su'-a (Soua; the King James Version, Sud): Name of a family of temple-servants who went up from exile with Zerubbabel (1 Esdras 5:29) = "Sia" of Neh 7:47; "Siaha" of Ezr 2:44.
su'-a (cuach): Son of Zophah, of the tribe of Asher (1 Ch 7:36).
See LITERATURE ,SUB-APOSTOLIC .
su'-ba-i, su'-bi (Subaei): Name of a family of temple-servants who returned with Zerubbabel (1 Esdras 5:30) = "Shamlai" of Ezr 2:46; "Salmai" of Neh 7:48.
su'-bas (Soubas; the King James Version, Suba): Name of a family of "the sons of the servants of Solomon" returning with Zerubbabel (1 Esdras 5:34), wanting in the parallel lists of Ezr 2:57; Neh 7:59.
sub-orn' (hupoballo (Acts 6:11; only here in the New Testament)): The word means to introduce by collusion, to put one person in the place of another, to employ anyone in a secret manner and instruct such a one to act for and as though he were another person.
sub'-stans (rekhush; hupostasis): Lit. that which stands under, is in the Bible used chiefly of material goods and possessions. In the Old Testament it is the translation of numerous Hebrew words, of which rekhush, "that which is gathered together," is one of the earliest and most significant (Gen 12:5; 13:6; 15:14; 1 Ch 27:31; Ezr 8:21, etc.). In the New Testament "substance" appears in a few passages as the translation of ousia, "being," "subsistence" (Lk 15:13), huparxis, "goods," "property" (Heb 10:34), huparchonta, "things at hand" (Lk 8:3). Special interest attaches to Heb 11:1, the King James Version "Now faith is the substance of things hoped for," etc., where the word is used in its proper etymological sense as the translation of hupostasis, "that which stands under." the Revised Version (British and American) changes to "assurance," margin "the giving substance to," which last seems best to bring out the idea of faith as that which makes the things hoped for real to the soul. The same Greek word hupostasis is rendered "substance" in Heb 1:3 the Revised Version (British and American), instead of the King James Version "person," with reference to Christ, "the very image (margin "impress") of his substance," i.e. of God's invisible essence or being, the manifestation of God Himself.
W. L. Walker
SUBTIL; SUBTLE; SUBTLETY; SUBTILTY
sub'-til, sut'-'-l, sut'-'-l-ti (chakham, nakhal, mirmah; dolos): These words are used (1) in a good sense: 2 Sam 13:3, chakham, "wise," "Jonadab was a very subtle (the American Standard Revised Version "subtle") man" (discreet); Prov 1:4, `ormah, "prudence," "to give subtlety to the simple," the American Standard Revised Version and the English Revised Version margin "prudence"; The Wisdom of Solomon 7:22, leptos, "thin," said of the spirit in Wisdom (very fine or refined); 8:8, strophe, "winding," "subtilties of speeches"; Ecclesiasticus 39:2, "subtil parables," the Revised Version (British and American) "the subtleties of parables"; (2) in a bad sense: Gen 3:1, `arum, "crafty," "Now the serpent was more subtle than any beast of the field," the American Standard Revised Version "subtle."
Gen 27:35, mirmah, "deceit," "fraud," "Thy brother came with subtlety," the Revised Version (British and American) "with guile"; Ps 105:25, nakhal, "to deceive," the King James Version "deal subtlely," the American Standard Revised Version "subtly"; Prov 7:10, natsar, "to watch," "guard," "to be hidden or subtle of heart," the Revised Version (British and American) "wily," margin " `close,' Hebrew `guarded'"; 2 Ki 10:19, `oqebhah, "deceit" or "treachery" (here only); Judith 5:11, katasophizo, "to use subtlety"; Ecclesiasticus 19:25, panourgia, "cunning," "unscrupulousness," "There is an exquisite subtlety, and the same is unjust"; 2 Cor 11:3, "The serpent beguiled Eve through his subtlety," the Revised Version (British and American) "in his craftiness"; Mt 26:4, dolos, "deceit," "that they might take Jesus by subtlety, and kill him"; Acts 13:10, "O full of all subtlety and all mischief," the Revised Version (British and American) "all guile and all villany."
English Revised Version has "subtilty" for "wisdom" (Prov 8:5,12), margin and the American Standard Revised Version, "prudence"; for "with subtlety" (the English Revised Version Mk 14:1, the King James Version "by craft") the American Standard Revised Version has "with subtlety."
W. L. Walker
sub'-urbz.
See CITY .
sub-vurt' (`awath; anatrepo): Occurs 5 t: (1) in the sense of overturning, etc., as the translation of `awath, "to make bent or crooked" (Lam 3:36), "to subvert a man in his cause"; of anaskeudzo, primarily, "to pack up baggage"; then, "to ravage," etc. (Acts 15:24, "subverting your souls"); of anatrepo, "to turn upside down," "to overturn" (Tit 1:11, "who subvert whole houses," the Revised Version (British and American) "overthrow"); of katastrophe, "overthrow," "destruction" (2 Tim 2:14, "to the subverting of them that hear"); (2) in the sense of perverting: ekstrepho, "to turn or twist out" "to turn about" (Tit 3:11, "such is subverted," the Revised Version (British and American) "perverted"). For "overthrown me" (Job 19:6) the Revised Version (British and American) has "subverted me (in my cause)," margin "overthrown me"; for "perverteth" (Prov 19:3), "subverteth."
