brother would return safely. He tells Joseph (Genesis 44:32) how he had become surety for Benjamin, and offers to become Joseph's slave for the sake of his brother. Job says (Job 17:3), "Give now a pledge, be surety for me with thyself; who is there that will strike hands with me?" The striking of hands refers to the action or gesture by which the surety or pledge was publicly manifested and thus ratified. Job here beseeches God to become surety for him, to pledge him that some time in the future He will cause Job's innocence to be made known and be acknowledged by God Himself. In Isaiah 38:14 Hezekiah says, "O Lord, I am oppressed, be thou my surety." He wishes God to give him a pledge of some kind, to go security for him in such a way that he will surely be saved out of his sickness and distress. Jesus is called "the surety (egguos) of a better covenant" (Hebrews 7:22). Jesus is the pledge or surety that through Him we may obtain the assurance and certainty that a more excellent covenant has been established by God, and are assured also of the truth of the promises connected with it.

(3) It is used to describe the practice of going security for another by striking hands with that person and becoming responsible for money or any object loaned.--The Book of Proverbs unhesitatingly condemns the practice. No mention is made of it in the Mosaic Law, as if the custom were then practically unknown. The Book of Proverbs makes no distinction between a stranger and a neighbor; the person who does such a thing is likened unto an animal caught in a trap. He is exhorted to sleep no more until he has got out of the trap, or freed himself from this obligation (Proverbs 6:1–5). The wisdom of such advice has been abundantly verified by experience. It does not necessarily preclude certain special cases, where the practice may be justified. The international relationships of the Jews in the period of the monarchy, together with the unsettled condition of the country (Nehemiah 5:3) and people, needed such commercial strictness. Their trade was mostly in the hands of the Phoenicians and other foreigners, and the pressure of taxation for the payment of foreign tribute, etc., was heavy (Nehemiah 5:4 f). Proverbs 11:15; Proverbs 17:18 declare one "void of understanding" who thus goes security for another. Proverbs 20:16 seems to contain an exclamation of contemptuous rebuke for the man who goes security. Proverbs 22:26; Proverbs 27:13 contain like admonitions.

See DEBT; PLEDGE; SECURITY; STRIKE.

James Josiah Reeve

Surname

sur'-nam (kanah; epikalein): A word derived from the French., meaning "an additional name"; in modern English always the family name of a person. Indeed, the spelling "surname" in the King James Version 1 Macc 1:10; 2:2; 6:43 may be due to a confusion with "sire's name." But the custom of family names was entirely unknown among the Hebrews. The word is used twice in the King James Version of the Old Testament, namely, Isaiah 44:5; Isaiah 45:4. The Hebrew word means "to give flattering or honorary titles." In the former passage foreigners are so envious of the prosperity of the Jews that they are anxious to be surnamed by the name of Israel, i.e. to be enrolled as members of the Jewish nation. In the latter case Yahweh gives Cyrus an honorary title, namely, "servant of Yahweh," and thus appoints him to be His instrument in the restoration of His people. The same word is rendered in Job 32:21, the King James Version "give flattering titles." Elihu declares his intention to examine the situation without fear or favor. He will not allow such high-sounding titles as "Your Worship" or "My Lord" to stand in his way. He will not be overawed by Job's social position. In the New Testament the word is used in the case of Peter--Simon whose surname is Peter (Acts 10:5,Acts 10:32; Acts 11:13); of Mark--John whose surname was Mark (Acts 12:12,Acts 12:25; Acts 15:37); of Judas--surnamed Iscariot (Luke 22:3); of Barsabbas--who was surnamed Justus (Acts 1:23); and of Judas--surnamed Barsabbas (Acts 15:22). It was a widespread custom in the ancient world to give honorary and symbolical titles. our Lord surnamed Simon Peter (Mark 3:16), and James and John Boanerges (Mark 3:17). Acts 15:37 the King James Version has "surname" for the simple "call" (so the Revised Version (British and American)).

T. Lewis

Susa

su'-sa, soo'-sa (Additions to Esther 11:3).

See SHUSHAN.

Susanchites

su-san'-kits (shushanekhaye').

See SHUSHANCHITES.

