Swine – Syracuse

Swine

swin (chazir; compare Arabic khinzir; hus, Septuagint and New Testament; compare Greek sus, and Latin sus; adjective hueios, as a substantive, the Septuagint; choiros, Septuagint and New Testament): In both ancient and modern times domestic swine have been little kept in Palestine, but wild swine are well known as inhabitants of the thickets of the Chuleh, the Jordan valley, the Dead Sea, and some of the mountains. The species is Susanna scrofa, the wild pig of Europe, North Africa and Western Asia.

In the Old Testament the swine is mentioned in Leviticus 11:7 and Deuteronomy 14:8 as an unclean animal: "And the swine, because he parteth the hoof, and is clovenfooted, but cheweth not the cud, he is unclean unto you." In Isaiah 65:4 and 66:3,17 the eating of swine's flesh and the offering of oblations of swine's blood are referred to as abominations. Septuagint also refers to swine in three passages where these animals are not mentioned in the Hebrew and EV. In 2 Samuel 17:8 where English Versions of the Bible has "as a bear robbed of her whelps in the field," Septuagint adds (translation) "and as a savage boar in the plain." In 1 Kings 21:19 Septuagint 20:19), where English Versions of the Bible has "in the place where dogs licked the blood of Naboth," Septuagint has "where the swine and the dogs licked"; similarly in 1 Kings 22:38. In 1 Macc 1:47 there is reference to a decree of Antiochus ordering the sacrifice of swine. In 2 Macc 6 and 7 there are accounts of the torture and death of Eleazar, an aged scribe, and of a mother and her seven sons for refusing to taste swine's flesh. Swine, the property of Gentiles, are mentioned in the account of the Gadarene demoniac (Matthew 8:30,Matthew 8:31,Matthew 8:32; Mark 5:11,Mark 5:12,Mark 5:13,Mark 5:14,Mark 5:16; Luke 8:32,Luke 8:33), and in the parable of the Prodigal Son (Luke 15:15,Luke 15:16).

Figurative: We find the following figurative references to swine:

"The boar out of the wood doth ravage it,

And the wild beasts of the field feed on it" (i.e. on the "vine out of Egypt") (Psalms 80:13);

"As a ring of gold in a swine's snout,

So is a fair woman that is without discretion"

(Proverbs 11:22);

"The Carmonians (the King James Version Carmanians, perhaps of Kirman or Carmania, in Southwestern Persia) raging in wrath shall go forth as the wild boars of the wood"

(2 Esdras 15:30);

"The dog turning to his own vomit again, and the sow that had washed to wallowing in the mire"

(2 Peter 2:22; compare Proverbs 26:11).

Alfred Ely Day

Swollen

swol'-'-n (pimprasthai, only in Acts 28:6): The Melitans expected to see Paul poisoned by the viper's bite. the Revised Version (British and American) and the King James Version translate it "swollen," but the word is used by certain medical writers in the sense of inflammation; see Nicander, Theriaca, 306; Hesiod, Theogonia, 856, expressing thereby the burning up by a thunderbolt. Swelling accompanies the local lesion of snake-bite and often large purpuric exudation of blood, as well as paralysis, especially of the lower limbs.

Sword

sord.

See ARMOR, III, 5.

Sycamine, Tree

sik'-a-min, (sukaminos (Luke 17:6)): This is generally accepted as the black mulberry tree (Morus nigra; Natural Order, Urlicaceae), known in Arabic as tut shrami, "the Damascus mulberry," a fine tree which grows to the height of 30 ft. It produces the dark blood-red mulberry juice referred to in 1 Macc 6:34 (moron), "the blood of .... mulberries," which was shown to the elephants of the Syrians. The white mulberry, M. alba, has white and less juicy fruit, and it is cultivated largely for the sake of its leaves with which the silkworms of the Lebanon are fed.

E. W. G. Masterman

Sycamore

sik'-a-mor.

See SYCOMORE.