W. L. Walker
su'kath-its (sukhathim; Codex Vaticanus Sochathieim; Codex Alexandrinus Sokathieim; the King James Version Suchathites): These are named only once (1 Ch 2:55), a family of scribes living at Jabez.
suk-sed', suk-ses' (yarash, sakhal; euemeria): "To succeed" means, (1) and originally, "to follow after"; (2) mostly in modern English, "to prosper"; in the King James Version, with one exception, the word has a qualifying adjective. (1) In the first sense it is the translation of yarash, "to seize" or "to take possession" (Dt 2:12; 12:29, the American Standard Revised Version "dispossessest," the English Revised Version "possessest"); of qum, "to rise up" (Dt 25:6, "shall succeed in the name of his brother"); of diadechomai (Ecclesiasticus 48:8, "prophets to succeed after him"). (2) In the sense of prospering, "success" is the translation of sakhal, "to be wise," "to prosper" (Josh 1:8, "Thou shalt have good success," the King James Version margin "do wisely," the Revised Version margin "deal wisely"; compare the King James Version margin Job 22:2; Ps 111:10; Prov 3:4); "good success" occurs in Tobit 7:12, euodosei ta kallista; The Wisdom of Solomon 13:19, epituchia; Ecclesiasticus 20:9, euodia, the Revised Version (British and American) "prosperity," "There is a prosperity that a man findeth in misfortunes; and there is a gain that turneth to loss"; Ecclesiasticus 38:13, euodia (so Codex Sinaiticus and Codex Ephraemi--this word = "sweet savior," "fragrance"; compare Phil 4:18; Eph 5:2; 2 Cor 2:15). See furtherEUODIA . the Revised Version (British and American) "the issue for good" 1 Macc 4:55, euodoo; 8:23, kalos, etc. "Success," simply (as "prosperity," euemeria), 2 Macc 10:28, "a pledge of success and victory"; "successor" occurs (Ecclesiasticus 46:1, "Joshua .... was the successor diadochos of Moses"; 2 Macc 9:23; 14:26).
W. L. Walker
suk'-er, suk'-er-er ('azar; boetheo, prostatis): Is the translation of 'azar, "to gird" (2 Sam 8:5, etc.); of boetheo, "to come in aid of" (2 Cor 6:2, "In a day of salvation did I succor thee"; Heb 2:18, "He is able to succor them that are tempted"); of prostatis, "one standing before" (Rom 16:2, the American Standard Revised Version "helper of many"); of antilepsis (Ecclesiasticus 51:7, the King James Version "I looked for the succour of men, but there was none"); of phugadeuterion (1 Macc 1:53, "flee for succor," the Revised Version (British and American) "place of refuge"); of sozo (1 Macc 2:44, "for succor," the Revised Version (British and American) "for safety"); of skepe (2 Macc 5:9, the Revised Version (British and American) "shelter"); "succors" occurs (The Wisdom of Solomon 17:12, the King James Version boethema, "for fear is nothing else but a betraying (the Revised Version (British and American) "surrender") of the succours which reason offereth"); "succoreth" (1 Macc 12:15, boetheo, "help from heaven that succoureth us," the Revised Version (British and American) "to help us"). the Revised Version (British and American) has "succor" for "help" (1 Ch 18:5); "O thou my succor," for "O my strength" (Ps 22:19).
W. L. Walker
suk'-oth, suk'-oth (cukkoth, "booths"; Skenai, Sokchoth, etc.): After parting with Esau, Jacob journeyed to Succoth, a name which he gave to the place from the "booths" which he erected to shelter his cattle (Gen 33:17). It was in the territory of Gad, and is mentioned with Beth-nimrah (Josh 13:27). In his pursuit of Zeba and Zalmunnah, Gideon seems to have retraced the path followed by Jacob, passing Succoth before Penuel (Jdg 8:5 ff). Their churlishness on that occasion brought dire punishment upon the men of Succoth. Gideon on his return "taught them" with thorns and briers (Jdg 8:16). In the soil of the valley between Succoth and Zarethan, which was suitable for the purpose, the brass castings of the furniture for Solomon's Temple were made (1 Ki 7:46; 2 Ch 4:17). Jerome (on Gen 33:17) says that in his day it was a city beyond Jordan in the district of Scythopolis. From the above data it is clear that Succoth lay on the East of the Jordan and North of the Jabbok. From Ps 60:6; 108:7, we may infer that it was close to the Jordan valley, part of which was apparently known by its name. Neubauer (Geog. du Talmud, 248) gives the Talmudic name as Tar`ala. Merrill (East of the Jordan, 386) and others compare this with Tell Deir `Alla, the name of an artificial mound about a mile North of the Jabbok, on the edge of the valley, fully 4 miles East of the Jordan. There is a place called Sakut West of the Jordan, about 10 miles South of Beisan. This has been proposed by some; but it is evident that Succoth lay East of the river. No trace of the name has been found here.
W. Ewing
(cukkoth; Sokchoth (Ex 12:37; 13:20; Nu 33:5)): The first station of the Hebrews on leaving Rameses (see EXODUS ). The word means "booths." The distance from ETHAM (which see) suggests that the site may have lain in the lower part of Wady Tumeilat, but the exact position is unknown. This region seems possibly to have been called T-K-u by the Egyptians (see PITHOM ). Brugsch and other scholars suppose this term to have been changed to Succoth by the Old Testament writer, but this is very doubtful, Succoth being a common Hebrew word, while T-K-u is Egyptian The Hebrew "c" does not appear ever to be rendered by "t" in Egyptian. The capital of the Sethroitic nome was called T-K-t (Pierret, Vocab. hieroglyph., 697), and this word means "bread." If the region of T-K-u was near this town, it would seem to have lain on the shore road from Edom to Zoan, in which case it could not be the Succoth of the Exodus.
