reputed skill in the Scriptures which induced Herod to consult them. Matt. ii. 4. They were exceedingly vicious and inimical to the Saviour: they lost no opportunity to misrepresent his words, to blame his conduct; and some of the acutest intellects in the nation tried to entangle him by artful questions. All their malignity failed. They greatly contributed to mislead the people on all subjects connected with religion. Acts vii. 51-53; 1 Cor. i. 20. From the Talmud, and the writings of Josephus, we learn that they were the schoolmasters of the people; and of course had great influence in perverting the minds of the Jews. SCRIPTURE, SCRIPTURES. 2 Tim. iii. 15, 16. These terms are applied to the inspired writings contained in the Old and New TestaInents. For various particulars respecting the holy Scriptures, see BIBLE and Book. It SEA, MOLTEN. The large brasen reservoir which stood in the court of Solomon's temple. It was a segment. of a sphere, ten cubits wide, five deep, and thirty in circumference. would hold about twenty-four thousand gallons. On the upper edge it was decorated with figures resembling lilies in bloom; and it rested on the SCYTHIAN. Col. iii. 11. The name is sometimes applied to all the nomade tribes which roamed over the countries north of the Black and Caspian seas, stretching eastward into unknown regions of Asia. They were the ancient representatives of the Tartars, and, like them, moved about from place to place in carts drawn by oxen. Some have supposed that Scythopolis (Bethshan) derived its classical name from them. Scy-backs of twelve oxen. 1 Kings vii. thian is used in the passage above (Col. iii. 11) to signify persons in a very rude and uncivilised state. SEA. This term is not always used in Scripture as it is in modern language. It is there applied to lakes, rivers, and to any large body of water, as well as to seas. Isai. xi. 15; xxi. 1. The principal seas mentioned in the Scriptures are the following:-1. The Great Sea. This is the Mediterranean. It is called "the Hinder Sea," as it would be behind a person in Palestine facing the east; and "the Sea of the Philistines," as they occupied a large portion of the coast. 2. The Red Sea; a gulf of the Indian ocean, called Yam Suph, and "the Egyptian Sea." 3. The Sea of Cinnereth; called also "the Sea of Galilee," "the Sea of 23-26, 40-47; 2 Chron. iv. 2-5. It was supplied with water either by the manual labour of the Gibeonites, or by a pipe from the well of Etam, and was always flowing; spouts discharging just as much water as was admitted. It is supposed to be the largest brasen vessel ever made, and is evidence of the skill of the workers' in metal at that early period. SEAL. The Hebrews wore seals or signets on the hand, or in bracelets on the arm. There were other seals, not used for impressing a device on wax, but to stamp the name of the owner upon a document to which he designed to affix it; and, as they contained too many characters to be worn conveniently in a signet-ring, they were carried in the bosom, or suspended round the neck. When a door or box was to be sealed, it was first fastened with some ligament, over which clay or wax was spread, and then impressed with the seal. Clay was used because it hardens by heat. Signet-rings were very commonly worn by persons of rank. The impression from the signet-ring of a monarch gave the force of a royal decree to any document to which it was affixed. Hence the delivery or transfer of it to any one gave power of using the royal name, and created the highest office in the state. Esther iii. 10, 12; viii. 2; Dan. vi. 10, 13, 17. Rings were so constantly employed as seals, that they are called in Hebrew, TABBAOTH, a word derived from a root signifying to imprint. In the Old Testament, the allusions to the practice of sealing are numerous. Moses says, Deut. xxxii. 