Part 65
SCURVY, sklii-'vi (3"1^, garabh; x(/iipa avpia, psora agrla [Lev 21 20;" 22 22j) : This word is used to denote an itchy, scaly disease of the scalp, probably any of the parasitic diseases which are known as tinea, porrigo or impetigo. These cases have no relation whatever to the disease now known as scorbutus or scurvy. The name was probably derived from its scaliness, and the old Gr physicians believed these diseases to be peculiarly intractable.
The name " Oareb " is used in Jor 31 39 as the placename of a hili at or near the southeastern corner of Jerus. probably from the bare roughness of the surface of its slope at the southern end of the Wddy er-Rabahi. Another hiil of this name is mentioned near Shiloh in tlie Talm, and tlie name is given to one of David's warriors {2 S 23 38).
' (Nu 34 6). Ydm is used for "sea" in general (Ex 20 11); also for "molten sea" of the temple (1 K 7 23). The Sea of Galilee is called kinnereth, "Chiunereth" (Nu 34 11); kimiroth, "Chinneroth" (Josh 11 2); kinn'roth, "Chinneroth" (1 K 15 20); yam kinnereth, "the sea of Chinnereth" (Nu 34 11; Jo.sh 13 27); ydm kinn'roth, "the sea of Chinneroth" (Josh 12 3); ij 'Klfj.i'Ti Tevvriaap^T, he limne Gennesa-
Scurvy etymologically means any condition of scaliness of skin which can be scra]5ed off, such as dandruff. Alex. Macalister
SCYTHIANS, sith'i-anz (ol SKuBai, hoi Skuthai) The word does not occur in the Heb of the OT, but LXX of Jgs 1 27 inserts Sku^wc ttSXis, Skuthon pdlis (Scythopolis), in explanation, as being the same as Beth-shean. The same occurs in Apoc (Jth 3 10; 1 Mace 12 29), and the S. as a people in 2 Mace 4 47, and the adj. in 3 Mace 7 5. Thepeoplearealsomentionedin theNT (Col 3 11), wliere, as in Mace, the fact that they were barbarians is implied. This is clearly set forth in classical
ret, "the lake of Gennesaret" (Lk 5 1); and t6 liSup Vevv-qaip, t6 huddr Gennesdr, "the water of Gennesar" (1 Mace 11 67), from late Heb 1033, gine^ar, or "10^.??
, g'ne^ar; ri 6d\aacra ttjs FaXiXaias, he thdlassa its GaUlalas, "the sea of Gahlee" (Mt 4 18; 15 29; Mk 1 16; 7 31; Jn 6 1); v eiXaaaa.
TTjs Ti/3epid5os, he thdlassa its Tiberiddos, "the sea of Tiberias" (Jn 21 1; cf Jn 6 1).
2707 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Scripture Sea, The Great
SEA OF CHINNERETH, kin'e-reth. Sec Galilee, Sea op.
In .Ter 48 32 we have yam ya'zer, "the sea of Jazer." Jazer is a site E. of the Jordan, not satisfactorily identified (Nu 21 32; 32 1.3.35; Josh 13 25; 21 39; 2 S 24 5; 1 Ch 6 81; 26 31; Isa 16 8.9). See Sea OF Jazeb. In midhbar yam, "the wilderness of the sea" (Isa 21 1), there may perhaps be a reference to the Pers Gulf. Alfred Ely Day
SEA OF GALILEE. See Galilee, Sea of.
SEA OF GLASS. See Glass. Sea of.
SEA OF JAZER ClT^^n q; ^ yam ya'zer) : This
is a scribal error (Jer 48 32), yam ("sea") being accidentally imported from the preceding clause. See Jazer; Sea.
SEA, ADRIATIC, a-dri-at'ic, ad-ri-at'ik. See Adkia.
SEA OF JOPPA. See Mediterranean Sea.
SEA, BRAZEN, bra'z'n. See Sea, The Molten.
SEA OF LOT. See Dead Sea; Lake.
SEA, DEAD; EASTERN, es'tern. See Dead Sea.
SEA OF SODOM (SODOMITISH, sod-ora-it'-
ish). See Dead Sea.
SEA, FORMER, for'mer. See Dead Sea; Former.
SEA OF THE ARABAH. See Dead Sea.
SEA, HINDER, hln'der; UTMOST, ut'most; UTTERMOST, ut'er-most; WESTERN, wes'tern. See Mediterranean Sea.
SEA OF THE PHILISTINES. See Mediterranean Sea.
SEA OF THE PLAIN (ARABAH, ar'a-ba). See Dead Sea.
SEA, MEDITERRANEAN. NEAN Sea.
See Mediterra-
SEA OF TIBERIAS, ti-be'ri-as. See Galilee, Sea of.
SEA-MEW, se'mu ("HTl), shahaph; Xdpos, Idros; Lat Larus canus): The sea-gull. Used by modern translators in the list of abominations in the place of the cuckoo (Lev 11 16; Dt 14 15). It is very probable that the sea-gall comes closer to the bird intended than the Cuckoo (q.v.). The sea-gull
SEA, RED. See Red Sea.
SEA, SALT. See Dead Sea.
is a "slender" bird, but not "lean" as the root shahaph implies. However, with its stretch of wing and restless flight it gives this impression. Gulls are common all along the Mediterranean coast and around the Sea of Galilee. They are thought to have more intelligence than the average
SEA, THE. See Mediterranean Sea; Sea, The Great.
SEA, THE GREAT (biniin D^H, ha-yam ha-
gadhol) : This is the name given to the Mediterranean, which formed the western
bird, and to share with some eagles, hawks, vultures and the raven the knowledge that if they find a moUusk they cannot break they can carry it aloft and drop it on the rocks. Only a wise bird learns
1. Names boundary of Pal (Nu 34 6 f; Josh
of the Sea 15 12.47; Ezk47 19f; 48 28). It
is also called "the hinder sea" (Heb ha-ydm h&-'ahdron), i.e. the western sea (Dt 11 24; 34 2; Joel 2 20; Zee 14 8), and "the sea of the Philis" (Ex 23 31), which, of course, applies esp. to the part washing the shore of Philistia, from Jaffa southward. Generally, when the word "sea"
this. Most feathered creatures pick at an unyield-
ing surface a few times and then seek food elsewhere. There are two reasons why these birds went on the abomination Usts. To a steady diet of fish they add carrion. Then they are birds of such nervous energy, so exhaustless in flight, so daring in
is used, and no other is definitely indicated, the Mediterranean is intended (Gen 49 13; Nu 13 29,
flying directly into the face of fierce winds, that the
etc). It was the largest sheet of water with which the Hebrews had any acquaintance. Its gleaming mirror, stretching away to the sunset, could be seen from many an inland height.
Moslems believed them to be tenanted with the souls
of the damned. Moses was reared and educated among the Egyptians, and the laws he formulated
often are tinged by traces of his early life. History
It bulked large in the minds of the landsmen for Israel produced few mariners—impressing itself
fails to record any instance of a man reared in Egypt who permitted the kilhng of a gull, ibis, or
upon their speech, so that "seaward"
hoopoe. Gene Steatton-Porter
2. Israel was the common term for "westward" and the Sea (Ex 26 22; Josh 5 1, etc). Its mystery and wonder, the raging of the storm, and the sound of "sorrow on the sea," borne to their upland ears, infected them with a strange dread of its wide waters, to which the seer of Patmos gave the last Scriptural expression in his vision of the new earth, where "the sea is no more"
SEA-MONSTER, se'mon-ster: Gen 1 21 (DJisn,
tannlrnm), "sea monsters," AV "whales," LXX
rh, K-qT-n, td htle, "sea-monsters," "huge fish, or
"whales." Job 7 12 ("j"'?!? , tannin), "sea-monster," AV "whale," LXX SpdKuiv, drdkon, "dragon."
Pa 74 13 (D"'3''3ri, tannlnlm), ARV and ERVm
"sea-monsters," AV and ERV "dragons," AVrn
(Rev 21 1). Along the coast lay the tribal territories assigned to Asher, Zebulun, Manasseh, Dan and Judah. Many of the cities along the shore
"whales " LXX Spdnovres, drdkontes, "dragons.
Ps 148 7 (DT???, lanninim), "sea-monsters," AV
and ERV "dragons," ERVm "sea-monsters" or
"water-spouts," LXX drakontes, "dragons." Lam
3. The they failed to possess, however, and Coast Line much of the land. The coast line offered little facility for the making of harbors. The one seaport of which in ancient times the Hebrews seem to have made much use was Joppa—the modern Jaffa (2 Ch 2 16, etc). From this place, probably, argosies of Solomon turned their prows westward. Here, at least.
