SARID federate forces separately, won victories, and soon was in possession of Babylon. In 709 he was again acknowledged as king in Babylon, and the rebellion that had begun with the beginning of his reign was over. The years 709-707 were brilliant indeed. Tribute was sent to him from the island of Dilmun, in the Persian Gulf, from Cyprus, in the far-away Mediterranean. He was at the zenith of his power, and the world did him obeisance. For the last few years of his reign we have no Assyrian documents. Only brief hints show that his armies were engaged till the very last in subduing insurrections here and there over his vast empire. It was indeed impossible that peoples so widely separated and so diverse in all their thoughts and emotions should be so speedily welded into a unified and symmetrical empire. Conquests might be made quickly; concourse of feeling must be of slow growth. Sargon died in 705. The broken fragments of the Eponym list seem to say that he was murdered, but they are too badly mutilated to make us perfectly sure. So ended the career of the greatest conqueror who ever ruled in Assyria. He was not so great as a pacificator as Esar-haddon, nor were his works of peace so magnificent as those of Asshurbanipal, but in war he surpassed all who preceded or followed him upon that throne. SATAN erals of Nebuchadnezzar's army at the taking of Jerusalem (Jer. 39:3), B. C. 588. He appears to have held the office of chief eunuch. In Jer. 39:13 Nebushasban is called Rab-saris, "chief eu nuch;" and the question arises whether Nebu shasban and Sarsechim may not be names of the same person. In Gesenius's Thesaurus it is conjectured that Sarsechim and Rab-saris may be identical, and both titles of the same office (Smith, Bib. Dict., s. v.). SAʼRUCH (Gr. Zapoix, sar-ooch'), the Greek form (Luke 3:35) of the name of the patriarch SERUG (q. v.). SAʼTAN (Heb. 1, saw-tawn'; Gr. Zaravās, sat-an-as', an opponent), the chief of fallen spirits. 1. Scripture Names and Titles. Satan is also called the Devil, the Dragon, the Evil One, the Angel of the Bottomless Pit, the Prince of this World, the Prince of the Power of the Air, the God of this World, Apollyon, Abaddon, Belial, Beelzebub. But Satan and the Devil are the names most frequently given. The term Satan is used in its generic sense in 1 Kings 11:14, "The Lord stirred up an adversary (saw-tawn) unto SoloIt is used in the same mon, Hadad the Edomite.' sense (1 Kings 11:23; 1 Sam. 29:4; Num. 29:99; comp. 2 Sam. 19:22; 1 Kings 5:4; 11:25; Psa. 109:6). But he was not only a warrior; he has left at least one magnificent evidence of his skill in the 2. Scripture Doctrine. Satan is mentioned arts of peace. When he began his reign the As- first in the Book of Job (1:6-12; 2:1, sq.). “He syrian capital was Calah. He determined to erect mixes with the sons of God (angels), among a new city, and place within it a palace which whom he no longer has any essential belonging; should surpass in magnificence all that had pre- he arbitrarily roams about and seeks his own, but ceded it. The site selected was at the foot of is still used as a servant by God, on whom he reMount Musri, north of Nineveh. The city built mains dependent. His independent activity is in there he named after himself, Dur-Sharrukin (Sar- this passage mainly that of the spy of evil, of the gonsburg), and the palace within its square of accuser of man to God, especially the accuser of walls was the first Assyrian ruin explored by the pious, and he maintains the assertion that moderns. It was excavated in the years 1842- even their fear of God is interested." Job is de1845 by Botta, and was surprising for its magnifi-livered into the hands of Satan for testing. Satan's cence even in ruins. In 707 the city and palace were ready for occupation. But Sargon did not long enjoy his own magnificence. The man of war was not to rest in the results of peace. LITERATURE.