Susanna, The History Of

su-zan'-a:

1. Name

2. Canonicity and Position

3. Contents

4. Fact or Fiction?

5. Date

6. Original Language

1. Name:

This novelette has, in the Septuagint, the bare title "Susanna" (Sousanna, from Hebrew shoshannah, "lily"). So also in the Syro-Hexapla. In Codex Alexandrinus (Theodotion) it is designated Horasis a (Vision I); see BEL AND THE DRAGON, sec. I. In the Harklensian Syriac (Ball's W2) its title is "The Book of Little (or the child?) Daniel."

2. Canonicity and Position:

Susanna was with the other Additions included in the Bible Canon of the Greek, Syrian and Latin churches. Julius Africanus (circa 230 AD) was the first to dispute the right of Susanna to a place in the Canon, owing to its improbable character. Origen replied to him, strongly maintaining its historicity (see Schurer, GJV4, III, 455; HJP, II, 3, p. 186, where the references are given). In the Septuagint, Syro-Hexapla and Vulgate, Susanna is Daniel 14, but in Theodotion (ABQ) it opens Daniel, preceding chapter 1, a position implied in the King James Version and the Revised Version (British and American) which are based on Theodotion, formerly believed to be the true Septuagint. Yet it is probable that even in Theodotion the original place agreed with that in the true Septuagint (Swete's 87); so Roth (Kautzsch, Die Apok., 172) and Driver (Commentary on Daniel, Cambridge Bible, xviii).

See BEL AND THE DRAGON.

3. Contents:

The story of Susanna is thus told in Theodotion's version, and therefore in English Versions of the Bible which follows it. Susanna was the beautiful and devout wife of Joakim who resided in Babylon in the early years of the exile, and owned a fine park which was open to his fellow-exiles (verses 1-4). Two of these last were elders and judges who, though held in high esteem, suffered impure thoughts toward Susanna to enter their minds. One day, meeting in the park, they divulged to each other their lustful passion toward this beautiful woman, and resolved together to seize the first opportunity to waylay her in the park and to overpower her (verses 5-15). A joint attempt was made upon Susanna, who resisted, notwithstanding threats of false accusation (verses 22-26). The elders make a false charge, both in private and in public, and she is accordingly condemned to death (verses 27-41). On the way to execution she is met by Daniel (= judge "of God") who has the case reopened, and by a system of cross-examination of the two elders succeeds in convincing the people that Susanna is innocent of the charge brought against her. She is acquitted, but her accusers are put to death.

The story told in the Septuagint (87) is essentially the same, though varying somewhat in details. Versions 1-4 seem to have been prefixed for clearness by Theodotion, for in Susanna verse 7 of the Septuagint Susanna is introduced for the first time: "These seeing a woman of beautiful appearance called Susanna, the wife of one of the Israelites," etc. The original text began therefore with verse 5, though in a slightly different form. Septuagint omits verses 15-18 which tell of the two elders concealing themselves and watching as Susanna entered the park and took her bath. There is not a word in Septuagint concerning the threats of the elders to defame Susanna in the event of her refusing what they desired (verses 20 ff); this omission makes the Septuagint form of the story obscure, suggesting that this section has fallen out by error. Nor does the Septuagint mention the crying out of Susanna and the elders (verse 24). The trial took place in the house, according to Theodotion (and English Versions of the Bible) (verse 28), but, according to Septuagint, in the synagogue (verse 28). In Septuagint (verse 30) it is said that the number of Susanna's relatives, servants and servant-maids present at the trial was 500; Theodotion is silent on this. Septuagint (verse 35) makes Susanna pray to God before her condemnation, but Theodotion (English Versions of the Bible, verses 42-44) after. According to Septuagint the young man whom the elders falsely said they found with Susanna escaped unobserved because masked; Theodotion says he got away because the elders had not strength to hold him (verse 39). Septuagint is silent about the two maids who, according to Theodotion (verse 36), accompanied Susanna to the bath. Theodotion does not speak of the angel who according to Septuagint imparted to Daniel the wisdom he displayed (but compare Theodotion, verse 50); but on the other hand he adds the words ascribed to Daniel (verse 51, English Versions), though he leaves out the words imputed to him by Septuagint (= even elders may lie). Septuagint omits the words of the people addressed to Daniel: "What mean these words which thou hast spoken?" (verse 47, Theodotion, English Versions of the Bible). According to Theodotion (verse 50) the people entreated Daniel to act as judge among them; Septuagint omits this statement. Two questions were put to the elders, according to the Septuagint: "Under what kind of tree?" "In what part of the park?" but only one, according to Theodotion (and English Versions of the Bible): "Under what kind of tree?" Septuagint has it that as a punishment the two elders were hurled down the precipice; according to Theodotion they were slain (verse 62). In the last two verses (verses 63 f) Septuagint points the moral of the story, but Theodotion closes by describing the joy of Susanna's relatives at the happy issue of the trial and the increased respect in which Daniel came to be held. For the dependence of the version see TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT; TEXT OF THE OLD TESTAMENT; VERSIONS.

