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Sabaoth

Hosts.

The Lord of Sabaoth was a title of Jehovah; the hosts were the armies of Israel (1 Sam. 17: 45), but also included the angelic armies of heaven (cf. Judg. 5: 20; 2 Kgs. 6: 17; Rom. 9: 29; James 5: 4; see also D&C 87: 7; D&C 88: 2; D&C 95: 7; D&C 98: 2).

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Sabbath

Instituted to commemorate God’s seventh day of rest at the Creation (Ex. 20: 10-11), and also the redemption from Egyptian bondage (Deut. 5: 15). On the Sabbath the daily sacrifices were doubled; the loaves of the shewbread were changed; the people abstained from all manner of work, and it was a day of holy assembly.

The Sabbath was a holy day before the giving of the law, even from the earliest times (cf. the account of the creation - Gen. 2: 2-3 ; the sacredness of the number 7; the narrative of the manna - Ex. 16: 32-36 ; cf. v. 34); but we have no evidence of its observance in patriarchal times. This is no doubt due to the scantiness of the record, for the Sabbath is an eternal principle, and would have existed from the days of Adam, whenever the gospel was on the earth among men.

After the return from the exile Nehemiah made the observance of the Sabbath one of the chief points of his reformation (Neh. 10: 31 ; Neh. 13: 15-22 ), and the strictness with which it was kept by the Jews became a well-known fact. In course of time many regulations grew up, and were observed by the Pharisees. One of the charges frequently brought against our Lord was that of Sabbath breaking, but this was because he failed to conform to the traditions and manmade regulations concerning the Sabbath. Jesus obeyed the letter and the spirit of the Sabbath, but was not obligated to follow the traditions of the elders of the Jews.

After the ascension of Christ, the members of the Church, whether Jews or gentiles, kept holy the first day of the week (the Lord’s day) as a weekly commemoration of our Lord’s resurrection (Acts 20: 7 ; 1 Cor. 16: 2 ; Rev. 1: 10 ); and by degrees the observance of the seventh day was discontinued. (See Lord’s Day.)

The importance of a sacred day for man to rest from his temporal labors, contemplate the world of the Lord, and assemble for public worship is a major item in person’s spiritual development. Furthermore, decay in the national religious life always follows any tendency toward carelessness in the matter of Sabbath observance. The existence of a weekly holy day is a most important safeguard; it leaves a constant reminder to the individual of his need for spiritual sustenance and his duty before God, and serves as a witness to the world that there is such a thing as revealed religion.

The change from observing the last day of the week to the first day of the week is not so important as is the concept and principle of the Sabbath. In either case, the Sabbath was symbolic of the mighty works of God, i.e., the creation of the earth, the deliverance of Israel from Egypt, and the resurrection of Jesus from the dead.

Latter-day revelation confirms the significance of the Sabbath (or Lord’s day), in D&C 59 . For other references to the Sabbath see 2 Kgs. 4: 23 ; 2 Kgs. 11: 5-7 ; Isa. 1: 13 ; Isa. 58: 13 ; Jer. 17: 20-27 ; Ezek. 20: 12-13, 16 ; Hosea 2: 11 ; Amos 8: 5 ; Matt. 12: 1-13 ; Mark 2: 23-28 ; Mark 3: 1-5 ; Luke 6: 1-10 ; Luke 13: 11-16 ; Luke 14: 1-5 ; John 5: 18 ; John 7: 21-24 ; Rom. 14: 5-6 ; Gal. 4: 10 ; Col. 2: 16 .

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Sabbath Day’s Journey

The distance it was supposed that the law allowed a man to walk on the Sabbath; the rabbis, by means of a forced and unnatural interpretation of Ex. 16: 29, fixed this at 2,000 cubits, being the distance between the Ark and the people during the march in the wilderness (Josh. 3: 4), and also, according to tradition, the distance between the tabernacle and the furthest part of the camp. Cf. Acts 1: 12.

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Sabbatical Year

As was the seventh day in every week and the seventh month in every year, so also was every seventh year consecrated to the Lord. The land, inasmuch as it was the Lord’s, was to keep a Sabbath unto him (Lev. 25: 2-7). In this year the self-sown produce of the arable lands was to be left for the poor and the beasts of the field; and the fruit of the unpruned vineyards (and oliveyards) was not to be harvested, but to be left to the owner, his family and servants, the stranger sojourning with him, his cattle, and the wild beasts. A release of debts owed by Israelite to Israelite was made. The year was intended to be not simply a year of leisure, but also one of religious instruction and exercises. To mark this, at the Feast of Tabernacles (i.e., at the commencement of the sabbatical year, for it began with the seventh month) the whole law was read in the hearing of the people. The law of the sabbatical year was habitually broken by the Jews for a long period before the Babylonian exile. The 70 years of exile and the land’s desolation were regarded as making up for the unobserved Sabbaths of the land (2 Chr. 36: 21).

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Sabeans

An Arab tribe (Job 1: 15; Isa. 45: 14; Ezek. 23: 42; Joel 3: 8).

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Sacrifices

Soon after Adam and Eve were cast out of the Garden of Eden, the Lord gave them the law of sacrifices, which included offering the firstlings of their flocks in a similitude of the sacrifice that would be made of the Only Begotten Son of God (Moses 5: 4-8). Thereafter, whenever there were true believers on the earth, with priesthood authority, sacrifices were offered in that manner and for that purpose. This continued until the death of Jesus Christ, which ended the shedding of blood as a gospel ordinance. It is now replaced in the Church by the sacrament of the bread and the water, in remembrance of the offering of Jesus Christ.

Sacrifices were thus instructive as well as worshipful. They were accompanied by prayer, devotion, and dedication, and represented an acknowledgment on the part of the individual of his duty toward God, and also a thankfulness to the Lord for his life and blessings upon the earth (see Gen. 4: 3-7 ; Gen. 8: 20 ; Gen. 22: 1-17 ; Ex. 5: 3 ; Ex. 20: 24 ).

Under the law of Moses, sacrifices were varied and complex, and a multitude of rules were given to govern the procedure, in keeping with the general character and purpose of the Mosaic law. Under the law offerings made to God must be the offerer’s own property, properly acquired (Deut. 23: 18 ). Altar sacrifices were of three kinds: sin offerings, burnt offerings, and peace offerings.

In all the animal sacrifices of the Mosaic law there were six important acts

(1) The presentation of the sacrifice at the sanctuary door by the sacrificer himself, as his personal act.

(2) The laying on of hands (cf. Lev. 16: 21 ; Num. 27: 18, 20 ; Deut. 34: 9 ) dedicated the animal to God and made it the sacrificer’s representative and substitute (Num. 8: 10 ; Lev. 1: 4 ).

(3) The slaughtering of the animal. The sacrificer himself slew his sacrifice (at the north side of the altar), and thus carried out actually the dedication to God that he had ceremonially expressed by the laying on of hands. A later custom was for the Levites or priests to slaughter the victims.

(4) The pouring out or sprinkling of the blood. The priest collected the blood of the animal in a vessel, and applied it in various ways and places to make an atonement (Ex. 30: 10 ; Lev. 8: 15 ; Lev. 16: 18 ; Lev. 17: 11 ).

(5) Burning the sacrifice on the altar. After the priest had properly prepared the sacrificial victim he offered it (the whole or the fat only) upon the altar of burnt offering. This act symbolized the consecration of the worshipper to Jehovah.

(6) The sacrificial meal (in the case of the peace offering only). The fat having been burnt and the priests’ pieces removed, the rest of the flesh was eaten by the sacrificer, his household, and the poorer Levites at the tabernacle.

The fundamental idea of the sin and trespass offerings was atonement, expiation. They implied that there was a sin, or some uncleanness akin to a sin, that needed atoning for before fellowship with Jehovah could be obtained. Sins committed with a high hand, and for which the punishment was death, did not admit of expiation under the Mosaic law (Num. 15: 30-31 ). Atonement could be made for (1) unconscious, Num. 5: 15, 17 ); (2) noncapital crimes (e.g., theft), after punishment had been endured (Lev. 6: 2, 6 ; Lev. 19: 20-22 ); (3) crimes that a man voluntarily confessed, and for which he made (if possible) compensation (Lev. 5: 5 ).

Trespass or guilt offerings were a particular kind of sin offerings. All sins were transgressions of the laws of the covenant; but certain sins might be regarded as robbery, or a violation of right, or an injury, whether in relation to (a) God directly, regarded as King of Israel, by neglecting some rites and services, payments, and offerings; or (b) man directly (whether Israelite or foreigner), by depriving him of some just claim and right. In either case these sins were regarded as breaches of the covenant between Jehovah and his people, requiring compensation. This compensation was made (1) ethically, by the trespass offering (Lev. 5: 15 ); (2) materially, by making restitution. The holy thing kept back from God, or the property stolen or withheld from man, was restored, a fifth part of their values being added in each case.

The burnt offering got its Hebrew name from the idea of the smoke of the sacrifice ascending to heaven. The characteristic rite was the burning of the whole animal on the altar (Lev. 1: 9 ; Deut. 33: 10 ). As the obligation to surrender was constant on the part of Israel, a burnt offering, called the continual burnt offering, was offered twice daily, morning and evening.