—Winckler, Geschichte Babyloniens und Assyriens, Leipzig, 1892; George Sinith, History of Assyria and Babylonia, London, 1895.R. W. R. SAʼRID (Heb. 7, saw-reed', survivor), a place at the center, probably, of the southern boundary of Zebulun (Josh. 19:10), from which the line is traced in a westerly direction (v. 11), and in an easterly direction (v. 12). Sarid cannot be determined with certainty. Knobel, thinking that the word means an "incision," says that it refers to the deep and narrow wady which comes down from the basin of Nazareth. Keil (Com.) suggests that it may be found in one of the two heaps of ruins on the south side of the modern "Mount of Precipitation," viz., those near El Mezrach, on the northwest. SAʼRON (Gr. & Lapwv, ho sar'-one, the Sharon), the district in which Lydda stood (Acts 9:35). See SHARON. intention was to lead Job into apostasy and ruin; but the conduct of Job proves that disinterested fear of God may be a truth. "The luster of a fidelity and love which in the loss of all external goods regards God as the highest good is revealed by Job as a triumph over Satan." We find mention of Satan as a personality in Zech. 3:1, where after the exile he would hinder the reinstitution of divine worship, asserting that Israel is rejected by the just judgment of God, and is not worthy of the renewal of the priesthood. But the filthy garments are stripped off the high priest, and he receives festal garments instead, with the declaration that his sins are taken away. 66 The vision expresses that the restoration of the cious God over the Satan, who maintains strict priesthood after the exile is a victory of the graright." Still in the Old Testament Satan never appears openly as the enemy of God himself. is yet the servant of God for punishment or trial, Though he has his special purposes and aims, he divine justice" (Dorner, Christ. Doct., iii, p. 79). the asserter or executor of the negative side of the In the New Testament mention is made of a plurality of evil spirits, with Satan as their head SAR'SECHIM (Heb. 7, sar-seh-keem', (Matt. 8:28; 9:34; 12:26; Luke 11:18,19). They probably prince of the eunuchs), one of the gen-were endowed with high talents, power, and SATAN, SYNAGOGUE OF knowledge (Matt. 8:29; Mark 1:24). Although Satan is used in the New Testament in a figurative sense (Matt. 16:23), yet Jesus said the enemy is the devil (Matt. 13:19, 39; Mark 4:15), and the history of the temptation is no misunderstood parable (Matt. 4:10; comp. Luke 22:31). It is declared that Satan was a murderer from the beginning (John 8:44), the enemy and falsifier of God's word (Matt. 13:19, 39); that he aroused hatred to Jesus and put treason into the heart of Judas (John 13:27, comp.6:70; Luke 22:53); that the prince of this world is already judged by Christ, or, as Luke puts it, Satan is hurled from heaven (Luke 10:18), i. e., is inwardly and fundamentally vanquished. "The whole history of the world subsequent to Christ is a struggle against the empire of Satan. Thus the Apocalypse especially depicts the history of Satan in the past and in the future (1 John 3:8). Prior to the death of the Lamb he still stands as the accuser of the pious (Rev. 12:10); he still has the right, so to speak, to oppose God's merciful will. But his arraignment must grow dumb before the Lamb who has been slain, and he is expelled from heaven" (ibid., p. 90). He still works upon the earth, and even in the Church. "According to the Apocalypse, Satan's fury increases with his losses, and finally, according to Paul, he collects his strength for one more effort in the antichrist (2 Thess. 2:3, 4; Rev. 20:7), whom the returning Lord will annihilate with the breath of his mouth, and whose end is the burning lake (Rev. 20:10; 21:8) or the second death" (ibid., p. 90). By Paul Satan is called god of this world (2 Cor. 4:4), because he has the rule outside of Christianity; therefore excision from the Church is called a giving over of the sinner to Satan (1 Cor. 5:5; Eph. 2:2). See DEVIL. SA'TAN, SYNAGOGUE OF (Gr. ovvaywy Tov Zarava, Rev. 2:9, 13; 3:9), i. e., Satan's assembly; probably of Jews who persecuted the Christians, because of their misguided zeal for the law of Moses; who, professing to worship God, really serve Satan (Rev. 2:9, 13). SA'TAN, THE DEPTHS OF (Gr. 7à Balsa Tov Zaravā, Rev. 2:24), the false teaching prevalent among the early gnostics; or perhaps the doctrines respecting the lawfulness of eating idol meats and of adultery. These doctrines were called by their advocates "the deep things of God," but the Lord styles them "the deep things of Satan." SATISFACTION. See ATONEMENT, PROPITI ATION. SAUL The Israelites had been since Joshua under the rule of judges raised up by God to meet emergencies that arose through the defection and idolatry of the people. "In those days there was no king in Israel: every man did that which was right in his own eyes" (Judg. 21:25). The corrupt administration of Samuel's sons furnished the Hebrews an occasion for rejecting the theocracy (1 Sam., ch. 8). This, together with an invasion of the Ammonites and a love of novelty, conspired in prompting the demand for a king. Samuel, instructed by God, granted it, but told the people the evils that would follow. They still persisted in their demand, and Saul was introduced into history. The reign of Saul may be divided into two periods: 1. The establishment and vigorous development of his regal supremacy (chaps. 