International Standard Bible Encyclopedia
Sychar — Syzygus
Sychar
Sychar - si'-kar (Suchar): Mentioned only once, in connection with the visit of Jesus to Jacob's Well (John 4:5). He was passing through Samaria on His way to Galilee, "so he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph: and Jacob's well was there." Jerome thought the name was a clerical error for Sychem (Epistle 86). In Eusebius (in Onomasticon) he is content to translate Eusebius, placing Sychar East of Neapolis. It is now generally admitted that the text is correct. Some have held, however, that Sychar is only another name for Shechem ("Sychem"). It is suggested, e.g., that it is a nickname applied in contempt by the Jews, being either shikkor, "drunken," or sheqer, "falsehood." Others think the form has arisen through change of "m" to "r" in pronunciation; as "l" to "r" in Beliar. These theories may safely be set aside. The evidence that Sychar was a distinct place East of Shechem may be described as overwhelming. It is carefully and perspicuously marshaled by G. A. Smith (Historical Geography of the Holy Land, 367 ff). The manner in which it is mentioned shows that it was not a specially well-known place: "a city of Samaria called Sychar." No one familiar with Palestine would have written "a city of Samaria called Sychem." It is mentioned only because of its nearness to the well.
As to the position of the well, there is general agreement (see JACOB'S WELL). It is on the right of the road where it bends from the plain of Makhneh into the pass of Shechem. Fully half a mile off, on the edge of the plain, is the village of `Askar, on the lower slope of Ebal. A little to the West is the traditional tomb of Joseph. This is the district East of Shechem usually identified with Jacob's "parcel of ground." Many have sought to find Sychar in the modern `Askar. There are two difficulties. The first is the initial letter `ain in the modern name. But G. A. Smith has shown that such a change as this, although unusual, is not impossible. The second is the presence of the copious spring, `Ain `Askar, which would make it unnecessary for the villagers to carry water from Jacob's Well. This cannot easily be explained away. One could understand a special journey at times, if any peculiar value attached to the water in the well; but from it, evidently, the woman drew her ordinary supplies (John 4:15). This difficulty would probably in any case be fatal to the claim of the village at `Ain `Askar to represent the ancient Sychar. But Professor R. S. A. Macalister has shown reason to believe that the village is not older than Arab times (PEFS, 1907, 92 ff). He examined the mound Telul Balata, nearly 1/2 mile Southwest of `Askar, and just West of Joseph's tomb. There he found evidence of occupation from the days of the Hebrew monarchy down to the time of Christ. Here there is no spring; and it is only 1/4 mile distant from Jacob's Well--nearer therefore to the well than to `Askar. In other respects the site is suitable, so that perhaps here we may locate the Sychar of the Gospel. The name may easily have migrated to `Askar when the village fell into decay.
W. Ewing
Sychem
Sychem - si'-kem (Suchem): In this form the name of Shechem appears in Acts 7:16 the King James Version, in the report of Stephen's speech. the King James Version is a transcription from the Greek; the Revised Version (British and American) in accordance with its practice, to give uniformity in the English, follows the Hebrew form of the name given in the Old Testament.
