doom is said to be more tolerable than that of Chorazin and Bethsaida.

SIGNET. (See SEAL.)

SIGNS (John iv. 48) and WONDERS, as they are usually connected, sometimes denote those proofs or demonstrations of power and authority which were furnished by miracles, and by other tokens of the divine presence, as in Acts ii. 22; and at other times, those unusual appearances which betoken the approach of a great event, as in Luke xxi. 11, 25). (See MIRACLE.)

The position of Sidon on the shore of the Mediterranean, the fame of its timber and skilful workmen, and its excellence in many ingenious and useful arts, made its commercial advantages peculiar; and they are noticed in profane history. The glass of Sidon was as famous as the purple of Tyre. The "Sidonia ars was a common proverb amongst the ancients; and the epithet "Sidonian" was SIHON (Num. xxi. 21-31)-a king of the used by way of emphasis to express whatever Amorites, who lost his dominions in conwas elegant or magnificent. In Homer, Sidon-sequence of his refusal to permit the Hebrews ian manufactures are highly prized by the warlike chiefs; the drinking-cups are famed as made by the "ingenious Sidonians;" and its embroidered robes are no less celebrated by the same poet. Their prosperous and

luxurious habits led them into a careless and secure mode of life, which is alluded to, Judg. xviii. 7. This city is the subject of some very remarkable prophecies (Isa. xxiii. 4-18; Jer. XXV. 17-38; Ezek. xxviii. 21-24).

From Tyre and Sidon it was that part of that great multitude was made up who on one occasion came to Jesus, having "heard what great things he did" (Mark iii. 8); and on these coasts it was that the woman of Caanan manifested a faith which received the approbation of the Saviour, and which will be told for a memorial of her wherever the Gospel shall be preached (Mark vii. 24-30).

The apostle Paul visited Sidon on his voyage to Rome (Acts xxvii. 3). At present the name of the place is Saida. It is a trading town of some importance. The harbour is rendered comparatively useless, however, by sand-bars, and the town itself is badly situated and very dirty. In September, 1840, it was bombarded and taken by Commodore Napier, and the troops of Mehemet Ali were expelled.

SIEGE (Deut. xx. 19)-the surrounding of a city or castle with an army, in order to starve or force the inhabitants to surrender. The sieges of Samaria, Nineveh, Babylon, Jerusalem, and Tyre are most noted. The judgments of God, reducing men to great hardships, are figuratively called "sieges" (Isa. xxix. 3). (See WAR.)

SIEVE (Isa. xxx. 28). The bolter, or sieve, which is so necessary an article in our day, in the preparation of meal for bread, &c., was in ancient times

made of rushes, or papyrus. Ancient writers say that only the Gauls had sieves of horsehair. What was left in the bolter was put into the mill a second time. Sieves of various degrees of fineness were no doubt used, for the same authors tell us of four different qualities of metal.

to pass through them on their way from Egypt to Caanan. Sihon himself was slain in battle, his army was routed, Heshbon, his capital, was taken, and his country distributed among the Israelites (Ps. cxxxv. 10-12; cxxxvi. 18, 19). SIHOR (See RIVER OF EGYPT.)

SILAS (Acts xv. 40), contracted from SILVANUS (2 Cor. i. 19), is called one of the chief of the brethren (Acts xv. 22), and a faithful brother (1 Pet. v. 12). He is supposed to have been a native of Antioch, and a member of the Christian church there (Acts xv. 37-41). ̧ He was the associate of Paul in several of his missionary tours, and his fellowprisoner at Philippi (Acts xv. 40; xvi. 25, 29; xvii. 4, 10, 15). He is called a prophet (Acts xv. 32); but what was the precise nature of this office in the days of the apostles is not clear. (See LUKE, PROPHECY.)

SILENCE. "There was silence in heaven about the space of half an hour" (Rev. viii. 1). Some suppose that the allusion here is to the breathless quiet of the multitudes worshipping in the courts of the temple when some solemn portion of the ceremonial was being performed by the high priest within the sacred edifice.