8-15). 2. The decline and overthrow of his monarchy (chaps. 16-31). I. THE ESTABLISHMENT OF A MONARCHY is introduced by the negotiations of the elders of Israel with Samuel concerning the appointment of a king (1 Sam., chap. 8). This was followed by (1) Meeting of Saul with Samuel. Having been sent by his father after some strayed asses, Saul went with his servant through the mountains of Ephraim, then through Shalisha and Shalim, and after that through the land of Benjamin, without finding the asses. Arrived at Zuph, he determined to return home, because he was afraid that his father would trouble himself about them (Saul and the servant). But his servant proposed that they should go and consult the man of God who was in the city near at hand, and learn from him what they should do. Samuel, having been forewarned by God, met Saul at the gate of the city, told him he was the one for whom he looked, and invited him to the feast, assuring him that the asses were found. awakened the expectation of Saul by the question, "And on whom is the desire of all Israel? Is it not on thee and on all thy father's house?" (9:20.) (2) Saul anointed. Early the next day they arose, and, the servant being sent on before, “Samuel took a vial of oil and poured it upon Saul's head, and kissed him, and said, Is it not because the Lord hath anointed thee to be captain over his inheritance?" (9:27; 10:1.) To confirm the consecration Samuel gave him three signs which should occur on his journey homefirst, two men at the tomb of Rachel should meet him, and tell him of the finding of the asses and the anxiety of Saul's father for him; second, three men should be met in the plain of Tabor, going Saul two loaves from their offerings; third, at Gibwith sacrifices to Beth-el, and they should give He SATYR. See GODS, FALSE; ANIMAL KINGDOM. SAUL (Heb. N, shaw-ool', asked for). Rob-eah he should meet a company of prophets, and ertson (Early Religion of Israel, p. 179) says that Saul" was really the name of a Babylonian deity, Savul or Sawul, transported to Edom, and perhaps also to Palestine." 1. An Early King of the Edomites, successor of Samlah at "Rehoboth by the river " (Gen. 36:37, 38). In 1 Chron. 1:48 he is called Shaul. he himself should prophesy (10:2-13). (3) Chosen king. The mysterious interview with Samuel did not seem to suffice for the full acknowledg ment of Saul as king. Samuel, therefore, called a national assembly at Mizpeh, and there instructed the tribes to choose a king by lot. The result of the lot being regarded as a divine decision, Saul was accredited by this act in the sight of the whole nation as the king appointed by the Lord, and he himself more fully assured of the certainty of his own election on the part of God. Saul was hiding away, but was found, brought before the 977 2. The First King of Israel. Saul was the son of Kish, of the tribe of Benjamin, a powerful and wealthy chief, although the family to which he belonged was of little importance (1 Sam. 9:1, 21). The time and place of Saul's birth are not given. (63) SAUL people, and introduced to them by Samuel, and re- were disarmed, and "there was no smith found ceived by them with the cry, " God save the king!" throughout all the land of Israel: for the PhilisHe returned to his home in Gibeah, followed by tines said, Lest the Hebrews make them swords or a band of men "whose heart God had touched." spears" (v. 19). (8) Saul's oath. Jonathan, with But he already began to taste the bitterness of a few faithful followers, made an assault upon the royalty, for there were some who said, "How shall Philistine garrison at Michmash, which resulted in i this man save us?" (10:13-27,) B. C. 1030. a panic in the camp, so that they slew one another. The defeat of Ahab and Benhadad II by Shal- The spies of Saul at Gibeah saw the engagement, maneser II, in B. C. 854, gives us the first sure and the king called for the ark and high priest to date in biblical chronology (q. v.)