sik'-ar (kikkar, "circle"): Used of the circle of the Jordan (Gen 13:10, Hebrew).
See PLAIN ;CITIES OF THE PLAIN .
seld, sel'-ing.
si-lish'-i-a (he Kilikia): An important province at the Southeast angle of Asia Minor, corresponding nearly with the modern Turkish vilayet of Adana; enfolded between the Taurus mountains and the Mediterranean Sea, with the Amanus range on the East and Pamphylia on the West; chief rivers, the Pyramus, Sarus, Cydnus and Calycadnus. The character of Cilician history has been largely determined by the physical features of the province. It is divided by nature into a mountainous part to the West, called Tracheia, and a broad, alluvial plain, hot and fertile, toward the East, termed Campestris or Pedias. Cilicia has always been isolated from its neighbors by land by its encircling mountains, save for its two famous mountain passes, the "Syrian Gates," which offer an easy road to Antioch and the South, and the wonderful "Cilician Gates," which open a road to central and western Asia Minor. Through these passes the armies and the pilgrims, the trade and the travel of the centuries have made their way. Alexander was one of the most renowned leaders of such expeditions, and at Issus he met and shattered the power of the Persian empire.
The early settlers of Cilicia are held to have been Semitic Syrians and Phoenicians, but in the still earlier days the inhabitants must have been Hittites. While few Hittite remains have been brought to light in Cilicia proper, the province was so surrounded by Hittites, and such important works of Hittite art and industry remain on the outskirts of the province, as at Ivriz, Marash, Sinjirli and Sakche Geuzi, that the intervening territory could hardly fail to be overspread with the same civilization and imperial power. See Professor John Garstang's The Land of the Hittites.
Cilicia appears as independent under Syennesis, a contemporary of Alyattes of Lydia, 610 BC. Later it passed under the Persian sway, but retained its separate line of kings. After Alexander the Seleucid rulers governed Cilicia from Antioch. The disturbances of the times enabled the pirates so to multiply and establish themselves in their home base, in Cilicia, Tracheia, that they became the scourge of the Mediterranean until their power was broken by Pompey (67-66 BC). Cilicia was by degrees incorporated in the Roman administration, and Cicero, the orator, was governor (51-50 BC).
The foremost citizen of the province was Saul of Tarsus (Acts 21:39; 22:3; 23:34). Students or pilgrims from Cilicia like himself disputed with Stephen (Acts 6:9). Some of the earliest labors of the great apostle were near his home, in Syria and Cilicia (Gal 1:21; Acts 15:23,11). On his voyage to Rome he sailed across the sea which is off Cilicia (Acts 27:5). Constantinople and Antioch may be regarded as the front and back door of Asia Minor, and as the former was not founded till the 4th century, Asia Minor may be regarded as fronting during apostolic days on Antioch. Cilicia was intimately connected with its neighbor province on the South. The first Christian apostles and evangelists followed the great highways, through the famous mountain passes, and carried the religion of Jesus to Asia Minor from Antioch as a base.
Armenians migrating from the North founded kingdom in Cilicia under Roupen which was terminated by the overthrow of King Levon, or Leo, by the conquering Turks in 1393. A remnant of this kingdom survives in the separate Armenian catholicate of Sis, which has jurisdiction over few bishoprics, and Armenians are among the most virile of the present inhabitants of the province.
G. E. White
sin'-a-mun (qinnamon; kinnamomon): Mentioned, like cassia, as a perfume. In Ex 30:23 it is one of the ingredients of the "holy anointing oil"; in Prov 7:17 it is, along with myrrh and aloes, a perfume for a bed; in Song 4:14 it is a very precious spice. Cinnamon is (Rev 18:13) part of the merchandise of "Babylon the great."
Cinnamon is the product of Cinnamomum zeylanicum, a laurel-like plant widely cultivated in Ceylon and Java. It has a profuse white blossom, succeeded by a nut from which the fragrant oil is obtained. The wood is the inner bark from branches which have reached a diameter of from 2 to 3 inches; the epidermis and pulpy matter are carefully scraped off before drying. In commerce the cheaper Cassia ligra of China is sometimes substituted for true cinnamon, and it is thought by some authorities that this was the true cinnamon of the ancients.
See, however, CASSIA.
E. W. G. Masterman
sin'-e-roth (kinneroth).
See CHINNERETH .
si-ra'-ma, sir'-a-ma.
See KIRAMA .
sur'-k'-l: Is used with reference to the vault of the heavens (hugh) in Isa 40:22, and in a similar sense in The Wisdom of Solomon 13:2 (Revised Version margin), "circle of stars" (kuklos astron). It is also used in the sense of surrounding territory, as in the expression "circle of Jordan" (Gen 13:10 the Revised Version, margin).
See also CICCAR ;ASTRONOMY , sec. III, 1.
sur'-kit, "a going around": Used to represent several Hebrew words in several senses, e.g. the sun's orbit (tequphah), Ps 19:6; the vault of the heavens (chugh), Job 22:14 the King James Version; the circuit of the winds (cabhibh), Eccl 1:6 (see ASTRONOMY ); Samuel's visiting of communities (cabhabh), 1 Sam 7:16. In the Revised Version (British and American) the idea of encircling or "fetching a compass" (the King James Version) is expressed by the phrase "to make a circuit" (hacebh), 2 Sam 5:23; 2 Ki 3:9; and in the Revised Version, margin it indicates a plain (ha-kikkar), Neh 3:22. The Greek perielthontes is translated in the same way (Acts 28:13), but the Revised Version, margin reads "cast loose," following the Westcott and Hort, The New Testament in Greek reading perielontes.
Nathan Isaacs
sur-kum-sizh'-un (mul, muloth; peritome): The removal of the foreskin is a custom that has prevailed, and prevails, among many races in different parts of the world--in America, Africa and Australia. It was in vogue among the western Semites--Hebrews, Arabians, Moabites, Ammonites, Edomites, Egyptians, but was unknown among the Semites of the Euphrates. In Canaan the Philistines were an exception, for the term "uncircumcised" is constantly used in connection with them. Generally speaking, the rite of circumcision was a precondition of the enjoyment of certain political and religious privileges (Ex 12:48; Ezek 44:9); and in view of the fact that in the ancient world religion played such an important role in life, it may be assumed that circumcision, like many other strange customs whose original significance is no longer known, originated in connection with religion. Before enumerating the different theories which have been advanced with regard to the origin and original significance of circumcision, it may be of advantage to consider some of the principal references to the rite in the Old Testament.