Peace offerings, as the name indicates, presupposed that the sacrificer was at peace with God; they were offered for the further realization and enjoyment of that peace. The characteristic rite was the sacrificial meal. A feast symbolized fellowship and friendship among all its partakers and providers, and also a state of joy and gladness (Luke 14: 15 ; Ps. 23: 5 ; Matt. 22: 1 ff.).

The ritual of the three different kinds of animal sacrifices was identical in regard to the presentation, the imposition of hands, and the slaughtering by the offerer himself. The differences related to the blood and the method of appropriation of the offerings by Jehovah. The blood of the sin offering (except in the particular case of the trespass offering) was put (smeared) upon the horns of the altar of burnt offering in ordinary cases. It was sprinkled against the veil seven times and put upon the horns of the altar of incense in the sin offerings of the high priest and the whole congregation. It was also sprinkled on the front of the mercy seat in the sin offering of the Day of Atonement. The remainder of the blood was poured out at the bottom of the altar of burnt offering. The blood of the trespass, burnt, and peace offerings was sprinkled on the altar of burnt offering round about.

The fat of the sin offering, as the choicest part of the flesh, was in every case burnt upon the altar. The remainder of the flesh was eaten in a holy place by the priest and his sons. The whole of the burnt offering, after the skin (the priest’s perquisite) had been removed, was burnt upon the altar. The fat of the peace offering was burnt upon the altar. The wave breast (the portion of the priests generally) and the heave thigh (the portion of the officiating priest) were eaten by their sons and their daughters in a clean place. The rest was given back to the sacrificers for them with their families and the Levites to eat at the Sanctuary in a sacred feast.

The sin offering was young bullock for priests as individuals or as representatives of the people: a he-goat for the people collectively and on the holy days, and for prince of the congregation; a she-goat or she lamb for ordinary persons; two turtle-doves or two young pigeons for purification from uncleanness, and for the poor instead of a lamb; the tenth part of an ephah of fine flour for those unable to bring doves or pigeons. The trespass offering was a ram; except in the cases of lepers and Nazarites, when it was a lamb. The burnt offering might be made with male bullocks, rams, or he-goats without blemish; turtle-doves or pigeons of either sex in cases of poverty. The peace offering might be made with oxen, sheep, or goats without blemish, whether male or female. Meal offerings or Minchahs were offered along with burnt and peace (but not sin) offerings.

In the rite of the peace offering, the ceremonies of waving (the breast) and heaving (the shoulder or thigh) should be noticed.

It is noteworthy that when the three offerings were offered together, the sin always preceded the burnt, and the burnt the peace offerings. Thus the order of the symbolizing sacrifices was the order of atonement, sanctification, and fellowship with the Lord.

The word Minchah, used frequently of gifts made to men (Gen. 43: 11 ), and occasionally of bloody offerings (Gen. 4: 4 ), specially denotes an unbloody or meal offering. (See Meat offering .) The essential materials of the Minchah were corn and wine. The corn was either (1) corn in the ear, parched and bruised, or (2) fine flour, or (3) unleavened cakes. Oil was never absent from the Minchah, but whether as an essential or accompanying element is not clear. It was always seasoned with salt (Lev. 2: 13 ), and was offered along with incense. Leaven and honey, as fermenting substances, were excluded from its preparation. The Minchah could not be offered with a sin offering; on the other hand, no burnt or peace offering was complete without it. A portion of the Minchah, called the memorial, was placed on the altar of burnt offering; the remainder was eaten by the priests in a holy place.

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Sadducees

A party or caste among the Jews. The name is probably derived from Zadok, the high priest in Solomon’s time. The party consisted of old high-priestly families who came to the front during the Maccabean war. They formed the Jewish aristocracy, and were powerful though quite small in numbers. In their treatment of religious questions they held to the letter of the Mosaic revelation and denied the authority of ancient tradition; they taught complete freedom of the will in moral action; they were opposed to the Pharisees as to the belief in angels and spirits; they refused also to accept the doctrine of immortality as a necessary part of the Jewish faith. It was through their influence that Greek culture spread in Israel. Their opposition to our Lord was the result of his action in cleansing the temple, which they regarded as an infringement of their rights. They opposed the work of the apostles because they preached the resurrection (Acts 4: 1-3; cf. Mark 12: 18-27; Acts 23: 7-8).

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Saint

The word saint is a translation of a Greek word also rendered “holy,” the fundamental idea being that of consecration or separation for a sacred purpose; but since what was set apart for God must be without blemish, the word came to mean “free from blemish,” whether physical or moral. In the N.T. the saints are all those who by baptism have entered into the Christian covenant (see Acts 9: 13, 32, 41; Rom. 1: 7; 1 Cor. 1: 2; Philip. 1: 1; 1 Pet. 1: 14-15).

See also Holiness .

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Salem

Peace.

The home of Melchizedek (Gen. 14: 18; Heb. 7: 1-2; Alma 13: 17-18). Salem was called Jebus at the time the Israelites came into Canaan. However, the Tell el-Amarna tablets of about 1400 B.C. give the name of the city as Uru-Salem (an older name than Jebus), which is easily identified as Jerusalem, the “City of Peace,” the city of Melchizedek about 2000 B.C.

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Salim

Exact site unknown. It was near a place where John baptized “because there was much water there,” attesting to the mode of baptism by immersion (John 3: 23).

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Salome

Wife of Zebedee (Matt. 27: 56; Mark 15: 40; Mark 15: 1; cf. Matt. 20: 20). Also the daughter of Herodias who danced before Herod Antipas, culminating in the death of John the Baptist (Matt. 14: 3-11; Mark 6: 17-28). Her name is not mentioned in scripture, but is given us in Josephus, Ant. XVIII: 5: 4.

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Salt Sea

See Dead Sea .

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Salt, Valley of

South of the Dead Sea, where the Edomites were defeated (1) by David (2 Sam. 8: 13; 1 Chr. 18: 12);

(2) by Amaziah (2 Kgs. 14: 7 ; 2 Chr. 25: 11 ; Ps. 60 , title).

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Samaria

So called from Shemer, its first owner (1 Kgs. 16: 24); a city built by Omri and made the capital of the kingdom of Israel. It occupied a strong position on a hill, and the Assyrians could not capture it until after a siege of three years (2 Kgs. 17: 5-6). Herod rebuilt it and called it Sebaste. In N.T. times Samaria was the name of the whole of the central district of Palestine west of the Jordan.

See also Samaritans .

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Samaritans

The title is used to describe the people who inhabited Samaria after captivity of the northern kingdom of Israel. They were the descendants of (1) foreign colonists placed there by kings of Assyria and Babylonia (2 Kgs. 17: 24; Ezra 4: 2,10); (2) Israelites who escaped at the time of the captivity. The population was therefore partly Jewish and partly gentile. Their religion was also of a mixed character (see 2 Kgs. 17: 24-41), though they claimed, as worshippers of Jehovah, to have a share in the rebuilding of the temple at Jerusalem (Ezra 4: 1-3). This claim not being allowed, they became, as the books of Ezra and Nehemiah show, bitter opponents of the Jews, and started a rival temple of their own on Mount Gerizim. When Nehemiah ejected from Jerusalem a grandson of the high priest Eliashib on account of his marriage with a heathen woman (Neh. 13: 28), he took refuge with the Samaritans, taking with him a copy of the Pentateuch, and according to Josephus became high priest at Gerizim. There are several references in the N.T. to the antagonism between the Jews and Samaritans (see Matt. 10: 5; Luke 9: 52 f.; Luke 10: 33; Luke 17: 16; John 4: 9, 39; John 8: 48); but the people of Samaria were included among those to whom the apostles were directed to preach the gospel (Acts 1: 8), and a very successful work was done there by Philip (Acts 8: 4-15).

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Samson

Of the sun.

Son of Manoah, and the twelfth of the “judges” of Israel (Judg. 13: 24 - 16: 30). He seems to have been a man notorious for his great physical strength, but weak in intellectual and moral character.

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Samuel

Name of God.

Son of Elkanah and Hannah, born in answer to his mother’s prayers (1 Sam. 1); as a child at Shiloh (1 Sam. 2: 11; 1 Sam. 3: 1). After Eli’s death he became the great prophet and judge of Israel, and restored law and order and regular religious worship in the land (1 Sam. 7: 2-17). After Saul had been appointed king (see 1 Sam. 8: 1-22; 1 Sam. 9: 14 - 10: 25), Samuel seems to have ceased to act as judge, but he continued to be the prophet and representative of Jehovah. The following are the chief events belonging to this later period of his life: he calls the people to witness to his own integrity (ch. 12); reproves Saul for his presumption (1 Sam. 13: 8-15); bids Saul destroy the Amalekites, and reproves him for his disobedience (ch. 15); anoints David (1 Sam. 16: 1-13); receives David at Naioth (1 Sam. 19: 18); his death (1 Sam. 25: 1). There are also references to him in 1 Chr. 6: 28; 1 Chr. 9: 22; 1 Chr. 11: 3; 1 Chr. 26: 28; 1 Chr. 29: 29; 2 Chr. 35: 18; Ps. 99: 6; Jer. 15: 1; Acts 3: 24; Acts 13: 20; Heb. 11: 32. Though not a priest, he performed priestly functions and constantly offered sacrifice at various places. His old age was saddened by the willfulness of Saul, and he is a signal example of faith, patience, integrity, and self-sacrifice through a long and trying career.