4 3 (rsP, tannin), "jackals," AV "sea monsters, AVm "sea calves," LXX drakontes. Mt 12 iO
(referring to Jonah) (k^tos, kelos) EY whale RVm "sea-monster." In the Apoc RV changes AV
"whale" (ketos) into "sea-monster m Sir 43 25
but not in Three ver 57. See Dragon; Jackal; Whale. Alfred Ely Day
Sea, The Molten Sealskin THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2708
"ships of Tarshish" were wont to set out upon their adventurous voyages (Jon 1 3). The ships on this sea figure in the beautiful vision of Isaiah (60 8 f ) See Acco; Joppa. The boy Jesus, from the heights above Nazareth, must often have loolved on the waters of the great
accompanied by the owner's name, was engraved on the curved part. The signet was then suspended by the cord round the neck or waist (cf
1. PrevaRV "cord" in Gen 38 18; "upon thy lence in heart .... upon thine arm," i.e. one Antiquity seal hanging down from the neck and another round the waist; Cant 8 6). In Egypt, too, as in Babylonia, the cylinder was the earliest form used for the purpose of a seal;
sea, as they broke in foam on the
4. The curving shore, from the roots of Sea in the Carmel to the point at Acre. Once NT only in His joumeyings, so far as we know, did He approach the sea, namely on His ever-memorable visit to the "borders of Tyre and Sidon" {Ut 15 21; Mk 7 24), The sea, in all its moods, was well known to the great apostle of the Gentiles. The three shipwrecks, which he suffered (2 Cor 11 25), were doubtless due to the power of its angry billows over the frail craft of those old days. See Paul. The land owes much to the great sea. During the hot months of summer, a soft breeze from the water springs up at dawn, fanning
5. Debt of all the seaward face of the Central Palestine to Range. At sunset the chilled air the Sea slips down the slopes and the higher strata drift toward the uplands, charged with priceless moisture, giving rise to the refreshing dews which make the Palestinian morning so sweet. See, further, Meditekranean Sea. W. Ewing
SEA, THE MOLTEN, mol't'n, or BRAZEN (pS^ia D^
, yam mugak, iniBnsn D^
, yam ha-
8 9
n'hosheih) : This was a large brazen (bronze) reservoir for water which stood in the court of Solomon's Temple between the altar and the temple porch, toward the S. (1 K 7 23-26; 2 Ch 4 2-5.10). The bronze from which it was made is stated in 1 Ch 18 8 to have been taken by David from the cities Tibhath and Cun. It replaced the laver of the tabernacle, and, like that, was used for storing the water in which the priests washed their hands and their feet (cf Ex 30 18; 38 8). It rested on 12 brazen (bronze) oxen, facing in four groups the four quarters of heaven. For particulars of shape, size and ornamentation, see Temple. The "sea" served its purpose till the time of Ahaz, who took away the brazen oxen, and placed the sea upon a pavement (2 K 16 17). It is recorded that the oxen were afterward taken to Babylon (Jer 52 20). The sea itself shared the same fate, being first broken to pieces (2 K 25 13.16). W. Shaw Caldecott SEA, WESTERN, wes'tem. See IVIediterranean Sea.
Ancient Seals from Originals in the British Museum.
1. Signet cylinder. 2. Signet cylinder of Sennaclierib. 3. Seal of chalcedony with Flioeniciau inscri|itiuii. 4. Seal of sapphire chalcedony, with Assyrian inscription. 0. Seal of chalcedony, ^vith Persian inscription. C. Seal in forn) of a duck with head resting on the back. 7. Clay impression from seal of Esar-haddon, from Konyunjik. S. Clay impression from seal, device, ear of wheat, from Konyunjik. 9. Clay impression from seal, device, a scorpion, from Konyunjik.
but this form was in Egypt gradually superseded by the scarab ( = beetle-shaped) as the prevailing type. Other forms, such as the cone-shaped, were also in use. From the earhest period of civilization the finger-ring on which some distinguishing badge was engraved was in use as a convenient way of carrying the signet, the earliest e.xtant rings being those found in Egyp tombs. Other ancient peoples, such as the Phoenicians, also used seals. From the East the custom passed into Greece and other western countries. Devices of a variety of sorts were in use at Rome, both by the emperors and by private individuals. In ancient times, almost every variety of precious stones was used for seals, as well as cheaper material, such as limestone or terra-cotta. In the West wax came early into use as the material for receiving the impression of the seal, but in the ancient East clay was the medium used (cf Job 38 14). Pigment and ink also came into use.
SEAH, se'a (HXP , f''ah) : A dry measure equal to about one and one-half pecks. See Weights and Measures.
SEAL, sel (subst. Qriin , hothdm, "seal," "signet," Py^t? , tabba'ath, "signet-ring"; Aram. S5]5Ty,
That the Israelites were acquainted with the use in Egypt of signets set in rings is seen in the state-
Hzkd'; o-4>pa7is, sphragis; vb. Dpn , hatham
ment that Pharaoh delivered to Joseph 2. Seals his royal signet as a token of deputed among the authority (Gen 41 41 f). They were Hebrews also acquainted with the use (if seals among the Persians and IVIedes (Est 3 12; 8 8.10; Dnl 6 17). The Hebrews themselves used them at an early period, the first recorded instance being Gen 38 18.25, where the patriarch Judah is said to have pledged his word to Tamar by leaving her his signet, cord and staff. We have evidence of engraved signets being in important use among them in early times in the description of the two stones on the high priest's ephod (Ex 28 11; 39 6), of his golden plate (Ex 28 36; 39 30), and breastplate (39 14). Ben-Sirach mentions as a distinct occupation the work of engraving on signets
[Ai-am. nrin , hatham]; <r^pa.ylla, sphragizo, Kara-
cr<{>pa7l^o|jiai., katasphragizomai, "to seal"):
/. Literal Sense.—A seal is an instrument of stone, metal or other hard substance (sometimes set in a ring), on which is engraved some device or figure, and is used for making an impression on some soft substance, as clay or wax, affixed to a document or other object, in token of authenticity.
The use of seals goes back to a very remote antiquity, esp. in Egypt, Babylonia and Assyria. Herodotus (i.l95) records the Bab custom of wearing signets. In Babylonia the seal generally took the form of a cyhnder cut in crystal or some hard stone, which was bored through from end to end and a cord passed through it. The design, often
^°"*°
2709 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Ig^isS'n
times a metaphor for secrecy. That which is beyond the comprehension of the uninitiated is
(Sir 38 27). From the case of Judah and the common usage in other countries, we may infer that every Hebrew of any standing wore a seal. In the case of the signet ring, it was usual to wear it on one of the fingers of the right hand (Jer 22 24). The Hebrews do not seem to have developed an original type of signets. The seals so far discovered in Pal go to prove that the predominating type was the Egyptian, and to a less degree the Babylonian.
said to be as "a book that is sealed" (Isa 29 11 f;
cf the book with seven seals, Rev 5 1 ff). Daniel
is bidden to "shut up the words" of his prophecy "and seal the book, even to the time of the end,"
i.e. to keep his prophecy a secret till it shall be revealed (Dnl 12 4.9; cf Rev 10 4). Elsewhere
it stands for the ratification of prophecy (Dnl 9 24). The exact meaning of the figure is sometimes ambiguous (as in Job 33 16; Ezk 28 12). In the NT the main ideas in the figure are those of authenti-
(1) One of the most important uses of seahng in antiquity was to give a proof of authenticity and authority to letters, royal commands, etc.