--a point from consult as to what he should do. The tumult in which we reckon back to David, Saul, and Samuel. the camp of the Philistines increasing, he rushed (4) Victory over the Ammonites. Nahash, the to the pursuit, driving the foe down the pass of king of the Ammonites, laid siege to Jabesh in Beth-aven as far as Aijalon. But by a rash deGilead, and only consented to treat with its in- nunciation he (a) impeded his success (14: habitants on the condition that he should put out | 30), (b) involved the people in a violation of the their right eyes. They asked for seven days in law (vers. 32, 33), and (c) unless prevented by the which to send among their brethren for help. people, would have put Jonathan to death for They dispatched messengers to Gibeah, and, prob- tasting innocently of food. Saul returned from ably unaware of the election of Saul, stated their the pursuit of the Philistines (14:1-46). (9) Other case to the people. Returning from the field, Saul wars. By this victory over the Philistines Saul learned the tidings from Jabesh, and the Spirit of first really secured the regal authority over the Isthe Lord came upon him. Deeply angered, he raelites. He afterward gained victories over Moab, hewed in pieces a yoke of oxen and sent them the Ammonites, Edom, the kings of Zobah, the through all Israel, calling the people to rally about Philistines again, and the Amalekites (14:47, him for the defense of their countrymen. They 48). Mention is now made of his family and of came together at Bezek to the number of three his commander in chief, Abner (vers. 49, 50), hundred thousand. The next day Saul arranged B. C. 1022. (10) Disobedience and rejection. the army into three divisions, who forced their Samuel, by divine commission, commanded Saul, way into the camp of the foe from three differ- as the king anointed by Jehovah through him, to ent sides, and routed them completely (11:1- destroy Amalek. He was to smite and ban every11). (5) Renewal of the monarchy. After the thing belonging to it, man and beast (15:3). victory the people were so enthusiastic in favor of Saul mustered the people at Telaim, two hundred Saul that they demanded the death of those who thousand foot and ten thousand men of Judah. had spoken against him as king. Saul refused to "And Saul smote the Amalekites from Havilah grant them their request, saying, "There shall not until thou comest to Shur, that is over against a man be put to death this day: for to-day the Egypt." But he disobeyed the divine injunction Lord hath wrought salvation in Israel." Samuel by taking Agag, the king, alive, and sparing all called the people to Gilgal, where the election the best of the cattle and all that was valuof Saul was confirmed (11:12-15). (6) Saul's able, destroying only that which was vile and first transgression. In the second year of his refuse. Instead of pursuing the campaign and reign Saul set to work systematically to deliver finishing the destruction of the fugitives, he reIsrael from their enemies. He gathered three turned to Gilgal. Samuel, informed by God of thousand select men (the beginning of a standing the king's disobedience, went to Saul, who inarmy), two thousand being with himself and the formed him that he had fulfilled the divine comother one thousand with Jonathan. Jonathan mand; but the bleating of the sheep and the smote the garrison of the Philistines in Geba, lowing of the oxen revealed his crime. Saul which became the signal of war, Saul summoning pleaded that the people wished to offer sacrifice to the people to assemble in Gilgal. The Philistines the Lord in Gilgal. Samuel then reminded the gathered a great army-thirty thousand chariots, king of the low estate from which God had brought six thousand horsemen, and foot soldiers as the him, of the superiority of obedience to sacrifice, sand by the seashore-and encamped in Michmash. and, although Saul acknowledged his sin, reiterSaul waited seven days for Samuel's coming, but ated the sentence of rejection. As he turned to as he did not come the people began to disperse depart Saul seized the prophet's mantel with such and leave Saul, who then resolved that he would despairing energy that it was rent, whereupon offer the sacrifices without the presence of the Samuel said that even so had Jehovah rent his prophet. Scarcely was the ceremony over when kingdom from him and given it to another. SamSamuel arrived and asked Saul what he had done. uel then sent for Agag