Sycomore, Tree
Sycomore, Tree - sik'-o-mor, (shiqmah, Aramaic shiqema' plural shiqmim; in Septuagint wrongly translated by sukaminos, "the mulberry"; see SYCAMINE (1 Kings 10:27; 1 Chronicles 27:28; 2 Chronicles 1:15; 9:27; Isaiah 9:10; Amos 7:14): shiqkmoth (Psalms 78:47); sukomoraia (Luke 19:4)): The sycomore-fig, Ficus sycomorus (Natural Order, Urticaceae), known in Arabic as Jummeiz, is one of the finest of the lowland trees of Palestine, and attains still greater proportions in Lower Egypt. It is evident from 1 Kings 10:27; 2 Chronicles 1:15 that it was once abundant, and at a later period it was so plentiful in the neighborhood of what is now Haifa as to give the name Sykaminon to the town which once stood near there. It is a tree which cannot flourish in the cooler mountain heights; it cannot stand frost (Psalms 78:47). It was one of the distinguishing marks of Lower, as contrasted with Upper, Galilee that the sycomore could flourish there. It is highly improbable that sycomores could ever have flourished near Tekoa (compare Amos 7:14), but it is quite possible that the town or individual inhabitants may have held lands in the Jordan valley or in the Shephelah on which these trees grew. Villages in Palestine today not infrequently possess estates at considerable distances; the village of Silwan (Siloam), for example, possesses and cultivates extensive fertile lands halfway to the Dead Sea. The sycomore produces small, rounded figs, about an inch long, which grow upon tortuous, leafless twigs springing from the trunk or the older branches; they are more or less tasteless. It would appear that in ancient times some treatment was adopted, such as piercing the apex of the fruit to hasten the ripening. Amos was a "nipper" (bolec) of sycomore figs (Amos 7:14). The tree not uncommonly attains a height of 50 ft., with an enormous trunk; in many parts, especially where, as near the coast, the tree grows out of sandy soil, the branching roots stand out of the ground for some distance. The timber is of fair quality and was much valued in ancient times (1 Kings 10:27; 2 Chronicles 1:15; 9:27; Isaiah 9:10). Mummy cases and many of the best preserved wooden utensils of ancient Egyptian life are made of it. This tree must be distinguished from the English sycamore, Acer pseudo-platanus (Natural Order, Spindaceae), the "false plane tree," a kind of maple.
E. W. G. Masterman
Syene
Syene - si-e'-ne.
See SEVENEH.
Symeon
Symeon - sim'-e-on (Sumeon): the Revised Version (British and American) in Luke 3:30; Acts 13:1; 15:14 for the King James Version "Simeon" (which see). The persons are:
(1) An ancestor of Jesus (Luke 3:30).
(2) Symeon, called Niger, one of the prophets and teachers in the church at Antioch (Acts 13:1).
(3) For Simon Peter, see PETER; compare Acts 15:14.
See SIMEON, (4), (5), (6).
Synagogue
Synagogue - sin'-a-gog:
1. Name
2. Origin
3. Spread of Synagogues
4. The Building
(1) The Site
(2) The Structure
(3) The Furniture
5. The Officials
(1) The Elders
(2) The Ruler
(3) The Servant (or Servants)
(4) Delegate of the Congregation
(5) The Interpreter
(6) The Almoners
6. The Service
(1) Recitation of the "Shema`"
(2) Prayers
(3) Reading of the Law and the Prophets
(4) The Sermon
(5) The Benediction
LITERATURE
1. Name: Synagogue, Greek sunagoge, "gathering" (Acts 13:43), "gathering-place" (Luke 7:5), was the name applied to the Jewish place of worship in later Judaism in and outside of Palestine Proseuche, "a place of prayer" (Acts 16:13), was probably more of the nature of an enclosure, marking off the sacred spot from the profane foot, than of a roofed building like a synagogue. Sabbateion in Ant, XV, i, 6, 2, most probably also meant synagogue. In the Mishna we find for synagogue beth ha-keneceth, in the Targums and Talmud be-khenishta', or simply kenishta'. The oldest Christian meetings and meeting-places were modeled on the pattern of the synagogues, and, in Christian-Palestinian Aramaic the word kenishta' is used for the Christian church (compare Zahn, Tatian's Diatessaron, 335).
2. Origin: That the synagogue was, in the time of our Lord, one of the most important religious institutions of the Jews is clear from the fact that it was thought to have been instituted by Moses (Apion, ii, 17; Philo, De Vita Moses, iii.27; compare Targum Jer to Exodus 18:20). It must have come into being during the Babylonian exile. At that time the more devout Jews, far from their native land, having no sanctuary or altar, no doubt felt drawn from time to time, especially on Sabbath and feast days, to gather round those who were specially pious and God-fearing, in order to listen to the word of God and engage in some kind of worship. That such meetings were not uncommon is made probable by Ezekiel 14:1; 20:1. This would furnish a basis for the institution of the synagogue. After the exile the synagogue remained and even developed as a counterpoise to the absolute sacerdotalism of the temple, and must have been felt absolutely necessary for the Jews of the Dispersion. Though at first it was meant only for the exposition of the Law, it was natural that in the course of time prayers and preaching should be added to the service. Thus these meetings, which at first were only held on Sabbaths and feast days, came also to be held on other days, and at the same hours with the services in the temple. The essential aim, however, of the synagogue was not prayer, but instruction in the Law for all classes of the people. Philo calls the synagogues "houses of instruction, where the philosophy of the fathers and all manner of virtues were taught" (compare Matthew 4:23; Mark 1:21; 6:2; Luke 4:15, 33; 6:6; 13:10; John 6:59; 18:20; CAp, ii, John 17:1-26).