3. Uses of It served the purposes of a modern Sealing signature at a time when the art of writing was known to only a few. Thus Jezebel "wrote letters in Ahab's name, and sealed them with his seal" (1 K 21 8); the written commands of Ahasuerus were "sealed with the king's ring," "for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse" (Est 8 8.10; 3 12). (2) Allied to this is the formal ratification of a transaction or
cation, ratification, and security. The beUever in Christ is said to "set his seal to this, that God is true" (Jn 3 33), i.e. to attest the veracity of God, to stamp it with the believer's own endorsement and confirmation. The Father has sealed the Son, i.e. authenticated Him as the bestower of life-giving bread (Jn 6 27). The circumcision of Abraham was a "sign" and "seal," an outward ratification,
of the righteousness of faith which he had already received while uncircumcised (Rom 4 11; cf the prayer offered at the circumcision of a child, "Blessed be He who sanctified His beloved from the womb, and put His ordinance upon his flesh, and
covenant. Jeremiah sealed the deeds of the field which he bought from Hanamel (Jer 32 10-14;
of ver 44) ; Nehemiah and many others affixed
their seal to the written covenant between God and His people (Neh 9 38; 10 Iff). (3) Ap. additional use was the preservation of books in
sealed His offering with the sign of a holy covenant"
also Tg Cant 38: "The seal of circumcision is in your flesh as it was sealed in the flesh of Abraham"). Paul describes his act in making over to the saints
security. A roU or other document intended for preservation was sealed up before it was deposited
at Jerus the contribution of the Gentiles as having "sealed to them this fruit" (Rom 15 28); the meaning of the phrase is doubtful, but the figure seems to be based on sealing as ratifying a commercial trans-
in a place of safety (Jer 32 14; cf the "book ....
close sealed with seven seals," Rev 5 1). In sealing the roll, it was WTapped round with flaxen thread or string, then a lump of clay was attached
action, expressing Paul's intention formally to hand over to them the fruit (of his own labors, or of
to it impressed with a seal. The seal would have
spiritual blessings which through him the Gentiles had enjoyed), and to mark it as their own property. Paul's converts are the "seal," the authentic confirmation, of his apostleship (1 Cor 9 2). God by His Spirit indicates who are His, as the owner
to be broken by an authorized person before the book could be read (Rev 5 2.5.9; 6 1.3, etc).
(4) Sealing was a badge of deputed authority and
power, as when a king handed over his signet ring
to one of his officers (Gen 41 42; Est 3 10; 8 2;
sets his seal on his property; and just as documents are sealed up until the proper time for opening them,
1 Mace 6 15). (5) Closed doors were often sealed
to prevent the entrance of any unauthorized person. So the door of the lion's den(Dnl 6 17; cf Bel ver
so Christians are sealed up by the Holy Spirit "unto the day of redemption" (Eph 1 13; 4 30; 2 Cor
1 22). Ownership, security and authentication
are implied in the words, "The firm foundation of God standeth, having this seal. The Lord knoweth them that are his" (2 Tim 2 19). The seal of God on the foreheads of His servants (Rev 7 2-4) marks them off as His own, and guarantees their eternal security, whereas those that "have not the
14). Herodotus mentions the custom of sealing tombs (ii.l21). So we read of the chief priests and Pharisees seahng the stone at the mouth of Our Lord's tomb in order to "make the sepulchre sure" against the intrusion of the disciples (Mt 27 66). Cf the seahng of the abyss
seal of God on their foreheads" (Rev 9 4) have no such guaranty.
On the analogy of the rite of circumcision (see above)
the term "seal" Isphragis) was at a very early period applied to Christian baptism. But there is no sufficient ground for referring such passages as Eph 1 13; 4 30; 2 Cor 1 22 to the rite of baptism (as some do). The use of the metaphor in connection with baptism came after NT times (early instances are given in Gebhardt and Lightfoot on 2 Clem 7 6). Harnack and Hatch maintain that the name "seal" for baptism was taken from the Gr mysteries, but Anrich and Sanday-Headlam hold that it was borrowed from the Jewish view of circumcision as a seal. See Mystery.
Sealed Stone at Entrance
to a Tomb.
to prevent Satan's escape
(Rev 20 3) . A door was sealed by stretchmg a cord
over the stone which blocked the entrance, spread-
ing clay or wax on the cord, and then impressmg
it with a seal. (6) To any other object might a
seal be affixed, as an official mark of ownership;
e.g. a large number of clay stoppers of wine jars
D. MiALL Edwards SEALED, seld, FOUNTAIN: These words, ap-
are still preserved, on which seal impressions of the
cyhnder type were stamped, by rolling the cylmder
plied to the bride (Cant 4 12), find their explanation under Seal (q.v.). Anything that was to be authoritatively protected was sealed. Where water was one of the most precious things, as in the East, fountains and wells were often sealed (Gen 29 3; Prov 5 15-18).
along the surface of the clay when it was still solt
(cf Job 38 14). , , ^ ^u 1 // Metaphorical Use of the Term.—The word
"seal," both subst. and vb., is often used figuratively
for the act or token of authentication, confirmation,
proof security or possession. Sm is said not to be
forgotten by God, but treasured' and stored up
SEALSKIN, sel'skin: The rendering of RV
with Him against the sinner, under a seal (Dt 3i
(Ex 25 5; Ezk 16 10) for iSnn -\^V , 'or tahash, RVm "porpoise-skin," AV "badgers' skin." A
34; Job 14 17). A lover's signet is the emblem
of 'love as an inahenable possession (Cant 8 6);
seal, Monachus albiventer, is found in the Mediterranean, though not in the Red Sea, but it is likely
an unresponsive maiden is "a spring shut up, a
fountain sealed" (Cant 4 12). The seal is some-
Seam, Seamless Secure, Security THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2710
(cf the expressions hdkham lebh, n'bhon lebh, in which the heart is looked upon as the seat of the understanding). The second expression may mean
that tahash means the dugong, which is found in the Red Sea. See Badger; Porpoise.
either irresolution or hesitation based on selfish motives, as the heart was also considered the seat
SEAM, sem, SEAMLESS, sem'les: The coat or inner garment (x""'^'', chiton) of Jesus is described
of the feelings, or answerabihty to God (cf Jer 17 10; Prov 25 3) ; this rendering would explain the form
in Jn 19 23 as "without seam" (iS/S/ia^os, drrhaphos), i.e. woven in one piece.
liph'laghoth in Jgs 5 16, lit. 'for the water courses
of Reuben, great the searchings of heart!'
SEAR, ser: In 1 Tim 4 2 for Kai/o-Tiypidfu,
Nathan Isaacs SEASONS, se'z'nz (summer: flp., Ifayig, Chald
kaiisteridzo, "burn with a hot iron" (cf "cauterize"), AV "having their conscience seared with a hot iron," and RVm. "Seared" in this connection means "made insensible," like the surface of a deep burn
t3'^|?, kayit [Dnl 2 35]; O^pos, iheros; winter: inp
sHhdw [Cant 2 11], CI"))!, horeph; \tiY.av, cheimon): The four seasons in Pal are not so marked as in more northern countries, summer gradually fading into winter and winter into summer. The range of temperature is not great. In the Bible we have no reference to spring or autumn; the only seasons mentioned are "summer and winter" (Gen 8 22; Ps 74 17; Zee 14 8). Winter is the season of rain lasting from November to May. "The winter is past; the rain is over" (Cant 2 11). See Rain. The temperature at sea-
after healing. The vb., however, probably means "brand" (soRV). "Criminals are branded on their forehead, so that all men may know their infamy. The consciences of certain men are branded just as truly, so that there is an inward consciousness
of hypocrisy." See the comms.
SEARCH, silrch: Some peculiar senses are:
(1) In the books of Moses, esp. in Nu, "searching out
the land" means to spy out(551 , raggel), to investigate carefully, to examine with a view to giving a
level in Pal reaches freezing-point occasionally, but seldom is less than 40° F. On the hills and mountains it is colder, depending on the height. The people have no means of heating their houses, and
full and accurate report on. (2) When apphed to the Scriptures, as in Ezr 4 15.19 ("Ip?, bakker); Jn 5 39; 1 Pet 1 11 (ipawda, erau7mo), it means to examine, to study out the meaning. In Acts 17
suffer much with the cold. They wrap up their necks and heads and keep inside the houses out of the wind as much as possible. "The sluggard will not plow by reason of the winter" (Prov 20 4). Jesus in speaking of the destruction of Jerus says, "Pray ye that your flight be not in the winter" (Mt 24 20). Paul asks Timothy to "come before winter" (2 Tim 4 21) as navigation closed then and travel was virtually impossible.