Sychar

si'-kar (Suchar): Mentioned only once, in connection with the visit of Jesus to Jacob's Well (John 4:5). He was passing through Samaria on His way to Galilee, "so he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph: and Jacob's well was there." Jerome thought the name was a clerical error for Sychem (Epistle 86). In Eusebius (in Onomasticon) he is content to translate Eusebius, placing Sychar East of Neapolis. It is now generally admitted that the text is correct. Some have held, however, that Sychar is only another name for Shechem ("Sychem"). It is suggested, e.g., that it is a nickname applied in contempt by the Jews, being either shikkor, "drunken," or sheqer, "falsehood." Others think the form has arisen through change of "m" to "r" in pronunciation; as "l" to "r" in Beliar. These theories may safely be set aside. The evidence that Sychar was a distinct place East of Shechem may be described as overwhelming. It is carefully and perspicuously marshaled by G. A. Smith (Historical Geography of the Holy Land, 367 ff). The manner in which it is mentioned shows that it was not a specially well-known place: "a city of Samaria called Sychar." No one familiar with Palestine would have written "a city of Samaria called Sychem." It is mentioned only because of its nearness to the well.

As to the position of the well, there is general agreement (see JACOB'S WELL). It is on the right of the road where it bends from the plain of Makhneh into the pass of Shechem. Fully half a mile off, on the edge of the plain, is the village of `Askar, on the lower slope of Ebal. A little to the West is the traditional tomb of Joseph. This is the district East of Shechem usually identified with Jacob's "parcel of ground." Many have sought to find Sychar in the modern `Askar. There are two difficulties. The first is the initial letter `ain in the modern name. But G. A. Smith has shown that such a change as this, although unusual, is not impossible. The second is the presence of the copious spring, `Ain `Askar, which would make it unnecessary for the villagers to carry water from Jacob's Well. This cannot easily be explained away. One could understand a special journey at times, if any peculiar value attached to the water in the well; but from it, evidently, the woman drew her ordinary supplies (John 4:15). This difficulty would probably in any case be fatal to the claim of the village at `Ain `Askar to represent the ancient Sychar. But Professor R. S. A. Macalister has shown reason to believe that the village is not older than Arab times (PEFS, 1907, 92 ff). He examined the mound Telul Balata, nearly 1/2 mile Southwest of `Askar, and just West of Joseph's tomb. There he found evidence of occupation from the days of the Hebrew monarchy down to the time of Christ. Here there is no spring; and it is only 1/4 mile distant from Jacob's Well--nearer therefore to the well than to `Askar. In other respects the site is suitable, so that perhaps here we may locate the Sychar of the Gospel. The name may easily have migrated to `Askar when the village fell into decay.

W. Ewing

Sycomore, Tree

sik'-o-mor, (shiqmah, Aramaic shiqema' plural shiqmim; in Septuagint wrongly translated by sukaminos, "the mulberry"; see SYCAMINE (1 Kings 10:27; 1 Chronicles 27:28; 2 Chronicles 1:15; 2 Chronicles 9:27; Isaiah 9:10; Amos 7:14): shiqkmoth (Psalms 78:47); sukomoraia (Luke 19:4)): The sycomore-fig, Ficus sycomorus (Natural Order, Urticaceae), known in Arabic as Jummeiz, is one of the finest of the lowland trees of Palestine, and attains still greater proportions in Lower Egypt. It is evident from 1 Kings 10:27; 2 Chronicles 1:15 that it was once abundant, and at a later period it was so plentiful in the neighborhood of what is now Haifa as to give the name Sykaminon to the town which once stood near there. It is a tree which cannot flourish in the cooler mountain heights; it cannot stand frost (Psalms 78:47). It was one of the distinguishing marks of Lower, as contrasted with Upper, Galilee that the sycomore could flourish there. It is highly improbable that sycomores could ever have flourished near Tekoa (compare Amos 7:14), but it is quite possible that the town or individual inhabitants may have held lands in the Jordan valley or in the Shephelah on which these trees grew. Villages in Palestine today not infrequently possess estates at considerable distances; the village of Silwan (Siloam), for example, possesses and cultivates extensive fertile lands halfway to the Dead Sea. The sycomore produces small, rounded figs, about an inch long, which grow upon tortuous, leafless twigs springing from the trunk or the older branches; they are more or less tasteless. It would appear that in ancient times some treatment was adopted, such as piercing the apex of the fruit to hasten the ripening. Amos was a "nipper" (bolec) of sycomore figs (Amos 7:14). The tree not uncommonly attains a height of 50 ft., with an enormous trunk; in many parts, especially where, as near the coast, the tree grows out of sandy soil, the branching roots stand out of the ground for some distance. The timber is of fair quality and was much valued in ancient times (1 Kings 10:27; 2 Chronicles 1:15; 2 Chronicles 9:27; Isaiah 9:10). Mummy cases and many of the best preserved wooden utensils of ancient Egyptian life are made of it. This tree must be distinguished from the English sycamore, Acer pseudo-platanus (Natural Order, Spindaceae), the "false plane tree," a kind of maple.