34, that God keeps sealed up under his own seal the instruments of his vengeance. Job says, chap. ix. 7, that he keeps the stars under his seal. He says, also, "My transgression is sealed up in a bag." Chap. xiv. 17. When the Hebrews intended to seal up a letter or a book, they wrapped it round with flax or thread, then applied wax to it, and afterwards the seal. The Lord commanded Isaiah to bind up the testimony and seal the law for the disciples. The idea is not in order that these testimonies should be concealed, but that they were to be carefully preserved with a view to the disciples' benefit. Isai. viii. 16. The book shown to St. John was sealed with seven seals. It was a rare thing to affix such a number of seals; but this was intended to intimate the great importance and secrecy of the contents. In the New Testament we have a figurative use of the word seal. Eph. i. 13, 14; iv. 30. Believers are sealed with the Holy Spirit of promise. The design of this act of the Holy Spirit is the appropriation and security of Christians. The act of sealing is a striking illustration of the Spirit's work in the pardon and regeneration of sinners. In the sealing there is (1) the act of impressing, and (2) the consequent resemblance between the seal and the substance impressed. So in the Spirit's work, there is, first, the impression or conviction of our sonship, and then the divine resemblance. The believer in Christ is made conscious of his pardon by the direct testimony of the Holy Ghost, and immediately regenerated; thus exhibiting the divine resemblance. If we suppose a piece of wax to be conscious, it would feel the impress of the seal before it could exhibit the resemblance. In the order of nature we are first pardoned, then regenerated. Our sinful state implies guilt and depravity. Our guilt is removed by pardon, our depravity by regeneration. There is an indissoluble connection between the work of the Spirit as a witness, and his work as a regenerator. See WITNESS OF THE SPIRIT. SEASONS. In Palestine there are not the pleasing variations of shower and sunshine which we experience in this country. During a great part of the year the sky is almost cloudless. The rains fall twice a year: the autumnal rains, beginning at the latter end of October or the commencement of November, come from the west and south-west. They are not incessant, but allow the husbandman, in the earlier part of the time, to sow his seed. The latter rains fall delivered their discourses sitting; and as Moses was the first and great teacher of the law, he is figuratively represented as sitting to deliver his oracles; to which seat of his those who interpreted his law as doctors, and enforced it as judges, succeeded. The scribes sat on seats in the Sanhedrim and inferior councils. The figure means the assumption of the same authority or office. in April, just before harvest. See RAIN. The seasons are generally reckoned as six, supposed to be alluded to in the promise to Noah: "While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter shall not cease." Gen. viii. 22. 1. The seed-time. It commences about October 15th, and continues to December 15th. 2. Winter. From December 15th to February 15th. Snow occasionally falls, but does not remain long on the ground. The cold lasts about forty days. Hail and thunder storms are common; and in the commencement of February the trees begin to put forth their foliage; in the middle of the month some fruittrees are in blossom. 3. Cold. From February 15th to April 15th. It is still cold, but less so than during the winter. Towards the latter end of the season, rain ceases. 4. Harvest. From April 15th to June 15th. The sky is clear and the air warm. 5. Heat. From June 15th to August 15th. The heat is now so excessive that people sleep in the open air. 6. Summer. From August 15th to SEBAT. The fifth month of the October 15th. The heat is yet ex- civil, and the eleventh of the ecclesicessive, but towards the end of sum-astical, year; corresponding to Janmer the nights begin to be cool. It uary and February. Zech. i. 7. is important to remember the order of the seasons in the interpretation of some portions of Scripture: "The harvest is past, and the summer is ended." SEATS. Matt. xxiii. 