The account in 1 Sam. 28: 5-20 of the prophet being brought back from the dead by the witch of Endor, at King Saul’s request, presents a problem. It is certain that a witch or other medium cannot by any means available to her bring up a prophet from the world of spirits. We may confidently be assured that if Samuel was present on the occasion, it was not due to conjuring of the witch. Either Samuel came in spite of and not because of the witch, or some other spirit came impersonating him.

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Samuel, Books of

In the Hebrew Bible these books from one. Our division into two books follows the Greek Bible. The books begin with the birth of Samuel (hence the title) and carry us down nearly to the death of David, a period of about 130 years. It is uncertain who the author was or when he wrote. In order to compile his narrative he no doubt used various writings that he found already in existence, including the state chronicles (among which were writings by Samuel, Nathan, and Gad, 1 Sam. 10: 25; 1 Chr. 29: 29). In some cases he has combined together two different accounts of the same event, and has not always been careful to reconcile the two together (e.g., compare the two accounts of David’s introduction to Saul, 1 Sam. 16: 14-23 and 1 Sam. 17: 1 - 18: 5). He also made use of various national and religious poems, which may have been preserved in writing or by oral tradition, e.g., Hannah’s song (1 Sam. 2: 1-10); David’s lament for Abner (2 Sam. 3: 33-34); David’s thanksgiving and his last words (2 Sam. 22; 2 Sam. 23: 1-7); cf. also the reference to the Book of Jasher (2 Sam. 1: 18).

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Sanballat

Called the Horonite, a leader of the Samaritan opposition to Nehemiah (Neh. 2: 10, 19; Neh. 4: 1, 7; Neh. 6: 1-14; Neh. 13: 28).

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Sanhedrin

The Jewish senate and the highest native court in both civil and ecclesiastical matters. Under the presidency of the high priest it regulated the whole internal affairs of the Jewish nation. It is first definitely mentioned in the days of Antiochus the Great (223-187 B.C.), but it may date from a somewhat earlier period. No historical connection can be established between it and Moses’ council of 70 elders. It consisted 71 members and had an aristocratic character, being drawn from the three classes of chief priests, scribes, and elders. In the time of the Lord the Pharisees had the predominating influence upon it (Acts 5: 34, 40), but there were Sadducean elements (chief priests, Acts 5: 17; scribes, Acts 23: 6, 9). The powers of the Sanhedrin were extensive, for the Greek and Roman masters of the Jews granted them a considerable amount of self-government. From the N.T. we gather that it was the supreme court of justice in all cases, and that it had officers of its own who arrested accused persons and carried out its sentences and decrees. Questions involving life and death were removed from its cognizance 40 years before the destruction of Jerusalem (cf. John 18: 31; the stoning of Stephen cannot be regarded as a formal execution), and the Roman authorities could remove a prisoner from its jurisdiction (so Paul, Acts 23).

The extent of the legal jurisdiction of the Sanhedrin varied at different times. Herod, when he was governor of Galilee (47 B.C.), was summoned before it. At the time of the Lord its jurisdiction was restricted to Judaea proper. In Galilee Christ was beyond its power (John 7: 1 ). Its decisions were nevertheless regarded as morally binding all over the Jewish world. Thus we find it issuing letters to the synagogue of Damascus, ordering the arrest and removal to Jerusalem of the Christians of that place. Besides the supreme national Sanhedrin of Jerusalem, there were inferior local courts in all the Jewish cities. To these the name Sanhedrin (council) was given (Matt. 10: 17 ).

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Sarah

Princess.

The wife of Abraham. From Gen. 11: 29 - 17: 15 the form of the name used is Sarai (which possibly means contentions, or more probably is another form of Sarah). She was married to Abraham before he left Ur. In her old age she became the mother of Isaac (Gen. 21: 2). She died 28 years before her husband and was buried in the cave of Machpelah at Hebron (Gen. 23: 2). See also Isa. 51: 2; Rom. 4: 19; Heb. 11: 11; 1 Pet. 3: 6.

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Sarepta

Luke 4: 26 . The Greek from of the name Zarephath (1 Kgs. 17: 9 ).

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Sargon

An Assyrian king who reigned 722-705 B.C. (Isa. 20: 1).

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Satan

The slanderer.

See Devil .

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Saul

Asked.

(1) Son of Kish and first king of Israel; his appointment (1 Sam. 9: 1 - 10: 27); leads against Nahash (11); offers sacrifice (1 Sam. 13: 9); his oath (1 Sam. 14: 24-45); war against Amalekites (1 Sam. 15: 1-9); rejected from being king (1 Sam. 23); dealings with David (1 Sam. 16: 14 - 19: 10; 1 Sam. 23: 24 - 26: 25); slays priests of Nob (1 Sam. 22: 6-19); his burial (2 Sam. 21: 12-14). Saul’s downfall shows the consequences of uncontrolled self-will, and disobedience to counsel.

(2) The original Jewish name of the apostle Paul; he is so called up to Acts 13: 9 .

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Scapegoat

The goat upon whose head the sins of the people were laid on the Day of Atonement, and which was afterwards sent off into the wilderness (Lev. 16: 21-22).

See Fasts .

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Schools of the Prophets

The name given to bands of prophets or “sons of prophets” living together for instruction and worship under Samuel, Elijah, and Elisha. Little is known about these schools, but they seem to have been important religious institutions in Israel and references to them are frequent (e.g., 1 Sam. 10: 11; 1 Sam. 19: 19-20; 2 Kgs. 2: 3, 5; 2 Kgs. 4: 38; 2 Kgs. 6: 1). Not all the “sons of the prophets” claimed to have a supernatural gift; they were simply trained religious teachers, while some inspired prophets had received no training in the schools (Amos 7: 14; see also D&C 88: 127, 136-138; D&C 90: 7; D&C 95: 10, 17).

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Scorpion

An invertebrate animal with a very painful sting, mentioned as one of the dangers of the wilderness of Sinai (Deut. 8: 15; see also Ezek. 2: 6; Luke 11: 12; Rev. 9: 5).

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Scribe

In the days of the Hebrews monarchy this was the title of a court official, a secretary of state (2 Sam. 8: 17; 2 Kgs. 12: 10; 2 Kgs. 18: 18). After the captivity we find the title given to Ezra (Ezra 7: 6, 21) and to others who acted as teachers of the law. Scribes are frequently mentioned in the N.T., being sometimes called lawyers. It was their business to develop the law in detail and apply it to the circumstances of their time; hence grew up the oral or traditional law side by side with the written law. Their method of teaching was catechetical. Their aim was to reproduce and teach others to reproduce accurately the words of the wise (hence the office is a symbol of fidelity in instruction, Matt. 13: 52). The scribes never taught on their own authority (contrast with this the Lord’s method, Matt. 7: 29). They taught either in houses of instruction or in the temple courts, their pupils sitting on the ground (Luke 2: 46; Acts 22: 3). They formed an influential part in the supreme court of the Sanhedrin. Rabbi (my Master) was the title usually given them. As a rule they were Pharisees (Mark 2: 16; Acts 23: 9), though there were also Sadducean scribes. In theory they received no pay for their work (but see Mark 12: 38-40), and it was usual to combine the study of the law with the exercise of some other calling. Their influence considerably increased after the downfall of Jerusalem and the cessation of the temple worship. As a class they offered a determined opposition to the Lord mainly because he disregarded the “traditions of the elders” (Matt. 21: 15; Matt. 26: 3; Mark 8: 31; Mark 11: 18; Mark 14: 1; Luke 5: 30; Luke 6: 7; Luke 9: 22; Luke 11: 53; Acts 4: 5; Acts 6: 12). For his opinion of them see Matt. 5: 20; Matt. 15: 1-9; Matt. 23: 2-9; Mark 2: 17; Mark 12: 38; Luke 11: 44; Luke 20: 46.

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Scrip

A bag used by shepherds or by travelers (1 Sam. 17: 40; Matt. 10: 10; Mark 6: 8; Luke 9: 3; Luke 10: 4; Luke 22: 35-36). The bag was usually made of leather and was used for carrying bread and other food. It should not be confused with a money bag, which was called a purse.

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Scripture

The word scripture means a writing, and is used to denote a writing recognized by the Church as sacred and inspired. It is so applied to the books of the O.T. by the writers of the N.T. (Matt. 22: 29; John 5: 39; 2 Tim. 3: 15). For an account of the process by which the books of the O.T. and N.T. came to be recognized as scripture, see Canon. Latter-day revelation identifies scripture as that which is spoken under the influence of the Holy Ghost (D&C 68: 1-4).