1. Circumcision in the Old Testament:
In the account of the institution of the covenant between Yahweh and Abraham which Priestly Code (P) gives (Gen 17), circumcision is looked upon as the ratification of the agreement. Yahweh undertook to be the God of Abraham and of his descendants. Abraham was to be the father of a multitude of nations and the founder of a line of kings. He and his descendants were to inherit Canaan. The agreement thus formed was permanent; Abraham's posterity should come within the scope of it. But it was necessary to inclusion in the covenant that every male child should be circumcised on the 8th day. A foreigner who had attached himself as a slave to a Hebrew household had to undergo the rite--the punishment for its non-fulfilment being death or perhaps excommunication. According to Ex 12:48 (also P) no stranger could take part in the celebration of the Passover unless he had been circumcised. In the Book of Josh (5:2-9) we read that the Israelites were circumcised at Gilgal ("Rolling"), and thus the "reproach of Egypt" was "rolled away." Apparently circumcision in the case of the Hebrews was prohibited during the Egyptian period--circumcision being a distinctive mark of the ruling race. It is noticeable that flint knives were used for the purpose. This use of an obsolete instrument is one of many proofs of conservatism in religion. According to the strange and obscure account of the circumcision by Zipporah of her eldest son (Ex 4:25) the performance of the rite in the case of the son apparently possesses a vicarious value, for thereby Moses becomes a "bridegroom of blood." The marriage bond is ratified by the rite of blood (see 4 below). But it is possible that the author's meaning is that owing to the fact that Moses had not been circumcised (the "reproach of Egypt") he was not fit to enter the matrimonial estate (see 3 below).
The different theories with regard to the origin of circumcision may be arranged under four heads: (1) Herodotus (ii.37), in dealing with circumcision among the Egyptians, suggests that it was a sanitary operation. But all suggestions of a secular, i.e. non-religious, origin to the rite, fail to do justice to the place and importance of religion in the life of primitive man.
(2) It was a tribal mark. Tattooed marks frequently answered the purpose, although they may have been originally charms. The tribal mark enabled one member of the tribe to recognize another and thus avoid injuring or slaying a fellow-tribesman. It also enabled the tribal deity to recognize a member of the tribe which was under his special protection. A mark was placed on Cain to indicate that he was under the special protection of Yahweh (Gen 4:15). It has been suggested, in the light of Isa 44:5 the Revised Version, margin, that the employer's mark was engraved (tattooed) on the slave's hand. The prophet represents Jews as inscribing on their hands that they belong to Yahweh. The walls of Jerusalem are engraved on Yahweh's palms (Isa 49:16). On the other hand "cuttings in the flesh" are prohibited in Lev 19:28 because they were common in the case of the non-Jewish religions. Such tattooed marks might be made in conspicuous places when it was necessary that they should be easily seen, but there might be reason for secrecy so that the marks might be known only to the members of the tribe in question.
(3) It was a rite which celebrated the coming of age of the person. It signified the attainment of puberty and of the right to marry and to enjoy full civic privileges.
(4) As human sacrifices began to be done away with, the sacrifice of the most easily removed portion of the anatomy provided a vicarious offering.
(5) It was a sacramental operation. "The shedding of blood" was necessary to the validity of any covenant between tribes or individuals. The rite of blood signifies the exchange of blood on the part of the contracting parties, and therefore the establishment of physical affinity between them. An alliance based on blood-relationship was inviolable. In the same way the tribal god was supposed to share in the blood of the sacrificed animal, and a sacred bond was established between him and the tribe. It is not quite obvious why circumcision should be necessary in connection with such a ceremony. But it may be pointed out that the process of generation excited the wonder and awe of primitive man. The prosperity of the tribe depended on the successful issue of the marriage bond, and a part of the body which had so much to do with the continuation and numerical strength of the tribe would naturally be fixed upon in connection with the covenant of blood. In confirmation of the last explanation it is urged that in the case of the covenant between Yahweh and Abraham circumcision was the rite that ratified the agreement. In opposition to (3) it has been urged that among the Hebrews circumcision was performed in infancy--when the child was 8 days old. But this might have been an innovation among the Hebrews, due to ignorance of the original significance of the rite. If circumcision conferred upon the person circumcised the right to the enjoyment of the blessings connected with membership in the tribe it was natural that parents should be anxious that such an initiatory act should be performed early in life. The question of adult and infant baptism is capable of similar explanation. When we examine explanations (2), (3), (4), (5), we find that they are really different forms of the same theory. There can be no doubt that circumcision was originally a religions act. Membership in the tribe, entrance upon the rights of citizenship, participation in the religious practices of the tribe--these privileges are interdependent. Anyone who had experienced the rite of blood stood within the scope of the covenant which existed between the tribe and the tribal god, and enjoyed all the privileges of tribal society. It is easily understood why the historian carefully relates the circumcision of the Israelites by Joshua on their arrival in Canaan. It was necessary, in view of the possible intermingling of the conquerors and the conquered, that the distinctive marks of the Abrahamic covenant should be preserved (Josh 5:3).
In Jer 9:25 and Dt 30:6 we find the spiritual significance of circumcision. A prophet like Jeremiah was not likely to attach much importance to an external act like circumcision. He bluntly tells his countrymen that they are no better than Egyptians, Edomites, Moabites and Ammonites. They are uncircumcised in heart. Paul uses the term concision for this outward circumcision unaccompanied by any spiritual change (Phil 3:2). The question of circumcision occasioned a protracted strife among the early Christians. Judaizing Christians argued for the necessity of circumcision. It was a reminiscence of the unrelenting particularism which had sprung up during the prolonged oppression of the Greek and Roman period. According to their view salvation was of the Jews and for the Jews. It was necessary to become a Jew in order to become a Christian. Paul consented to circumcision in the case of Timothy "because of the Jews" (Acts 16:3). But he saw that a principle was at stake and in most of his epistles he points out the sheer futility of the contention of the Judaizers. (See commentaries on Romans and Galatians.)
In a few suggestive passages we find a figurative application of the term. For three years after the settlement in Canaan the "fruit of the land" was to be considered as "uncircumcised" (Lev 19:23), i.e. it was the property of the Baalim, the gods of Palestine The fruit of the fourth year belonged to Yahweh. Moses with characteristic humility describes himself as a man of "uncircumcised lips" (Ex 6:30). Jeremiah charges his contemporaries with having their ear uncircumcised (Jer 6:10) and their heart (9:26). "An uncircumcised heart is one which is, as it were, closed in, and so impervious to good influences and good impressions, just as an uncircumcised ear (Jer 6:10) is an ear which, from the same cause, hears imperfectly; and uncircumcised lips (compare Ex 6:12,30) are lips which open and speak with difficulty (Driver on Dt 10:16).