3. Spread of Synagogues: In Palestine the synagogues were scattered all over the country, all the larger towns having one or more (e.g. Nazareth, Matthew 13:54; Capernaum, Matthew 12:9). In Jerusalem, in spite of the fact that the Temple was there, there were many synagogues, and all parts of the Diaspora were represented by particular synagogues (Acts 6:9). Also in heathen lands, wherever there was a certain number of Jews, they had their own synagogue: e.g. Damascus (Acts 9:2), Salamis (Acts 13:5), Antioch of Pisidia (Acts 13:14), Thessalonica (Acts 17:1), Corinth (Acts 18:4), Alexandria (Philo, Leg Ad Cai, xx), Rome (ibid., xxiii). The papyrus finds of recent years contain many references to Jewish synagogues in Egypt, from the time of Euergetes (247-221 BC) onward. According to Philo (Quod omnis probus liber sit, xii, et al.) the Essenes had their own synagogues, and, from 'Abhoth 3 10, it seems that "the people of the land," i.e. the masses, especially in the country, who were far removed from the influence of the scribes, and were even opposed to their narrow interpretation of the Law had their own synagogues.
4. The Building: (1) The Site. There is no evidence that in Palestine the synagogues were always required to be built upon high ground, or at least that they should overlook all other houses (compare PEFS , July, 1878, 126), though we read in the Talmud that this was one of the requirements (Tos Meghillah, edition Zunz, 4:227; Shabbath 11a). From Acts 16:13 it does not follow that synagogues were intentionally built outside the city, and near water for the sake of ceremonial washing (compare Monatsschr. fur Gesch. und Wissensch. des Judenthums, 1889, 167-70; HJP II, 370).
(2) The Structure. Of the style of the architecture we have no positive records. From the description in the Talmud of the synagogue at Alexandria (Toc Cukkah, edition Zunz, 198 20; Cukkah 51b one imagrees the synagogues to have been modeled on the pattern of the temple or of the temple court. From the excavations in Palestine we find that in the building the stone of the country was used. On the lintels of the doors were different forms of ornamentation, e.g. seven-branched candlesticks, an open flower between two paschal lambs, or vine leaves with bunches of grapes, or, as in Capernaum, a pot of manna between two representations of Aaron's rod. The inside plan "is generally that of two double colonnades, which seem to have formed the body of the synagogue, the aisles East and West being probably used as passages. The intercolumnar distance is very small, never greater than 9 1/2 ft." (Edersheim). Because of a certain adaptation of the corner columns at the northern end, Edersheim supposes that a woman's gallery was once erected there. It does not appear, however, from the Old Testament or New Testament or the oldest Jewish tradition that there was any special gallery for women. It should be noted, as against this conclusion, that in De Vita Contemplativa, attributed by some to Philo, a certain passage (sec. iii) seems to imply the existence of such a gallery.
(3) The Furniture. We only know that there was a movable ark in which the rolls of the Law and the Prophets were kept. It was called 'aron ha-qodhesh, but chiefly tebhah (Meghillah 3 1; Nedharim 5 5; Ta`anith 2 1,2), and it stood facing the entrance. According to Ta`anith 15a it was taken out and carried in a procession on fast days. In front of the ark, and facing the congregation, were the "chief seats" (see CHIEF SEATS) for the rulers of the synagogue and the learned men (Matthew 23:6). From Nehemiah 8:4 and 9:4 it appears that the bemah (Jerusalem Meghillah 3 1), a platform from which the Law was read, although it is not mentioned in the New Testament, was of ancient date, and in use in the time of Christ.
5. The Officials: (1) The Elders. These officials (Luke 7:3) formed the local tribunal, and in purely Jewish localities acted as a Committee of Management of the affairs of the synagogue (compare Berakhoth 4 7; Nedharim 5 5; Meghillah 3 1). To them belonged, most probably, among other things, the power to excommunicate (compare Ezra 10:8; Luke 6:22; John 9:22; 12:42; 16:2; `Edhuyoth 5 6; Ta`anith 3 8; Middoth 2 2).