C. R. Conder
suk'-oth, suk'-oth-be'-noth, be'-noth (cukkoth benoth; Rhochchothbaineithei, Codex Alexandrinus (better) Sokchothbenithei):
1. The Meaning according to the Hebrew:
The name of an idol made by the Babylonians sent into exile at Samaria by an Assyrian king (Shalmaneser), and mentioned among the deities of the various nationalities there assembled (2 Ki 17:30). In Hebrew, Succoth-benoth means "booths of daughters," and has been explained as the chambers wherein the Babylonians placed women for prostitution; or booths or tabernacles in which images of certain goddesses were worshipped.
2. Sir H. Rawlinson's Identification of the Name:
The parallelism, however, requires a deity, like the Nergal of the Cutheans, the Ashima of the Hamathites, etc., and not a chamber or shrine. This consideration caused Sir H. to suggest an identification of Succoth-benoth with the Babylonian Zer-panitum (= Zer-banitum), whose name was probably pronounced Zer-panith, the spouse of Merodach (the god of Babylon), as the "seed-creatress." The difference in the first component, zer, was regarded as due to its possible Hamitic (= Sumerian) equivalent, or to a Semitic mistranslation, both of which explanations are now known to be untenable.
3. Is Succoth the Babylonian Sakut?:
As the people who made Succoth-benoth were Babylonians, we should expect here either a name of Merodach, the god of Babylon, or one of the deities identified with him. At present the only suggestion which can be made is that Benoth is for ban wath, i.e. ban'(i) mati, "creator of the land." Both the Semitic and the bilingual creation-stories speak of Merodach as the creator of the world, with its products, and the great cities of Babylonia; and "father Enlil," who bore the title "lord of the world," bestowed the same upon Merodach at the creation, thus identifying Merodach with himself. Now there is a group which may be read either Dikut, "the Judge," or Sakut, "the Counselor," and if we can read Succoth-benoth as Sakut(h)ban' wat(h), "the Counselor, creator of the land," a satisfactory explanation of this puzzling name will be furnished. The terminal -i of the Babylonian has been preserved in the ei, of the Greek. The adoption of such a descriptive name of Enlil-Merodach would form a compromise between abandoning their old objects of worship and accepting "the god of the land" (2 Ki 17:26).
T. G. Pinches
su'-kath-its.
See SUCATHITES .
sud: The King James Version = the Revised Version (British and American) SUA (which see).
su'-di-as (Soudias): In 1 Esdras 5:23, a Levitical family that returned with Zerubbabel, called in Ezr 2:40 "Hodaviah" and in Neh 7:43 "Hodevah" (which see).
suf'-er-ing: A great variety of Hebrew and Greek expressions, too large to be here enumerated, have been translated by "suffering" and other forms derived from the same verb. The most obvious meanings of the word are the following: (1) The commonest meaning perhaps in the English Versions of the Bible is "to permit," "to allow," "to give leave to": "Moses suffered to write a bill of divorcement, and to put her away" (Mk 10:4). (2) "To experience," "to go through,"' "to endure": "I have suffered many things this day in a dream because of him" (Mt 27:19). A woman "had suffered many things of many physicians" (Mk 5:26). Other common phrases are "to suffer affliction" (1 Thess 3:4; Heb 11:25, the Revised Version (British and American) "share ill-treatment"), "to suffer hardship" (2 Tim 2:9), "to suffer adversity" (Heb 13:3 the King James Version, the Revised Version (British and American) "to be ill-treated"), "to suffer dishonor" (the King James Version "shame," Acts 5:41), "to suffer violence," (Mt 11:12), "to suffer wrong" (Acts 7:24), "to suffer terror" (Ps 88:15), "to suffer shipwreck" (2 Cor 11:25), "to suffer hunger" (Ps 34:10; Prov 19:15), "to suffer thirst" (Job 24:11). (3) "To put up with," "to tolerate": the King James Version, "For ye suffer fools gladly (the Revised Version (British and American) "ye bear with the foolish gladly"), seeing ye yourselves are wise" (2 Cor 11:1,9). (4) "To undergo punishment": "Think ye that these Galileans were sinners above all the Galileans, because they have suffered these things?" (Lk 13:2). (5) "To sustain loss": "If any man's work shall be burned, he shall suffer loss" (1 Cor 3:15; also Phil 3:8). (6) "To suffer death." Here the clearest references are to the suffering or passion of Christ, which indeed includes the enduring of untold hardships and affliction, all of which culminate in His vicarious death for man (Mt 16:21; Mk 8:31; 9:12; Lk 9:22; 17:25; 22:15; 24:26,46; Acts 3:18; 17:3; 26:23; 1 Pet 3:18).
Suffering belongs to the discipline of all Christ's followers (Rom 8:17; 2 Cor 1:7; Gal 3:4; Phil 3:10; 1 Thess 2:2; 2 Thess 1:5; 2 Tim 2:12; 3:12; Jas 5:10; 1 Pet 2:20 f; 3:14,17; 4:1,13,16; 5:10). Such suffering is called a suffering for God's or Christ's sake (Jer 15:15; Acts 9:16; Phil 1:29; 2 Tim 1:12). This fellowship in suffering unites us with the saints of God in all times (Jas 5:10), and is indeed a fellowship with the Lord Himself (Phil 3:10), who uses this discipline to mold us more and more according to His character.