T. Lewis
sis (Keis): The form given in Acts 13:21 the King James Version for Kish, the father of Saul the first king of Israel (1 Sam 9:1 f).
si'-sa-i.
See KISEUS .
sis'-tern:
Use of Terms
1. General
2. Wells or Cylindrical Cisterns
3. Private Cisterns
4. Public Cisterns
5. Pools and Aqueducts
6. Figurative Uses
LITERATURE
Several words are rendered by "cistern," "well," "pool," the relations of which in the King James Version and the Revised Version (British and American) are as follows:
Use of Terms:
"Cistern," bo'r (Jer 2:13, etc.), or bor (2 Ki 18:31). The latter word is frequently in the King James Version translated "well." the Revised Version (British and American) in these cases changes to "cistern" in text (Dt 6:11; 2 Ch 26:10; Neh 9:25) margin (Jer 14:3), rendered "pit" in the King James Version are changed to "cistern" the Revised Version (British and American) (the latter in the American Standard Revised Version only).
The proper Hebrew word for "well" is be'er (seen in Beer-sheba, "well of the oath," Gen 21:31), but other terms are thus rendered in the King James Version, as `ayin (Gen 24:13,16, etc., and frequently), ma`yan (Josh 18:15), maqor (Prov 10:11). ally changes to "fountain"; in Ex 15:27, however, it renders `ayin by "springs," and in Ps 84:6, ma`yan by, "place of springs."
"Pool," 'agham (Isa 14:23, etc.; in the King James Version, Ex 7:19; 8:5, rendered "ponds"); more frequently berekhah (2 Sam 2:13; 4:12, etc.). In Ps 84:6 the cognate berakhah, is changed to "blessing."
In the New Testament "well" represents the two words: pege (Jn 4:6,14; in the Revised Version, margin "spring"; 2 Pet 2:17; the Revised Version (British and American) renders "springs"), and phrear (Jn 4:11,12). "Pool" is kolumbethra, in Jn 5:2,4,7; 9:7,11.
The efforts made to supplement the natural water supply, both in agricultural and in populated areas, before as well as after the Conquest, are clearly seen in the innumerable cisterns, wells and pools which abound throughout Palestine The rainy season, upon which the various storage systems depend, commences at the end of October and ends in the beginning of May. In Jerusalem, the mean rainfall in 41 years up to 1901 was 25,81 inches, falling in a mean number of 56 days (see Glaisher, Meteorological Observations, 24). Toward the end of summer, springs and wells, where they have not actually dried up, diminish very considerably, and cisterns and open reservoirs become at times the only sources of supply. Cisterns are fed from surface and roof drainage. Except in the rare instances where springs occur, wells depend upon percolation. The' great open reservoirs or pools are fed from surface drainage and, in some cases, by aqueducts from springs or from more distant collecting pools. In the case of private cisterns, it is the custom of the country today to close up the inlets during the early days of the rain, so as to permit of a general wash down of gathering surfaces, before admitting the water. Cisterns, belonging to the common natives, are rarely cleansed, and the inevitable scum which collects is dispersed by plunging the pitcher several times before drawing water. When the water is considered to be bad, a somewhat primitive cure is applied by dropping earth into the cistern, so as to sink all impurities with it, to the bottom. The accumulation often found in ancient cisterns probably owes some of its presence to this same habit.
2. Wells or Cylindrical Cisterns:
It is necessary to include wells under the head of cisterns, as there appears to be some confusion in the use of the two terms. Wells, so called, were more often deep cylindrical reservoirs, the lower part of which was sunk in the rock and cemented, the upper part being built with open joints, to receive the surface percolation. They were often of great depth. Job's well at Jerusalem, which is certainly of great antiquity, is 125 ft. deep (see Palestine Exploration Fund, "Jerus," 371).
The discovery of "living water" when digging a well, recorded in Gen 26:19 margin, appears to have been an unusual incident. Uzziah hewed out many cisterns in the valley for his cattle (2 Ch 26:9,10 the Revised Version (British and American)), and he built towers, presumably to keep watch over both cattle and cisterns. Isaac "digged again the wells" which had been filled in by the Philistines (Gen 26:18). Wells were frequently dug in the plain, far from villages, for flocks and herds, and rude stone troughs were provided nearby. The well was usually covered with a stone, through which a hole was pierced sufficiently large to allow of free access for the pitchers. A stone was placed over this hole (Gen 29:10) when the well was not in use. The great amount of pottery found in ancient cisterns suggests that clay pots were used for drawing water (see Bible Sidelights, 88). Josephus (Ant., IV, viii, 37) elucidates the passage in Ex 21:33 requiring the mouth of a "pit" or "well" to be covered with planks against accidents. This would seem to apply to wide-mouthed wells which had not been narrowed over to receive a stone cover. It may have been a well or cistern similar to these into which Joseph was cast (Gen 37:24). In fact, dry-wells and cisterns formed such effective dungeons, that it is very probable they were often used for purposes of detention. From earliest times, wells have been the cause of much strife. The covenant between Abimelech and Abraham at Beersheba (Gen 32) was a necessity, no less pressing then than it is now. The well, today, is a center of life in the East. Women gather around it in pursuit of their daily duties, and travelers, man and beast, divert their course thereto, if needs be, for refreshment; and news of the outer world is carried to and from the well. It is, in fact, an all-important center, and daily presents a series of characteristic Bible scenes. The scene between Rebekah and the servant of Abraham (Gen 24:11 ff) is one with frequent parallels. The well lies usually at some little distance from the village or city. Abraham's servant made his "camels to kneel down without the city by the well of water at the time of the evening, the time that women go out to draw water." Saul and his servant found young maidens going out of the city to draw water (1 Sam 9:11). Moses helped the daughters of the priest of Midian at the well, which was evidently at some distance from habitation (Ex 2:16 ff).
Private cisterns must be distinguished from public cisterns or wells. They were smaller and were sunk in the rocks within private boundaries, each owner having his own cistern (2 Ki 18:31; Prov 5:15). Ancient sites are honeycombed with these cisterns. A common type in Jerusalem seems to have been bottle-shaped in section, the extended bottom part being in the softer rock, and the narrow neck in the hard upper stratum. Many irregularly shaped cisterns occur with rock vaults supported by rock or masonry piers. Macalister tells of the discovery at Gezer of a small silt catchpit attached to a private cistern, and provided with an overflow channel leading to the cistern. It is an early instance of a now well-known method of purification. The universal use of cement rendering to the walls of the cisterns was most necessary to seal up the fissures of the rock. The "broken cisterns" (Jer 2:13) probably refer to insufficiently sealed cisterns.