11, RV substitutes "examining" for the "searched"
of AV. See Seabchinqs. (3) "Search out" often means to study critically, to investigate carefully,
e.g. Job 8 S; "29 16; Eccl 1 13; Lam 3 40; Mt 2 8; 1 Cor 2 10; 1 Pet 1 10. (4) When the word
is applied to God's searching the heart or spirit, it means His opening up, laying bare, disclosing what was hidden, e.g. 1 Ch 28 9; Ps 44 21; 139 1; Prov 20 27; Jer 17 10; Rom 8 27. G. H. Gerberdinq SEARCH THE SCRIPTURES: The sentence beginning with ipavvdre, eraundte, in Jn 5 39 AV has been almost universally regarded as meaning "Search the scriptures, for m them ye think ye have eternal life." But one cannot read as far as Sokcitc,
Summer is very hot and rainless. "[When] the
fig tree .... putteth forth its leaves, ye know that the summer is nigh" (Mk 13 28); "The harvest is
past, the summer is ended" (Jer 8 20). It is the season of harvesting and threshing (Dnl 2 35). "He that gathereth in summer is a wise son" (Prov 10 5). See Cold; Heat; Astronomy, I, 5. Alfred H. Joy SEAT, set : This word is used to translate the Heb words ^iria , moshdbh, ^311J , shebheth, XD3 , kisife', and rij^Dn, t'khundh, once (Job 23 3). It trans-
dokeite, "ye think," without feeHng that there is something wrong with the ordinary version. This vb. is at least a disturbing element in the current of thought (if not superfluous), and onlj' when the first vb. is taken as an indicative does the meaning of the wTiter become clear. The utterance is not a command, but a declaration: "Ye search the scriptures, because ye think that in them," etc. Robert Barclay as early as 1675, in his Apology for the True Christian Divinity (91 ff), refers to two scholars before him who had handed down the correct tradition: "Moreover, that place may be taken in the indicative mood, Ye search the Scriptures; which interpretation the Gr word will bear, and so Pasor tr"' it : which by the reproof following seemet h also to be the more genuine interpretation, as Cyrillus long ago hath observed." So Dr. Edwin A. Abbott, in his Johannine Grammar (London, 1906, §2439 [i]). See also Transactions Aynerican Philo-
lates the Gr word KaS^Spa, kathedra <Mt 21 12; 23 2; Mk 11 15), and "chief seat" translates the compound word vpaiTOKadeSpLa, prdtokalhedria (Mt 23 6; Mk 12 39; Lk 20 46). In AV it translates
epivos, thrdnos (Lk 1 52; Rev 2 13; 4 4; 11 16; 13 2; 16 10), which RV renders "throne." It denotes a place or thing upon which one sits, as a chair, or stool (1 S 20 18; Jgs 3 20). It is used also of the exalted position occupied by men of marked rank or influence, either in good or evil (Mt 23 2; Ps 1 1). Jesse L. Cotton
SEATS, sets, CHIEF. See Chief Seats.
SEBA.se'ba (^?SD , s'bha'; 2a(3d, Sa6d [Gen 10 7;
logical Association, 1001, 64 f. J. E. Harry
1 Ch 1 9]; Gr ib', but B has 2a|3av, Sabdn): The first son of Cush, his brothers
SEARCHINGS, sur'chingz ([a'-Ji-ipn , hikre
1. Forms of being Havilah, Sabtah, Raamah, and Name, and Sabtecha. In Ps 72 10 and Isa 43 3 Parentage (where the Gr has Xo-Zivri, Soene), of Seba Seba is mentioned with Egypt and Ethiopia, and must therefore have been a southern people. In Isa 45 14 we meet with the gentilic form, D^XID
[lehh], from hakar, to "search," "explore," "examine thoroughly"): In the song of Deborah the Reuben-
ites are taunted because their great resolves of heart, hik'ke lehh, led to nothing but great "searchings" of heart, hikre lebh, and no activity other than to remain among their fioclcs (Jgs 5 15 f). The
, ^'bha'lm (SajSati^, Sabaeim), rendered "Sabaeans," who are described as "men of stature" (i.e. tall), and were to come over to Cyrus in chains, and acknowledge that God was in him their merchandise, and that of the Ethiopians, and the labor of Egypt, were to be his.
first of the two Heb expressions so emphatically contrasted (though questioned by commentators on the authority of 5 MSS as a corruption of the second) can with reasonable certainty be interpreted "acts prescribed by one's understanding"
2711 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Seam, Seamless Secure, Security
SECONDARILY, sek'un-da-ri-h; AV for Sei)-
Their country is regarded as being, most likely, the district of Saba, N, of Adulis, on the west coast
repov, deuleron (1 Cor 12 28). Probably without distinction from "secondly" (so RV, and so AV also for deuleron in Sir 23 23). Still AV may have wi.shed to emphasize that the prophets have a lower rank than the apostles.
of the Red Sea. There is just a possi2. Position bility that the Sabi River, stretching of the from the coast to the Zambesi and Nation the Limpopo, which was utilized as a waterway by the states in that region, though, through silting, not suitable now, may contain a trace of the name, and perhaps testifies to
SECRET, se'kret: In Ezk 7 22, EV has "secret place" for 152, gaphan, "hide," "treasure." A
still more southern extensions of the power and influence of the Sebaim. (See Th. Bent, The Ruined Cities of Mashonaland, 1892.) The ruins of this tract are regarded as being the work of others than the black natives of the country. Dillmann, however, suggests (on Gen 10 7) that the people of Seba were another branch of the Cushites E. of Napatha by the Arabian Sea, of which Strabo (xvi.
correct tr is, "They shall profane my cherished place" (Jerus), and there is no reference to the Holy
of Holies. The other u.ses of "secret" in RV are obvious, but RV's corrections of AV in Jgs 13 18;
1 S 5 9; Job 15 11 should be noted.
SECT, sekt (al'peo-ig, hairesis): "Sect" (Lat
secta, from sequi, "to follow") is in the NT the tr of
4, 8, 10) and Ptolemy (iv.7, 7 f ) give information. See Sheba and HDB, s.v. T. G. Pinches
hairesis, from haired, "to take," "to choose"; also
tr"* "heresy," not heresy in the later ecclesiastical
sense, but a school or party, a sect, without any bad meaning attached to it. The word is applied to schools of philosophy; to the Pharisees and Sadducees among the Jews who adhered to a common religious faith and worship; and to the Christians.
SEBAM, se'bam (Dsip , s'hham; 2€pa(i(i, Sebamd; AV Shebam): A town in the upland pasture land given to the tribes of Reuben and Gad. It is named along with Heshbon, Elealeh and Nebo (Nu 32 3). It is probably the same place as Sibmah (AV "Shibmah") in ver 38 (so also Josh 13 19). In the time of Isaiah and Jeremiah it was a Moabite town, but there is no record of how or when it was taken from Israel. It appears to have been famous for the luxuriance of its vines and for its summer fruits (Isa 16 8f; Jer 48 32). Oreoni calls it a city of Moab in the land of Gilead which tell to the tribe of Reuben. Jerome (Comm. in Isa 5) saj's it was about 500 paces from Heshbon, and he describes
It is tr"* "sect" (Acts 5 17, of the Sadducees; 15 5, of the Pharisees; 24 5, of the Nazarenes; 26 5, of the Pharisees; 28 22, of the Christians); also RV 24 14 (AV and ERVm "heresy"), "After the Way which they call a sect, so serve I the God of our fathers" (just as the Pharisees were "a sect"); it
is tr<i "heresies" (1 Cor 11 19, m "sects," ARV "factions," m "Gr 'heresies' "; ERV reverses the ARV text and margin; Gal 5 20, ARV "parties," m "heresies"; ERV reverses text and margin; 2 Pet 2 1, "damnable heresies," RV "destructive heresies," m "sects of perdition"); the "sect" in
it as one of the strong places of that region. It may be represented by the modern Stmia, which stands on the south side of Wddy Hesbdn, about 2 miles from Hesbdn. The ancient ruins are considerable, with large sarcophagi; and in the neighboring rock wine presses are cut (PEFM, "Eastern Pal," 221 f). W. EwiNG
itself might be harmless; it was the teaching or principles which should be followed by those sects that would make them "destructive." Hairesis occurs in 1 Mace 8 30 ("They shall do it at their pleasure," i.e. "choice"); cf LXX Lev 22 18.21. See Heresy. W. L. Walker
SEBAT, se-bat', se'bat (Zee 1 7). See Shebat.
SECU, se'ku ODtS , sekhu; B, Iv tu Se<j)£C, entd
SECACAH, sf-ka'ka, sek'a-ka (n33D , s'khdkhdh;
Sephei, A, «v 2okx», en Sokcho; AV Sechu) : This name occurs only in the account of David's visit to Samuel (1 S 19 22). Saul, we are told, went to "Ramah, and came to the great well that is in Secu," where he inquired after Samuel and David.