and hewed him in pieces Saul pleaded the danger he was in, and his desire before the Lord, and departed in grief from Saul to secure the favor of heaven; but the prophet to see him no more (ch. 15). rebuked him, and told him that his kingdom should not continue, i. e., to his descendants (13:1-14). (7) Saul deserted. Saul did not even accomplish the object of his unreasonable sacrifice, viz., to prevent the dispersion of the people. When he mustered the people still with him there were only six hundred men (13:15). The Philistines overran the country, and the Israelites could not offer a successful resistance, for they II. SAUL'S DECLINE AND OVERTHROW. Saul was not immediately deposed, but the consequences of his rejection were speedily brought to light. (1) David's introduction to Saul. "The Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him." When his attendants perceived the condition of the king, they advised him to have the evil spirit charmed away by music, and upon Saul consenting they recom SAUL versation in which Saul tells of his deep distress because of the Philistines, and Samuel replies that Jehovah had torn the kingdom out of his hand and given it to David, because he had disobeyed him in sparing the Amalekites. He foretold his defeat by the Philistines, and added that on the morrow Saul and his sons should be with him among the dead. Saul fell prostrate to the earth, faint with terror and exhaustion, for he had fasted all the day and night. Urged by the woman and his servants, he partook of food and returned to his camp (28:7-25). (4) Death and burial. The two armies arrayed against each other soon came to an engagement in the plain of Jezreel (29:1); but the Israelites, being obliged to yield, fled up the mountains of Gilboa, and were pursued and slain there (31:1). The hottest pursuit was made after Saul and those who kept around him. His three sons, Jonathan, Abinadab, and Melchi-shua, were slain, and he himself was mortally wounded. He begged his armor-bearer to slay him, that he might not fall into the hands of the uncircumcised. On his refusal Saul fell upon his own sword and died. The day following, when the Philistines stripped the dead, they found Saul and his three sons, and, having cut off their heads, sent them mended David, who was still residing with his father, although he had been anointed king by Samuel. David was sent for, and played upon his harp. "So Saul was refreshed, and was well, and the evil spirit departed from him" (1 Sam. 16:14-23). (2) Saul's conduct to David. The overthrow of the Philistine giant (Goliath) by David, and his conduct when brought before Saul, won for him the love of Jonathan. The wisdom of his subsequent conduct made him acceptable to the men of war and the people, and secured for him the praise of the women who celebrated the overthrow of the Philistines. This aroused the jealousy and rage of Saul, who commenced a series of murderous attempts upon the life of David, whom he seems to have regarded as a rival. He twice at tempted to assassinate him with his own hand (18:10, 11; 19:10); he sent him on dangerous military expeditions (18:13-17); he gave him Michal, his daughter, to wife, hoping that the dowry demanded (a hundred foreskins of the Philistines) would endanger David's life (18:22-27). He seems to have been willing to make any sacrifice in order to effect his purpose against David, sending men even to Samuel at Ramah, whither David had fled (19:18, sq.), attempting, as the text (20:33) would seem to indicate, the life of his son Jonathan; slaying Ahimelech, the priest (22:1119), under pretense of his being a partisan of David, and eighty-five other priests of the house of Eli, to whom nothing could be imputed, as well as the whole population of Nob. This crime of Saul put David in possession of the sacred lot, which Abiathar, the only surviving member of Eli's priestly family, brought with him, and by which he was enabled to obtain divine direction in his critical affairs (22:20, 23; 23:1, 2). Having compelled David to assume the position of an outlaw, Saul then took measures to apprehend and destroy him (23:9, sq.), and, although spared by David when in the latter's power at En-gedi (ch. 24), took Michal and gave her to Phalti for wife (25: 44). After David had again shown his respect for the Lord's anointed by sparing the king while asleep in his camp upon the hill of Hachilah, Saul acknowledged his fault and