Besides private cisterns there were huge public rock-cut cisterns within the city walls. The great water caverns under the Temple area at Jerusalem show a most extensive system of water storage (see Recovery of Jerusalem, chapter vii). There are 37 of these described in Palestine Exploration Fund, "Jerus," 217 ff, and the greatest is an immense rock-cut cavern the roof of which is partly rock and partly stone, supported by rock piers (see Fig. 1, Palestine Exploration Fund). It is 43 ft. deep with a storage capacity of over two million gallons and there are numerous access manholes. This cistern is fed by an aqueduct from Solomon's Pools about 10 miles distant by road, and is locally known as Bahar el Kebir, the "Great Sea." One of the most recent and one of the most interesting rock-cut reservoirs yet discovered is that at Gezer. (See Palestine Exploration Fund Statement, 1908, 96 ff.) In this example, the pool of spring water is reached by a great rock-tunnel staircase which descends 94 ft. 6 inches from the surface. The staircase diminishes in size as it descends, and at its greatest, it is 23 ft. high and 12 ft. 10 inches wide. These proportions may seem unnecessarily large, but may be accounted for by the necessity for providing light at the water level. As a matter of fact, the brink of the pool receives the light from above. The work dates back to pre-Israelite times.
Open pools were common in every city. They were cut out of the rock and were built and cemented at points where occasion demanded. They were often of great size. The pool outside Jerusalem known as Birket es Sultan measures 555 ft. x 220 ft. x 36 ft. deep, and the so-called Hezekiah's Pool within the walls, is 240 ft. x 144 ft. x about 20 ft. deep. The latter probably owes its origin to the rock-cut fosse of early Jewish date. The Birket es Sultan, on the other hand, probably dates from the time of the Turkish occupation. They may, however, be taken as examples, which, if somewhat larger, are still in accord with the pool system of earlier history. Pools were usually fed by surface drainage, and in some cases by aqueducts from springs at some distance away. They seem to have been at the public service, freely accessible to both man and beast. Pools situated outside the city walls were sometimes connected by aqueducts with pools within the city, so that the water could be drawn within the walls in time of siege. The so-called Pools of Solomon, three in number (see Fig. 3), situated about 10 miles by road from Jerusalem, are of large proportions and are fed by surface water and by aqueducts from springs. The water from these pools is conveyed in a wonderfully engineered course, known as the lower-level aqueduct, which searches the winding contours of the Judean hills for a distance of about 15 miles, before reaching its destination in "the great sea" under the Temple area. This aqueduct is still in use, but its date is uncertain (see G. A. Smith, Jerusalem, 131, where the author finds reason for ascribing it to the period of Herod). The course and destination of another aqueduct known as the high-level aqueduct is less definite. These aqueducts are of varying dimensions. The low-level aqueduct at a point just before it enters the Temple area was found to measure 3 ft. high x 2 ft. 3 inches wide, partly rock-cut and partly built, and rendered in smooth-troweled cement, with well-squared stone covers (see Palestine Exploration Fund, Excavations at Jerusalem, 53 ff). There are many remains of rock-cut aqueducts throughout Palestine (see Fig. 4) which seem to indicate their use in early Hebrew times, but the lack of Old Testament references to these works is difficult to account for, unless it is argued that in some cases they date back to pre-Israelite times. The great tunnel and pool at Gezer lends a measure of support to this hypothesis. On the other hand, a plea for a Hebrew origin is also in a measure strengthened by the very slight reference in the Old Testament to such a great engineering feat as the cutting of the Siloam tunnel, which is doubtless the work of Hezekiah. The pool of Siloam was originally a simple rock-cut reservoir within the walls, and was constructed by Hezekiah (2 Ch 32:30). It measures 75 ft. x 71 ft. It is the upper pool of Isa 7:3. A lower overflow pool existed immediately beyond, contained by the city wall across the Tyropoeon valley. The aqueduct which supplies the upper pool takes a tortuous course of about 1,700 ft. through the solid rock from the Virgin's fountain, an intermittent spring on the East slope of the hill. The water reaches the pool on the Southwest of the spur of Ophel, and it was in the rock walls of this aqueduct that the famous Siloam inscription recording the completion of the work was discovered.
Herod embellished the upper pool, lining it with stone and building arches around its four sides (see Palestine Exploration Fund, Excavations at Jerusalem, 154 ff), and the pool was most likely in this condition in the time of Christ (Jn 9:6,7). There are numerous other pools, cisterns and aqueducts in and around Jerusalem, which provide abundant evidence of the continual struggle after water, made by its occupants of all times (see G. A. Smith, Jerusalem, chapter v, volume I).
Good wives are described as cisterns (Prov 5:15 ff). "The left ventricle of the heart, which retains the blood till it be redispersed through the body, is called a cistern" (Eccl 12:6). Idols, armies and material objects in which Israel trusted were "broken cisterns" (Jer 2:13, see above) "soon emptied of all the aid and comfort which they possess, and cannot fill themselves again."
LITERATURE.
G. A. Smith, Jerusalem; Palestine Exploration Fund Memoirs, Jerusalem vol; Wilson, The Recovery of Jerusalem; Macalister, Bible Sidelights; Palestine Exploration Fund Statement; Bliss and Dickie, Excavations at Jerusalem; Josephus.
Arch. C. Dickie
sit'-a-del (1 Macc 1:33; 3:45).
See FORTIFICATION .
sith'-ern (kithara; 1 Macc 4:54 the King James Version, kitharais kai kinurais is translated "citherns and harps"; the Revised Version (British and American) "harps and lutes"; compare guitar, zither): As 1 Macc was originally written in Hebrew, it is natural to suppose that these two Greek words stand for Hebrew nebhalim and kinnoroth; but to this it may be objected that kithara and kinura are not used elsewhere together to represent two different instruments. On the contrary we have either kinura kai nabla or kithara kai psalterion. The most probable explanation of the unusual collocation of these two words in 1 Maccabees is that kithara was a gloss meant to explain the obsolescent kinura.
See Music.