B, Alxio^o, Aichiozd, A, Soxoxd, Sochochd): One of the six cities "in the wilderness of Judah" (Josh 15
61), that is in the uncultivated lands to the W. of the Dead Sea, where a scanty pasturage is still obtained by wandering Bedouin tribes. There are many signs in this district of more settled habitation
It evidently lay between the residence of Saul at Gibeah and Ramah. It is impossible to come to any sure conclusion regarding it. Conder suggested
in ancient times, but the name Secacah is lost. Conder proposed Kh. ed Dikkeh (also called Kh. es
its identification with Khirbet Suioeikeh, which lies to the S. of Bireh. This is possible, but perhaps we should read with LXX B, "He came to the cistern of the threshing-floor that is on the bare hill" {en to Sephei). The threshing-floors in the East are naturally on high exposed ground where this is possible, and often form part of the area whence water in the rainy season is conducted to cisterns. This might have been a place actually within the city of Ramah.
Sikkeh), "the ruin of the path," some 2 miles S. of Bethany. Though an ancient site, it is too near the inhabited area; the name, too, is uncertain {PEF,
III, 111, ShXVII). E. W. G. Masterman
SECHENIAS, sek-g-ni'as:
(1) (A, Xexclas, Sechenias; omitted in B and Swete): 1 Esd 8 29="Shecaniah" in Ezr 8 3; the arrangement in Ezr is different.
W. EwiNG SECUNDUS, sC-kun'dus (WH, 2^ko«v8os, Sekoundos, TR, SckoOvSos, Sekoundos) : A Thessalonian who was among tho.se who accompanied Paul from Greece to Asia (Acts 20 4). They had preceded Paul and waited for him at Troas. If he were one of the representatives of the churches in Macedonia and Greece, intrusted with their contributions to Jerus (Acts 24 17; 2 Cor 8 23), he probably accompanied Paul as far as Jerus. The name is found in a list of politarchs on a Thessalonian inscription.
(2) (A, Sechenias, but B and Swete, Efcxo^fas,
Eiechonias): Name of a person who went up at
the head of a family in the return with Ezra (1 Esd
8 32) = "Shecaniah" in Ezr 8 5.
SECHU, se'ku (^DiP , sekhU). See Secu.
SECOND COMING, sek'und kum'ing. See Parousia; Eschatology of the NT, V.
SECOND DEATH. See Death; Eschatology
OF THE NT, X, (6).
SECURE, ss-kur', SECURITY, s?-ku'ri-ti: The word bdtah and its derivatives in Heb point to se-
SECOND SABBATH. See Sabbath, Second.
Sedecias Sela THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2712
cvirity, either real or imaginary. Thus we read of a host that "was secure" (Jgs 8 11) and of those "that provoke God [and] are secure" (Job 12 6); but also of a security that rests in hope and is safe
SEE, se: In addition to the ordinary sense of perceiving by the eye, we have (1) nj^ , hazah, "to see" (in vision): "Words of Amos .... which he saw concerning Israel" (Am 1 1). The revelation was made to his inward eye. "The word of Jeh .... which he [Micah] saw concerning Samaria" (Mic 1 1), describing what he saw in prophetic vision (cf Hab 1 1); see Revelation, III, 4; (2) opdu, hordo, "to take heed": "See thou say nothing" (Mk 1 44); (3) ei5oi/, eldon, "to know," "to note with the mind": "Jesus saw that he answered discreetly" (Mk 12 34); (4) Bewp^a, theoreo, "to view," "to have knowledge or experience of": "He shall never see death" (Jn 8 51). M.O.Evans
(Job 11 IS). The iiT words Troiiuj aiMepljxmvs, poied amerltnnous, used in Mt 28 14 [AV "secure you"], guarantee the safety of the soldiers, who witnessed against themselves, in the telling of the story of the disappearance of the body of Christ.
Securely is used in the sense of "trustful," "not anticipating danger" (Prov 3 29; Mic 2 8; Ecclus 4 15). The word lKav6v^ hihanon, tr* security (Acts 17
9), may stand either for a guaranty of good behavior exacted from, or for some form of punishment inflicted on, Jason and his followers by the rulers of Thessalonica. Heney E. Dosker
SEED, sed (OT always for yiT, zera\ Aram. [Dnl 2 43] ynr, z'ra\ except in' Joel 1 17 for ninns, pTudhmh [pi. RV "seeds," AV "seed"], and Lev 19 19 [AV "mingled seed"] and Dt 22 9 [AV "divers seeds"] for CXbS , hiVayim, lit. "two kinds," RV "two kinds of seed." Invariably in Gr Apoc and usually in the NT for o-ir^ppia, sperma, but Mk 4 26.27; Lk 8 5.11; 2 Cor 9 10 for o-TTopos, spdros, and 1 Pet 1 23 for o-iropa, spord) :
SEDECIAS, sed-5-si'as: AV = RV Sedekias
(q.v.).
SEDEKIAS, sed-e-ki'as:
(1) (BA, ^eieKlas, Sedekias; AV Zedechias) : 1 Esd 1 46 (44)=Zedekiah kingof Judah; also in Bar 1 8 where AV reads "Sedecias."
(1) For "seed" in its literal sense see Agriculture. Of interest is the method of measuring land by means of the amount of seed that could be sown on
(2) In Bar 1 1 (AV "Sedecias"), an ancestor of Baruch, "the son of Asadias," sometimes (but incorrectly) identified with the false prophet "Zedekiah the son of Maaseiah" (Jer 29 21).
it (Lev 27 16). The prohibition against using two kinds of seed in the same field (Lev 19 19; Dt 22 9) undoubtedly rests on the fact that the practice had some connection with Canaanitish worship, making the whole crop "consecrated" {taboo). Jer 31 27 uses "seed of man" and "seed of beast" as a figure for the means by which God will increase the prosperity of Israel (i.e. "seed yielding men"). (2) For the transferred physiological apphcatiou of the word to human beings (Lev 15 16, etc) see Clean; Unclean. The conception of Christians as "born" or "begotten" of God (see Regeneration) gave rise to the figure in 1 Pet 1 23; 1 Jn 3 9. If the imagery
SEDITION, s5-dish'un: The tr in Ezr 4 15.19
for "I'l'inipS , 'eshtaddur, "struggling," "revolt";
in 2 Esd 15 16 for inconslahilitio, "instabihty," with "be seditious" for o-rairicifu), stasidzo, "rise in rebellion" in 2 Mace 14 6. In addition, AV has "sedition" for o-Tcieris, stasis, "standing up," "revolt" (RV "insurrection") in Lk 23 19.25; Acts 24 5, with Sixoaraa-ia, dichostasia, "a standing asunder" (RV ''division") in Gal 5 20. _ As "sedition" does not include open violence against a government, the word should not have been used in any of the above cases.
is to be stressed, the Holy Spirit is meant. In
1 Jn 3 9 a doctrine of certain Gnostics is opposed. They taught that by learning certain formulas and by submitting to certain rites, union with God and salvation could be attained without holiness of life. St. John's reply is that union with a righteous God is meaningless without righteousness as an ideal, even though shortcomings exist in practice (1 Jn 1 8). (3) From the physiological use of "seed" the transition to the sense of "offspring" was easy, and the word may mean "children" (Lev18 21, etc) or even a single child (Gen 4 25; 1 S 1 11 RVm). Usually, however,
SEDUCE, sS-dtls', SEDUCER, se-dus'er (Hiphil of nyu , ta'ah, or n7ri , la'ah, "to err"; of HrS
pdthah, "to be simple"; irXavdw, plandd, dn-oirXavdu, apoplando, "to lead astray") : (1) The word "seduce"
is only used in the Bible in its general meaning of "to lead astray," "to cause to err," as from the paths of truth, duty or religion. It occurs in AV and RV Ezk 13 10; 2 K 21 9; 1 Tim 4 1; Rev 2 20; in AV only, Prov 12 26 (RV "causeth to err"); Isa 19 13 (RV "caused to go astray"); Mk 13 22;
1 Jn 2 26 (RV "lead astray"). The noun "seducer"
it means the whole posterity (Gen 3 15, etc); ef "seed royal" (2 K 11 1, etc), and "Abraham's seed" (2 Ch 20 7, etc) or "the holy seed" (Ezr 9 2; Isa 6 13; 1 Esd 8 70; cf Jer 2 21) as designations of Israel. So "to show one's seed" (Ezr 2 59: Neh 7 61) is to display one's genealogy, and ''one's seed" may be simply one's nation, conceived of as a single family (Est 10 3). From this general sense there developed a stiU looser use of "seed" as meaning simply "men" (Mai 2 15; Isa 1 4; 57 4; Wisd 10 15; 12 11, etc). In Gal 3 16 St. Paul draws a distinction between "seeds" and "seed" that has for its purpose a proof that the promises to Abraham were realized in Christ and not in Israel. The distinction, however, overstresses the language of the OT, which never pluralizes zera^ when meaning "descendants" (pi. only in 1 S 8 15; cf Rom 4 18; 9 7). But in an argument against rabbinical adversaries St. Paul was obliged to use rabbinical methods (cf Gal 4 25). For modern purposes it is probably best to treat such an exegetical method as belong-
(2 Tim 3 13 AV, yiv^, goes) is correctly changed in RV into "impostor." (2) It is not found in its specific sense of "to entice a female to surrender her chastity." Yet the crime itself is referred to and condemned.