2. Eastern nations use mats, or carpets, or divans, for seats. The latter are broad and very low sofas; with arms, stuffed cushions, and costly ornaments. On these they sit with their legs bent under them, in a halfkneeling posture. After the captivity, the more wealthy of the Jews adopted the Persian custom of reclining on beds and couches at table. Amos vi. 4. The mode of reclining at meals is explained under the word ACCUBATION. This practice was probably not imitated by females; for the Hebrew women partook of their meals in a separate apart ment. MOSES' SEAT. This is a figurative expression. The doctors of the law SEBA. A district of Ethiopia, which derived its name from the eldest son of Cush. Gen. x. 7. It was situated on the fruitful peninsula formed by the rivers Astapus and Astaboras, and now forming part of Nubia. The city of Meroë was famed for its commerce, riches, and temples. Numerous remaining temples, pyramids, colossuses, and sepulchral monuments, attest its ancient magnificence and splendour. Cambyses called it Meroë after his sister. The inhabitants are called men of stature. Herodotus, book iii., chap. 14, describes them as of the highest stature; the most beautiful and long-lived of men. Isai. xliii. 3; xlv. 14. The SECT. The word dipeois means a choice or option: hence a class or party holding certain opinions in religion. Acts v. 17; xv. 5. word heresy in Acts xxiv. 14, is the same in the Greek as the word sect in Acts xxiv. 5. Christianity was originally considered as a new sect of Judaism: hence the accusation of Paul by Tertullus. When Paul arrived in Rome, the Jews said to him, that as to this sect, it was everywhere spoken against. Among the ancients the word does not appear to have had an odious meaning. See HERESY. SEDITION. A popular tumult. Acts xxiv. 5. The same Greek word describes the insurrection in which Barabbas was involved. Mark xv. 7. It has reference also to differences of opinion; and in Acts xv. 2 is translated "dissension." SEED. The organized particle produced by plants, from which the several species are propagated. Gen. i. 11. The prohibition delivered to the Jews, Lev. xix. 19, not to sow the field with mingled seed, is supposed by some to refer to idolatrous usages of a corrupt and abominable nature; but there is scarcely necessity to assume that the literal meaning is not the correct one. It is not uncommon in the East, at the present day, to find women employed in cleansing the seed from all admixture, to prepare it for sowing. The word is used figuratively, Dan. ix. 1; 1 Pet. i. 23; 1 John iii. 9. SEER. To see in Scripture often expresses the knowledge of spiritual things, and also the supernatural knowledge of hidden things; as of prophecy, of visions, &c. so prophets were appropriately called seers. See PROPHETS. SEIR, hairy. 1. The Horite, whose dwelling was to the east of the Dead Sea, in the mountains of Seir. Gen. xxxvi. 20; Deut. ii. 12. 2. The mountainous tract stretching from the southern shore of the Dead Sea to the eastern gulf of the Red Sea. The name is derived from the Seir above: others suppose the word SEIR, hairy, shaggy, has reference to the rugged character of the country. Mount Hor was a part of the chain; and the Horites are named as a part of the inhabitants. Gen. xiv. 6. 3. Another mountain of this name was situated in the territory of Judah, near Kirjath-jearim. Josh. xv. 10. SELA, or SELAH, rock. 2 Kings xiv. 7; Ísai. xvi. 1. The Greek translation of the name is PETRA; and under this word will be found the description of this extraordinary place. SELAH. This word occurs seventyfour times in the Psalms, and three times in the prophecies of Habakkuk. Some derive it from the Hebrew word SALAH, which means to raise; and understand a raising of the voice or music. Others, among whom is Gesenius, derive it from a word which means to be silent, and understand a pause in the singing. It was perhaps intended simply to direct the singer to pause or be silent, while the instruments played an interlude. coast, near the mouth of the Orontes. Paul and Barnabas embarked at this place for Cyprus. Acts xiii. 4. SENIR. 1 Chron. v. 23; Ezek. xxvii. 5. A part of Mount Hermon. See also SHENIR. SENNACHERIB. A king of Assyria, the son and successor of Shalmaneser. In the fourteenth year of Hezekiah, he came up against all the fenced cities of Judah, and took them; on which Hezekiah engaged to pay him a tribute of three hundred talents of silver, and thirty talents of gold. This did not satisfy Sennacherib; and Hezekiah, in his perplexity, had recourse to Isaiah, who counselled him to exercise trust and confidence, and assured him of miraculous aid. See 2 Kings xviii. 