James Millar
sit'-iz, plan, (kikkar ha-yarden): Included Sodom, Gomorrah, Admah, Zeboiim and Zoar. The locality is first referred to in Gen 13:10, where it is said that Lot "lifted up his eyes, and beheld all the Plain of the Jordan, that it was well watered every where, before Yahweh destroyed Sodom and Gomorrah, like the garden of Yahweh, like the land of Egypt, as thou goest unto Zoar." The word translated plain is kikkar, "circle." In this ver, and in the 11th, as well as in 1 Ki 7:46 and Mt 3:5, we have the full phrase "circle of the Jordan." Elsewhere (Gen 13:12; 19:17,29; Dt 34:3; 2 Sam 18:23) the word for "circle" is used alone with the article. Until recently the traditional view that this circle of the Jordan was at the south end of the Dead Sea was universally maintained. The arguments in favor of this view are: (1) The name of Sodom is preserved in Jebel Usdum--Usdum having the same consonants with Sodom; moreover, the name is known to have referred to a place in that region as early as the days of Galen (De Simpl. medic. Facult., 4,19) who describes certain "salts of Sodom" from the mountains surrounding the lake which are called Sodom. (2) Zoar seems to have been represented in the Middle Ages by a place which the Crusaders called Segore, and Arabic writers Zoghar. Under the name Zughar or Sughar the place is often referred to by medieval Arabian geographers as situated 1� South of Jericho "at the end of the Dead Sea" and as a station on the route between the Gulf of Akabah and Jericho, two days' journey from Jericho. Ptolemy (v.17,5) reckons Zoar as belonging to Arabia Petrea. Eusebius (Onom., 261) describes the Dead Sea as lying between Jericho and Zoar. Josephus (Ant., I, xi, 4) makes the Dead Sea extend 580 stadia "as far as Zoar of Arabia" (Wars, IV, viii, 4). These references would locate Zoar at the base of the mountains just Southeast of the Dead Sea, and, as it was within easy reach of Sodom, from which Lot fled, would fix the Cities of the Plain in that locality. Jerome (Comm. on Isa 15:5) says that Zoar was in the borders of Moab.
On the other hand, it is maintained that the "kikkar of the Jordan" lay North of the Dead Sea for the following reasons: (1) That is the region which is visible from the heights of Bethel whence Abraham and Lot looked down upon it (Gen 13:10), while the south end of the lake is not visible. But it may be answered that the phrase need not be limited to the actual region in sight, but may have included the whole known extension of the valley. (2) Zoar was said to be in range of Moses' vision from the top of Pisgah (Dt 34:1-3) whereas the south end of the Dead Sea is invisible from that point, on account of intervening mountains. But this description in Dt evidently is not intended to be limited to the points which are actually visible, but should be understood as describing the extreme limits of the land some points of which are visible in their near vicinity. Certainly the vision did not comprehend all portions of Dan or Judah "unto the hinder sea." The phrase from Jericho to. Zoar is like "from Dan to Beersheba." The mountain heights overlooking Zoar were certainly visible. (3) In Gen 14 the four kings coming up from Kadesh attacked the Amorites "that dwelt in Hazezon-tamar" before reaching Sodom, and Hazezon-tamar is to be identified with Engedi. On the other hand, it is possible that it is to be identified with the Tamar of Ezek 47:19; 48:28, and that this place lay Southwest of the Dead Sea. Or, if that explanation is not accepted, it is proper to note that the course of this expedition led at first a considerable distance South of the Dead Sea through Mt. Seir to El-paran, when "they smote all the country of the Amalekites, and also the Amorites." In accomplishing this they would naturally be led along the highland to Hebron from which they could easily descend to Engedi, whence they could proceed without difficulty to the south end of the end Sea. Besides, it is by no means certain that there was not an easy passage along the whole western shore of the Dead Sea at that time. See DEAD SEA . (4) It is argued that the region at the south end of the Dead Sea could not be described "as the garden of the Lord," etc. Neither, for that matter, could the region around the north end be so described in its present condition. But, on the other hand, the region South of the sea is by no means as devoid of vegetation as is sometimes represented, while there are convincing arguments to prove that formerly it was much more extensive and fertile than now. To the fertility of this area there is no more capable witness than Professor Hull, though he is an ardent advocate of the location of these cities at the north end of the lake. This appears both in his original diary, and in his more mature and condensed account contained in his article on the Dead Sea in Hastings, Dictionary of the Bible (five volumes), where he writes, "When, in December, 1883. the writer found himself standing on the edge of the terrace overlooking the Ghor, he beheld at his feet a wide plain stretching away northward toward the margin of the Dead Sea, and to a large extent green with vegetation and thickets of small trees. To the right in an open space were seen several large Bedouin camps, from which the shouts of wild men, the barking of dogs, and the bellowing of camels ascended. Numerous flocks of black goats and white sheep were being tended by women in long blue cloaks; and on the party of travelers being observed, groups of merry children came tripping up toward the path accompanied by a few of the elders, and, ranging themselves in a line, courteously returned salutations. Here the Arabs remain enjoying the warmth, of the plain till the increasing heat of the summer's sun calls them away to their high pasture grounds on the table-land of Edom and Moab. At a short distance farther toward the shore of the lake is the village of Es-Safieh, inhabited by a tribe of fellahin called the Ghawarneh, who by means of irrigation from the Wady el-Hessi cultivate with success fields of wheat, maize, dhurah, indigo and cotton, while they rear herds of camels and flocks of sheep and goats. On the produce of these fields the Arabs largely depend for their supplies of food and raiment, which they obtain by a kind of rude, often compulsory, barter."
LITERATURE.
Authorities favoring the south end of the Dead Sea: Dillmann, Genesis, 111 f; Robinson, BRP2, II, 187:ff; G. A. Smith, Smith, Historical Geography of the Holy Land, 505 ff; Baedeker-Socin, Palestine,III, 146; Buhl, Buhl, Geographic des alten Palastina, 117, 271, 274; see also especially Samuel Wolcott, "Site of Sodom," Bibliotheca Sacra,XXV , 112-51. Favoring the north end: Sir George Grove in various articles in Smith, Dictionary of the Bible; Canon Tristram, Land of Moab, 330 ff; Selah Merrill, East of the Jordan, 232-39; W. M. Thomson, The Land and the Book.
George Frederick Wright
See LEVITICAL CITIES ;CITY .
stor.
See CITY .
sit'-imz.
See CHITTIM (1 Macc 8:5 the King James Version).
sit'-i-zen-ship: All the words in use connected with this subject are derived from polis, "city."