But perhaps the clause is only a symbol of deep and prolonged expectation. Six seals had been opened, the seventh and last was now broken, and the population of heaven are hushed into silence in their intense anxiety to witness or ascertain its results, while the angels are preparing to sound the seven trumpets.

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lost in these gardens."-Robinson's Researches, i., pp. 341, 342. (See BETHESDA.)

SILOAM, TOWER IN (Luke xiii. 4), was probably a high wall or tower contiguous to the pool of Siloam, by the sudden fall of which eighteen lives were lost. This being a notorious event-as the like incident in London or Edinburgh would be now in our country-it was alluded to by our Saviour to illustrate the fact that such events are not always to be regarded as special judgments for an unusual degree of guilt.

ŠILVER (Gen. xiii. 2)—a well-known precious metal, and a common medium of exchange (1 Kí. x. 22).

That silver was known at a very early period is evident. It is found among the riches of the patriarchs (Gen. xliv. 2; Exod. xi. 2; xxv. 3; Job xxviii. 1); and the reason probably is, that, like gold, it is often found in a state of purity in the earth, and therefore easily discovered. It was used in the construction of the temple (Exod. xxvi. 19, 32), and for its furniture (1 Chr. xxviii. 14-17), and also for musical instruments (Num. x. 2), and for adorning idols (Isa. xl. 19). Silver constituted the chief medium of trade, though it was not coined, but used by weight (Gen. xxiii. 16). The "pieces of silver," thirty of which were given as the price of innocent blood (Matt. xxvi. 15; xxvii. 3) were probably shekels of silver, amounting in all to little more than three pounds sterling. The "silverling" (Isa. vii. 23) is supposed to have been of like value.

The precious metals were very abundant in ancient times. They abounded in the days of Solomon. (See TARSHISH.)

SILK (Prov. xxxi. 22). Perhaps the ancient Hebrews knew nothing of silk; and the word may signify cotton or "fine flax" (Isa. xix. 9). (See FLAX, LINEN.) In Ezek. xvi. 10, 13 an article called picked silk" is doubtless intended; and Pliny says that silk was brought from Eastern Asia to Greece, in robes which were only half silk, and was then unravelled or picked out, and made up again into garments of entire silk (Rev. xviii. 12). SILOAH (Neh. iii. 15), or SILOAM (John ix. 7, 11), or SHILOAH (Isa. viii. 6)—a rivulet on the south-east of Jerusalem, at the foot of Zion and Moriah; supposed by some to be the same with En-rogel and Gihon. There seem to have been two pools, the upper (Isa. vii. 3) or king's pool (Neh. ii. 14), and the lower pool (Isa. xxii. 9). (See CONDUIT.) A modern traveller says, "We passed the Jewish burying-ground south-east of the city of Jerusalem, and came to the pool of Siloam, whose waters go softly: they have a current, but it is almost imperceptible. I alighted to descend more than twenty steps, and taste the waters of this fountain, at which, in ancient times, the Jews were wont to celebrate a festival, singing the twelfth chapter of Isaiah. On the other side of the projecting hill (Ophel), after passing underground 200 or 300 feet, these waters reappear; and here they are drawn off to irrigate a lovely spot consisting of gardens and small fields. These gardens are in summer often frequented by the Turks. Over against the pool, on the slope of a lofty mountain, is a village they call Siloa." Robinson supposes that the fountain called by the monks the "Fountain of the Virgin" is identified with the "king's pool" of Nehemiah, and the pool of Solomon" referred to by Josephus. The pool of Siloam (situated in the mouth of the valley of Tyropæon, or the Cheesemakers, at the foot of mount Sion) is a small deep reservoir, into which the water flows from under the rocks out of a smaller Some difference of opinion has been exbasin, hewn in the solid rock, a few feet farther pressed as to the meaning of the text, "Let up, to which is a descent by a few steps. Reuben live, and not die; and let not his men This is wholly an artificial work; and the be few" (Deut. xxxiii. 6). The reader will perwater comes to it through a subterraneous ceive that the word not, in the second clause, channel under the hill Ophel, from another is printed in italics, and is a supplement of the fountain higher up, in the valley of Jehosha- translators. It is, perhaps, the most daring phat." "The hill Ophel ends here, just over and unwarranted supplement in the English the pool of Siloam, in a steep point of rock 40 version. It directly contradicts the original, or 50 feet high. Along the base of this the which reads, "and let his men be few." How water is conducted from the pool in a small the translators could insert the word "not," channel hewn in the rocky bottom, and is which gives a totally opposite meaning, we then led off to irrigate gardens of fig and other cannot understand. There is indeed a diffifruit trees and plants, lying in terraces quite culty, but it is not to be solved by such extradown to the bottom of the valley of Jehosha-ordinary licence. Probably they were led to phat, a descent still of some 40 or 50 feet. The waters of Siloam, as we saw them, were