E. W. G. Masterman

Syene

si-e'-ne.

See SEVENEH.

Symeon

sim'-e-on (Sumeon): the Revised Version (British and American) in Luke 3:30; Acts 13:1; Acts 15:14 for the King James Version "Simeon" (which see). The persons are:

(1) An ancestor of Jesus (Luke 3:30).

(2) Symeon, called Niger, one of the prophets and teachers in the church at Antioch (Acts 13:1).

(3) For Simon Peter, see PETER; compare Acts 15:14.

See SIMEON, (4), (5), (6).

Synagogue

sin'-a-gog:

1. Name

2. Origin

3. Spread of Synagogues

4. The Building

(1) The Site

(2) The Structure

(3) The Furniture

5. The Officials

(1) The Elders

(2) The Ruler

(3) The Servant (or Servants)

(4) Delegate of the Congregation

(5) The Interpreter

(6) The Almoners

6. The Service

(1) Recitation of the "Shema`"

(2) Prayers

(3) Reading of the Law and the Prophets

(4) The Sermon

(5) The Benediction

LITERATURE

1. Name:

Synagogue, Greek sunagoge, "gathering" (Acts 13:43), "gathering-place" (Luke 7:5), was the name applied to the Jewish place of worship in later Judaism in and outside of Palestine Proseuche, "a place of prayer" (Acts 16:13), was probably more of the nature of an enclosure, marking off the sacred spot from the profane foot, than of a roofed building like a synagogue. Sabbateion in Ant, XV, i, 6, 2, most probably also meant synagogue. In the Mishna we find for synagogue beth ha-keneceth, in the Targums and Talmud be-khenishta', or simply kenishta'. The oldest Christian meetings and meeting-places were modeled on the pattern of the synagogues, and, in Christian-Palestinian Aramaic the word kenishta' is used for the Christian church (compare Zahn, Tatian's Diatessaron, 335).

2. Origin:

That the synagogue was, in the time of our Lord, one of the most important religious institutions of the Jews is clear from the fact that it was thought to have been instituted by Moses (Apion, ii, 17; Philo, De Vita Moses, iii.27; compare Targum Jer to Exodus 18:20). It must have come into being during the Babylonian exile. At that time the more devout Jews, far from their native land, having no sanctuary or altar, no doubt felt drawn from time to time, especially on Sabbath and feast days, to gather round those who were specially pious and God-fearing, in order to listen to the word of God and engage in some kind of worship. That such meetings were not uncommon is made probable by Ezekiel 14:1; Ezekiel 20:1. This would furnish a basis for the institution of the synagogue. After the exile the synagogue remained and even developed as a counterpoise to the absolute sacerdotalism of the temple, and must have been felt absolutely necessary for the Jews of the Dispersion. Though at first it was meant only for the exposition of the Law, it was natural that in the course of time prayers and preaching should be added to the service. Thus these meetings, which at first were only held on Sabbaths and feast days, came also to be held on other days, and at the same hours with the services in the temple. The essential aim, however, of the synagogue was not prayer, but instruction in the Law for all classes of the people. Philo calls the synagogues "houses of instruction, where the philosophy of the fathers and all manner of virtues were taught" (compare Matthew 4:23; Mark 1:21; Mark 6:2; Luke 4:15,Luke 4:33; Luke 6:6; Luke 13:10; John 6:59; John 18:20; CAp, ii, 17).