4. Fact or Fiction?:

It is quite evident that the story is a fabrication and that it came to be attached to Daniel on account of the part played in it by Daniel the judge.

(1) The form of the story differs in Septuagint, Theodotion and the various Syriac recensions, showing that it was a floating legend, told in manifold ways.

(2) No confirmation of what is here narrated has been discovered in written or epigraphic sources.

(3) The grounds on which Susanna was condemned are trivial and wholly inadequate.

(4) The conduct of the judge, Daniel, is unnatural and arbitrary.

Though, however, the story is fictitious, it rests in part or wholly on older sources.

(1) Ewald (Geschichte(3), IV, 386) believed that it was suggested by the Babylonian legend in which two old men are seduced by the goddess of love (compare Koran 2 96).

(2) Brull (Das apokryphische Sus-Buch, 1877), followed by Ball (Speaker's Apocrypha, II, 323-31), Marshall and R. H. Charles, came to the following conclusions:

(a) That the first half of the story rests on a tradition regarding two elders (Ahab and Zedekiah) who seduced certain women by persuading them that they would thus become the mother of the Messiah. This tradition has its origin probably in Jeremiah 29:21–23, where it is said that Yahweh would sorely punish Ahab and Zedekiah because they had "committed villany in Israel," having "committed adultery with their neighbours' wives" (the King James Version). We can trace the above story amid many variations in the writings of Origen and Jerome and in sundry rabbinical works.

(b) The trial scene is believed to have a wholly different origin. It is said to have arisen about 100-96 BC, when Simon ben Shetach was president of the Sanhedrin. His son was falsely accused of a capital offense and was condemned to death. On the way to execution the accusers admitted that he was innocent of the crime; yet at his own request the son is executed in order that the father's hands might be strengthened in the inauguration of new reforms in the administration of justice. The Pharisees and Sadducees differed as to the punishment to be meted out to false witnesses where the death sentence was involved. The first party advocated a stricter examination of witnesses, and a severer penalty if their testimony could be proved false. The Sadducee party took up a more moderate position on both points. Susanna has been held to be a kind of tract setting forth by example the views of the Pharisee party. If this opinion of the origin of Susanna be accepted, this tract was written by a Palestinian Jew, a position rendered probable by other considerations.

5. Date:

If, as the Greek, Latin and Syriac churches held and hold, Susanna forms an integral part of Daniel, the date of this last book (see DANIEL) is the date of Sus. But there is conclusive evidence that the three "Additions" circulated independently, though we have no means of fixing the date with any certainty. Perhaps this piece arose during the struggles between the Pharisees and Sadducees about 94-89 BC; see preceding section. In that case 90 BC would be a suitable date. On the date of Theodotion's translation see DANIEL; BEL AND THE DRAGON; VERSIONS; TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT; TEXT OF THE OLD TESTAMENT.

6. Original Language:

Our materials for judging of the language in which the author wrote are slender, and no great probability can at present be reached. The following scholars argue for a Greek original: Fritzsche, De Wette, Keil, Herzfeld, Graf, Holtzmann. The following are some of the grounds:

(1) There are several paronomasias or word-plays, as in Susanna verses 54 f, schinon ("under a mastick tree") .... schisei ("will cut"); verses 58 f, prinon ("under a holm tree") .... prisai ("to cut"). But this last word (prisai) is absent from the true Septuagint, though it occurs in Theodotion (Swete's text, verse 59, has kataprise from the same root). If the word-play in verses 58 f is due to a translation based on Septuagint, the first example (verses 54 f), found in Septuagint and Theodotion, is as likely to be the work of the translator of those verses from the Hebrew.