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SIMEON-hearer. 1. (Gen. xxix. 33). Son of Jacob and Leah. According to the prediction of Jacob (Gen. xlix. 5-7), and as a punishment for his offence in the matter of the Shechemites (Gen. xxxiv.: see DINAH), his posterity dwindled (comp. Num. i. 22; xxvi. 12-14), and their inheritance was only a dismembered portion of the territory of Judah (Josh. xix. 1).

SIMEON, TRIBE OF, occupied nineteen cities within the bounds of Judah, principally south of Dan, on the coast (Josh. xix. 2-7). In Hezekiah's time they possessed parts of mount Seir (1 Chr. iv. 42).

it by remarking that Reuben's tribe was very large at the time of the census-more numerous

banded together to punish law-breakers; but their zeal was too often only a cover for the most flagrant enormities. Any readers of the Jewish Wars of Josephus will find ample proof of this statement. Now, Canaanite is derived from the Hebrew verb, kāna, to be zealous, and has the same meaning as the Greek word Zn\wτns. Both in Matthew and Luke the historians give Simon the same appellation-Simon the Zealot as he had belonged to one of those secret associations.

than Levi and Ephraim. The true solution | Zealot. The Zealots were a society of persons seems to be the following:-The name of Simeon is omitted in this catalogue; and there have been many needless speculations as to what tribe he is included in. Simeon follows Reuben in the regular order, and is in all probability omitted in this verse. The Alexandrian MSS. of the Septuagint has the name of Simeon. Thus the Hebrew will read, "Let Reuben live, and not die; and let Simeon's men be few." The tribe of Simeon was extraordinarily low in number, by far the fewest of all the tribes-ten thousand less than the smallest of them (Num. xxvi. 12). Other theories have been proposed.

2. (Luke ii. 25) A man of singular piety residing at Jerusalem. He had been favoured with a divine intimation that he should live to see the incarnate Redeemer, the Lord's Christ; and being led by the Spirit into the temple at the particular time when the infant Jesus was brought thither by his parents, according to the requirement of the law (Exod. xiii. 12; xxii. 29), he took him up in his arms and uttered the most devout thanksgivings to God, accompanied with a remarkable prediction respecting the various effects of his advent.

Simeon exclaims, "Lord, now lettest thou thy servant depart in peace, according to thy word” (Luke ii. 29). This portion of Simeon's oracle is not a prayer. At the time the English version was made it was common to place the nominative after the verb. This idiom imparts to the verse before us the semblance of a petition, whereas it is only an affirmation that God had prepared him for a happy death by this view of the Saviour, according to his promise. Though often called the aged Simeon, the narrative drops no distinct hint as to his period of life.

4. (Acts xv. 14) Simeon is a Hebrew name, and in this passage is the same with Simon.

Several other persons of this name are mentioned, as the Pharisee (Luke vii. 36), the leper (Matt. xxvi. 6), the father of Judas Iscariot (John vi. 71), and the tanner at Joppa with whom Peter lodged (Acts ix. 43).

