21."

cloud would be visible, and the thunders and the voice of the trump be heard when the Lord 'came down in the sight of all the people upon Mount Sinai.' We gave ourselves up to the impressions of the awful scene, and read, with a feeling that will never be forgotten, the sublime account of the transaction, and the commandments there promulgated, in the original words as recorded by the great Hebrew legislator. Ex. 19: 9-25; 20: 1Dr. Schaff, who visited Mount Sinai in 1877, gives the following description (Through Bible Lands, p. 177): "Then we climb with difficulty, and some danger, over granite blocks to the giddy height of Ras Sufsâfeh. Here, on a projecting rock, we rest an hour, looking down on the vast plain of Er Rahah and the adjoining wadys of esh-Sheikh and Lejah, and looking beyond to the amphitheatre of mountains which wall them in and meditating over the past, which here assumes the character of a present overpowering reality, we are lost in amazement at the panorama of terrible sublimity of nature, and the immeasurable significance of that historic event which is felt to this day all over the world as far as the ten commandments are known and read. It is difficult to imagine a more solemn and impressive sight. We then descend a steep ravine (imagining that we follow the track of Moses, Ex. 32: 17, 19), over confused heaps of rocks, to the valley Er Râhah, and return to our camp near the convent. It was the most fatiguing, as well as the most interesting, day's work of mountain-climbing I can remember. I fully satisfied my mind that Ras Sufsâfeh is the platform from which the Law was proclaimed. Here all the conditions required by the Scripture narrative are combined. Moses may have received the Law on the higher Jebel Mûsa, but it must have been proclaimed to the people from Ras Sufsafeh, which can be seen from every part of the plain below. For Er Rahah is a smooth and gigantic camping-ground, protected by surrounding mountains, and contains, as has been ascertained by actual measurement, two millions of square yards; so that the whole people of Israel could find ample room and plainly see and hear the man of God on the rocky pulpit above. Dean Stanley relates that from the highest

point of Ras Sufsâfeh to its lower peak, a distance of about 60 feet, the page of a book, distinctly but not loudly read, was perfectly audible, and every remark of the various groups of travellers rose clearly to those immediately above them.' Descending from that mount through a ravine between two peaks, Moses and Joshua might have first heard the shouts of the people before they saw them dancing round the golden calf. Ex. 32: 17, 19. In one word, there is the most complete adaptation of this locality to all the circumstances of the Sinaitic legislation as described by Moses. Tradition is for Jebel Musa, the Bible for Ras Sufsâfeh. But, after all, they form but one mountain (as do the five peaks of Serbal), and tradition in this case is at least very near the truth."

SINCERITY stands opposed to dissimulation or hypocrisy, and implies the entire correspondence of the heart with the expressions of the lips. 2 Cor. 1:12. The original word refers to the bright and penetrating light of the sun, and denotes such things as, on being examined by the brightest light, are found pure and unadulterated.

SI'NIM. This geographical terin occurs only once in the Bible, in Isa. 49: 12. The country meant is generally considered to be China, though some would leave it an open question.

SIN'ITE, a tribe descended from Canaan. Gen. 10: 17; 1 Chr. 1: 15.

SIN-MONEY, money sent by persons at a distance, with which to buy the required offerings, Kgs. 12: 16; and, as there was usually some surplus, it was the perquisite of the priest, and was called "sin-money," or "sin-offering money." Num. 18: 9.

SIN-OFFERINGS. Num. 18: 9.

SI'RAH, THE WELL OF (retreat), the place from which Abner was recalled by Joab, who put him to death at Hebron. 2 Sam. 3:26. It is now called 'Ain Sarah, a spring about 1 mile from Hebron, and a little to one side of the main road.

SIR'ION (breastplate ?), a Zidonian name of Mount Hermon. Deut. 3:9; Ps. 29: 6. Perhaps this name was applied to a part of Hermon only. SISAM AI (distinguished?), a descendant of Judah. 1 Chr. 2: 40.

SIS'ERA (battle-array). 1. The general of Jabin's army. Jud. 4: 2. See BARAK, DEBORAH, JAEL.

2. The ancestor of some who returned with Zerubbabel. Ezr. 2:53; Neh. 7:55. SIS'TER'S SON. In Col. 4:10 the term should be "cousin." In biblical usage, this word is not limited to our sense, but, like "mother," "father," "son," "daughter," has a far wider application. Thus, in 2 Sam. 13: 2, it means a step- or half-sister, in Matt. 13: 56 a cousin, and in Rom. 16: 1 merely a fellow-believer.

SITʼNAH (strife), the name of the second of two wells dug by Isaac in the valley of Gerar, and for which the herdmen disputed. Gen. 26: 21. It is between Rehoboth and Beer-sheba, in a small valley called Shutnet er-Ruheibeh, names in which are doubtless preserved both the Sitnah and Rehoboth of the Scripture.