said to David, "Blessed be thou, my son David: thou shalt both do great things, and also shalt still prevail." And he followed after David no more (ch. 26). (3) Saul with the witch at Endor. Another invasion of Israel by the Philistines drove King Saul to despair, so that, in utter helplessness, he had recourse to ungodly means of inquiring into the future. He had "put away those that had familiar spirits, and the wizards, out of the land" (28:3). But now Samuel was dead, and, receiving no oracle from God, Saul, desperate and infatuated, commanded his servants (v. 7) to seek for a woman that had a familiar spirit. They directed him to the woman of En-dor. Assured by Saul that no evil should happen her, she asked, "Whom shall I bring up unto thee?" And he said, "Bring me up Samuel." The woman began her conjuring arts, and "when she saw Samuel, she cried aloud, Why hast thou deceived me? for thou art Saul." The king quieted her fear, and then asked her what she had seen. From her description Saul immediately recognized Samuel. Then followed a con 6 as trophies into their own land. They also fastened their bodies to the wall of Beth-shan; but the men of Jabesh-gilead came, took down the bodies, burned them, and buried them under a tree in Jabesh (ch. 31), B. C. about 1000. The news of Saul's death was speedily brought to David at Ziklag, who mourned deeply because thereof, and slew the Amalekite who claimed to have killed the king (2 Sam. 1:1, sq.) Besides the children already mentioned Saul left another son, Ish-bosheth, who was shortly afterward proclaimed king by Abner, and two sons, Armoni and Mephibosheth, by his concubine Rizpah (21:8). SAUL Character. There is not in sacred history a character more melancholy to contemplate than that of Saul. He was naturally humble and modest, though of strong passions. His natural rashness was controlled neither by a powerful understanding nor a scrupulous conscience, and the obligations of duty and ties of gratitude, always felt by him too slightly, were totally disregarded when ambition, envy, and jealousy had taken possession of his mind. He seems never to have accepted God unconditionally and trusted him implicitly, but, as the names of his children would indicate, wavered between the worship of God and the old heathenish superstition. Now he would be under the influence of prophetic inspiration, again the slave of his common pursuits; at one time pleading with the prophet to reveal to him the will of Jehovah, at another disobeying his commands; now driving out of the land all having familiar spirits, only to consult afterward the witch of En-dor. In him, also, is seen that moral anomaly or contradiction, which would be incredible did we not so often witness it, of an individ. ual pursuing habitually a course which his better nature pronounces not only sinful but insane (1 Sam. 24:16-22). SAVOR witch. This incident introduces the whole subject of witchcraft, and cannot be discussed here. There are many explanations of this story offered, some of which we shall briefly mention. Keil (Com.) suggests that she was not able to conjure up departed spirits, or, if so, that the appearance of Samuel differed essentially from everything that she had effected or experienced before; that her recognition of Saul after Samuel appeared may be easily explained if we assume that she had fallen into a state of clairvoyance. Some consider the whole affair gotten up by Saul's attendants, some one of them personating Samuel. "Others have given a literal interpretation of the story, and have maintained that Samuel really appeared to Saul. Others have given another interpretation, viz., that the whole account is the narrative of a miracle, a divine representation or impression partly upon the senses of Saul and partly upon those of the woman" (Kitto). Paul. Why he changed his name is not men3. The Hebrew Name of the Apostle that the name Paul was given to the apostle as tioned, but perhaps the most probable reason was a memorial of the conversion of Sergius Paulus, effected by him" (Meyer, Com., Acts 13:7). SAVIOUR, a term applied in Scripture, in its highest sense, to Jesus Christ, but in a subor dinate manner to human deliverers. to save. 1. Names. In the Old Testament Saviour is usually some derivative of the verb, yaw-shah', NOTE.