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Scroll

A roll of leather or papyrus used for writing. Rolls were made by sewing sheets together to make a long strip. Rolls were made by sewing sheets together to make a long strip. Some rolls became very long, exceeding 100 feet. They were usually from 9 to 11 inches high. Rolls were generally wound around a stick and, as used, would be unwound from one stick onto another. Much of the O.T. and the N.T. was probably written on rolls. Scrolls (rolls) are mentioned in Ezra 6: 1; Isa. 8: 1; Isa. 34: 4; Jer. 36; Ezek. 2: 9; Ezek. 3: 1; Zech. 5: 1-2; Rev. 6: 14. The word book in Luke 4: 17-20 probably refers to a scroll.

A variation in writing materials is codex or book form, in which the sheets are placed on top of one another and joined at one side, rather than sewn side by side. The codex is like our modern book, and is handier for use than the unrolling of a long scroll. The plates of Mormon, used in the translation of the Book of Mormon, were in codex form. It is not certain when this style came into common use in the Bible world, but it appears to be a later development than the scroll, some placing it as late as the 2nd century A.D. It appears that the Nephites were using the codex form as early as 570 B.C. (i.e., the small plates of Nephi).

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Scythian

Mentioned by Paul as the lowest type of barbarian (Col. 3: 11). The Scythians dwelt to the north of the Black Sea and the Caspian.

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Sebat

The eleventh month (Zech. 1: 7).

See Calendar .

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Seed of Abraham

The heirs of the promises and covenants made to Abraham, and obtained only by obedience to the laws and ordinances of the gospel of Jesus Christ. Men and women become heirs by faithfulness to covenant obligations whether they are literally of Abraham’s lineage or by adoption. See Gal. 3: 26-29; Gal. 4: 1-7; D&C 84: 34; D&C 103: 17; D&C 132: 30; Abr. 2: 9-11. Literal seed may also lose their blessings by disobedience, as in Rom. 9: 6-8. Cf. JST Matt. 3: 36-37; JST Luke 3: 13-14.

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Seer

“A seer is a revelator and a prophet also” (Mosiah 8: 15-16), and when necessary he can use the Urim and Thummim or holy interpreters (Mosiah 8: 13; Mosiah 28: 16). There have been many seers in the history of God’s people on this earth, but not so many as there have been prophets. “A seer is greater than a prophet . . . and a gift which is greater can no man have . . . “ (Mosiah 8: 15-18). Joseph Smith is the great seer of the latter days. In addition, the First Presidency, the Council of the Twelve, and the Patriarch to the Church are sustained as prophets, seers, and revelators. For other references see 1 Sam. 9: 9; 2 Sam. 24: 11; 2 Kgs. 17: 13; 1 Chr. 29: 29; 2 Chr. 9: 29; 2 Chr. 33: 19; Isa. 29: 10; Isa. 30: 10; JST John 1: 42; 2 Ne. 3: 6-14; D&C 21: 1; D&C 107: 92; D&C 124: 94, 125; D&C 127: 12; D&C 135: 3; Moses 6: 36, 38.

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Seir

Shaggy.

(1) The Horite (Gen. 36: 20-21; 1 Chr. 1: 38).

(2) Mount Seir, or land of Seir; the mountain ridge that ran south from the Dead Sea through the land of Edom; originally inhabited by Horites (Gen. 14: 6 ); Esau’s possession (Gen. 36: 8-9, 30 ; Deut. 2: 5 ; Josh. 24: 4 ); passed through by Jacob (Gen 32: 3 ; Gen. 33: 14, 16 ); by the Israelites (Deut. 1: 44 ; Deut. 2: 1 ; 2 Chr. 20: 10 ; see also Isa. 21: 11 ; Ezek. 25: 8 ; 35).

(3) Another Mount Seir, between Kirjath-jearim and Bethshemesh (Josh. 15: 10 ).

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Selah (1)

Ancient capital of Edom (2 Kgs. 14: 7; Isa. 16: 1); rendered “the rock” in Judg. 1: 36; 2 Chr. 25: 12; Obad. 1: 3. It was afterwards known as Petra. There are still important buildings there belonging to the Roman period.

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Selah (2)

A musical term that occurs 71 times in the Psalms and three times in Habakkuk. Its Meaning is uncertain. Most likely it is a direction to the musicians to strike up, either with louder accompaniment or with an interlude while the singing ceased.

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Senate

In Acts 5: 21, probably denotes older men who, though not member of the Sanhedrin (“the Council”), were invited to join in its deliberations.

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Sennacherib

King of Assyria, 705-681 B.C. Upon his accession, Hezekiah, king of Judah, tried to throw off the Assyrian yoke. Sennacherib accordingly invaded Judah and took some of the fenced cities (2 Kgs. 18: 13; 2 Chr. 32: 1; Isa. 36: 1); sent messengers from Lachish, demanding Hezekiah’s subjection (2 Kgs. 18: 17; 2 Chr. 32: 9; Isa. 36: 2); sent another letter (2 Kgs. 19: 9; 2 Chr. 32: 17; Isa. 37: 9); his army was destroyed (2 Kgs 19: 35; 2 Chr. 32: 21; Isa. 37: 36); he was slain by his sons (2 Kgs. 19: 37; 2 Chr. 32: 21; Isa. 37: 38).

See Assyria .

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Sepharvaim

A place, either in the north of Babylon or in north Syria, whence the king of Assyria brought men to the cities of Samaria (2 Kgs. 17: 24, 31; see also 2 Kgs. 18: 34; 2 Kgs. 19: 13; Isa. 36: 19; Isa. 37: 13).

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Septuagint

The Greek translation O.T. (so called because Jewish tradition said it was made in 70 days by 72 elders sent from Jerusalem) made in the first instance for the use of Greek-speaking Jews living in Alexandria in the reign of Ptolemy Philadelphus (284-246 B.C.), though parts were not finished till the middle of the second century B.C. Most of the from the O.T. in the N.T. are taken from this version; it was the Bible in common use at the beginning of the Christian era, and included the books we call the Apocrypha. This translation proved of immense service to the Christian Church, for it taught, in what was then the language of the civilized world, the religious truths that had been the special possession of the Hebrew race. In this way a church that was Jewish in origin was able to teach religion to the world. In commentary material the Septuagint is often referred to as the LXX.

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Seraphim

Probably fiery beings.

Angelic beings mentioned in the account of Isaiah’s vision (Isa. 6: 2). They are represented as winged and partly human in form. They are attendants in Jehovah’s court, the ministers of the heavenly sanctuary, joining in adoration before the throne.

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Sermon on the Mount

Matt. 5: 1 - 7: 29. A discourse by the Lord to his disciples who were about to be sent forth on missions. It should be placed chronologically soon after the calling of the Twelve. It is similar in many respects to a sermon recorded in Luke 6: 20-49 , although the Matthew account contains more pointed references to the law, the responsibility of the disciples. The Luke account appears to have a more general application. For example, “ye are the salt of the earth” (Matt. 5: 13 ); “ye are the light of the world” (Matt. 5: 14 ); and, “take no thought, saying, What shall we eat . . . drink? or, Wherewithal shall we be clothed” (Matt. 6: 31 ) do not occur in the Luke account. The Sermon in Matthew is greatly clarified by the JST, and a similar sermon recorded in 3 Ne. 12 - 14. These sources reveal that certain plain and precious information has not survived in the KJV account.

A brief analysis of the Matthew record is as follows

1. The subjects of the kingdom: their character and privileges (Matt. 5: 3-12 ), and their responsibility (Matt. 5: 13-16 ).

2. The kingdom of heaven in relation to the law (Matt. 5: 17-48 ) and Pharisaic rules (Matt. 6: 1-34 ). It is the highest fulfillment of the law in regard to the Decalogue (Matt. 5: 21-37 ); the law of retaliation (Matt. 5: 38-42 ); and love or charity (Matt. 5: 43-48 ). It exceeds the righteousness of the Pharisees in regard to almsgiving (Matt. 6: 1-4 ); prayer (Matt. 6: 5-15 ); fasting (Matt. 6: 16-18 ); and earthly possessions and daily cares (Matt. 6: 19-34 ).

3. Characteristics of the life within the kingdom: judgment on others (Matt. 7: 1-6 ); the Father’s love for his children (Matt. 7: 7-12 ); the narrow entrance (Matt. 7: 13-14 ); the danger of false guides and the test of the true (Matt. 7: 15-23 ); a description of the true subjects of the kingdom, as distinguished from the false (Matt. 7: 24-27 ).

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Serpent, Brazen

Made by Moses at God’s command to be a sacramental means of healing for the Israelites in the wilderness (Num. 21: 9). It seems to have been carefully preserved, and became an object of superstitious worship (2 Kgs. 18: 4); it was accordingly destroyed by Hezekiah, who called it Nehushtan. The “lifting up” of the serpent in the wilderness is referred to by the Lord as a type of his own “lifting up” upon the cross (John 3: 14-15). Latter-day revelation confirms the episode of the fiery serpents and the healing properties associated with looking upon Moses’ brazen serpent (1 Ne. 17: 41; 2 Ne. 25: 20; Alma 33: 19-22).