SI VAN. Esth. 8: 9. See MONTH. SKINS. Heb. 11:37. See CLOTHING. SLAVE, SLAV'ERY. Slavery is contrary to the constitution and destination of man and to the spirit of the Bible, which begins and ends with freedom, and represents man as made in the image of God, and places him, as lord, at the head of the whole creation. God gave Adam an equal and only partner in Eve. Slavery, like polygamy and war, was the consequence of sin, and spread with sin among all ancient nations. The Bible tolerates, regulates, moderates, and restrains this abnormal institution, but provides also for its ultimate extinction. "The manner in which Christ and the apostles dealt with an institution so universally prevalent in its worst forms, and so intimately interwoven with the whole public and private life in the Roman empire, is a strong proof of their

divine wisdom. Christianity accomplished what no other religion has even attempted before or since. Without interfering with slavery as a political and economical question, without encouraging any revolution or agitation, without denouncing the character or denying the rights of the slave-holder or creating discontent among the slaves, without disturbing the peace of a single family, without any appeal to the passions and prejudices of men on the evils and abuses of slavery, without requiring, or even suggesting, immediate emancipation, in one word, without changing the outward and legal relation between the two parties, but solemnly enforcing the rights and duties arising from it to both,Christ and the apostles, nevertheless, from within, by purely spiritual and peaceful means, by teaching the common origin and common redemption, the true dignity, equality, and destiny of men, by inculcating the principles of universal justice and love, and by raising the most degraded and unfortunate classes of society to virtue and purity, and to spiritual freedom in Christ, produced a radical moral reformation of the system, and prepared the only effectual way for its gradual, legitimate, and harmless extinction."-SCHAFF: Slavery and the Bible (1861).

A. HEBREW SLAVERY.-There were only two conditions known among the Jews-independence and servitude. Whenever a man was too poor or otherwise unable to be independent, he became a slave. Slaves, among the Hebrews, were of two general classes: 1. Hebrews; 2. Non-Hebrews. 1. Hebrews.-There were three ways whereby liberty could be taken from a Hebrew: (1) Poverty. He might sell himself in default of payment of debt. Lev. 25:39. (2) Theft, when he could not pay the amount required. Ex. 22:1, 3. According to Josephus, he could only be sold to a Hebrew. (3) Parents could sell their daughters as maid-servants, but they were ultimately to be their masters' concubines. Ex. 21: 7. There were three ways by which the servitude might end: (1) When the debt or other obligation was met; (2) When the year of Jubilee had come, Lev. 25: 40; (3) At the conclusion of six years of service. Ex. 21: 2; Deut. 15:12. Indeed, no servitude

In

could last longer than six years. case, however, the slave did not wish to go at the expiration of the time, either because he loved his master or his wife -presumably a foreigner-and children, who must be left behind, as they were the master's property, the master announced this fact to the judges, and then bored his ear through with an awl. Ex. 21:6; Deut. 15: 17. That this was done speaks volumes for the mildness of Hebrew slavery. Indeed, the Law made the condition of a slave very tolerable. The owner was expressly forbidden to "rule over him with rigor." Lev. 25: 43. Nor was he suffered to go away empty, but must be furnished liberally out of the flock, out of the floor, and out of the wine-press. Deut. 15: 14. A slave might even marry a daughter of his master. 1 Chr. 2:35. In the case of a female Hebrew slave, there was not the release at the end of six years; but if marriage with the owner or his son did not take place, she was not to be sold to a foreigner, but " he shall cause her to be redeemed "i. e., he should return her to her father or find her another Hebrew master, or else free her absolutely. Ex. 21:7-11. When Hebrews became the slaves of non-Hebrews, they might be redeemed or redeem themselves, or else go free at the year of jubilee. Jewish Hebrew slavery terminated at the Captivity.

2. Non-Hebrews.-These constituted the majority of the slaves among the Hebrews. They were mostly captives made in war from the neighboring tribes, but besides were purchased of dealers, Lev. 25:45, foreigners reduced to this condition, or else the children of such slaves. Gen. 14: 14; Eccl. 2:7. This sort of slavery survived the Captivity, but was opposed by the Pharisees. Thirty shekels seems to have been the average price of a slave. Ex. 21: 32. The slaves' lot was comparatively happy. Their persons were protected against violence; for if they lost an eye or a tooth from rough handling, they got their liberty. Ex. 21: 26, 27. To kill one was murder. Lev. 24: 17, 22. They had full religious privileges, since they were circumcised. Gen. 17: 12.

Slavery at best is bondage, and hence we find the service of these slaves was menial. They ploughed the fields, did the housework, ground the corn, took

off and put on their master's sandals, washed his feet, and performed all the services expected of those in their condition. But slaves, by their industry and ability, could raise themselves to positions of trust, becoming stewards, as was Eliezer, Gen. 15: 2, or independent freemen, as was Ziba. 2 Sam. 9:2, 10.

B. ROMAN SLAVERY.-The Gospel of Jesus Christ, declaring freedom from the slavery of sin, was preached unto them who were literally bound. The early Christian Church was largely composed of slaves, and around them were thrown none of the protections which rendered a Hebrew slave so safe. On the contrary, the Roman master regarded his slaves as his absolute property. He might treat them kindly-and doubtless many did-but no law compelled him to do so. The Roman proverb, "So many slaves, so many foes," tells a pitiful story of wrong. This was the sort of slavery mentioned incidentally in the N. T. It is remarkable that nothing is said about its abolishment. On the contrary, the slaves were enjoined to be obedient to their masters, and to prove their Christian character by their patience under suffering.

The Bible has furnished the defenders of slavery with proof-texts, but yet the study of the Bible has led to the abolishment of the system. The Mosaic legislation on the subject induced such mildness that the very idea could not be tolerated, and so, in Christ's day, Hebrew slavery of both kinds was utterly extirpated. The N. T. directions had a similar result. A Christian could not hold souls in bondage for whom the blood of Christ was shed. And so slavery ended in the empire among Christians. Today it is acknowledged throughout Christendom as a crime; while Mohammedanism holds fast to slavery and polygamy -the two twin-sisters of barbarism. The liberty in Christ Jesus extends to the body as well as to the soul. The gospel, in emancipating from the bondage of sin, breaks the backbone of every other kind of bondage, and substitutes for it the service of God, which is perfect freedom.

SLIME. Gen. 11 : 3. See PITCH. SLING. See ARMS. SMYRNA (myrrh), a city of Asia Minor named in Scripture as containing