These words, with the meanings which they have in the Bible, are the nouns, polites, "citizen"; politeia, "citizenship"; politeuma, "commonwealth"; sumpolites, "fellow-citizen"; and the verb, politeuo, "to behave as a citizen." Each will be considered more fully in its proper place.
(1) The word for citizen is sometimes used to indicate little if anything more than the inhabitant of a city or country. "The citizens of that country" (Lk 15:15); "His citizens hated him" (Lk 19:14). Also the quotation from the Septuagint, "They shall not teach every man his fellow-citizen" (Heb 8:11; compare Jer 31:34). So also in the Apocrypha (2 Macc 4:50; 5:6; 9:19).
(2) Roman citizenship.--This is of especial interest to the Bible student because of the apostle Paul's relation to it. It was one of his qualifications as the apostle to the Gentiles. Luke shows him in Acts as a Roman citizen, who, though a Jew and Christian receives, for the most part, justice and courtesy from the Roman officials, and more than once successfully claims its privileges. He himself declares that he was a citizen of Tarsus (Acts 21:39). He was not only born in that city but had a citizen's rights in it.
But this citizenship in Tarsus did not of itself confer upon Paul the higher dignity of Roman citizenship. Had it done so, Claudius Lysias would not have ordered him to be scourged, as he did, after having learned that he was a citizen of Tarsus (Acts 21:39; compare 22:25). So, over and above this Tarsian citizenship, was the Roman one, which availed for him not in one city only, but throughout the Roman world and secured for him everywhere certain great immunities and rights. Precisely what all of these were we are not certain, but we know that, by the Valerian and Porcian laws, exemption from shameful punishments, such as scourging with rods or whips, and especially crucifixion, was secured to every Roman citizen; also the right of appeal to the emperor with certain limitations. This sanctity of person had become almost a part of their religion, so that any violation was esteemed a sacrilege. Cicero's oration against Verres indicates the almost fanatical extreme to which this feeling had been carried. Yet Paul had been thrice beaten with rods, and five times received from the Jews forty stripes save one (2 Cor 11:24,25). Perhaps it was as at Philippi before he made known his citizenship (Acts 16:22,23), or the Jews had the right to whip those who came before their own tribunals. Roman citizenship included also the right of appeal to the emperor in all cases, after sentence had been passed, and no needless impediment must be interposed against a trial. Furthermore, the citizen had the right to be sent to Rome for trial before the emperor himself, when charged with capital offenses (Acts 16:37; 22:25-29; 25:11).
How then had Paul, a Jew, acquired this valued dignity? He himself tells us. In contrast to the parvenu citizenship of the chief captain, who seems to have thought that Paul also must have purchased it, though apparently too poor, Paul quietly, says, "But I was free born" (King James Versions; "a Roman born" the Revised Version (British and American), Acts 22:28). Thus either Paul's father or some other ancestor had acquired the right and had transmitted it to the son.
3. Metaphorical and Spiritual:
What more natural than that Paul should sometimes use this civic privilege to illustrate spiritual truths? He does so a number of times. Before the Sanhedrin he says, in the words of our English Versions, "I have lived before God in all good conscience" (Acts 23:1). But this translation does not bring out the sense. Paul uses a noticeable word, politeuo, "to live as a citizen." He adds, "to God" (to Theo). That is to say, he had lived conscientiously as God's citizen, as a member of God's commonwealth. The day before, by appealing to his Roman citizenship, he had saved himself from ignominious whipping, and now what more natural than that he should declare that he had been true to his citizenship in a higher state? What was this higher commonwealth in which he has enjoyed the rights and performed the duties of a citizen? What but theocracy of his fathers, the ancient church, of which the Sanhedrin was still the ostensible representative, but which was really continued in the kingdom of Christ without the national restrictions of the older one? Thus Paul does not mean to say simply, "I have lived conscientiously before God," but "I have lived as a citizen to God, of the body of which He is the immediate Sovereign." He had lived theocratically as a faithful member of the Jewish church, from which his enemies claimed he was an apostate. Thus Paul's conception was a kind of blending of two ideas or feelings, one of which came from the old theocracy, and the other from his Roman citizenship.
Later, writing from Rome itself to the Philippians, who were proud of their own citizenship as members of a colonia, a reproduction on a small scale of the parent commonwealth, where he had once successfully maintained his own Roman rights, Paul forcibly brings out the idea that Christians are citizens of a heavenly commonwealth, urging them to live worthy of such honor (Phil 1:27 margin).
A similar thought is brought out when he says, "For our commonwealth (politeuma) is in heaven" (Phil 3:20 margin). The state to which we belong is heaven. Though absent in body from the heavenly commonwealth, as was Paul from Rome when he asserted his rights, believers still enjoy its civic privileges and protections; sojourners upon earth, citizens of heaven. The Old Testament conception, as in Isa 60 through 62, would easily lend itself to this idea, which appears in Heb 11:10,16; 12:22-24; 13:14; Gal 4:26, and possibly in Rev 21.
See also ROME .
G. H. Trever
sit'-run.
See APPLE .
sit'-i (`ir, qiryah; polis):
II. THE CITY OF THE JEWISH OCCUPATION
LITERATURE
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense walls were substituted for the earthen stone-cased ramparts. These later walls were much higher and stronger than those of the Neilithic occupation and were the walls seen by the Israelites when they viewed the country of their promise.
"The people that dwell in the land are strong, and the cities are fortified, and very great" (Nu 13:28) was the report of the spies sent by Moses to spy out the land of Canaan, to see "what cities they are that they dwell in, whether in camps, or in strongholds" (Nu 13:19,20). The difficulties of the task set before the advancing Israelites and their appreciation of the strength of the cities, is here recorded, and also in Dt 1:28: "The people are greater and taller than we; the cities are great and fortified up to heaven; and moreover we have seen the sons of the Anakim there." This assessment of greatness was based upon comparative ignorance of such fortifications and the want of war experience and the necessary implements of assault. It need not, therefore, be supposed that the cities were "great" except by comparison in the eyes of a tent-dwelling and pastoral people. On the contrary, most recent exploration has proved that they were small (see Pere Vincent, Canaan, 27, note 3, and Pl. I, where comparative measurements of the areas of ancient cities show that, in nine cities compared, Tell Sandahannah (barely 6 acres) is the smallest). Gezer measures approximately 22 1/4 acres and Tell el-Hesy somewhat greater. By way of illustration, it is interesting to note that the Acropolis at Athens, roughly computed, measures 7:1/4 acres, while the Castle Rock at Edinburgh is about 6 acres, or the same as the whole Seleucidan city of Tell Sandahannah. The Acropolis at Tell Zakariya measures about 2 acres or nearly one-fourth of the area of the whole city (about 8 1/2 acres). It is unlikely that Jebus (Jerusalem) itself was an exception, although in Solomonic and later times it extended to a far greater area.