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Seth

Son of Adam and Eve, born in the 130th year of Adam’s life in mortality (Luke 3: 38; Moses 6: 1-3; Moses 6: 9-11). A prophet and patriarch, he was ordained by Adam at the age of 69 years. He is called “a perfect man, and his likeness was the express likeness of his father, insomuch that he seemed to like unto his father in all things” (D&C 107: 42-43). The record says he lived 912 years (Gen. 5: 8; Moses 6: 16).

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Shaddai

A name of God, rendered “Almighty” in Gen. 17: 1; Gen. 28: 3; Gen. 5: 11; Gen. 43: 14; Gen. 49: 25; Gen. 48: 3; Ex. 6: 3; Num. 24: 4, 16; Ruth 1: 20-21; 31 times in Job; Ps. 68: 14; Ps. 91: 1; Isa. 13: 6; Ezek. 1: 24; Ezek. 10: 5; Joel 1: 15.

See God .

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Shallum

(1) The 15th king of Israel, son of Jabesh, kills Zechariah (2 Kgs. 15: 10); killed by Menahem (2 Kgs. 15: 14).

(2) The husband (or son, Septuagint) of Huldah the prophetess (2 Kgs. 22: 14 ; 2 Chr. 34: 22 ).

(3) 1 Chr. 2: 40-41 .

(4) Fourth son of Josiah, king of Judah (1 Chr. 3: 15 ; Jer. 22: 11 ); called Jehoahaz in 2 Kgs. 23: 30 ; 2 Chr. 36: 1 .

(5) 1 Chr. 4: 25 .

(6) High priest, son of Zadok (1 Chr. 6: 12-13 ; Ezra 7: 2 ).

(7) 1 Chr. 7: 13 .

(8) 1 Chr. 9: 17 ; Ezra 2: 42 ; Neh. 7: 45 .

(9) 1 Chr. 9: 19, 31 ; = Meshelemiah, 1 Chr. 26: 1-2, 9 ; = Shelemiah, 1 Chr. 16: 14 .

(10) 2 Chr. 28: 12 ; others (Ezra 10: 24, 42 ; Neh. 3: 12 ; Jer. 32: 7 ; Jer. 35: 4 ).

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Shalmaneser

King of Assyria, 727-722 B.C., puts Hosea under tribute (2 Kgs. 17: 3); besieges Samaria, which is taken after 3 years (2 Kgs. 17: 4-6; 2 Kgs. 18: 9-11).

See Assyria .

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Sharon

The maritime plain, about 10 miles wide and 30 miles in length, extending from Carmel to Joppa, celebrated for its beauty and its flowers (1 Chr. 5: 16; 1 Chr. 27: 29; Isa. 33: 9; Isa. 35: 2; Isa. 65: 10; Song. 2: 1; Acts 9: 35).

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Shearing house

On the road between Jezreel and Samaria, where Jehu slew 42 of the royal family (2 Kgs. 10: 12, 14); “house of shepherds binding sheep.”

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Sheba

(1) Grandson of Cush (Gen. 10: 7; 1 Chr. 1: 9).

(2) Son of Joktan (Gen. 10: 28 ; 1 Chr. 1: 2 2); his descendants gave their name to a portion of southern Arabia (now called Arabia Felix); queen of sheba (1 Kgs. 10: 1, 4, 10, 13 ; 2 Chr. 9: 1, 3, 9, 12 ; also Job 6: 19 ; Ps. 72: 10, 15 ; Isa. 60: 6 ; Jer. 6: 20 ).

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Shechem

Shoulder.

The most ancient of the sacred towns of Palestine, situated in a beautiful plain among the mountains of Ephraim, close to the two hills Ebal and Gerizim. It was visited by Abram on his first arrival in the promised land (Gen. 12: 6); Jacob bought land here (Gen. 33: 18; Acts 7: 16; cf. Gen. 35: 4; Gen. 37: 14). It was later included in the territory of Ephraim (Josh. 17: 7), and became a Levitical city and a city of refuge (Josh. 20: 7; Josh. 21: 21; 1 Chr. 6: 67). Here Joshua addressed the people (Josh. 24: 1), and the bones of Joseph were buried (Josh. 24: 32). Here Rehoboam came to be crowned in the hope of conciliating the northern tribes (1 Kgs. 12: 1; 2 Chr. 10: 1; see also Judg. 8: 31; Judg. 9: 6, 46; Judg. 21: 19; 1 Kgs. 12: 25; 1 Chr. 7: 28; Jer. 41: 5; Ps. 60: 6). The modern town of Nablus lies near the ancient site of Shechem.

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Shechinah

The Presence.

A word used by the later Jews (and borrowed from them by the Christians) to denote the cloud of brightness and glory that marked the presence of the Lord, as spoken of in Ex. 3: 1-6; Ex. 24: 16; 1 Kgs. 8: 10; Isa. 6: 1-3; Matt. 17: 5; Acts 7: 55. The Prophet Joseph Smith described this phenomenon in connection with his first vision, as a “light . . . above the brightness of the sun,” and said that he saw two Personages whose “brightness and glory defy all description,” standing “in the light” (JS-H 1: 16-18).

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Sheep

The most common breed of sheep now reared in Palestine is the broad-tailed variety. In the north of the country a breed occurs which somewhat resembles the merino, but the other variety is the sheep of the country. The enormous fat tail is used for cooking purposes, for grease, and for lamps. Immense numbers of sheep were reared in Palestine in biblical times, and in some parts of the country this is still the case. The flocks were protected from wild beasts at night by men who watched them with their shepherd dogs. Shepherds still, as of old, go before the sheep, and the sheep follow, being apparently more or less attached to their masters, whose voice they instantly recognize.

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Shekel

See Money .

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Shem

Name.

Son of Noah (Gen. 5: 29-32; Gen. 6: 10; Gen. 7: 13; Gen. 8: 16; Gen. 9: 26; Moses 8: 12); his descendants (Gen. 10: 21-31; Gen. 11: 20-32; 1 Chr. 1: 17; Luke 3: 36). Shem was the traditional ancestor of the Shemitic or Semitic races, i.e., a group of kindred nations, which includes the Arabs, the Hebrews and Phoenicians, the Aramaeans or Syrians, the Babylonians and Assyrians. The languages spoken by these various nations were closely related, and were known as the Semitic languages. In latter-day revelation Shem is referred to as “the great high priest” (D&C 138: 41).

See also Melchizedek .

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Shemaiah

The Lord heareth.

(1) The prophet, forbids Rehoboam to fight against the 10 tribes (1 Kgs. 12: 22; 2 Chr. 11: 2); tells how Shishak shall subdue them (2 Chr. 12: 15).

(2) Shemaiah who assisted Nehemiah (1 Chr. 3: 22 ; Neh. 3: 29 ).

(3) 1 Chr. 4: 37 ; perhaps the same as Shimei.

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Sheol

The Hebrew name for the abode of departed spirits (corresponding to the Greek Hades), translated in the KJV “grave,” “pit,” and “hell,” depending on the context. Gen. 37: 35; Job 17: 16; Ps. 16: 10; cf. Acts 13: 35.

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Shephelah

The lowland that lay to the west of Judah toward the sea, and included some territory occupied by the Philistines. It was very rich in pasture meadows, cornfields, oliveyards, and vineyards, the land being of a gently undulating character.

See Palestine .

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Shewbread

(lit. “bread of the face” or “presence bread”). The name given to 12 unleavened cakes placed in two piles on the Table of Shewbread, which was made of acacia wood and stood on the north side of the altar of incense in the holy place (Ex. 25: 23-30). Frankincense as put upon each row (Lev. 24: 7). The shewbread was changed every Sabbath day and the old loaves were eaten by the priests in a holy place (Lev. 24: 9). In the shewbread the 12 tribes were perpetually presented before God; yet it was wholly consumed by man; thus it provided both a sacrifice and a communion. On one occasion the shewbread was given to David to eat (1 Sam. 21: 6); the Lord drew from this incident the lesson that the law of charity overrides every ritual law (Matt. 12: 4; Mark 2: 26; Luke 6: 4).

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Shibboleth

A Heb. word (meaning either a flowing stream or a head of grain), which the Gileadites under Jephthah used in order to discover which of their prisoners were Ephraimites. The Ephraimite pronunciation was Sibboleth (Judg. 12: 6).

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Shiloh (1)

A sacred city of Palestine, 9 1/4 miles north from Bethel and 11 1/2 miles south from Shechem, in the tribe of Ephraim (Josh. 18: 1; Judg. 18: 31). The tabernacle was here during the greater part of the period of the Judges, and the place continued to be the religious center of the nation (1 Sam. 1: 3) until after the loss of the Ark in the disastrous battle of Ebenezer. See also Josh. 22: 9, 12; Judg. 21: 12-23; 1 Sam. 1: 24; 1 Sam. 3: 21; 1 Sam. 4: 3-4; 1 Sam. 14: 3; Ps. 78: 60; 1 Kgs. 2: 27; 1 Kgs. 14: 2, 4; Jer. 7: 12-14; Jer. 26: 6; Jer. 41: 5.