(2) The Ruler. Greek archisunagogos (Mark 5:35; Luke 8:41, 49; 13:14; Acts 18:8, 17), Hebrew ro'sh ha-keneseth (Sotah 7 7,8). In some synagogues there were several rulers (Mark 5:22; Acts 13:15). They were most probably chosen from among the elders. It was the ruler's business to control the synagogue services, as for instance to decide who was to be called upon to read from the Law and the Prophets (Yoma' 7 1) and to preach (Acts 13:15; compare Luke 13:14); he had to look after the discussions, and generally to keep order.
(3) The Servant (or Servants). Greek huperetes; Talmud chazzan (Luke 4:20; Yoma' 7 1; Sotah 7 7,8). He had to see to the lighting of the synagogue and to keep the building clean. He it was who wielded the scourge when punishment had to be meted out to anyone in the synagogue (Matthew 10:17; 23:34; Mark 13:9; Acts 22:19; compare Makkoth 16). From Shabbath 1 3 it seems that the chazzan was also an elementary teacher.
See EDUCATION.
(4) Delegate of the Congregation. Hebrew sheliach tsibbur (Ro'sh ha-shanah 4 9; Berakhoth 5 5). This office was not permanent, but one was chosen at each meeting by the ruler to fill it, and he conducted the prayers. According to Meghillah 4 5, he who was asked to read the Scriptures was also expected to read the prayers. He had to be a man of good character.
(5) The Interpreter. Hebrew methargeman. It was his duty to translate into Aramaic the passages of the Law and the Prophets which were read in Hebrew (Meghillah 3 3; compare 1 Corinthians 14:28). This also was probably not a permanent office, but was filled at each meeting by one chosen by the ruler.
(6) The Almoners. (Dema'i 3 1; Kiddushin 4 5). Alms for the poor were collected in the synagogue (compare Matthew 6:2). According to Pe'ah 8 7, the collecting was to be done by at least two persons, and the distributing by at least three.
6. The Service: (1) Recitation of the "Shema`". At least ten persons bad to be present for regular worship (Meghillah 4 3; Sanhedhrin 1 6). There were special services on Saturdays and feast days. In order to keep the synagogue services uniform with those of the temple, both were held at the same hours. The order of service was as follows: the recitation of the shema`, i.e. a confession of God's unity, consisting of the passages Deuteronomy 6:4-9; Deuteronomy 11:13-21;. Numbers 15:37-41 (Berakhoth 2 2; Tamidh 5 1). Before and after the recitation of these passages "blessings" were said in connection with the passages (Berakhoth 1 4). This formed a very important part of the liturgy. It was believed to have been ordered by Moses (compare Ant,IV , viii, 13).
(2) Prayers. The most important prayers were the Shemoneh `esreh, "Eighteen Eulogies," a cycle of eighteen prayers, also called "The Prayer" (Berakhoth 4 3; Ta`anith 2 2). Like the shema` they are very old.
The following is the first of the eighteen: "Blessed art Thou, the Lord our God, and the God of our fathers, the God of Abraham, the God of Isaac, and the God of Jacob: the great, the mighty and the terrible God, the most high God Who showest mercy and kindness, Who createst all things, Who rememberest the pious deeds of the patriarchs, and wilt in love bring a redeemer to their children's children for Thy Name's sake; O King, Helper, Saviour and Shield! Blessed art Thou, O Lord, the Shield of Abraham."
The prayers of the delegate were met with a response of Amen from the congregation.
(3) Reading of the Law and the Prophets. After prayers the parashah, i.e. the pericope from the Law for that Sabbath, was read, and the interpreter translated verse by verse into Aramaic (Meghillah 3 3). The whole Pentateuch was divided into 154 pericopes, so that in the course of 3 years it was read through in order. After the reading of the Law came the HaphTarah, the pericope from the Prophets for that Sabbath, which the interpreter did not necessarily translate verse by verse, but in paragraphs of 3 verses (Meghillah, loc. cit.).