SİN (Gen. iv. 7) is the transgression of the law of God (1 John iii. 4). Any departure in thought, word, or deed, from the rule of conduct which requires us to love the Lord our God with all the heart, and soul, and mind, and strength, and our neighbour as ourselves, is sin (1 John v. 17). The word is sometimes used for a sin offering, as in Hos. iv. 8. In the first text cited, and in the phrase, "They eat the sin of my people," reference is had to the eating of that which was brought as a sin offering, either from greediness or in violation of the law. The disobedience of our first parents to the positive command of God introduced sin, with all its dreadful consequences, into our world.

The "sin not unto death," and "the sin unto death," have been variously interpreted. "If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it" (1 John v. 16). As there are 3. (Acts xiii. 1) Was among the prophets offences under human governments which are and teachers of the Christian church at Anti-capital, involving the certain penalty of death och. Some have supposed (though without without the hope of pardon, so under the divine warrant) that he is the same with Simon the government there are sins of such malignancy Cyrenian (Matt. xxvii. 32). and aggravation, evincing an impious and unalterable determination to reject the offered mercy of God, that we have little, if any, ground for the prayer of faith, or even for the hope that the offender may be forgiven. It seems difficult to suppose a case, however, in the existing state of God's government, in which the character of a sin can be so determined by any human tribunal as to make him who commits it no longer a subject of prayer (John iii. 15; Acts xvii. 30; Pet. iii. 9). Some have supposed that exclusive reference is had to a distinction in the Jewish law between offences capital and not capital; or to the civil law of some particular place, by which some offences were punishable with death, without the possibility of pardon. These were sins unto death, for no entreaty availed to avert the punishment. But there were other capital cases in which the law authorized a commutation of punishment if the circumstances justified it. These were sins not unto death; for the powerful intercession of friends for the offender might save him. But this view does

5. SIMON (Acts viii. 9)-a native of Samaria, and a famous sorcerer, who professed to be a convert to the Christian faith, and was baptized as such by Philip; but was severely rebuked by Peter as a hypocrite, because under the influence of mercenary motives he desired apostolic gifts. Hence the buying and selling of ecclesiastical rights, benefits, or privileges, is called simony-a high offence against the purity and integrity of the Christian faith, and one of which the seller and buyer is equally guilty. The legends about Simon are not to be credited.

6. SIMON PETER. (See PETER.)

7. SIMON THE CANAANITE (Matt. x. 4), or SIMON ZELOTES (or The zealot)-one of the twelve disciples. Canaanite, like Zelotes, does not denote his characteristic zeal, but refers to his being a member of that political club which were called Sicarii. Canaanite does not refer to country, but is synonymous with Zealots or