3. Spread of Synagogues:

In Palestine the synagogues were scattered all over the country, all the larger towns having one or more (e.g. Nazareth, Matthew 13:54; Capernaum, Matthew 12:9). In Jerusalem, in spite of the fact that the Temple was there, there were many synagogues, and all parts of the Diaspora were represented by particular synagogues (Acts 6:9). Also in heathen lands, wherever there was a certain number of Jews, they had their own synagogue: e.g. Damascus (Acts 9:2), Salamis (Acts 13:5), Antioch of Pisidia (Acts 13:14), Thessalonica (Acts 17:1), Corinth (Acts 18:4), Alexandria (Philo, Leg Ad Cai, xx), Rome (ibid., xxiii). The papyrus finds of recent years contain many references to Jewish synagogues in Egypt, from the time of Euergetes (247-221 BC) onward. According to Philo (Quod omnis probus liber sit, xii, et al.) the Essenes had their own synagogues, and, from 'Abhoth 3 10, it seems that "the people of the land," i.e. the masses, especially in the country, who were far removed from the influence of the scribes, and were even opposed to their narrow interpretation of the Law had their own synagogues.

4. The Building:

(1) The Site.

There is no evidence that in Palestine the synagogues were always required to be built upon high ground, or at least that they should overlook all other houses (compare PEFS, July, 1878, 126), though we read in the Talmud that this was one of the requirements (Tos Meghillah, edition Zunz, 4:227; Shabbath 11a). From Acts 16:13 it does not follow that synagogues were intentionally built outside the city, and near water for the sake of ceremonial washing (compare Monatsschr. fur Gesch. und Wissensch. des Judenthums, 1889, 167-70; HJP II, 370).

(2) The Structure.

Of the style of the architecture we have no positive records. From the description in the Talmud of the synagogue at Alexandria (Toc Cukkah, edition Zunz, 198 20; Cukkah 51b one imagrees the synagogues to have been modeled on the pattern of the temple or of the temple court. From the excavations in Palestine we find that in the building the stone of the country was used. On the lintels of the doors were different forms of ornamentation, e.g. seven-branched candlesticks, an open flower between two paschal lambs, or vine leaves with bunches of grapes, or, as in Capernaum, a pot of manna between two representations of Aaron's rod. The inside plan "is generally that of two double colonnades, which seem to have formed the body of the synagogue, the aisles East and West being probably used as passages. The intercolumnar distance is very small, never greater than 9 1/2 ft." (Edersheim). Because of a certain adaptation of the corner columns at the northern end, Edersheim supposes that a woman's gallery was once erected there. It does not appear, however, from the Old Testament or New Testament or the oldest Jewish tradition that there was any special gallery for women. It should be noted, as against this conclusion, that in De Vita Contemplativa, attributed by some to Philo, a certain passage (sec. iii) seems to imply the existence of such a gallery.

(3) The Furniture.

We only know that there was a movable ark in which the rolls of the Law and the Prophets were kept. It was called 'aron ha-qodhesh, but chiefly tebhah (Meghillah 3 1; Nedharim 5 5; Ta`anith 2 1,2), and it stood facing the entrance. According to Ta`anith 15a it was taken out and carried in a procession on fast days. In front of the ark, and facing the congregation, were the "chief seats" (see CHIEF SEATS) for the rulers of the synagogue and the learned men (Matthew 23:6). From Nehemiah 8:4 and 9:4 it appears that the bemah (Jerusalem Meghillah 3 1), a platform from which the Law was read, although it is not mentioned in the New Testament, was of ancient date, and in use in the time of Christ.

5. The Officials:

(1) The Elders.

These officials (Luke 7:3) formed the local tribunal, and in purely Jewish localities acted as a Committee of Management of the affairs of the synagogue (compare Berakhoth 4 7; Nedharim 5 5; Meghillah 3 1). To them belonged, most probably, among other things, the power to excommunicate (compare Ezra 10:8; Luke 6:22; John 9:22; John 12:42; John 16:2; `Edhuyoth 5 6; Ta`anith 3 8; Middoth 2 2).

(2) The Ruler.