13, et seq.; xix. 1, et seq. SÉPHAR. Gen. x. 30. "A mountain in the East," generally supposed to be the modern Sabber, in Arabia. SEPHARAD. A region to which exiles from Jerusalem were taken. See Obad. 20. The locality is doubtful; some fixing upon Spain, others the neighbourhood of the Bosphorus, in Asia Minor. SEPHARVAIM. A province of Assyria, whence colonists were brought into the land of Israel to Samaria. 2 Kings xvii. 24; Isai. xxxvi. 19. The province was probably the most southerly of Mesopotamia. A city of the same name is mentioned, 2 Kings xix. 13. SEPTUAGINT. The Greek version of the Old-Testament Scriptures is so called from the seventy or seventytwo translators, or from its having been finished in seventy-two days. It is the oldest version known, and was made some centuries before the Christian era. Many foolish stories are told about the translators. The version is on the whole faithful. It was extensively circulated among the Jews, and is of great value in expounding the New Testament. Both are written in the same kind of Greek. Both present the same idioms. Words of the same signification occur in both, not to be found elsewhere. This version is the parent of many others. Considering the difficulties SELEUCIA. A city of Syria, situ- of the task, and the fact that the ated west of Antioch, on the sea-Masoretic points were not then in vented, we must not be surprised to | A great variety of species of serpents find some errors. Ce is enumerated by travellers, most of SEPULCHRE. See BURIAL. which are venomous. It is asserted SERAPHIM, burning ones. that one kind lies in wait for paslestial beings, described in the vision sengers in the sand, or in the rut of of Isaiah, chap. vi. 1, et seq. They the wheels, and bites the horses' are generally supposed to be the heels, so that from the instantaneous cherubim which were stationed one effect of the poison, the legs of the at either end of the mercy-seat, co- animal become powerless, and the vering it with their wings. There are rider falls backward. Gen. xlix. 17. differences between the cherubim of This is the SHEPHIPHON, a viper Ezekiel and the seraphim of Isaiah. with two scales or horns on its head, In one case we have four wings, in one above each eye, standing erect. the other six; the cherubim had four It is still common in Arabia and faces, the seraphim one. Compare Egypt.-The flying serpent, called in Isai. vi. 2, 3; Ezek. i. 5-12. If it be Numb. xxi. 6-8, "fiery serpents." assumed that the reference in both The name appears to have been given cases is to the same symbol, the them on account of their vivid fiery difference may be reconciled by sup-colour, being almost like the copperposing that the one description is more full than the other. We are scarcely justified in assuming that cherubim and seraphim are two distinct orders of beings: the names seem to be simply indicative of the attributes of the same beings; showing their nearness to Jehovah, and their ardour in his service. The position they assumed was that of readiness to obey the divine commands. Their reverential respect was indicated by their covering their faces with their wings. Their song was, "Holy, holy, holy is Jehovah of Hosts." This reverential song, which is certainly intended to intimate the Trinity in the Godhead, is repeated by the living creatures, Rev. iv. 8. See CHERUBIM. SERGIUS PAULUS. He was proconsul of the island of Cyprus, and was converted by the preaching of Paul and Barnabas. Acts xiii. 7. His conduct proves him to have been a man of candour and intelligence. From a laudable desire to obtain information respecting the new religion from the apostle and his companion who were in the island, he sent for them, and listened to truth which saved him. Elymas, the sorcerer, endeavoured to turn away his mind from the faith, because he found his own occupation in danger; but for this sin he was punished by the special interposition of Providence. SERPENT. Gen. iii. 1. An animal remarkable for its subtlety, and which inspires an instinctive dread in man. Some coloured snake; on which account The devil is called "the serpent,' and "the old serpent," in reference both to his subtlety and malice, and to the fact that he made use of a serpent in tempting our first parents. 2 Cor. xi. 3. In Egypt, and other countries, the serpent has been regarded as an emblem of power: hence |