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Sackbut (Chald. sabkha; Gr. sambuke ), a Syrian stringed instrument resembling a harp (Dan 3:5, Dan 3:7, Dan 3:10, Dan 3:15); not the modern sackbut, which is a wind instrument.

Sackcloth Cloth made of black goats' hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Gen 37:34; Gen 42:25; Sa2 3:31; Est 4:1, Est 4:2; Psa 30:11, etc.), and as a sign of repentance (Mat 11:21). It was put upon animals by the people of Nineveh (Jon 3:8).

Sacrifice The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible. Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen 3:21). Abel offered a sacrifice "of the firstlings of his flock" (Gen 4:4; Heb 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen 7:2, Gen 7:8), because animals were not given to man as food till after the Flood. The same practice is continued down through the patriarchal age (Gen 8:20; Gen 12:7; Gen 13:4, Gen 13:18; Gen 15:9; 22:1-18, etc.). In the Mosaic period of Old Testament history definite laws were prescribed by God regarding the different kinds of sacrifices that were to be offered and the manner in which the offering was to be made. The offering of stated sacrifices became indeed a prominent and distinctive feature of the whole period (Ex. 12:3-27; Lev 23:5; Num 9:2). (See ALTAR.) We learn from the Epistle to the Hebrews that sacrifices had in themselves no value or efficacy. They were only the "shadow of good things to come," and pointed the worshippers forward to the coming of the great High Priest, who, in the fullness of the time, "was offered once for all to bear the sin of many." Sacrifices belonged to a temporary economy, to a system of types and emblems which served their purposes and have now passed away. The "one sacrifice for sins" hath "perfected for ever them that are sanctified." Sacrifices were of two kinds:, (1.) Unbloody, such as (a.) first-fruits and tithes; (b.) meat and drink-offerings; and (c.) incense. (2.) Bloody, such as (a.) burnt-offerings; (b.) peace-offerings; and (c.) sin and trespass offerings. (See OFFERINGS.)

Sadducees The origin of this Jewish sect cannot definitely be traced. It was probably the outcome of the influence of Grecian customs and philosophy during the period of Greek domination. The first time they are met with is in connection with John the Baptist's ministry. They came out to him when on the banks of the Jordan, and he said to them, "O generation of vipers, who hath warned you to flee from the wrath to come?" (Mat 3:7.) The next time they are spoken of they are represented as coming to our Lord tempting him. He calls them "hypocrites" and "a wicked and adulterous generation" (Mat 16:1; Mat 22:23). The only reference to them in the Gospels of Mark (Mar 12:18) and Luke (Luk 20:27) is their attempting to ridicule the doctrine of the resurrection, which they denied, as they also denied the existence of angels. They are never mentioned in John's Gospel. There were many Sadducees among the "elders" of the Sanhedrin. They seem, indeed, to have been as numerous as the Pharisees (Act 23:6). They showed their hatred of Jesus in taking part in his condemnation (Mat 16:21; Mat 26:1, Mat 26:59; Mar 8:31; Mar 15:1; Luk 9:22; Luk 22:66). They endeavoured to prohibit the apostles from preaching the resurrection of Christ (Act 2:24, Act 2:31, Act 2:32; Act 4:1, Act 4:2; Act 5:17, Act 5:24). They were the deists or skeptics of that age. They do not appear as a separate sect after the destruction of Jerusalem.

Sadoc Just, mentioned in the genealogy of our Lord (Mat 1:14).

Saffron Heb. karkom , Arab. zafran (i.e., "yellow"), mentioned only in Sol 4:13, Sol 4:14; the Crocus sativus. Many species of the crocus are found in Palestine. The pistils and stigmata, from the centre of its flowers, are pressed into "saffron cakes," common in the East. "We found," says Tristram, "saffron a very useful condiment in traveling cookery, a very small pinch of it giving not only a rich yellow colour but an agreeable flavour to a dish of rice or to an insipid stew."

Saint One separated from the world and consecrated to God; one holy by profession and by covenant; a believer in Christ (Psa 16:3; Rom 1:7; Rom 8:27; Phi 1:1; Heb 6:10). The "saints" spoken of in Jde 1:14 are probably not the disciples of Christ, but the "innumerable company of angels" (Heb 12:22; Psa 68:17), with reference to Deu 33:2. This word is also used of the holy dead (Mat 27:52; Rev 18:24). It was not used as a distinctive title of the apostles and evangelists and of a "spiritual nobility" till the fourth century. In that sense it is not a scriptural title.

Sala A shoot, a descendant of Arphaxed (Luk 3:35, Luk 3:36); called also Shelah (Ch1 1:18, Ch1 1:24).

Salamis A city on the south-east coast of Cyprus (Act 13:5), where Saul and Barnabas, on their first missionary journey, preached the word in one of the Jewish synagogues, of which there seem to have been several in that place. It is now called Famagusta.

Salathiel Whom I asked of God, the son of Jeconiah (Mat 1:12; Ch1 3:17); also called the son of Neri (Luk 3:27). The probable explanation of the apparent discrepancy is that he was the son of Neri, the descendant of Nathan, and thus heir to the throne of David on the death of Jeconiah (compare Jer 22:30).