Three cases are to be distingui.shed : (a) The seduction of an imbetrothed virgin: In this case the seducer according to JE (Ex 22 16 f) is to be compelled to take the virgin as his "wife, if the father consents, and to pay the latter tlie usual purchase price, the amount of which is not defined. In tlie Deuteronomlc Code (Dt 22 2.S) the amount is flxed at 50 shel£els, and the seducer forfeits the right of divorce, (b) The seduction of a betrothed virgin This case (Dt 22 23-27; not referred to in the other codes) is treated as virtually one of adultery, tlie virgin being regarded as pledged to her future husband as fully as if she were formally married to him ; the penalty therefore is the same as for adultery, viz. death for both parties
(except in the case where the girl can reasonably be acquitted of blame, in which case the man only is put to death) . (c) The seduction of a betrothed bondmaid (mentioned only in Lev 19 20-22) : Here there is no infliction of death, because the girl was not free; but the seducer shall make a trespass ofrering, besides paying the fine. See Crimes; Punishments.
D. Miall Edwards
2713 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Sedecias Sela
Seirath): The place to which Ehud escaped after
ing simply to the (now superseded) science of the times. Burton Scott Easton
his assassination of Eglon, king of Moab (Jgs 3 26). The name is from the same root as the foregoing, and probably applied to some shaggy forest. The quarries by which he passed are said to have been by Gilgal (ver 19), but there is nothing to guide us
SEER, se'er, ser: The word in EV represents two Heb words, HSh, ro'eh (1 S 9 9.11.18.19; 2 S 15
27; 1 Ch 9 22, etc), and nth, hozeh (2 S 24 11; 2 K 17 13; 1 Ch 21 9; 25'5; 29 29, etc). The former designation is from the ordinary vb. "to see"; the latter is connected with the vb. used of prophetic vision. It appears from 1 S 9 9 that "seer" (ro'eh) was the older name for those who, after the rise of the more regular orders, were called "prophets." It is not just, however, to speak of the "seers" or "prophets" of Samuel's time as on the
to an identification. Onom gives the name, but no indication of the site.
SEIRATH, sS-i'rath, se'i-rath. See Seirah.
SELA, se'la (7bD , sela\ rbon , ha-sela' [with the
art.]; ii-^Tpa, petra, tj ir^rpa, he petra; AV Selah
[2 K 14 7]) : EV renders this as the name of a city
in 2 K 14 7; Isa 16 1. In Jgs 1 36; 2 Ch 25
level of mere fortune-tellers. What insight
_ or vision they possessed is traced to God's Spirit. Samuel was the ro'eh by preeminence, and the name
12; and Ob ver 3, it translates lit. "rock"; but RVm in each case "Sela." It is impossible to assume with Hull (HDB, s.v.) that this name, when
is little used after his time. Individuals who bear the title "seer" Qiozeh) are mentioned in connection with the kings and as historiographers (2 S 24 1 1
it appears in Scripture, always refers to the capital
of Edom, the great city in TFddj/Afusa. In Jgs 1 36
its association with the Ascent of Akrabbim shuts us up to a position toward the southwestern end of the Dead Sea. Probably in that case it does not denote a city, but some prominent crag. Moore ("Judges," ICC, 56), following Buhl, would identify it with
1 Ch 21 9; 25 5; 29 29; 2 Ch 9 29; 12 15; 19 2, etc), and distinction is sometimes made between "prophets" and "seers" (2 K 17 13; 1 Ch 29 29, etc). Havernick thinks that "seer" denotes one who does not belong to the regular prophetic order (Intro to OT, 50 ff, ET), but it is not easy to
e^-Safieh, "a bare and dazzlingly white sandstone promontory 1,000 ft. high, E. of the mud flats of
fix a precise distinction. See Prophet, Prophecy.
es-Sebkah, and 2 miles S. of the Dead Sea." _ A more probable identification is a high cliff which commands the road leading from Wddy el-Milh, "valley
James Orr SEETHE, seth; Old Eng. for "boil"; past tense, "sod" (Gen 25 29), past participle, "sodden" (Lam 4 10). See Ex 23 19 AV.
of Salt," to Edom, over the pass of Akrabbim. This was a position of strategic importance, and if forti-
fied would be of great strength. (In this passage "Edomites" must be read for "Amorites.'') The victory of Amaziah was won in the Valley of Salt. He would naturally turn his arms at once against
SEGUB, se'gub (a^Si?, s'ghuhh [K're], niJTP
s'ghlbh [KHhibh]; B, Ze-yovP, Zegoub, A, Se-yoip, Segoub) :
this stronghold (2 K 14 7) ; and it may well be the rock from the top of which he hurled his prisoners
(1) The youngest son of Hiel, the rebuilder of Jericho (1 K 16 34). The death of Segub is probably connected with the primitive custom of laying foundations with blood, as, indeed, skulls were found built in with the brickwork when the tower of Bel at Nippur was excavated. See Gezer.
(2 Ch 25 12). He called it Jokteel, a name the meaning of which is obscure. Possibly it is the same as Jekuthiel (1 Ch 4 18), and may mean "preservation of God" {OHL, s.v.). No traceof
If the death of the two sons was based on the custom
this name has been found. The narratives in which the place is mentioned put identification with Petra out of the question.
just mentioned, the circumstance was deliberately obscured in the present account. The death of Segub may have been due to an accident in the
"The rock" (RVm "Sela") in Ob ver .3. in the phrase "thou that dwellest in the clefts of the rock," is only a vivid and picturesque description of Mt. Edom. "The purple mountains into which the wild sons of Esau clambered run out from Syria upon the desert, some hundred miles by twenty, of porphyry and red sandstone. They are said to be the finest rock scenery in the world. 'Salvator Rosa never conceived so savage and so suitable a haunt for banditti
setting up of the gates. In any event, tradition
finally yoked the death of Hiel's oldest and youngest
sons with a curse said to have been pronounced by Joshua on the man that should venture to rebuild
Jericho (Josh 6 26).
(2) Son of Hezron and father of Jair (1 Ch 2 21). Horace J. Wolf SEIR, se'ir:
' .... The interior is reached by defiles so narrow that two horsemen may scarcely ride abreast, and the sun is shut out by the overhanging rocks Little else than wild fowls' nests are the villages: human eyries perched on high shelves or hidden away in caves at the ends of the deep gorges" (G. A. Smith, The Book of the Twelve Prophets, 11, 178 f).
(1) ("liytJ in, har seHr, "Mt. Sen-" [Gen 14 6,
etc], TW "flS, 'eres se'lr [Gen 32 3, etc]; ri Spos
"Zvelp, id 6ros s'eeir, yv ^v^^P, gi Seelr) : In Gen 32 3 "the land of Seir" is equated with "the field of Edom." The Mount and the Land of Seir are
In Isa 16 1; 42 11 RV, perhaps we have a reference to the great city of Petra. Jos {Ant, IV,
vii, 1) tells us that among the kings of the Midianites who fell before Moses was one Rekem, king of Rekem {akre, or rekeme), the city deriving its name from its founder. This he says was the Arab, name; the Greeks called it Petra. Onom says Petra is a
alternative appellations of the mountainous tract which runs along the eastern side of the Arabah,
occupied by the descendants of Esau, who suc-
ceeded the ancient Horites (Gen 14 6; 36 20),
"cave-dwellers," in possession. For a description
city of Arabia in the land of Edom. It is called Jechthoel; but the Syrians call it Rekem. Jokteel, as we have seen, must be sought elsewhere.^ There can be no doubt that Jos intended the city in Wddy Musa. Its OT name was Bozrah (Am 1 12, etc). Wetzstein {Excursus in Delitzsch's Isa', 696 ff) hazards the conjecture that the complete ancient name was Bozrat has-Sela, "Bozrah of the Rook."
of the land see Edom.