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Shiloh (2)

The name as found in Gen. 49: 10 has been regarded by many biblical scholars as a prophecy of the coming of Messiah. This interpretation is confirmed by JST Gen. 50: 24, and was fulfilled in Jesus Christ’s being literally of the lineage so as to be the heir to the throne of David. “Shiloh” can be read as a short form for “He to whom it belongs”; for such a phrase referring to the Messiah, see Ezek. 21: 27.

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Shimei

Son of Gera; curses David on his flight from Absalom (2 Sam. 16: 5-13); craves and receives forgiveness on David’s return (2 Sam. 19: 18-23); David charges Solomon to punish him (1 Kgs. 2: 8-9); is to stay at Jerusalem (1 Kgs. 2: 36-37); is put to death (1 Kgs. 2: 46).

(2) 1 Kgs. 1: 8 , who sided with Solomon against Adonijah.

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Shinar, Plain of

Place where was found Nimrod’s kingdom (Gen. 10: 10), and the tower of Babel (Gen. 11: 2). Amraphel was king of Shinar (Gen. 14: 1), and Judah was carried captive there (Isa. 11: 11; Dan. 1: 2; Zech. 5: 1). The name denotes the lower part of the district between the Tigris and Euphrates, and is sometimes used as an equivalent for Babylonia.

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Ship, Shipping

The Hebrews were at no period a seafaring people, and usually regarded the sea with vague terror (Prov. 23: 34). Though some parts of the seacoast of Palestine were at one time or another inhabited by Israelites (Gen. 49: 13; Judg. 5: 17), shipping on a large scale was almost exclusively in the hands of the Phoenicians. Hence Solomon required the help of Tyrians when he built his navy at the northeastern extremity of he Red Sea, near Elath, for the purpose of carrying on trade with southern Arabia (1 Kgs. 9: 26-28). In later times attempts were made to renew this very profitable traffic (1 Kgs. 22: 48; 2 Kgs. 14: 22), until the Syrians took final possession of Elath in the days of King Ahaz (2 Kgs. 16: 6). Large vessels were called by the Hebrews “ships of Tarshish” (Isa. 2: 16), i.e., ships like those used by the Phoenicians for long voyages, Tarshish (= Tartessus in the southwest of Spain) being the extreme limit of Israelite geography (Jonah 1: 3). Our knowledge of what the earliest Phoenician ships were like is derived from Assyrian pictures of about 800 B.C. One painting represents a war galley, with upper and lower tiers of oarsmen, with mast, yard, and fore and back stays, and with double steering paddle. Some vessels were provided with three tiers of rowers. The Romans, who learned their shipbuilding from the Phoenicians, built much larger vessels, which in N.T. times were frequently propelled entirely by means of sails (cf. Acts 27).

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Shishak

King of Egypt, being the first of the 22nd dynasty (1 Kgs. 11: 40; 1 Kgs. 14: 25-26; 2 Chr. 12: 2-9). A pictorial representation of his victory over Rehoboam has been discovered on the wall of the temple of Karnak.

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Shittim

Acacias.

The district east of Jordan opposite Jericho, where the people encamped before crossing the Jordan (Num. 25: 1 [Abelshittim, Num. 33: 49]; Josh. 2: 1; Josh. 3: 1; Micah 6: 5); “shall water the valley of Shittim” (Joel 3: 18).

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Shushan

A lily.

Also known as Susa; formerly the capital of Elam; under Cyrus the capital of the Persian Empire (Neh. 1: 1; Esth. 1: 2,5; Esth. 2: 3, 5, 8; Esth. 3: 15; Esth. 4: 16; Esth. 8: 14-15; Esth. 9: 6-18); capital of Elam (Dan. 8: 2).

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Sibboleth

(Judg. 12: 6)
See Shibboleth .

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Siddim, Vale of

The salt sea (Gen. 14: 3, 8, 10); ancient name of the district around the Dead Sea.

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Sidon

Gen. 10: 15 . Firstborn of Canaan, and name of a city (Gen. 10: 19 and elsewhere in O.T.). People from the district came to listen to the Lord (Mark 3: 8 ), and on one occasion he visited the neighborhood (Mark 7: 24 ; see also Matt. 11: 21-22 ; Matt. 15: 21 ; Luke 4: 26 ; Luke 6: 17 ; Luke 10: 13-14 ; Acts 12: 20 ; Acts 27: 3 ).

See Zidon .

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Sihon

King of the Amorites, dispossessed the Moabites (Num. 21: 26-30); conquered by Moses (Num. 21: 21-35; Deut. 1: 4; Deut. 2: 26-37; Deut. 3: 2; Josh. 9: 10; Josh. 12: 2; Josh. 13: 10, 21; Judg. 11: 19-22; Neh. 9: 22; Ps. 135: 11; Ps. 136: 19); mentioned in Num. 32: 33; Josh. 2: 10; 1 Kgs. 4: 19; spoken of as the country from which the conquerors of Moab came (Jer. 48: 45).

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Silas

Called Silvanus in the epistles, one of the “chief men” among the Christians at Jerusalem, sent to Antioch (Acts 15: 22); a “prophet” (Acts 15: 32); remained at Antioch (Acts 15: 34); accompanied Paul on his second journey (Acts 15: 40); at Philippi (Acts 16: 19); left at Beroea (Acts 17: 14); with Paul at Corinth (Acts 18: 5; see also 1 Thes. 1: 1; 2 Thes. 1: 1; 1 Pet. 5: 12).

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Siloam

Tower in, Luke 13: 4. Nothing further is known of the event mentioned by Jesus in this verse. Pool of, John 9: 7, 11.

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Silvanus

An alternative form of the name Silas.

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Simeon

That hears.

Jacob’s second son by his wife Leah. His birth (Gen. 29: 33; Gen. 35: 23; Ex. 1: 2); joins in massacring the Shechemites (Gen. 34: 25); bound in Egypt (Gen. 42: 24, 36; Gen. 43: 23); Reuben and Simeon are mine (Gen. 48: 5); Jacob’s prophecy concerning (Gen. 49: 5-7); his descendants (Gen. 46: 10; Ex. 6: 15; Num. 26: 12-14; 1 Chr. 4: 24-43); tribe of Simeon, prince of Simeon (Num. 1: 6; Num. 7: 35; Num. 10: 19; Num. 34: 20 [to divide the land]); number at Sinai (Num. 1: 22-23); at Shittim (Num. 26: 14); pitched on the south, with Reuben and Gad (Num. 2: 12); Simeonite spy (Num. 13: 5); shall stand on Gerizim to bless (Deut. 27: 12); the lot of, within Judah (Josh. 19: 1-9; 1 Chr. 4: 24-33); Levitical cities of (Josh. 21: 4; 1 Chr. 6: 65); joins Judah against the Canaanites that are left (Judg. 1: 3, 17); Simeonites who joined David (1 Chr. 12: 25); still in the South in David’s time (1 Chr. 4: 41-43); some had joined the northern kingdom in Asa’s day (2 Chr. 15: 9); and in Josiah’s (2 Chr. 34: 6); the portion of Simeon after the restoration (Ezek. 48: 24, 33; Rev. 7: 7). In N.T. (1) Luke 3: 30, son of Judah in genealogy of the Lord; (2) Acts 15: 14, = Simon Peter; (3) Luke 2: 25-35, who took the Savior in his arms at the presentation in the temple; (4) Simeon (Acts 13: 1), called Niger, a teacher at Antioch.

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Simon

(1) The “brother” of Jesus (Matt. 13: 55; Mark 6: 3).

(2) Simon the Canaanite, one of the 12 (Matt. 10: 4 ; Mark 3: 18 ); called Simon Zelotes (Luke 6: 15 ; Acts 1: 13 ); see Zelotes .

(3) Simon of Cyrene (Matt. 27: 32 ; Mark 15: 21 ; Luke 23: 26 ).

(4) Simon the leper (Matt. 26: 6 ; Mark 14: 3 ), in whose house Mary anointed Jesus.

(5) Simon Magus, the sorcerer (Acts 8: 9-24 ).

(6) Simon Peter the apostle; see Peter .

(7) A Pharisee (Luke 7: 40 ).

(8) Simon a tanner at Joppa (Acts 9: 43 ; Acts 10: 6, 17, 32 ).

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Sin

Wilderness of, where the Israelites encamped, lying between Horeb and the Gulf of Suez (Ex. 16: 1; Ex. 17: 1; Num. 33: 11-12).

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Sin offering

See Sacrifices .

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Sinai

A mountain reached by the Israelites three months after the Exodus. Its site has been much disputed, and some scholars maintain that it was in the country of Edom. It probably was in the southern part of the peninsula between the gulfs of Suez and Aqabah, and is to be identified with one of the peaks of Jebel Musa. It was an ancient sanctuary dedicated to the Babylonian moongod Sin, from whom the name is derived. Here the Ten Commandments were given to Israel by God through Moses and the tabernacle was built. It was while Moses was in the mount with God that the people made themselves a golden calf to worship. The encampment at Sinai lasted somewhat more than a year (Num. 1: 1).