H. L. E. Luering
suf-o-ka'-shun.
See PUNISHMENTS .
su'-i-sid.
See CRIMES .
suk'-i-im (cukkiyim): Named in 2 Ch 12:3 as a tribe that took part with Libyans and Cretans in the invasion of Judea by Shishak. The identification is uncertain.
sul'-fur.
See BRIMSTONE .
sum'-er (qayits; Aramaic qayiT (Dan 2:35), from quts quT, "to cut off," "to pluck or gather fruit," hence, the time of fruit, summer (2 Sam 16:1,2; Jer 40:10,12); theros (Mt 24:32; Lk 21:30)): The Hebrew verb, mentioned above, occurs in Isa 18:6, "to summer," used of the ravenous birds feeding upon carcasses of the slain. The term "summer parlor" in Jdg 3:20 (compare 3:24) is literally, "upper room," and is so rendered in the Revised Version (British and American). The summer was the dry season extending from April to October when usually no rain falls. Hence, the "drought of summer" (Ps 32:4).
See SEASONS .
H. Porter
(beth ha-qayits): Am 3:15 notes it as part of the judgment on Israel that Yahweh would smite "the winter-house with the summer-house." It belonged to the luxury of the period that kings and wealthy persons had separate residences for the cold and hot seasons. This is the only mention of "the summer-house," but Eglon's "cool upper room" (Jdg 3:20, the King James Version and the English Revised Version "summer parlour," not in this case a separate building) may be compared.
See WINTER-HOUSE .
See ASTRONOMY , sec. I, 2.
(Figurative): Poetical conceptions for the sun are frequently found in the Scriptures, though the strictly figurative expressions are not common. Undoubtedly the Jewish festivals, religious as well as agricultural, were determined by the sun's movements, and this fact, together with the poetical nature of the Hebrews and their lack of scientific knowledge, had a tendency. to multiply spiritual and metaphorical expressions concerning the "greater light" of the heavens. Some of these poetical conceptions are very beautiful, such as the sun having a habitation (Hab 3:11), a tabernacle (Ps 19:4 f) set for him by Yahweh, out of which he comes as a bridegroom from his chamber, rejoicing as a strong man to run a race. The sun is also given as the emblem of constancy (Ps 72:5,17), of beauty (Song 6:10), of the law of God (Ps 19:7), of the purity of heavenly beings (Rev 1:16; 12:1), and of the presence and person of God (Ps 84:11). The ancient world given to personifying the sun did not refrain from sun-worship, and even the Hebrew in the time of the kings came perilously near this idolatry (2 Ki 23:11).
See SUN-WORSHIP .
C. E. Schenk
See EAST GATE .
See HORSES OF THE SUN .
See HORSES OF THE SUN .
smit'-ing: Exposure of the uncovered head to the heat of the sun is likely to produce either of two conditions; the commoner is heat exhaustion with faintness, the rarer is heatstroke with fever and paralysis of the heat-regulating apparatus of the nervous system. This condition is described as siriasis. The two fatal instances recorded were probably of the latter kind. One, the case of the Shunammite's son (2 Ki 4:19), was apparently very acute, like some of the cases described by Manson and Sambon. Of the other case, that of Manasseh, Judith's husband, we have no particulars (Judith 8:3), except that it was likewise brought on by exposure in the harvest field, and occurred at the time of barley harvest, that is, early in May. Jonah's attack was one of heat syncope, as he fainted from the heat (Jon 4:8). According both to psalmist (Ps 121:6) and to prophet (Isa 49:10), the people of God are protected from the stroke of the sun as well as from that of the moon. The latter was supposed to cause lunacy (hence, the name), and epilepsy, so in Mt 4:24 the word rendered "lunatic" (the King James Version) for "epileptic" (Revised Version) is seleniazomenous, literally, "moon struck."
See MOON .
Alexander Macalister
See IMAGES .
sun'-wur-ship: The splendor of the sun makes it a natural object of adoration, once the purer idea of the one true God (Rom 1:20,21) is parted with, and in most ancient nations the worship of the sun was an outstanding feature. It is found in Babylonian and Assyrian (Samas; special seats of sun-worship were Sippara and Larsa); in Egypt it is a leading feature of the religion (Ra, and, under special phases, Horus, Tum, Aten; a special seat of sun-worship was Heliopollis, the Old Testament On, called in Jer 43:13 Beth-shemesh, "house of the sun"). Other cities bore the same name: Beth-shemesh (Josh 15:10 = Ir-shemesh; 19:41, in Judah; Josh 19:22, in Issachar; 19:38, in Naphtali; see BETH-SHEMESH ). Allusions to, and warnings against, sun-worship are frequent in the Old Testament, as in Lev 26:30; 2 Ch 14:5; 34:4,7; Isa 17:8; 27:9; Ezek 6:4,6, in which passages for the King James Version "images," "idols," the Revised Version (British and American) has "sun-images" (which see); Job 31:26,27 and numerous passages show that this form of idolatry latterly penetrated deeply into Judah--even into its temple-worship (2 Ki 23:5,11, "horses .... given to the sun" (see underHORSES OF THE SUN ,
"Chariots of the Sun"); and Ezek 8:16). Josiah's reformation took account of these abuses (2 Ki 23:5,11 ff; 2 Ch 34:4,7), and Ezekiel strenuously denounced them (8:16 ff).
James Orr
sun'-da.