(2) (1"'yi9 in, har se'ir; B, 'Airirdp, Assdr, A,
S-nelp, Seeir): A landmark on the boundary of Judah (Josh 15 10), not far from Kiriath-jearim and Chesalon. The name means shaggy, and
probably here denoted a wooded height. It may be
that part of the range which runs N.E. from Saris by
Karyat el-'Anab and Biddu to the plateau of el-Jib.
This "rose-red city half as old as Time"
traces of an ancient forest are still to be seen here.
W. EwiNG SEIRAH, s5-I'ra, se'i-ra (n'l"'??ton , ha-s'Hrah; B,
was for long difficult of access, and the attempt to
visit it was fraught with danger. In recent years, however, it has been seen by many tourists and
2eT€ipio9d, Seteirothd, A, Sccipweo, Seeirdtha; AV
Sela Self-Surrender THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2714
and impressiveness opens to the beholder. The temples, the tombs, the theater, etc, hewn with great skill and infinite pains from the living rock, have defied to an astonishing degree the tooth of time, many of the carvings being as fresh as if they had been cut yesterday. An idea of the scale on which the work was done may be gathered from the
exploring parties. Of the descriptions written the best is undoubtedly that of Professor Daknan of Jerus [Petra mid seine Felsheiligtumer, Leipzig, 1908). An excellent account of this wonderful city, brightly and interestingly written, will be found in Libbey and Hoskins' book (The Jordan Valley and Petra, New York and London, 1905; see also National Geographic Magazine, May, 1907, Washington, D.C.). The ruins lie along the sides of a spacious hollow siu-rounded by the many-hued cliffs of Edom, just before they sink into the Arabah on the W. It
size of the theater, which furnished accommodation
for no fewer than 3,000 spectators.
Such a position could not have been overlooked
in ancient times; and we are safe to assume that a
is near the base of Jebel HarUn, about 50 miles
city of importance must always have existed here.
It is under the Nabataeans, however, that Petra begins to play a prominent part in history. This people took possession about the end of the 4th
cent. BC, and continued their sway until overcome by Hadrian, who gave his own name to the city Hadriana. This name, however, soon disappeared. Under the Romans Petra saw the days of her greatest splendor.
According to old tradition St. Paul visited Petra when he went into Arabia (Gal 1 17). Of this there
is no certainty; but Christianity was early introduced, and the city became the seat of a bishopric. Under the Nabataeans she was the center of the great caravan trade of that time. The merchandise of the East was brought hither; and hence set out the caravans for the South, the West, and the North. The great highway across the desert to the Pers Gulf was practically in her hands. The
fall of the Nabataean power gave Palmyra her chance; and her supremacy in the commerce of Northern Arabia dates from that time. Petra shared in the declining fortunes of Rome; and her death blow was dealt by the conquering Moslems, who desolated Arabia Petraea in 629-32 AD. The place now furnishes a retreat for a few poor Bedawy
families. W. Ewinq
SELA-HAMMAHLEKOTH, se-la-ha-male-koth,
-koth (nipbrrsn rbo , sela^ ha-mahl''koth; -rrirpa r\
(iepio-Oeio-a, petra he meristheisa) : "The rock of divisions (or, escape)" (1 S 23 28m). "Saul .... pursued after David in the wilderness of Maon. And Saul went on this side of the mountain, and David and his men on that side of the mountain: and David made haste to get away for fear of Saul"
(1 S 23 25.26). The name seems to survive in Wddy Malaki, "the great gorge which breaks down between Carmel and Maon eastward, with vertical chffs" {PEF, III, 314, Sh XXI).
SELAH, sela. See Music, II, 1.
SELED, se'led (nbo , ijeledh) : A Jerahmeelite
(1 Ch 2 30 6is).
Entrance to the Sllc.
SELEMIA, sel-5-mI'a: One of the swift scribes whose services Ezra was commanded to secure (2 Esd 14 24). The name is probably identical with Sblemias of 1 Esd 9 34 (q.v.).
from the Dead Sea, and just N. of the watershed between that sea and the Gulf of Alvaba. The valley owes its modern name, Wady Milsa, "Valley of IMoses," to its connection with Moses in Mohammedan legends. While not wholly inaccessible from other directions, the two usual approaches are that from the S.W. by a rough path, partly artificial, and that from the E. The latter is by far the more important. The valley closes to the E., the only opening being through a deep and narrow defile, called the Sik, "shaft," about a mile in length. In the bottom of the SJk flows westward the stream that rises at 'Ain Mfisa. E. of the cleft is the village of Elji, an ancient site, corresponding to Gaia of Onom. Passing this village, the road tlireads its way along the shadowy winding gorge, overhung by lofty cliffs. When the valley is reached, a sight of extraordinary beauty
SELEMIAS, seI-5-mi'as (2e\e(j.£as, Selemias) : One of those who put away their "strange wives" (1 Esd 9 34) = "Shelemiah" in Ezr 10 39, and probably identical with "Selemia" in 2 Esd 14 24.
SELEUCIA, sS-lu'slii-a (StXeuKta, Seleukia): The seaport of Antioch from which it is 16 miles distant. It is situated 5 miles N. of the mouth of the Orontes, in the northwestern comer of a fruitful plain at the base of Mt. Rhosus or Pieria, the modern Jebel MUsa, a spur of the Amanus Range. Built by Seleucus Nicator (d. 280 BC) it was one of the Syrian Tetrapolis, the others being Apameia, Laodicea and Antioch. The city was protected
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2715 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Sela Self-Surrender
by nature on the mountain side, and, being strongly fortified on the S. and W., was considered invulnerable and the key to Syria (Strabo 751; Polyb. v.58). It was taken, however, by Ptolemy Euergetea (1 Mace 11 8) and remained in his family till 219 BC, when it was recovered for the Seleucids by Antiochus the Great, who then richly adorned it. Captured again by Ptolemy Philometor in 146 BC, it remained for a short time in the hands of the Egyptians. Pompey made it a free city in 64 BC in return for its energy in resisting Tigranes (Pliny, NH, V.18), and it was then greatly improved by the Romans, so that in the 1st cent. AD it was in a most flourishing condition. On their first missionary journey Paul and Barnabas passed through it (Acts 13 4; 14 26), and though it is not named in Acts 15 30.39, this route is again impUed; while it is excluded in Acts 15 3. The ruins are very extensive and cover the whole space within the line of the old walls, which shows a circuit of four miles. The position of the Old Town, the Upper City and the suburbs may still be identified, as also that of the Antioeh Gate, the Market Gate and the King's Gate, which last leads to the Upper City. There are rock-cut tombs, broken statuary and sarcophagi at the base of the Upper City, a position which probably represents the burial place of the Seleucids. The outline of a circus or amphitheater can also be traced, while the inner harbor is in perfect condition and full of water. It is 2,000 ft. long by 1,200 ft. broad, and covers 47 acres, being oval or pear-shaped. The passage seaward, now silted up, was protected by two strong piers or moles, which are locally named after Barnabas and Paul. The most remarkable of the remains, however, is the great water canal behind the city, which the emperor Constantius cut through the solid rock in 338 AD.
was the son of Antiochus Soter and is "the king of the north" in Dnl 11 7-9, who was expelled from his kingdom by Ptolemy Euergetes.
(3) Seleucus III (Ceraunus, "Thunderbolt"), son of Seleucus II, was assassinated in a campaign which he undertook into Asia Minor. He had a short reign of rather more than 2 years (226-223 BC) and is referred to in Dnl 11 10.
(4) Seleucus IV (Philopator, "Fond of his Father") was the son and successor of Antiochus the Great and reigned from 187 to 175 BC. He is called "King of Asia" (2 Mace 3 3), a title claimed by the Seleucidae even after their serious losses in Asia Minor ('see 1 Mace 8 6; 11 13; 12 39; 13 32). He was present at the decisive battle of Magnesia (190 BC). He was murdered by Heliodobus (q.v.), one of his own courtiers whom he had sent to plunder the Temple (2 Mace 3 1-40; Dnl 11 20).
For the connection of the above-named Seleucidae with the "ten horns" of Dnl 7 24, the commentators must be consulted.
Seleucus V (12.5-124 BC) and Seleucus VI (95-93 BC) have no connection with the sacred narrative. J. Hutchison
SELF-CONTROL, self-kon-trol' (IvKpdTcta, egkrd-
teia): Rendered in AV "temperance" (cf Lat temperatio and conlinentia), but more accurately "self-control," as in RV (Acts 24 25; Gal 5 23; 2 Pet 1 6); adj. of same, iyKparris, egkraies, "self-controlled" (Tit 1 8 RV); cf vb. forms in 1 Cor 7 9, "have .... continency" ; 9 25, the athlete "exerciseth self-control." Self-control is therefore repeatedly set forth in the NT as among the important Christian virtues.