(2) It is said that no trace of a Hebrew original has been discovered; but up to a few years ago the same statement could have been made of Sir.

There is a growing opinion that the author wrote in Hebrew (or Aramaic?); so Ball, J. T. Marshall, R. H. Charles.

(1) The writer was almost certainly a Palestinian Jew, and he would be far more likely to write in his own language, especially as he seems to have belonged to the Pharisaic party, who were ardent nationalists (see preceding section, at end).

(2) There is a goodly number of Hebraisms, rather more than one would expect had the writer composed in Hellenistic Greek

For versions and literature see BEL AND THE DRAGON; DANIEL; the Oxford Apocrypha, edition by R. H. Charles, 638 ff.

T. Witton Davies

Susi

su'-si, soo'-si (cuci): Father of Gaddi, one of the spies, who represented the tribe of Manasseh (Numbers 13:11). See Gray, HPN, 92.

Swaddle; Swaddling-Band

swod'-'-l, swod'-ling-band (verb chathal, "enwrap," "swaddle" (Ezekiel 16:4), noun chathullah, "swaddling-band" (Job 38:9); verb sparganoo, "to wrap in swaddling clothes" (Luke 2:7,Luke 2:12), noun spargana (pl.), "swaddling clothes" (The Wisdom of Solomon 7:4). the King James Version also has "swaddle" (Lamentations 2:22) for Taphach, literally, "to extend." But the word means "to carry on the outstretched palms of the hands" (compare Tippuchim, "dandled in the hands," Lamentations 2:20), whence RV's "to dandle"): "To swaddle" and "to swathe" are really the same word, both forms going back to an AS form swethel, "a bandage," but "swaddle" has become the technical term for the wrapping of an infant in the Orient or elsewhere. The oriental swaddling-clothes consist of a square of cloth and two or more bandages. The child is laid on the cloth diagonally and the corners are folded over the feet and body and under the head, the bandages then being tied so as to hold the cloth in position. This device forms the clothing of the child until it is about a year old, and its omission (Ezekiel 16:4) would be a token that the child had been abandoned. The mention of darkness as a "swaddling-band" at the birth of the sea (Job 38:9) is only a poetic way of saying that the sea, at its creation, was covered with clouds and darkness, and to find any idea of restraint involved is fanciful.

Burton Scott Easton

Swallow

swal'-o (deror; strouthos, in Proverbs and Psalms, chelidon, in Isa; Latin Hirundo rustica): A small long-winged bird of exhaustless flight, belonging to the family Hirundinidae. Deror means the bird of freedom, and as the swallow is of tireless wing, it has been settled upon as fitting the requirements of the text. In the passages where `aghur is translated "swallow," there is a mistake, that word referring to the crane. There is also a word, cuc or cic, that means a rushing sound, that is incorrectly translated "swallow," when it should be "swift" (Cypselus apus).

These birds are near relatives and so alike on the wing as to be indistinguishable to any save a close observer. Yet the Hebrews knew and made a difference. The swallow is a trifle larger and different in color. It remains all the year, while in numerous instances the swift migrates and is a regular sign of returning spring. The swallow is of long and tireless flight. The swift is so much faster that the sound of its wings can be heard when passing. The swallow plasters a mud nest under eaves, on towers, belfries, and close to human habitations. The swifts are less intimate, building in deserted places, under bridges and on rocky crevices. The swallows utter constantly a rather sweet low note; the swifts chatter harshly and incessantly at their nests. These differences are observable to the most careless people. Scientists separate the birds on account of anatomical structure also. Despite this, the birds are confused in most of our translations.

"Like a swallow or a crane, so did I chatter;

I did moan as a dove; mine eyes fail with looking upward:

O Lord, I am oppressed, be thou my surety"

(Isaiah 38:14).