Greek archisunagogos (Mark 5:35; Luke 8:41,Luke 8:49; Luke 13:14; Acts 18:8,Acts 18:17), Hebrew ro'sh ha-keneseth (Sotah 7 7,8). In some synagogues there were several rulers (Mark 5:22; Acts 13:15). They were most probably chosen from among the elders. It was the ruler's business to control the synagogue services, as for instance to decide who was to be called upon to read from the Law and the Prophets (Yoma' 7 1) and to preach (Acts 13:15; compare Luke 13:14); he had to look after the discussions, and generally to keep order.

(3) The Servant (or Servants).

Greek huperetes; Talmud chazzan (Luke 4:20; Yoma' 7 1; Sotah 7 7,8). He had to see to the lighting of the synagogue and to keep the building clean. He it was who wielded the scourge when punishment had to be meted out to anyone in the synagogue (Matthew 10:17; Matthew 23:34; Mark 13:9; Acts 22:19; compare Makkoth 16). From Shabbath 1 3 it seems that the chazzan was also an elementary teacher.

See EDUCATION.

(4) Delegate of the Congregation.

Hebrew sheliach tsibbur (Ro'sh ha-shanah 4 9; Berakhoth 5 5). This office was not permanent, but one was chosen at each meeting by the ruler to fill it, and he conducted the prayers. According to Meghillah 4 5, he who was asked to read the Scriptures was also expected to read the prayers. He had to be a man of good character.

(5) The Interpreter.

Hebrew methargeman. It was his duty to translate into Aramaic the passages of the Law and the Prophets which were read in Hebrew (Meghillah 3 3; compare 1 Corinthians 14:28). This also was probably not a permanent office, but was filled at each meeting by one chosen by the ruler.

(6) The Almoners.

(Dema'i 3 1; Kiddushin 4 5). Alms for the poor were collected in the synagogue (compare Matthew 6:2). According to Pe'ah 8 7, the collecting was to be done by at least two persons, and the distributing by at least three.

6. The Service:

(1) Recitation of the "Shema`".

At least ten persons bad to be present for regular worship (Meghillah 4 3; Sanhedhrin 1 6). There were special services on Saturdays and feast days. In order to keep the synagogue services uniform with those of the temple, both were held at the same hours. The order of service was as follows: the recitation of the shema`, i.e. a confession of God's unity, consisting of the passages Deuteronomy 6:4–9; Deuteronomy 11:13–21;. Numbers 15:37–41 (Berakhoth 2 2; Tamidh 5 1). Before and after the recitation of these passages "blessings" were said in connection with the passages (Berakhoth 1 4). This formed a very important part of the liturgy. It was believed to have been ordered by Moses (compare Ant, IV, viii, 13).

(2) Prayers.

The most important prayers were the Shemoneh `esreh, "Eighteen Eulogies," a cycle of eighteen prayers, also called "The Prayer" (Berakhoth 4 3; Ta`anith 2 2). Like the shema` they are very old.

The following is the first of the eighteen: "Blessed art Thou, the Lord our God, and the God of our fathers, the God of Abraham, the God of Isaac, and the God of Jacob: the great, the mighty and the terrible God, the most high God Who showest mercy and kindness, Who createst all things, Who rememberest the pious deeds of the patriarchs, and wilt in love bring a redeemer to their children's children for Thy Name's sake; O King, Helper, Saviour and Shield! Blessed art Thou, O Lord, the Shield of Abraham."

The prayers of the delegate were met with a response of Amen from the congregation.

(3) Reading of the Law and the Prophets.

After prayers the parashah, i.e. the pericope from the Law for that Sabbath, was read, and the interpreter translated verse by verse into Aramaic (Meghillah 3 3). The whole Pentateuch was divided into 154 pericopes, so that in the course of 3 years it was read through in order. After the reading of the Law came the HaphTarah, the pericope from the Prophets for that Sabbath, which the interpreter did not necessarily translate verse by verse, but in paragraphs of 3 verses (Meghillah, loc. cit.).

(4) The Sermon.

After the reading from the Law and the Prophets followed the sermon, which was originally a caustical exposition of the Law, but which in process of time assumed a more devotional character. Anyone in the congregation might be asked by the ruler to preach, or might ask the ruler for permission to preach.