SELF-RIGHTEOUSNESS, self-ri'chus-nes: A term that has come to designate moral living as a way of salvation; or as a ground for neglecting the redemptive work of Jesus Christ. The thought is present in the teaching of Jesus, who spoke one parable particularly to such as reckoned themselves to be righteous (Lk 18 9 ff ) . The Pharisees quite generally resented the idea of Jesus that all men needed repentance and they most of all. They regarded themselves as righteous and looked with contempt on "sinners." Paul in all his writings, esp. Rom 3; Gal 3; Eph 2; Phil 3, contrasts the righteousness that is God's gift to men of faith in Jesus Christ, with righteousness that is "of the law" and "in the flesh." By this latter he means formal conformity to legal requirements in the strength of unregenerate human nature. He is careful to maintain (cf Rom 7) that the Law is never reaUy kept by one' s own power. On the other hand, in full agreement with Jesus, Paul looks to genuine righteousness in Hving as the demand and achievement of salvation based on faith. God's gift here consists in the capacity progressively to realize righteousness in hfe (cf Rom 8 1 ff). See also Sanctification. William Owen Carver
It is 3,074 ft. long, has an average breadth of 20 ft., and is in some places 120 ft. deep. Two portions of 102 and 293 ft. in length are tunneled. The object
of the work was clearly to carry the mountain torrent direct to the sea, and so protect the city from the risk of flood during the wet season.
Church synods occasionally met in Seleucia in the early centuries, but it gradually sank into decay, and long before the advent of Islam it had lost all
its significance. W. M. Christie
SELEUCIDAE, se-lu'si-de. See Sbleucus.
SELEUCtrS, sS-lu'kus (2A.evKos, Seleukos)
(1) Seleucus I (Nicator, "The Conqueror"), the founder of the Seleucidae or House of Seleucus, was an officer in the grand and thoroughly equipped army, which was perhaps the most important part of
the inheritance that came to Alexander the Great from his father, Phihp of Macedon. He took part in
Alexander's Asiatic conquests, and on the division
of these on Alexander's death he obtained the
satrapy of Babylonia. By later conquests and un-
der the name of king, which he assumed in the
year 306, he became ruler of Syria and the greater
SELF-SURRENDER, self-su-ren 'der : The struggle between the natural human impulses of selfseeking, self-defence and the like, on the one hand, and the more altruistic impulse toward selfdenial, self-surrender, on the other, is as old as the race. All religions imply some conception of surrender of self to deity, ranging in ethical quality from a heathen fanaticism which impels to complete physical exhaustion or rapture, superinduced by more or less mechanical means, to the high spiritual quality of self-sacrifice to the divinest aims and achievements. The Scriptures represent self-surrender as among the noblest of human virtues.
part of Asia Minor. His rule extended from 312
to 280 BC, the year of his death; at least the
Seleucid era which seems to be referred to in 1 Mace
1 16 is reckoned from Seleucus I, 312 BC to 6.5 BC, when Pompey reduced the kingdom of Syria to a Rom province. He followed generally the policy
of Alexander in spreading Gr civilization. He
founded Antioeh and its port Seleucia, and is said by Jos {Ant, XII, iii, 1) to have conferred civic
privileges upon the Jews. The reference m Dnl 11
5 is usually understood to be to this ruler.
(2) Seleucus II (Calhnicus, "The Gloriously Triumphant"), who reigned from 246 to 226 BC,
Self-Surrender Semites THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2716
/. In the OT.—In the OT self-surrender is taught
ruler must renounce self as an end and give his own
life to the service of men (Mt 19 21; Mk 10 21; cf Lk 12 33). But this surrender of seK was never a
in the early account ot the first pair. Each was to be given to the other (Gen 2 24; 3 16i)
loss of personality; it was the finding of the true selfhood (Mk 8 35; Mt 10 39). Our Lord not only taught self-surrender, but practised it. As a child, He subjected Himself to His parents (Lk 2 51). Self-surrender marked His baptism and temptation
1. niusand both were to be surrendered to trious ExGod in perfect obedience (3 1-15). amples The faithful ones, throughout the Bible narratives, were characterized by self-surrender. Abraham abandons friends and native country to go to a land unknown to him, because God called him to do so (12 1). He would give up all his cherished hopes in his only son Isaac, at the voice of God (22 1-18). Moses, at the caU of Jeh, surrenders self, and undertakes the deliverance of his fellow-Hebrews (Ex 3 1 4 13; cf He 11 25). He would be blotted out of God's book, if only the people might be spared destruction (Ex 32 32). The whole Levitical system of sacrifice may be said to imply the doctrine of self-surrender. The nation itself was a people set apart to
(Mt 3 15; 4 Iff). It is shown in His life of physical privation (8 20). He had come not to do His own will, but the Father's (Jn 4 34; 5 30; 6 38) . He refuses to use force for His own deliverance (Mt 26 53; Jn 18 11). In His person God's
will, not His own, must be done (Mt 26 29; Lk 22
42) ; and to the Father He at last surrendered His
spirit (Lk 23 46). So that while He was no ascetic, and did not demand asceticism of His followers, He "emptied himself .... becoming obedient even unto death, yea, the death of the cross" (Phil 2 7 f
see Kenosis) . The early disciples practised the virtue of selfsurrender. Counting none of their possessions their
2. The Jeh, a holy people, a surrendered Levitical nation (Ex 19 5.6; 22 31; Lev 20 7; System Dt 7 6; 14 2). The whole burnt offering implied the complete surrender of the worshipper to God (Lev 1). The ceremony for the consecration of priests emphasized the same fundamental doctrine (Lev 8) ; so also the law as to the surrender of the firstborn child (Ex 13 13 ff
own, they gave to the good of all (Acts
2. Acts of 2 44.45; 4 34.35.37). Stephen and Apostles others threw themselves into their witnessing with the perfect abandon of the martyr; and Stephen's successor, Paul, counted not his life dear unto himself that he might finish the Divinely appointed course (20 22-24).
22 29). In the Divine call to the prophets and in their life-work self-surrender is prominent. The seer, as such, must be receptive to the Divine
The Epp. are permeated with the doctrine of self-surrender. The Pauline Epp. are particularly
full of it. The Christian life is con-
3. The impress, and as mouthpiece of God, Prophets he must speak not his own words, but God's: "Thus saith the Lord." He was to be a "man of God," a "man of the spirit." 'The hand of the Lord was upon me' (Ezk 13; 3 14) imphes complete Divine mastery. Isaiah must submit to the Divine purification of his lips, and hearken to the inquiry, "Who will go for us?" with the surrendered response, "Here am I; send me" (Isa 6 8). Jeremiah must yield his protestations of weakness and inabilitj' to the Divine wisdom and the promise of endowment from above (Jer 1 1-10). Ezekiel surrenders to the dangerous and difficult task of becoming messenger to a rebellious house (Ezk 2 1—3 3). Jonah, after flight from duty, at last surrenders to the Divine will and goes to the Ninevites (Jon 3 3). On the return of the faithful remnant from captivity, self-giving for the sake of Israel's faith was
3. Epistles ceived of as a dying to self and to the
of Paul world—a dj'ing with Christ, a crucifixion of the old man, that a new man may live (Gal 2 20; 6 14; Col 2 20; 3 3; Rom 6 6), so that no longer the man lives but Christ lives
in him (Gal 2 20; Phil 1 21). The Christian is no longer his own but Christ's (1 Cor 6 19.20). He is to be a hving sacrifice (Rom 12 1); to die daily (1 Cor 15 31). As a corollary to surrender to God, the Christian must surrender himself to the welfare of his neighbor, just as Christ pleased not Himself (Rom 15 3); also to leaders (1 Cor 16
16), and to earthly rulers (Rom 13 1). In the Epp. of Peter self-surrender is taught more than once. Those who were once like sheep astray now submit to the guidance of
4. Epistles the Shepherd of souls (1 Pet 2 25). of Peter The Christian is to humble himself under the mighty hand of God (5 6); the younger to be subject to the elder (5 5); and
dominant, the people enduring great
4. Posthardshiyjs for the future of the nation
all to civil ordinances for the Lord's sake (2 13). So also in other Epp. The Christian is to subject himself to God (Jas 4 7; He 12 9). Edward Bagby Pollard SELF-WILL, self-wQ' C\^2-\, ragon; avBaSiis,