Here `aghur is translated "swallow" and cuc "crane," which is clearly interchanging words, as the Arabic for "swift" is cuc, the same as the Hebrew. The line should read, "swift and crane." And another reason for changing swallow to swift, in this passage, lies in the fact that of the two birds the swift is the incessant and raucous chatterer, and this was the idea in the mind of Hezekiah when he sang his Trouble Song. Another incorrect reference is found in Jeremiah 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." Few swallows migrate. Returning swifts are one of the first signs of spring.

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

So the curse that is causeless alighteth not" (Proverbs 26:2).

This reference might apply to either, remembering always that the swift took its name from its exceptional flight, it being able to cover over 80 miles an hour. However, the swallow is credited with 800 miles in a night.

"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).

Here is one instance, at least, where the swallow is at home and the translation correct. The swift might possibly have built in the temple: the swallow was sure to be there.

Gene Stratton-Porter

Swan

swon (tinshemeth, "chameleon," "tree-toad," "water-hen," "owl"; kuknos; Latin cygnus; Anglo-Saxon: swan and swon): Mentioned only in old versions and the Revised Version margin in Leviticus 11:18: "the swan, and the pelican, and the gier eagle," and in Deuteronomy 14:16 Septuagint porphurion = "water-hen"; Vulgate (Jerome's Latin Bible, 390-405 A.D.) ibis). In the Revised Version (British and American) this is rightly changed to "the horned owl, and the pelican, and the vulture." A bird of the duck family wrongly placed among the abominations in old versions of the Bible, now changed to horned owl.

White and gray swans spend their winter migratory season on the waters of the Holy Land. They are among the most ancient birds of history; always have been used for food; when young and tender, of fine flesh and delicious flavor; so there is no possibility that they were ever rightfully placed among the birds unsuitable for food. Their feeding habits are aquatic, their food in no way objectionable.

Gene Stratton-Porter

Swearing

swar'-ing.

See OATH; PERJURY; CRIMES; PUNISHMENTS.

Sweat

swet (ze`ah (Genesis 3:19), yeza` (Ezekiel 44:18); hidros (2 Macc 2:26; Luke 22:44)): "In the sweat of thy face shalt thou eat bread" (Genesis 3:19). Somewhat difficult is the passage, which the Revised Version (British and American) renders: "But the priests the Levites, the sons of Zadok .... shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with anything that causeth sweat," literally, "they shall not gird themselves with sweat" (Ezekiel 44:15,Ezekiel 44:18). The idea is evidently that profuse perspiration would make their ministrations unpleasant. The rule was of special importance in the sultry climate of Palestine.

Luke, the physician, describing the agony of the Lord in Gethsemane, says: "His sweat became as it were great drops (thromboi) of blood falling down upon the ground" (Luke 22:44, the Revised Version (British and American), following Codex Sinaiticus (a), Codex Alexandrinus, Codex Vaticanus etc., notes in margin: "Many ancient authorities omit Luke 22:43,Luke 22:44"). There are two difficulties of interpretation in this passage, apart from the difficulty which the physiological explanation of the phenomenon presents:

(1) the word (thrombos) translated "drop" means literally, "a clot of blood," "a lump," "a curd," and is nowhere else used in the sense of drop.

(2) It has been generally accepted that the sweat of the brow of Jesus had become bloody in appearance and in character, a symptom called in ancient medicine haimatodes hidros, "bloody sweat."

It must, however, be observed that this translation would make the Greek particle hosei, superfluous, by which, not the identity of the sweat with drops of blood, but a certain similarity or comparison must be intended. Ch. Th. Kuinoel, in his Latin commentary on the historical books of the New Testament (Leipzig, 1809, II, 654), has given all known parallel instances in history and legend, which seem to prove that under certain psychological or physiological conditions, though rarely, haimatodes hidros has occurred.

Olshausen in his Commentary, II, 469, thinks that the following points of comparison might have been in the mind of Luke:

(1) the sweat may have appeared on the forehead of Jesus in heavy drops;

(2) these may have dropped visibly to the ground, just as drops of blood fall from a wound;

(3) in addition, possibly a reddish color may have been noticeable, owing to an exudation of the arteries, though the latter is not directly expressed in the words of the evangelist. See also Dr. Stroud, On the Physical Cause of the Death of Christ, 183; Bynaeus, De morte Christi, II, 33.