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not appear to us tenable. There are two fea- Horeb in the usage of the sacred writers. In tures of this sin which strike us. First, It is a the book of Deuteronomy the place where sin among professing believers, or sin committed Israel received the law is uniformly called by a "brother,". If any man see his brother Horeb; but in the preceding parts of the Pensin." Secondly, It is a sin externally marked tateuch it is, with three exceptions (Exod. iii. and perceptible; a sin by some means or other 1; xvii. 6; xxxiii. 6), denominated Sinai. easily recognized,-If any man see his brother. careful examination of all the passages in the It is not a sin bringing death or judicial inspired volume where the names occur, leads punishment from the hand of civil rulers, for us to the conclusion that Horeb is employed such criminals have need of prayers. Neither to denote the group of mountains of which can it mean any ordinary spiritual delinquency; Sinai is a particular summit (see Exod. xix. for prayer may be the means of penitence and 18-23; xxiv. 16; xxxii. 15; Lev. vii. 38; xxv. reformation. Is there any sinner who may not 1; Num. i. 1; iii. 14: comp. with Deut. i. 2-6; he prayed for, so long as the breath is in his iv. 10-15; ix. 8; xxix. 1). From these pasbody? The phraseology seems to refer entirely sages it appears that before the children of to the early times of Christianity. It is well Israel reached the district, and after they known that disease and death followed some left it, the name Horeb is employed to species of sins committed in the church. "For denote the mount of God; but during their this cause, many are weak and sickly among stay there the name Sinai is used to distinyou, and many sleep." The sin unto death is guish the particular summit from which the a sin which has brought on disease that will law was proclaimed, and which, by way of end in speedy death. Something would appear eminence, bears the appellation, "the mount about the sin and judgment which would make of God," on account of what took place when Christians at once aware of it. Now, the the Lord descended on it in fire. Throughout apostle supposes two cases :-A brother may the whole Scripture, Horeb never appears as a commit sin that is followed by rapid and distinct mountain in contrast with Sinai; but alarming punishment in the shape of disease; Sinai is always designated as a single mountain but the sin is repented of, and in virtue of this connected with Horeb, as a part to the whole. penitence, prayer is made, and God grants In the current phraseology of the sacred life," or recovery. Or, again, a brother may writers Horeb is spoken of as a mountain commit a sin of a similar nature, bringing with district, the usual form of expression being it some fearful bodily infliction; but that sin"in Horeb," while Sinai is referred to as a is gloried in, is not repented of. In such a case mountain summit, the terms commonly emtemporal death will certainly ensue, and it is ployed being "on" or upon Sinai." in vain to pray for recovery or "life." The Lord our God," it is said, "spake to us in crime is done, the judgment comes after it; but Horeb;" "they made a calf in Horeb" (Deut. there is no warrant to pray for the removal of i. 6; Ps. cvi. 19). The rock smitten by Moses that judgment, the crime not being repented for water is called "the rock in Horeb" (Exod. of. No prayer can arrest the hand of death in xvii. 6), which, being at the valley of Rephidim, such a situation. Perhaps this view removes must have lain at a considerable distance from several doubts, and is supported by two con- Sinai. But on the other hand it is said, "the siderations. As every sin leads to death, this Lord came down upon mount Sinai, on the top sin specified must be one easily known, one of the mount" (Exod. xix. 18-20). These facts about which little mistake can be made; for furnish a decisive refutation of the theory of the injunction to pray, or desist from prayer, some writers, who hold that Horeb and Sinai is definite and peculiar. And, again, the answer are separate mountains of the same group, as to prayer is described, not in the form of pardon, well as of the allegation of others, who mainbut in that of "life;" "and he shall give life tain that the names "Horeb," "mount Horeb," for them that sin not unto death." There are "Horeb the mount of God," are used in other forms of interpretation; and of course, if precisely the same sense as "Sinai," mount "life" and "death" be taken spiritually, the Sinai,' 'Sinai the mount of God." They previous statements fall to the ground. (See enable us also to test the strange assertion of OFFERING, SACRIFICE.) Professor Lepsius, that "the very circumstance of the mount of God, Horeb, being frequently mentioned, prevents us thinking of a great chain of mountains." It is unaccountable that any ordinary reader of the Bible, not to say scholar, should venture such a rash and indefensible statement, in the face of such expressions as these, often occurring throughout Scripture, “mount Lebanon," mount Bashan," ," "mount Gilead," "mount Seir," which, though perhaps applied to one particular summit so called, unquestionably denote "a great chain of mountains." And it is worthy of remark, that the same phraseology which naturally suggests a mountain range is em ployed in speaking of these as in the case

SIN-mud (Ezek, xxx. 15, 16)—is the Pelusium of the Greeks, and is called "the strength of Egypt," because of its position as a bulwark. SIN, DESERT OF, or WILDERNESS OF (Num. xxxiii. 11), was entered by the Israelites immediately after they passed the Red Sea (Exod. xvi. 1). It was between Elim and Sinai, and was the place where manna was supplied. (See ZIN.)

SINAI-a mountain in the peninsula of Arabia Petræa, from the summit of which God published his law to the Israelites. In order to understand properly the numerous references in Scripture to this memorable spot, it is necessary to observe the relation between Sinai and

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MOUNT SINAI.