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Sinim, land of

Isa. 49: 12 . It is uncertain what country is meant, but it must have been one of the most distant lands known to the writer of the prophecy. China has been suggested, but the identification is uncertain.

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Sion

(1) Deut. 4: 48, = Mount Hermon.

(2) The Greek form of Zion (Matt. 21: 5 ; John 12: 15 ; Heb. 12: 22 ; 1 Pet. 2: 6 ; Rev. 14: 1 ).

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Sisera

(1) Captain of the army of Jabin, killed by Jael (Judg. 4, 5; 1 Sam. 12: 9; Ps. 83: 9).

(2) The children of Sisera, among the Nethinim (Ezra 2: 53 ; Neh. 7: 55 ).

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Sivan

The third month (Esth. 8: 9).

See Calendar .

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Sling

The shepherd’s sling that we associate with David (1 Sam. 17: 40-50) and with the men of Benjamin (Judg. 20: 16) was made of a pad to which were fastened two strings or thongs of leather. The pad for the stone was made of woven material or leather. One of the thongs would often be fitted with loops in which to insert one’s fingers. With a stone placed in the pad the sling would be swung around the head. When one of the strings was let go, the stone would fly out of its place to its mark. With practice, a person could become very accurate in casting stones in this manner. Flint slingstones have been found measuring 3 inches in diameter. See also 2 Kgs. 3: 25; 2 Chr. 26: 14.

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Sod

Past tense of seethe, meaning boiled (Gen. 25: 29; 2 Chr. 35: 13; cf. Ex. 12: 9; Lev. 6: 28; Num. 6: 19).

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Sodom

See Gomorrah .

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Solomon

Peaceable.

Son of David and Bathsheba. His birth (2 Sam. 5: 14; 2 Sam. 12: 24; 1 Chr. 3: 5; 1 Chr. 14: 4; Matt. 1: 6); crowned on the rebellion of Adonijah (1 Kgs. 1: 10-53; 1 Chr. 23: 1); is charged by his father (1 Kgs. 2: 1-9; 1 Chr. 22: 6-19; 1 Chr. 28: 9-21); succeeds (1 Kgs. 2: 12; 1 Chr. 29: 22-23); makes affinity with Pharaoh (1 Kgs. 3: 1); sacrifices in the high places (1 Kgs. 3: 3); the vision at Gibeon (1 Kgs. 3: 5-15; 1 Kgs. 9: 2; 2 Chr. 1: 7-12; 2 Chr. 7: 12); his judgment between two mothers (1 Kgs. 3: 16-28); his retainers (1 Kgs. 4: 1-19); his dominion (1 Kgs. 4: 21); his wisdom (1 Kgs. 4: 29; 1 Kgs. 5: 12); his proverbs (1 Kgs. 4: 32); his connection with Hiram (1 Kgs. 5; 2 Chr. 2); builds the temple (1 Kgs. 6; 1 Kgs. 7: 13-51; 2 Chr. 3; 4; Acts 7: 47); his house and the house of the forest of Lebanon (1 Kgs. 7: 1-8); dedicates the temple (ch. 8; 2 Chr. 5; 6; 2 Chr. 7: 1-11); his second vision at Gibeon (1 Kgs. 9: 1-9; 2 Chr. 7: 12-22); his yearly offerings (1 Kgs. 9: 25; 2 Chr. 8: 12); visited by the queen of Sheba (1 Kgs. 10: 1-13; 2 Chr. 9: 1-12; Matt. 12: 42; Luke 11: 31); his fondness for foreign wives and foreign gods (1 Kgs. 11: 1-8); God will rend the kingdom from him (1 Kgs. 11: 9-13); his adversaries (1 Kgs. 11: 14-28); Ahijah’s prophecy (1 Kgs. 11: 30-39); the book of the acts of Solomon (1 Kgs. 11: 41); dies (1 Kgs. 11: 43; 2 Chr. 9: 31); the Proverbs of Solomon (Prov. 1: 1; Song. 1: 1). N.T. references: Matt. 6: 29; Matt. 12: 42; Luke 11: 31; Luke 12: 27.

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Solomon’s porch

A cloister on the eastern side of the Court of the Gentiles in Herod’s temple (John 10: 23; Acts 3: 11; Acts. 5: 12).

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Son of God

It does not appear from the Gospels that our Lord frequently applied this title to himself (but see Matt. 27: 43; Luke 22: 70; John 5: 25; John 9: 35-37; John 10: 36; John 11: 4), though we often find it used by others in speaking to him (e.g., Matt. 14: 33; Matt. 16: 16; Luke 4: 41; John 1: 49; John 11: 27); and of him (Mark 1: 1; John 3: 18; John 20: 31). But there is ample proof that he claimed to be the Son of God in a sense that was true of him and of no one else (e.g., see Matt. 11: 27 [ = Luke 10: 22]; Mark 13: 32). He speaks of himself as Son of God, and of others as sons of God, but there is not a single passage in which the sonship of others is spoken of as being the same thing as his own. So too he speaks of “my Father” and “your Father,” but never of “our Father.” (The Lord’s Prayer is no exception, as it was intended for the disciples’ use.) There is a consistency in scripture, ancient and modern, that Jesus Christ is literally the Son of God the Father, being the Only Begotten of the Father in the flesh. See Jacob 4: 5; D&C 20: 21; Moses 6: 52, 54, 57.

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Son of Man

A title of our Lord, found in the Gospels about 80 times, used by him in speaking of himself, but never used by anyone else in speaking of him, though we see from Acts 7: 56 that Christians did apply it to him soon after his ascension. In the O.T. the expression “son of man” is frequently used to denote simply “a man” (e.g., Ps. 8: 4; Ps. 80: 17; Num. 23: 19; Job 25: 6). The expression is found 90 times in the book of Ezekiel, where the Lord uses the term for the prophet.

The main ideas that probably underlie the title as applied to our Lord are (1) lowliness, humility, and suffering (Matt. 11: 19 = Luke 7: 34 ; Mark 8: 31 ; Mark 9: 31 ; Mark 10: 34 ; Mark 14: 21 ); (2) honor and dignity, as head and founder of the kingdom of God, and judge of all men (Mark 2: 10, 28 ; Matt. 13: 41 ; Matt. 16: 28 ; Matt. 19: 28 ; Matt. 24: 30-31 ; Matt. 25: 31 ; Matt. 26: 64 ); (3) the thought of him as the representative or ideal Man, chosen by our Lord as expressive of his headship over the whole human family.

Latter-day revelation confirms the special meaning and sacredness of this phrase when used as a name of the Savior, as in D&C 45: 39 ; D&C 49: 6, 22 ; D&C 58: 65 ; Moses 6: 57 .

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Song of Solomon

Sometimes called Canticles (as in Latin) or Song of Songs (as in Hebrew). Whether Solomon is actually the author is doubtful. The composition has many beautiful phrases and lyrical prose, often quoted in nonreligious literature. The JST manuscript contains the note that “the Song of Solomon is not inspired scripture.” Both Jews and Christians have at times been reluctant to accept it into the canon of scripture because of its romantic content, but have permitted it on the basis of its being an allegory of God’s love for Israel and/or of the Church.

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Soothsayer

A diviner, one who professes to foretell the future (Josh. 13: 22; Isa. 2: 6; Dan. 2: 27).

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Sorcerer

One who foretells events by casting lots (Ex. 7: 11; Jer. 27: 9; Acts 13: 6; Rev. 21: 8).

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Spikenard

The Greek word denotes pistic nard, pistic being perhaps a local name; some take it to mean genuine; others, liquid. Nard was made from the root of a tree, with a strong aromatic odor (Song. 1: 12; Song. 4: 13-14; Mark 14: 3-5; John 12: 3-5).

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Spirit

The word spirit is used in several ways in the scriptures. Probably the basic use has to do with the conscious intelligent individual entity that had an existence previous to mortality. That is, all forms of living things - man, beast, and vegetation - existed as individual spirits, before any form of life existed upon the earth. The spirit is in the likeness of the physical body, as demonstrated in Gen. 2: 5; 1 Ne. 11: 11; Ether 3: 15-16; D&C 77: 2; 129; Moses 3: 4-7. Furthermore, all spirit is matter, but is more refined and pure than mortal element (D&C 131: 7).

Every person is literally a son or a daughter of God, having been born as a spirit to Heavenly Parents previous to being born to mortal parents on the earth (cf. Heb. 12: 9 ). Thus each on of us is a dual being: an immortal spirit body, clothed with a body of flesh and bone. As defined in scripture, the spirit and the body constitute the mortal soul (D&C 88: 15 ; cf. Gen. 2: 7 ; Moses 3: 7-9 ; Abr. 5: 7 ). A spirit can live independent of a body, but the body cannot live without the spirit (cf. James 2: 26 ). In the resurrection, the immortal spirit is reunited with the same body of flesh and bone it possessed as a mortal, with two major differences: The union will be permanent, and the body will not be subject to aging and death.

See also Angels ; Holy Ghost ; Resurrection .