Besides the walled cities there were "unwalled (country) towns a great many" (Dt 3:5), "villages," unfortified suburbs, lying near to and under the protection of the walled cities and occupied by the surplus population. The almost incredible number of cities and their villages mentioned in the Old Testament, while proving the clannishness of their occupants, proves, at the same time, their comparatively small scale.
Traces of similar populations that rise and fall are seen in China and Japan today. As a little poem says of Karakura:
"Where were palaces and merchants and the blades of warriors,
Now are only the cicadas and waving blades of grass."
"Cities that stood on their mounds" (Josh 11:13; Jer 30:18) as at Lachish and Taanach are distinguished from those built on natural hills or spurs of hills, such as Jebus, Gezer, Tell es Sail (Gath?), Bethshemesh (see Vincent, Canaan, 26 ff). The Arabic name "Tell" is applied to all mounds of ancient cities, whether situated on a natural eminence or on a plain, and the word is common in the geographical nomenclature of Palestine Sites were chosen near a water supply, which was ever the most essential qualification. For purposes of defense, the nearest knoll or spur was selected. Sometimes these knolls were of no great height and their subsequent elevation is accounted for by the gradual accumulation of debris from town refuse and from frequent demolitions; restoration being effected after a levelng up of the ruins of the razed city (see Fig. 2: Tell el-Hesy, Palestine Exploration Fund, which shows a section of the Tell from which the levels of the successive cities in distinct stratification were recovered). Closely packed houses, in narrow alleys, with low, rude mud, brick, or stone and mud walls, with timber and mud roofs, burned readily and were easily razed to the ground (Josh 8:1 ff; 11:11).
It would seem that, viewed from the outside, these cities had the appearance of isolated forts, the surrounding walls being strengthened at frequent intervals, with towers. The gates were approached by narrow roads, which mounted the slopes of the mound at the meeting-point of the meandering paths on the plain below.
The walls of Tell ej-Judeideh were strengthened by towers in the inside, and presented an unbroken circuit of wall to the outside view (see Fig. 4, PEF). Houses on the wall (Josh 2:15; 2 Cor 11:33) may have been seen from the outside; but it is unlikely that any building within the walls was visible, except possibly the inner tower or stronghold. The whole of the interior of the early Jerusalem (Jebus) was visible from the hills to the East, but this peculiarity of position is uncommon. Strong and high walls, garrisoned by men-at-arms seen only through the battlements, showed no weakness, and the gates, with their narrow and steep approaches and projecting defense towers, looked uninviting traps. The mystery of these unseen interiors could therefore be easily conjured into an exaggeration of strength.
The inhabitants of the villages (banoth, "daughters," Nu 32:42 margin) held feudal occupation and gave service to their lord of the city ('em, "mother," 2 Sam 20:19), in defense of their own or in attacks on their neighbor's property. Such were the cities of the truculent, marauding kings of Canaan, whose broken territories lent themselves to the upkeep of a condition, of the weakness of which, the Israelites, in their solid advance, took ready advantage.
II. The City of the Jewish Occupation.
After the conquest, and the abandonment of the pastoral life for that of agriculture and general trade, the condition of the cities varied but little, except that they were, from time to time, enlarged and strengthened. Solomon's work at Jerusalem was a step forward, but there is little evidence that, in the other cities which he is credited with having put his hands to, there was any embellishment. Megiddo and Gezer at least show nothing worthy of the name. Greek influence brought with it the first real improvements in city building; and the later work of Herod raised cities to a grandeur which was previously undreamed of among the Jews. Within the walls, the main points considered in the "layout" were, the Tower or Stronghold, the High Place, the Broad Place by the Gate, and the Market-Place.
The Tower or Stronghold was an inner fort which held a garrison and commander, and was provisioned with "victuals, and oil and wine" (2 Ch 11:11), to which the defenders of the city when hard pressed betook themselves, as a last resource. The men of the tower of Shechem held out against Abimelech (Jdg 9:49) who was afterward killed by a stone thrown by a woman from the Tower of Thebez "within the city" (Jdg 9:51,53). David took the stronghold of Zion, "the same is the city of David" (2 Sam 5:7), which name (Zion) was afterward applied to the whole city. It is not unlikely that the king's house was included in the stronghold. Macalister (Palestine Exploration Fund Statement, 1907, 192 ff) reports the discovery of a Canaanite castle with enormously thick walls abutting against the inside of the city wall. The strongholds at Taanach and Tell el-Hesy are similarly placed; and the Acropolis at Tell Zakariya lies close to, but independent of, the city wall.
The High Place was an important feature in all Canaanite cities and retained its importance long after the conquest (1 Sam 9:12 ff; 1 Ki 3:2; Am 7:9). It was a sanctuary, where sacrifices were offered and feasts were held, and men did "eat before Yahweh" (Dt 14:26). The priests, as was their custom, received their portion of the flesh (1 Sam 2:12 ff). The High Place discovered at Gezer (Bible Sidelights, chapter iii) is at a lower level than the city surrounding it, and lies North and South. It is about 100 ft. in length, and when complete consisted of a row of ten rude undressed standing stones, of which eight are still remaining, the largest being 10 ft. 6 inches high, and the others varying to much smaller sizes.
See HIGH PLACE .
The Broad Place (Neh 8:1,3,16; Jer 5:1) seems to have been, usually, immediately inside the city gate. It was not, in early Jewish cities, an extensive open area, but simply a widening of the street, and was designated "broad" by comparison with the neighboring alleys, dignified by the name of street. It took the place of a general exchange. Justice was dispensed (Ruth 4:2) and punishment was administered. Jeremiah was put in "the stocks that were in the upper gate of Benjamin" (Jer 20:2), proclamations were read, business was transacted, and the news and gossip of the day were exchanged. It was a place for all classes to congregate (Job 29:7 m; Prov 31:23), and was also a market-place (2 Ki 7:1). In later times, the market-place became more typically a market square of the Greek agora plan, with an open area surrounded by covered shelters. The present market-place at Haifa resembles this. Probably it was this type of market-place referred to in Mt 11:16; 20:3 and Lk 7:32; 11:43. The street inside the Damascus gate of Jerusalem today is, in many ways, similar to the Broad Place, and retains many of its ancient uses. Here, Bedouin and Fellahin meet from the outlying districts to barter, to arbitrate, to find debtors and to learn the news of the day. Lying as it did immediately inside the gate, the Broad Place had a defensive value, in that it admitted of concentration against the forcing of the gate. There does not seem to have been any plan of either a Canaanite or early Jewish city, in which this question of defense did not predominate. Open areas within the city were "waste places" (Isa 58:12) and were not an integral part of the plan.