The following example of an old (lst century AD) rabbinic sermon, based on the words, "He hath clothed me with the garments of salvation" (Isaiah 61:10, a verse in the chapter from which Jesus took His text when addressing the synagogue of Nazareth), will serve as an illustration of contemporary Jewish preaching:

"Seven garments the Holy One--blessed be He!--has put on, and will put on from the time the world was created until the hour when He will punish the wicked Edom (i.e. Roman empire). When He created the world, He clothed Himself in honor and majesty, as it is said (Psalms 104:1): `Thou art clothed in honor and majesty.' Whenever He forgave the sins of Israel, He clothed Himself in white, for we read (Daniel 7:9): `His raiment was white as snow.' When He punishes the peoples of the world, He puts on the garments of vengeance, as it is said (Isaiah 59:17): `He put on garments of vengeance for clothing, and was clad with zeal as a cloke.' The sixth garment He will put on when the Messiah comes; then He will clothe Himself in a garment of righteousness, for it is said (same place) : `He put on righteousness as a breast-plate, and an helmet of salvation upon His head.' The seventh garment He will put on when He punishes Edom; then He will clothe Himself in 'adhom, i.e. `red,' for it is said (Isaiah 63:2): `Wherefore art Thou red in Thine apparel?' But the garment which He will put upon the Messiah, this will shine afar, from one end of the earth to the other, for it is said (Isaiah 61:10): `As a bridegroom decketh himself with a garland.' And the Israelites will partake of His light, and will say:

`Blessed is the hour when the Messiah shall come!

Blessed the womb out of which He shall come!

Blessed His contemporaries who are eye-witnesses!

Blessed the eye that is honored with a sight of Him!

For the opening of His lips is blessing and peace;

His speech is a moving of the spirits;

The thoughts of His heart are confidence and cheerful-ness;

The speech of His tongue is pardon and forgiveness;

His prayer is the sweet incense of offerings;

His petitions are holiness and purity.

O how blessed is Israel, for whom such has been prepared!

For it is said (Psalms 31:19): "How great is Thy goodness, which thou hast laid up for them that fear thee" ' "

(Pesiqta', edition Buber).

(5) The Benediction.

After the sermon the benediction was pronounced (by a priest), and the congregation answered Amen (Berakhoth 5 4; Sotah 7 2,3).

LITERATURE.

L. Zunz, Die gottesdienstlichen Vortrage der Juden, 2nd edition; Herzfeld, Geschichte des Volkes Israel, III, 129-37, 183-226; Hausrath, Neutestamentliche Zeitgesch., 2d edition, 73-80; HJP, II, 357-86; GJV4, II; 497-544; Edersheim, Life and Times of Jesus the Messiah, 5th edition, I, 431-50; Oesterly and Box, "The Religion and Worship of the Synagogue," Church and Synagogue, IX, number 2, April, 1907, p. 46; W. Bacher, article "Synagogue" in HDB; Strack, article "Synagogen," in RE, 3rd edition, XIX.

Paul Levertoff

Synagogue Of Libertines

See LIBERTINES.

Synagogue Of Satan

See SATAN, SYNAGOGUE OF.

Synagogue, The Great

A college or assembly of learned men, originating with Ezra, to whom Jewish tradition assigns an important share in the formation of the Old Testament Canon, and many legal enactments (see CANON OF THE OLD TESTAMENT). One of its latest members is said to have been Simon the Just (circa 200 BC). The oldest notice of the Great Synagogue is in the tract of the Mishna, Pirqe 'Abhoth (circa 200 AD); this is supplemented by an often-quoted, passage in another tract of the Mishna, Babha' Bathra' (14b), on the Canon, and by later traditions. It tells against the reliabe of these traditions that they are late, and are mixed up with much that is self-evidently unhistorical, while no corroboration is found in Ezra or Nehemiah, in the Apocrypha, or in Josephus. On this account, since the exhaustive discussion by Kuenen on the subject (Over de Mannen der Groote Synagoge), most scholars have been disposed to throw over the tradition altogether, regarding it as a distorted remembrance of the great convocation described in Nehemiah 8:1–10:39 (so W. R. Smith, Driver, etc.; compare article by Selbie in HDB in support of total rejection). This probably is an excess of skepticism. The convocation in Nehemiah has no points of resemblance to the kind of assembly recalled in this tradition; and while fantastic details may be unreal, it is difficult to believe that declarations so circumstantial and definite have no foundation at all in actual history. The direct connection with Ezra may be discounted, though possibly--indeed it is likely--somebody associated with Ezra in his undeniable labors on the Canon may have furnished the germ from which the institution in question was developed (see the careful discussion in C. H. H. Wright, Ecclesiastes 1:1–10:20, and Excursus III, "The Men of the Great Synagogue").