--(1) Armies, numbers, etc. (1 Sam. 11:8). Saul Beyond this ordinary sense, this term mustered at Bezek three hundred thousand men of Is- expresses assistance and protection of every kind rael and thirty thousand of Judah. These numbers will assistance aggressively, "to fight for you against not appear so large if we bear in mind that the allusion is not to a regular army, but that Saul had summoned your enemies, to save you" (Deut. 20:4); of proall the people to a general levy. In the distinction tection against attack, "Salvation will God apdrawn between the children of Judah and the children point for walls and bulwarks" (Isa. 26:1); of ric of Israel we may already discern a trace of that separation of Judah from the rest of the tribes which even-tory, "The Lord preserved David" (i. e., gave tually led to a formal secession on the part of the latter. him victory, 2 Sam. 8:6); of prosperity, “Thou In 1 Sam. 13:5 we meet an instance of manifest error in shalt call thy walls Salvation" (Isa. 60:18). No the text. Thirty thousand war chariots bear no pro- better instance of this last sense can be adduced portion to six thousand horsemen, not only because the number of chariots is invariably smaller than that of than the exclamation "Hosannah!" meaning “save, the horsemen (comp. 2 Sam. 10:18; 1 Kings 10:26; 2 Chron. I beseech thee," which was uttered as a prayer 12:3), but also because such a number of chariots is never for God's blessing on any joyous occasion (P'sa. met with in sacred or profane history. The number should be three thousand or one thousand, and in the 118:25). latter case the origin of the number thirty must be attributed to the fact that the (Hebrew numeral for thirty) of the word, Israel, was written twice, and consequently the second was taken for the numeral thirty (Keil). (2) Sacrifice at Gilgal. The punishment of Saul for offering sacrifice appears a severe one, but we must remember that Samuel had instructed Saul, as a direct command from Jehovah, to await his arrival. Saul should not have doubted that God would have sent his prophet at the right time, and should have regarded any delay as a test of his faith. His conduct showed clearly enough that he thought he could make war without the counsel or assistance of God. (3) Destruction of Amalekites (1 Sam. 15:3). They who represent this sentence as unworthy of God should ask on what principle the execution of a criminal under human governments can be defended. If men judge that the welfare of society demands the destruction of one of their fellows, surely God, who can better judge what the interests of his government require, and has a more perfect right to dispose of men's lives, may cut off by the sword whom, without any imputation of injustice, he might destroy by disease or famine (Kitto). (4) Saul's evil spirit. The "evil spirit from the Lord," which came into Saul in the place of the "Spirit of the Lord," was not merely an inward feeling of depression at the The Greek representative of the above is σωτήρ, so-tare'. The LXX has so-tare' where the A. V. has "salvation;" and thus the word "Saviour" was more familiar to the ear of the reader of the Old Testament in our Lord's age than to us. 2. Person. The title "Saviour" is applied to Jehovah in the Old Testament (2 Sam. 22:3; Psa. 106:21; Isa. 43:3, 11; 45:15, 21; 49:26; 60:16; 63:8; Jer. 14:8). The judges were called "saviours," as having rescued their country from oppressors (Judg. 3:9, 15, A. V. "deliverer"). Jeroboam II is styled a saviour in delivering Israel from the Syrians (2 Kings 13:5). See ATONEMENT; REDEEMER; SALVATION. SAVOR, SAVORS(Heb., rayʼ-akh, odor), a term used in the Old Testament almost entirely to denote the pleasing effect upon Jehovah of the sacrifices offered him by the Jews (Exod. 29:18: Lev. 1:9, 13, 17, etc.). In Joel 2:20,"And his ill savor shall come up," we have a rendering of Heb. rejection announced to him, which grew into melan-, tsakh-an-aw', putrefaction. Figurative. In the sense of to be minded him, and not only deprived him of his peace of mind, (Gr. opovéw, fron-ch'-o, to think, feel, Matt. 16:23; but stirred up the feelings, ideas, imagination, and Mark 8:33); of taste or flavor, as of salt which has thoughts of his soul to such an extent that at times it lost its savor (Matt. 5:13; Luke 14:34), the rendrove him even to madness. This demon is called "andering of Gr. wpaivo, mo-rah'ee-no, to make flat evil spirit [coming] from the Lord," because Jehovah had sent it as a punishment (Keil). (5) Saul and the or tasteless; in 2 Cor. 2:14, 16 (Gr. doμń, os-may') |