See LORD'S DAY .
sun'-riz-ing: A frequent designationin the Old Testament for the East (Nu 21:11; Dt 4:41,47; Josh 1:15, etc.). In Rev 7:2, the Revised Version (British and American) has "sunrising" for the King James Version "east."
sun'-strok.
See SUN ,SMITING BY .
sup'-er.
See MEALS .
su-pur'-floo-us, su-per-floo'-i-ti (sara`; perissos (2 Cor 9:1), perisseia): According to the Levitical Law, "a blind man, or a lame, or he that hath a fiat nose, or anything superfluous" could not fulfill priestly functions (Lev 21:18; 22:23). According to Dillmann (Baentsch, BDB) the word should be rendered "a limb too long," but Ewald (following the Septuagint) suggests "having cropped ears." The only instance of superfluity occurs in Jas 1:21, the King James Version "superfluity of naughtiness"; according to Mayor "overflowing ebullition of malice" (the Revised Version (British and American) "overflowing of wickedness," margin "malice"); but the Greek word is used in other connections, e.g. of "grace" (Rom 5:17); "joy" (2 Cor 8:2).
T. Lewis
su-per-skrip'-shun (epigraphe): (1) The legend on a coin designating the person in whose honor or by whose authority it is issued (Mt 22:20; Mk 12:16; Lk 20:24). (2) The accusation on the cross of Jesus (Mk 15:26; Lk 23:38). According to Roman custom an inscription bearing the charge or ground of a criminal's condemnation was fixed to the cross on which he was crucified. The use of such an inscription at the crucifixion of Jesus is mentioned by all four evangelists. The fullest description is that of Mark, "the superscription of his accusation" (he epigraphe tes aitias autou) (15:26). Matthew calls it more briefly "his accusation" (ten aitian autou) (27:38), while Luke styles it merely "a superscription" (epigraphe) (23:38). In the Fourth Gospel it is called a "title" (titlon) (Jn 19:19). The text of the superscription is given by the four evangelists in varying terms and with various degrees of fullness.
Russell Benjamin Miller
su-per-stish'-un; su-per-stish'-us (deisidaimonia, "fearing demons"): The Biblical use of these words is limited to that of the former in Acts 25:19 the King James Version, and of the latter in Acts 17:22. In the former reference, Festus speaks of the Jews' "superstition" (the Revised Version (British and American) "religion"), thus artfully dodging an avowal of his own convictions "respecting the Hebrew faith." In Acts 17:22 the King James Version Paul tactfully refers to the Athenians as being "too superstitious" (the Revised Version (British and American) "too religious"), thus using the term correctly from both their and his point of view. They were truly too "religious" with their superstitions.
Leonard W. Doolan
soof (cuph; plesion tes eruthras (thalasses); the King James Version Red Sea): As the verse stands, the place where Moses addressed the children of Israel is indicated as "beyond the Jordan in the wilderness, in the Arabah over against Suph" (Dt 1:1). the King James Version, following Septuagint, takes the name as a contraction of yam cuph (see RED SEA ). The abbreviation is not found elsewhere. The name of the sea was not derived from that of a city; so we need not look in that direction. Knobel suggested Naqb es-Safa, a pass about 25 miles West-Southwest of the Dead Sea. But it is "unsuitably situated; nor does the name agree phonetically (for @@ ... agrees with ..., not with ...)" (Driver, "Deuteronomy," ICC, 4). No identification is possible.
W. Ewing
soo'-fa (suphah, for wahebh becuphah; Septuagint reads ten Zoob ephlogise; the King James Version Rea Sea): Suphah is the region in which Vaheb is situated (Nu 21:14). It is probably identical with Suph of Dt 1:1. Tristram (Land of Moab, 50 f) suggested identification with Ghor es-Safiyeh], a small oasis East of the mud fiats of Es-Sebkhah], South of the Dead Sea; but "the sibilants do not correspond, and Safiyeh is a specifically Arabic term (Wetzstein in Delitzsch, Gen4, 586, note 2) which does not seem to be a likely explanation of Suphah" (Gray, "Nu," ICC, 285 f). This, and other questions of identification, must wait for solution until a more thorough exploration of the whole district has been accomplished.
W. Ewing
sup'-er.
See MEALS .
See LORD'S SUPPER .
su-pli': Phil 4:19 for pleroo; 1 Cor 16:17; Phil 2:30 for anapleroo; 2 Cor 9:12 (the King James Version); 2 Cor 11:9 for prosanapleroo. All three verbs mean "to fill," the 3rd containing the additional connotation "fill up to a certain point." Eph 4:16; Phil 1:19 for the noun epichoregia, literally, "an additional supply." But no special force of "additional" seems to be contained in the passages. In 2 Cor 9:10a; Gal 3:5; Col 2:9; 2 Pet 1:5,11, we have epichoregeo, "to furnish besides," i.e. fully supply; in 2 Cor 9:10b; 1 Pet 4:11 the simple choregeo, "to furnish,"
Burton Scott Easton
sur (Codex Vaticanus Assour, Codex Alexandrinus Sour): Those that dwelt in Sur are mentioned along with the inhabitants of Sidon, Tyre, Ocina, etc., as dreading the approach of Holofernes and the Assyrian any (Judith 2:28). The names run from North to South, and Sur immediately follows Tyre (modern Sur]), with which, therefore, it can hardly be identified. No probable identification has been suggested.