The streets serving these quarters were not laid out on any fixed plan. They were, in fact, narrow, unpaved alleys, all seeming of equal importance, gathering themselves crookedly to the various centers. Having fixed the positions of the City Gates, the Stronghold and the High Place, the inhabitants appear to have been allowed to situate themselves the best way they could, without restriction of line or frontage. Houses were of modest proportions and were poorly built; planned, most often, in utter disregard of the square, and presenting to the street more or less dead walls, which were either topped by parapets or covered with projecting wood and mud roofs (see ARCHITECTURE , fig. 1; HOUSE).
The streets, as in the present day in Palestine,were allocated to separate trades: "bakers' street" (Jer 37:21), place "of the merchants" (Neh 3:31,32 the King James Version), "goldsmiths," etc. The Valley of the Cheesemakers was a street in the Tyropceon Valley at Jerusalem.
For a discussion of the subject of "cisterns" , see the separate article under the word
The people pursued the industries consequent upon their own self-establishment. Agriculture claimed first place, and was their most highly esteemed occupation. The king's lands were farmed by his subjects for his own benefit, and considerable tracts of lands belonged to the aristocracy. The most of the lands, however, belonged to the cities and villages, and were allotted among the free husbandmen. Various cereals were raised, wheat and barley being most commonly cultivated. The soil was tilled and the crops reaped and threshed in much the same manner and with much the same implements as are now used in Syria. Cities lying in main trade routes developed various industries more quickly than those whose positions were out of touch with foreign traffic. Crafts and trades, unknown to the early Jews, were at first monopolized by foreigners who, as a matter of course, were elbowed out as time progressed. Cities on the seaboard of Phoenicia depended chiefly on maritime trade. Money, in the form of ingots and bars of precious metals, "weighed out" (2 Ki 12:11), was current in preexilic times, and continued in use after foreign coinage had been introduced. The first native coinage dates from the Maccabean period (see Madden, Jewish Coinage, chapter iv). Slavery was freely trafficked in, and a certain number of slaves were attached to the households of the more wealthy. Although they were the absolute property of their masters, they enjoyed certain religious privileges not extended to the "sojourners" or "strangers" who sought the protection of the cities, often in considerable numbers.
The king's private property, from which he drew full revenue, lay partly within the city, but to a greater extent beyond it (1 Sam 8:15,16). In addition to his private property, he received tithes of fields and flocks, "the tenth part of your seed." He also drew a tax in the shape of certain "king's mowings" (Am 7:1). Vassal kings, paid tribute; Mesha, king of Moab, rendered wool unto the king of Israel" (2 Ki 3:4).
See G. A. Smith, Jerusalem, I, chapters v-x, for detailed account of the conditions of Jewish city life. For details of government, see ELDER ;JUDGES ;SANHEDRIN .
These were selected by Solomon and set aside for stores of victuals, chariots, horsemen, etc. (1 Ki 9:19). Jehoshaphat "built in Judah castles and cities of store" (2 Ch 17:12). Twelve officers were appointed by Solomon to provision his household, each officer being responsible for the supply in one month in the year (1 Ki 4:7). There were also "storehouses in the fields, in the cities, and in the villages" (1 Ch 27:25 the King James Version).
These were apportioned 13 to the children of Aaron, 10 to Kohath, 13 to Gershon, 12 to Merari, 48 cities in all (Josh 21:13 ff), 6 of which were cities of Refuge (Nu 35:6); see REFUGE ,CITIES OF . For further details see ARCHITECTURE ;HOUSE .
LITERATURE.
PEFS; Bliss and Dickie, Excavations at Jerusalem; Macalister, Excavation at Gezer; Bliss and Macalister, Excavations in Palestine; Sellin, Excavation at Taanach; Schumacher, Excavation at Tell Mutesellim; Macalister, Bible Sidelights; G. A. Smith, Jerusalem; Historical Geography of the Holy Land; Bliss, Mounds of Many Cities; Vincent, Canaan.
Arch. C. Dickie
kon-fu'-zhun (qiryath-tohu): A name applied to Jerusalem (Isa 24:10 the King James Version).
See ZION .
de-struk'-shun `ir ha-herec; Septuagint Base-dek): In his prediction of the future return of Egypt to Yahweh, Isaiah declares, "In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to Yahweh of hosts; one shall be called The city of destruction" (Isa 19:18). The name `ir ha-herec, "the city of overthrow," is evidently a play upon `ir ha-cherec, "city of the sun," a designation of Heliopolis (same meaning; compare the name for this city, Beth-shemesh, Jer 43:13), in Egyptian, On (Gen 41:45), which last name Ezekiel, by a similar play on sound, changes into Aven. See ON . Some codices, however, as the Revised Version, margin notes, read here `ir ha-cherec, the actual name of the city.
James Orr
pam'-trez (`ir ha-temarim).
See JERICHO (Dt 34:3; Jdg 1:16; 3:13; 2 Ch 28:15).
See RABBAH .
See GOLDEN CITY .
See RABBAH .
rool'-erz: The English Versions of the Bible rendering of the politarchai, of Thessalonica, before whom Jason and the other Christians were dragged by the mob (Acts 17:6,8). The term distinguishes the magistrates of a free Greek city from the ordinary Roman officials. It primarily denotes "rulers of the citizens," and hence, was used only of magistrates of free cities. The term seems to have been confined largely to Macedonia, although there have been found a few inscriptions elsewhere in which it is used. The use of this term well illustrates the accuracy of the author of the Book of Acts, for while politarchai is not used by classical authors, this form is attested by a number of Macedonian inscriptions. Much work has been done in this field in recent years and the results throw light on the reference in Acts. Of the inscriptions that have been found at least five belong to Thessalonica (see article by Professor Burton, in the American Journal of Theology of 1898, "The Politarchs").
"The rulers" of Philippi, before whom Paul and Silas were brought is the English Versions of the Bible rendering of archonies, which is commonly used in the New Testament (Acts 16:19). This is the ordinary term for "rulers" and is not the same as "rulers of the city."
A. W. Fortune