The people of Palestine in Greek-Roman times were generally provided with handkerchiefs, used especially to wipe off the perspiration. The fashion was derived from Rome, whence the name of these napkins became soudarion, Latin sudarium. The late legend of Berenice or Veronica, who presented her handkerchief to the Saviour on His way to be crucified, and who found, when it had been returned to her by the Lord, that His features had been imprinted upon the cloth, is a reminiscence of this use. These handkerchiefs were frequently used to tie up small bundles of certain possessions, money, etc. (Luke 19:20). As a rule the dead had their faces covered with one, or had it tied around the head (John 11:44; John 20:7). In Ephesus the handkerchiefs of Paul were carried to the sick, and achieved miraculous cures (Acts 19:12).

The verb hidroo, "to sweat," is found in a rather difficult passage of the Didache (i.6), which is introduced as a quotation, the source of which, however, we do not know: "Let thy alms sweat into (in ?) thy hands, until thou knowest to whom thou givest." The context seems to show that we have here a free repetition of the arguments of Sirach 12:1 ff. so that the meaning would be: "In giving charity, do not give indiscriminately or thoughtlessly, but consider carefully so that no one who is unworthy receive your benefaction." Still it is not impossible that the text is corrupt in the passage.

H. L. E. Luering

Sweet Cane

swet kan.

See REED.

Sweet Incense

See SPICES.

Swell

swel (tsabhah): In the ordeal of the Water of Jealousy described in Numbers 5:11–31 (P), the effect on the unfaithful wife ot the drinking of the holy water was to cause the thigh to fall away (Revised Version) or rot (the King James Version) and the abdomen to "swell." This ceremonial was a direct appeal to the judgment of God, for there was nothing in the holy water (taken from the laver) or the dust of the temple which was mixed with it to produce this effect. In the Talmudic tract Cotah there are given many rabbinical opinions and particulars as to the procedure in later times. Apparently from the passage in Numbers, the judgment speedily followed the appeal, but according to Sotah, iii.4, it might be postponed even for four years, and in v.1, it is said to have produced the same effect on the adulterer as on the unfaithful wife. We have no details as to the nature or permanency of the swelling.

"Swell" as the translation of another word, batseq, is used in the sense of blistering of the feet from long tramping. Both in Deuteronomy 8:4 and Nehemiah 9:21 it is said that in spite of their long wilderness marches the feet of the Israelites did not swell. This was a token of divine protection.

See SWOLLEN.

Alexander Macalister

Swelling

swel'-ing: The verb ga'-ah, means "rise up" (Ezekiel 47:5, etc.), so that the noun ga'awah (Psalms 46:3) means "arising." The "swelling" of the sea that shakes the mountains is a perfectly good translation, and "pride" (so the American Revised Version margin) is beside the mark. In Jeremiah 12:5; Jeremiah 49:19 parallel 50:44; Zechariah 11:3 is found the phrase ge'on ha-yarden, "exaltation of the Jordan," which the King James Version translates "pride of Jordan" in Zechariah and "swelling of Jordan" in Jeremiah (the Revised Version (British and American) has "pride" throughout, with "swelling" in the margin of Jeremiah). What is described is a place, with a mass of vegetation, easily burned (Zechariah 11:1–3), a lair of lions (Jeremiah 49:19; Zechariah 11:3), and a particularly dangerous place for human beings (Jeremiah 12:5). The luxuriant thicket of the Jordan bank is evidently meant, which could well be spoken of as "Jordan's pride" (OHL, "majesty of the Jordan"), and "swelling" is quite impossible.

In the New Testament "swelling" is used in 2 Corinthians 12:20 for phusiosis, "puffing up," "blatant self-conceit," and 2 Peter 2:18 parallel Jude verse 16 for huperogkos, "overgrown," "solemnly inane."

Burton Scott Easton

Swift

See SWALLOW.

Swift Beasts

(kirkaroth (Isaiah 66:20)): the King James Version and the English Revised Version "swift beasts," the English Revised Version margin and the American Standard Revised Version "dromedaries." In Micah 1:13 (rekhesh) a horse is meant, the Revised Version (British and American) "swift steed."

See CAMEL; HORSE.