See also JERUSALEM .
shoor, shoor'-li: In modern English is used chiefly in the phrases "to be sure" or "to make sure," and as a simple adjective it is usually either archaic or exceedingly colloquial. The adjectival use, however, is common (chiefly for 'aman, "to confirm," and its derivatives) in English Versions of the Bible, where modern English would prefer "secure" or "certain" (1 Sam 2:35; Sirach 40:25; Acts 13:34, etc.). "To be sure that" is also fairly common in the King James Version, and occasionally (as in Dt 12:23, "Be sure that thou eat not the blood," for chazaq, "to be firm") it has rather more emphasis than in modern English. But usually the phrase is a mere periphrasis for some word meaning "to know" (compare the Revised Version (British and American) Ex 3:19; Lk 10:11; Rom 2:2, etc.). In Prov 6:3, the King James Version has "Make sure thy friend" for rahabh, "be boisterous" "beset" the Revised Version (British and American) "importune." The sense is "Force him to pay his debt."
Surely in English Versions of the Bible is used almost always to qualify an entire phrase, as in Gen 28:16, "Surely Yahweh is in this place." In modern English "surely" used in this way suggests that the statement is being argued and is therefore slightly doubtful, but in Elizabethan English the purpose is to exclude all doubt ("beyond question"). With this force the King James Version uses "surely" to translate almost any emphatic form, and the Revised Version (British and American) has conformed to AV's use, and such changes as have been made by the Revised Version (British and American) (Mt 26:73; Lk 4:23; Rev 22:20, etc.) are merely to preserve uniformity of rendition. The most common use of "surely" in this sense is to translate a verb when emphasized by its own part. (absolute inf. in Hebrew), as "Thou shalt, surely die" (Gen 2:17) for "dying thou shalt die" (compare Gen 22:17 for the Hebrew construction). In this sense "surely" is sometimes varied by "of a surety" (Gen 15:13, etc.) without the slightest difference in meaning (compare Gen 9:5 and 26:9). In addition "surely" is used occasionally as a simple adverb where modern English would prefer "securely" or "certainly" (compare Prov 10:9 and the King James Version Lk 1:1, "surely believed," the Revised Version (British and American) "fulfilled," the Revised Version margin "fully established").
Surety, besides its use in "of a surety" appears, in the Old Testament to translate `arabh, "to be surety," and in Heb 7:22 for egguos, "guarantor," "giver of security." Modern English prefers "security," as does even the King James Version in Acts 17:9. "Suretiship" (the American Standard Revised Version "suretyship") in Proverbs 11:15 for taqa`, "to strike (hands)."
Burton Scott Easton
shoor'-ti: This word is used in three different connections or groups:
(1) As a derivative of the word "sure" it means "of a certainty" or "surely."--In Gen 15:13 the infinitive absolute of the verb is used to give emphasis to the idea of the verb and is rendered "of a surety." In Gen 18:13 the Hebrew 'omnam is translated "of a surety." In Gen 26:9 'akh is similarly rendered, and has the force of our "indeed." In Acts 12:11 alethos, is translated in the King James Version "of a surety," but better in the Revised Version (British and American) "of a truth."
(2) In the sense of security or pledge for a person.--This means that one person may become security for another, that such a one will do a certain thing at a time in the future. Judah was "surety" to his father Jacob that Benjamin would safely return from Egypt (Gen 43:9). He pledged his life that the younger brother would return safely. He tells Joseph (Gen 44:32) how he had become surety for Benjamin, and offers to become Joseph's slave for the sake of his brother. Job says (Job 17:3), "Give now a pledge, be surety for me with thyself; who is there that will strike hands with me?" The striking of hands refers to the action or gesture by which the surety or pledge was publicly manifested and thus ratified. Job here beseeches God to become surety for him, to pledge him that some time in the future He will cause Job's innocence to be made known and be acknowledged by God Himself. In Isa 38:14 Hezekiah says, "O Lord, I am oppressed, be thou my surety." He wishes God to give him a pledge of some kind, to go security for him in such a way that he will surely be saved out of his sickness and distress. Jesus is called "the surety (egguos) of a better covenant" (Heb 7:22). Jesus is the pledge or surety that through Him we may obtain the assurance and certainty that a more excellent covenant has been established by God, and are assured also of the truth of the promises connected with it.
(3) It is used to describe the practice of going security for another by striking hands with that person and becoming responsible for money or any object loaned.--The Book of Proverbs unhesitatingly condemns the practice. No mention is made of it in the Mosaic Law, as if the custom were then practically unknown. The Book of Proverbs makes no distinction between a stranger and a neighbor; the person who does such a thing is likened unto an animal caught in a trap. He is exhorted to sleep no more until he has got out of the trap, or freed himself from this obligation (Prov 6:1-5). The wisdom of such advice has been abundantly verified by experience. It does not necessarily preclude certain special cases, where the practice may be justified. The international relationships of the Jews in the period of the monarchy, together with the unsettled condition of the country (Neh 5:3) and people, needed such commercial strictness. Their trade was mostly in the hands of the Phoenicians and other foreigners, and the pressure of taxation for the payment of foreign tribute, etc., was heavy (Neh 5:4 f). Prov 11:15; 17:18 declare one "void of understanding" who thus goes security for another. Prov 20:16 seems to contain an exclamation of contemptuous rebuke for the man who goes security. Prov 22:26; 27:13 contain like admonitions.
See DEBT ;PLEDGE ;SECURITY ;STRIKE .