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Spirit, the Holy

The third Person in the Godhead, being a personage of spirit, whereas the Father and the Son each are personages of spirit tabernacled with a tangible body of flesh and bones (D&C 130: 22).

See Holy Ghost .

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Stacte

One of the sweet spices or ingredients of the holy incense, probably the gum of the storax tree (Ex. 30: 34).

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Staff

See Rod .

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Stater

See Money .

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Stephen

One of the seven, “a man full of faith and of the Holy Spirit” (Acts 6: 4); did great wonders and miracles (Acts 6: 8); his disputations with the Jews (Acts 6: 9-10); the charge brought against him and his trial before the Sanhedrin (Acts 6: 11-15); his defense (Acts 7: 2-53); his martyrdom (Acts 7: 54-60) and burial (Acts 8: 2); the scattering of the brethren that followed his death (Acts 11: 19).

Stephen was one of the Christian martyrs of N.T. times, and is the first of whom we have record who proclaimed that the law of Moses was fulfilled in Christ and ought not to be continued in the Church. In this thing he foreshadowed the great work of Paul. In his speech before the Sanhedrin he justified his position by an appeal to Israelite history, showing that acceptable worship was offered to God before the law was given, and also pointing out that Israelites who lived under the law had persecuted the prophets whom God had sent. Paul was present when this speech was made (Acts 8: 1 ; Acts 22: 20 ), and was probably influenced by it, though at the moment he was a consenting party to his death. A few years later he went on with the work that Stephen had introduced to him.

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Stick of Ephraim

See Ephraim, Stick of .

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Stick of Joseph

See Ephraim, Stick of .

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Stick of Judah

See Judah, Stick of .

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Stoics

A school of philosophers, founded by Zeno, about 300 B.C. They taught that the practice of virtue was the first duty of man, and that the only real things are those which the bodily senses can perceive. They were therefore what we should call materialists. So far as religious belief was concerned they were pantheists, holding that all things come from God and will be at last absorbed into him again. They were also fatalists, holding that the universe is governed by absolutely fixed laws, and that the private needs of individuals are of no concern to Providence. The way for the individual to be happy was to bring himself into harmony with the course of the universe. Suicide was held to be always lawful, and at times a duty. The Stoic tried to be proudly independent of externals, and to bear evils with indifference. There was much that was noble about their teaching, and stoicism represents a high form of religious belief attained to by man’s unaided efforts. For Paul’s encounter with the Stoics see Acts 17: 18.

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Stranger

The word is frequently used to denote a man of non-Israelite birth, resident in the promised land with the permission of the Israelite authorities. There were various provisions in the law with regard to the treatment of strangers, all of which were intended to secure for them justice and fair treatment (e.g., Ex. 12: 19, 48-49; Ex. 20: 10; Lev. 16: 29; Lev. 17: 8-15; Num. 9: 14; Num. 15: 14-30; Deut. 1: 16; Deut. 10: 19; Deut. 4: 21).

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Stuff

Baggage (1 Sam. 10: 22; 1 Sam. 25: 13; 1 Sam. 30: 24).

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Succoth

Booths.

(1) A place where Jacob lived, somewhere on the line between the south side of the Jabbok and Shechem (Gen. 33: 17; Josh. 13: 27; Judg. 8: 5-16; 1 Kgs. 7: 46; 2 Chr. 4: 17; Ps. 60: 6; Ps. 108: 7).

(2) The first camping place of the Israelites (Ex. 12: 37 ; Ex. 13: 20 ; Num. 33: 5-6 ).

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Succoth-benoth

A goddess worshipped by the Samaritan colonists from Babylon (2 Kgs. 17: 30). She was regarded as the goddess of wisdom, the lady of the deep, and wife of Bel-Merodach.

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Suffer(ed)

To permit, allow (Gen. 20: 6; Gen. 31: 7; Matt. 3: 15; Matt. 17: 17; 1 Tim. 2: 12). Also used in its current meaning of enduring and tolerating pain, affliction, or an uncomfortable situation (Ps. 9: 13; Acts 3: 18; Heb. 5: 8; 1 Pet. 3: 18; 1 Pet. 4: 1).

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Swine

Always spoken of in the O.T. and N.T. with horror and disgust (Isa. 66: 3, 17; Prov. 11: 22; 2 Pet. 2: 22). The pig was regarded as the type of all unclean beasts. Its flesh was forbidden as food (Lev. 11: 7; Deut. 14: 8).

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Sycamine tree

= the mulberry.

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Sycomore

(or Sycamore) = the fig-mulberry.

An English Sycamore is a maple.

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Sychar

Site of Jacob’s well (John 4: 5).

See Shechem .

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Symbolism

The scriptures are rich in symbolism and figurative expression. Ceremonies and ordinances are symbolic in their performance, and all bear record of Jesus Christ (Moses 6: 63). Such symbolism is seen in sacrifice (Moses 5: 7-8; Heb. 9: 11-15); in the sacrament (Luke 22: 13-20; JST Mark 14: 20-24); and in baptism (Rom. 6: 1-6; D&C 128: 12-13). Biblical names especially are symbolic (see Christ, Names of, and Names of Persons). The tabernacle ceremony was symbolic of eternal things (Heb. 8 - 10), as was the entire law of Moses, containing types and shadows of Christ (Mosiah 13: 29-31; Alma 25: 15). For other symbolic items see Ex. 20: 8-11; Matt. 5: 13-16; Jacob 4: 5; Alma 37: 38-45.

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Synagogue

A Jewish meetinghouse for religious purposes. The furniture was generally simple, consisting of an ark containing the rolls of the law and other sacred writings, a reading desk, and seats for the worshippers. Its affairs were managed by the local council of elders, who decided who should be admitted and who should be excluded (cf. Luke 6: 22; John 9: 22; John 12: 42; John 16: 2). The most important official was the Ruler of the Synagogue (Luke 13: 14; Mark 5: 22), who was generally a scribe, had care of the building, and superintended the various services. There was also an attendant who performed clerical duties (Luke 4: 20). The Sabbath morning service was the most important in the week, and included a fixed lesson (Deut. 6: 4-9; Deut. 11: 13-21; Num. 15: 37-41) and two lessons for the day, one from the law and the other from the prophets. A sermon was generally preached in explanation of one of the lessons (Luke 4: 17; Acts 13: 15). The existence of synagogues in every town in which Jews were living, both in Palestine and elsewhere, was a great help to the spread of the gospel, early Christian missionaries being generally able to get a hearing there (e.g., see Acts 13: 5, 14; Acts 14: 1; Acts 17: 1, 10; Acts 18: 4), and the synagogue worship provided in many respects a model for early Christian worship.

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Synagogue, the Great

Said to have been a succession of Jewish teachers between the prophets and the scribes (430-300 B.C.). Nehemiah was, according to tradition, its founder, and Simon the Just the last of its members, who numbered 120 in all. The Talmud attributes to this body the completion of the O.T. canon, the compilation of the synagogue service, and the establishment of schools for the teaching of the law. There is no historical evidence in support of these traditions, and it is doubtful whether there ever existed such a body as the Great Synagogue at all.

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Syria

Originally known as Aram (or “the highlands”), a general name for the country north and northeast of Palestine. The people were of Semitic origin (Gen. 10: 22; Gen. 22: 21), and were descended from the same stock as the Israelites. (See Aram.) At the beginning of the Hebrew monarchy Syria was divided into a number of small kingdoms, such as Damascus (2 Sam. 8: 5-6), Maachah and Geshur (1 Chr. 19: 6; 2 Sam. 15: 8), Beth-Rehob (2 Sam. 10: 6), and Zobah (2 Sam. 10: 6, 8). These kingdoms were as a rule rivals of Israel (2 Sam. 8: 3-6; 1 Kgs. 11: 23-25; 1 Kgs. 15: 18; 1 Kgs. 20: 34; 1 Kgs. 22; 2 Kgs. 6: 24 - 7: 20; 2 Kgs. 8: 28-29; 2 Kgs. 10: 32-33; 2 Kgs. 21: 17-18; 2 Kgs. 13: 3-7, 25; 2 Kgs. 14: 28). As the Assyrian kingdom grew stronger, Syria grew weaker, and Damascus was destroyed (2 Kgs. 16: 7-9). Under Seleucus Nicator (312 B.C.) Syria again became a powerful kingdom with Antioch as its capital. Antiochus the Great (223 B.C.) increased its strength, and Palestine became a Syrian province. Then followed the Maccabean rebellion (see Maccabees). In 66 B.C. Syria was conquered by Pompey and became a Roman province; as such it is mentioned in the N.T. in Luke 2: 2; Matt. 4: 24; Acts 15: 41; Acts 18: 18; Acts 21: 3; Gal. 1: 21.

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Syriack language

Dan. 2: 4 . Generally known as Aramaic, the language adopted by the Jews soon after the return from exile, and spoken by most of the people between the Euphrates and the Mediterranean.

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Syrophencian

A person descended from the old stock of the Phoenicians of Syria, who belonged to the Canaanites of the O.T. (Mark 7: 26).