For the rabbinical quotations and further important details, see C. Taylor's Sayings of the Jewish Fathers, 11 f and 110 f.

James Orr

Synoptic; Gospels

si-nop'-tik,

See GOSPELS, THE SYNOPTIC.

Syntyche

sin'-ti-ke (Suntuche, literally, "fortunate" (Philippians 4:2)): A Christian woman in the church at Philippi; She and Euodia, who had some quarrel or cause of difference between them, are mentioned by name by Paul, and are besought separately: "I beseech Euodia, and I beseech Syntyche" (the King James Version) to be reconciled to one another, to be "of the same mind in the Lord." The apostle also entreats an unnamed Christian at Philippi, whom he terms "true yokefellow," to "help these women, for they labored with me in the gospel." What he means is that he asks the true yokefellow to help Euodia and Syntyche, each of whom had labored with Paul.

This refers to the visit which he, in company with Silas and Luke and Timothy, paid to Philippi (Acts 16:12), and which resulted in the gospel being introduced to that city and the church being formed there. Euodia and Syntyche had been among the first converts and had proved helpful in carrying on the work. The word used for "labored" signifies "they joined with me in my struggle," and probably refers to something more than ordinary labor, for those were critical times of danger and suffering, which the apostle and his companions and fellow-workers then encountered at Philippi.

That workers so enthusiastic and so honored should have quarreled, was very sad. Paul, therefore, entreats them to be reconciled. Doubtless his request was given heed to, especially in view of his promised visit to Philippi.

See EUODIA; YOKE-FELLOW.

John Rutherfurd

Synzygus

sin'-zi-gus (sunzuge): In Philippians 4:3 it is rendered "yokefellow." WHm (Sunzuge), Thayer, Lex. New Testament, 594 (Suzuge), and others, take it as a proper name in this passage.view of his promised visit to Philippi.

See YOKE-FELLOW.

Syracuse

sir'-a-kus, sir-a-kus' (Surakousai; Latin Syracusae, Ital. Siracusa): Situated on the east coast of Sicily, about midway between Catania and the southeastern extremity of the island.

The design of the present work scarcely permits more than a passing allusion to Syracuse, the most brilliant Greek colony on the shores of the Western Mediterranean, where Paul halted three days, on his way from Melita to Rome (Acts 28:12). The original Corinthian colony rounded in 734 BC (Thucydides vi.3) was confined to the islet Ortygia, which separates the Great Harbor from the sea. Later the city spread over the promontory lying northward of Ortygia and the harbor.

Syracuse assumed a pre-eminent position in the affairs of Sicily under the rule of the tyrants Gelon (485-478 BC; compare Herodotus vii.154-55) and Hieron (478-467 BC). It nourisher greatly after the establishment of popular government in 466 BC (Diodorus xi.68-72). The Syracusans successfully withstood the famous siege by the Athenians in 414 BC, the narrative of which is the most thrilling part of the work of Thucydides (vi, vii).

Dionysius took advantage of the fear inspired by the Carthaginians to elevate himself to despotic power in 405 BC, and he was followed, after a reign of 38 years, by his son of the same name. Although democratic government was restored by Timoleon after a period of civil dissensions in 344 BC (Plutarch, Timoleon), popular rule was not of long duration.

The most famous of the later rulers was the wise Hieron (275-216 BC), who was the steady ally of the Romans. His grandson and successor Hieronymus deserted the alliance of Rome for that of Carthage, which led to the celebrated siege of the city by the Romans under Marcellus and its fall in 212 (Livy xxiv.21-33). Henceforth Syracuse was the capital of the Roman province of Sicily. Cicero calls it "the greatest of Greek cities and the most beautiful of all cities" (Cicero Verr. iv.52). George H. Allen