James Josiah Reeve
sur'-nam (kanah; epikalein): A word derived from the French., meaning "an additional name"; in modern English always the family name of a person. Indeed, the spelling "surname" in the King James Version 1 Macc 1:10; 2:2; 6:43 may be due to a confusion with "sire's name." But the custom of family names was entirely unknown among the Hebrews. The word is used twice in the King James Version of the Old Testament, namely, Isa 44:5; 45:4. The Hebrew word means "to give flattering or honorary titles." In the former passage foreigners are so envious of the prosperity of the Jews that they are anxious to be surnamed by the name of Israel, i.e. to be enrolled as members of the Jewish nation. In the latter case Yahweh gives Cyrus an honorary title, namely, "servant of Yahweh," and thus appoints him to be His instrument in the restoration of His people. The same word is rendered in Job 32:21, the King James Version "give flattering titles." Elihu declares his intention to examine the situation without fear or favor. He will not allow such high-sounding titles as "Your Worship" or "My Lord" to stand in his way. He will not be overawed by Job's social position. In the New Testament the word is used in the case of Peter--Simon whose surname is Peter (Acts 10:5,32; 11:13); of Mark--John whose surname was Mark (Acts 12:12,25; 15:37); of Judas--surnamed Iscariot (Lk 22:3); of Barsabbas--who was surnamed Justus (Acts 1:23); and of Judas--surnamed Barsabbas (Acts 15:22). It was a widespread custom in the ancient world to give honorary and symbolical titles. our Lord surnamed Simon Peter (Mk 3:16), and James and John Boanerges (Mk 3:17). Acts 15:37 the King James Version has "surname" for the simple "call" (so the Revised Version (British and American)).
T. Lewis
su'-sa, soo'-sa (Additions to Esther 11:3).
See SHUSHAN .
su-san'-kits (shushanekhaye').
See SHUSHANCHITES .
su-zan'-a:
1. Name
2. Canonicity and Position
3. Contents
4. Fact or Fiction?
5. Date
6. Original Language
This novelette has, in the Septuagint, the bare title "Susanna" (Sousanna, from Hebrew shoshannah, "lily"). So also in the Syro-Hexapla. In Codex Alexandrinus (Theodotion) it is designated Horasis a (Vision I); see BEL AND THE DRAGON , sec. I. In the Harklensian Syriac (Ball's W2) its title is "The Book of Little (or the child?) Daniel."
Susanna was with the other Additions included in the Bible Canon of the Greek, Syrian and Latin churches. Julius Africanus (circa 230 AD) was the first to dispute the right of Susanna to a place in the Canon, owing to its improbable character. Origen replied to him, strongly maintaining its historicity (see Schurer,GJV 4,III , 455;HJP ,II , 3, p. 186, where the references are given). In the Septuagint, Syro-Hexapla and Vulgate, Susanna is Daniel 14, but in Theodotion (ABQ) it opens Daniel, preceding chapter 1, a position implied in the King James Version and the Revised Version (British and American) which are based on Theodotion, formerly believed to be the true Septuagint. Yet it is probable that even in Theodotion the original place agreed with that in the true Septuagint (Swete's 87); so Roth (Kautzsch, Die Apok., 172) and Driver (Commentary on Daniel, Cambridge Bible, xviii).
See BEL AND THE DRAGON .
The story of Susanna is thus told in Theodotion's version, and therefore in English Versions of the Bible which follows it. Susanna was the beautiful and devout wife of Joakim who resided in Babylon in the early years of the exile, and owned a fine park which was open to his fellow-exiles (verses 1-4). Two of these last were elders and judges who, though held in high esteem, suffered impure thoughts toward Susanna to enter their minds. One day, meeting in the park, they divulged to each other their lustful passion toward this beautiful woman, and resolved together to seize the first opportunity to waylay her in the park and to overpower her (verses 5-15). A joint attempt was made upon Susanna, who resisted, notwithstanding threats of false accusation (verses 22-26). The elders make a false charge, both in private and in public, and she is accordingly condemned to death (verses 27-41). On the way to execution she is met by Daniel (= judge "of God") who has the case reopened, and by a system of cross-examination of the two elders succeeds in convincing the people that Susanna is innocent of the charge brought against her. She is acquitted, but her accusers are put to death.
The story told in the Septuagint (87) is essentially the same, though varying somewhat in details. Versions 1-4 seem to have been prefixed for clearness by Theodotion, for in Susanna verse 7 of the Septuagint Susanna is introduced for the first time: "These seeing a woman of beautiful appearance called Susanna, the wife of one of the Israelites," etc. The original text began therefore with verse 5, though in a slightly different form. Septuagint omits verses 15-18 which tell of the two elders concealing themselves and watching as Susanna entered the park and took her bath. There is not a word in Septuagint concerning the threats of the elders to defame Susanna in the event of her refusing what they desired (verses 20 ff); this omission makes the Septuagint form of the story obscure, suggesting that this section has fallen out by error. Nor does the Septuagint mention the crying out of Susanna and the elders (verse 24). The trial took place in the house, according to Theodotion (and English Versions of the Bible) (verse 28), but, according to Septuagint, in the synagogue (verse 28). In Septuagint (verse 30) it is said that the number of Susanna's relatives, servants and servant-maids present at the trial was 500; Theodotion is silent on this. Septuagint (verse 35) makes Susanna pray to God before her condemnation, but Theodotion (English Versions of the Bible, verses 42-44) after. According to Septuagint the young man whom the elders falsely said they found with Susanna escaped unobserved because masked; Theodotion says he got away because the elders had not strength to hold him (verse 39). Septuagint is silent about the two maids who, according to Theodotion (verse 36), accompanied Susanna to the bath. Theodotion does not speak of the angel who according to Septuagint imparted to Daniel the wisdom he displayed (but compare Theodotion, verse 50); but on the other hand he adds the words ascribed to Daniel (verse 51, English Versions), though he leaves out the words imputed to him by Septuagint (= even elders may lie). Septuagint omits the words of the people addressed to Daniel: "What mean these words which thou hast spoken?" (verse 47, Theodotion, English Versions of the Bible). According to Theodotion (verse 50) the people entreated Daniel to act as judge among them; Septuagint omits this statement. Two questions were put to the elders, according to the Septuagint: "Under what kind of tree?" "In what part of the park?" but only one, according to Theodotion (and English Versions of the Bible): "Under what kind of tree?" Septuagint has it that as a punishment the two elders were hurled down the precipice; according to Theodotion they were slain (verse 62). In the last two verses (verses 63 f) Septuagint points the moral of the story, but Theodotion closes by describing the joy of Susanna's relatives at the happy issue of the trial and the increased respect in which Daniel came to be held. For the dependence of the version see TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT ;TEXT OF THE OLD TESTAMENT ;VERSIONS .
It is quite evident that the story is a fabrication and that it came to be attached to Daniel on account of the part played in it by Daniel the judge. (1) The form of the story differs in Septuagint, Theodotion and the various Syriac recensions, showing that it was a floating legend, told in manifold ways. (2) No confirmation of what is here narrated has been discovered in written or epigraphic sources. (3) The grounds on which Susanna was condemned are trivial and wholly inadequate. (4) The conduct of the judge, Daniel, is unnatural and arbitrary.
Though, however, the story is fictitious, it rests in part or wholly on older sources. (1) Ewald (Geschichte(3), IV, 386) believed that it was suggested by the Babylonian legend in which two old men are seduced by the goddess of love (compare Koran 2 96). (2) Brull (Das apokryphische Sus-Buch, 1877), followed by Ball (Speaker's Apocrypha, II, 323-31), Marshall and R. H. Charles, came to the following conclusions: (a) That the first half of the story rests on a tradition regarding two elders (Ahab and Zedekiah) who seduced certain women by persuading them that they would thus become the mother of the Messiah. This tradition has its origin probably in Jer 29:21-23, where it is said that Yahweh would sorely punish Ahab and Zedekiah because they had "committed villany in Israel," having "committed adultery with their neighbours' wives" (the King James Version). We can trace the above story amid many variations in the writings of Origen and Jerome and in sundry rabbinical works. (b) The trial scene is believed to have a wholly different origin. It is said to have arisen about 100-96 BC, when Simon ben Shetach was president of the Sanhedrin. His son was falsely accused of a capital offense and was condemned to death. On the way to execution the accusers admitted that he was innocent of the crime; yet at his own request the son is executed in order that the father's hands might be strengthened in the inauguration of new reforms in the administration of justice. The Pharisees and Sadducees differed as to the punishment to be meted out to false witnesses where the death sentence was involved. The first party advocated a stricter examination of witnesses, and a severer penalty if their testimony could be proved false. The Sadducee party took up a more moderate position on both points. Susanna has been held to be a kind of tract setting forth by example the views of the Pharisee party. If this opinion of the origin of Susanna be accepted, this tract was written by a Palestinian Jew, a position rendered probable by other considerations.
If, as the Greek, Latin and Syriac churches held and hold, Susanna forms an integral part of Daniel, the date of this last book (see DANIEL ) is the date of Sus. But there is conclusive evidence that the three "Additions" circulated independently, though we have no means of fixing the date with any certainty. Perhaps this piece arose during the struggles between the Pharisees and Sadducees about 94-89 BC; see preceding section. In that case 90 BC would be a suitable date. On the date of Theodotion's translation see DANIEL ;BEL AND THE DRAGON ;VERSIONS ;TEXT AND MANUSCRIPTS OF THE NEW TESTAMENT ;TEXT OF THE OLD TESTAMENT .
Our materials for judging of the language in which the author wrote are slender, and no great probability can at present be reached. The following scholars argue for a Greek original: Fritzsche, De Wette, Keil, Herzfeld, Graf, Holtzmann. The following are some of the grounds: (1) There are several paronomasias or word-plays, as in Susanna verses 54 f, schinon ("under a mastick tree") .... schisei ("will cut"); verses 58 f, prinon ("under a holm tree") .... prisai ("to cut"). But this last word (prisai) is absent from the true Septuagint, though it occurs in Theodotion (Swete's text, verse 59, has kataprise from the same root). If the word-play in verses 58 f is due to a translation based on Septuagint, the first example (verses 54 f), found in Septuagint and Theodotion, is as likely to be the work of the translator of those verses from the Hebrew. (2) It is said that no trace of a Hebrew original has been discovered; but up to a few years ago the same statement could have been made of Sir.
There is a growing opinion that the author wrote in Hebrew (or Aramaic?); so Ball, J. T. Marshall, R. H. Charles. (1) The writer was almost certainly a Palestinian Jew, and he would be far more likely to write in his own language, especially as he seems to have belonged to the Pharisaic party, who were ardent nationalists (see preceding section, at end). (2) There is a goodly number of Hebraisms, rather more than one would expect had the writer composed in Hellenistic Greek
For versions and literature see BEL AND THE DRAGON ;DANIEL ; the Oxford Apocrypha, edition by R. H. Charles, 638 ff.
T. Witton Davies
su'-si, soo'-si (cuci): Father of Gaddi, one of the spies, who represented the tribe of Manasseh (Nu 13:11 ). See Gray,HPN , 92.