(4) The Sermon. After the reading from the Law and the Prophets followed the sermon, which was originally a caustical exposition of the Law, but which in process of time assumed a more devotional character. Anyone in the congregation might be asked by the ruler to preach, or might ask the ruler for permission to preach.
The following example of an old (lst century AD) rabbinic sermon, based on the words, "He hath clothed me with the garments of salvation" (Isaiah 61:10, a verse in the chapter from which Jesus took His text when addressing the synagogue of Nazareth), will serve as an illustration of contemporary Jewish preaching:
"Seven garments the Holy One--blessed be He!--has put on, and will put on from the time the world was created until the hour when He will punish the wicked Edom (i.e. Roman empire). When He created the world, He clothed Himself in honor and majesty, as it is said (Psalms 104:1): `Thou art clothed in honor and majesty.' Whenever He forgave the sins of Israel, He clothed Himself in white, for we read (Daniel 7:9): `His raiment was white as snow.' When He punishes the peoples of the world, He puts on the garments of vengeance, as it is said (Isaiah 59:17): `He put on garments of vengeance for clothing, and was clad with zeal as a cloke.' The sixth garment He will put on when the Messiah comes; then He will clothe Himself in a garment of righteousness, for it is said (same place) : `He put on righteousness as a breast-plate, and an helmet of salvation upon His head.' The seventh garment He will put on when He punishes Edom; then He will clothe Himself in 'adhom, i.e. `red,' for it is said (Isaiah 63:2): `Wherefore art Thou red in Thine apparel?' But the garment which He will put upon the Messiah, this will shine afar, from one end of the earth to the other, for it is said (Isaiah 61:10): `As a bridegroom decketh himself with a garland.' And the Israelites will partake of His light, and will say:
`Blessed is the hour when the Messiah shall come!
Blessed the womb out of which He shall come!
Blessed His contemporaries who are eye-witnesses!
Blessed the eye that is honored with a sight of Him!
For the opening of His lips is blessing and peace;
His speech is a moving of the spirits;
The thoughts of His heart are confidence and cheerful-ness;
The speech of His tongue is pardon and forgiveness;
His prayer is the sweet incense of offerings;
His petitions are holiness and purity.
O how blessed is Israel, for whom such has been prepared!
For it is said (Psalms 31:19): "How great is Thy goodness, which thou hast laid up for them that fear thee" ' "
(Pesiqta', edition Buber).
(5) The Benediction. After the sermon the benediction was pronounced (by a priest), and the congregation answered Amen (Berakhoth 5 4; Sotah 7 2,3).
LITERATURE.
L. Zunz, Die gottesdienstlichen Vortrage der Juden, 2nd edition; Herzfeld, Geschichte des Volkes Israel, III, 129-37, 183-226; Hausrath, Neutestamentliche Zeitgesch., 2d edition, 73-80; HJP, II, 357-86; GJV4, II; 497-544; Edersheim, Life and Times of Jesus the Messiah, 5th edition, I, 431-50; Oesterly and Box, "The Religion and Worship of the Synagogue," Church and Synagogue, IX, number 2, April, 1907, p. 46; W. Bacher, article "Synagogue" in HDB; Strack, article "Synagogen," in RE, 3rd edition, XIX.
Paul Levertoff
Synagogue of Libertines
Synagogue of Libertines - See LIBERTINES.
Synagogue of Satan
Synagogue of Satan - See SATAN, SYNAGOGUE OF.
Synagogue, the Great
Synagogue, the Great - A college or assembly of learned men, originating with Ezra, to whom Jewish tradition assigns an important share in the formation of the Old Testament Canon, and many legal enactments (see CANON OF THE OLD TESTAMENT). One of its latest members is said to have been Simon the Just (circa 200 BC). The oldest notice of the Great Synagogue is in the tract of the Mishna, Pirqe 'Abhoth (circa 200 AD); this is supplemented by an often-quoted, passage in another tract of the Mishna, Babha' Bathra' (14b), on the Canon, and by later traditions. It tells against the reliabe of these traditions that they are late, and are mixed up with much that is self-evidently unhistorical, while no corroboration is found in Ezra or Nehemiah, in the Apocrypha, or in Josephus. On this account, since the exhaustive discussion by Kuenen on the subject (Over de Mannen der Groote Synagoge), most scholars have been disposed to throw over the tradition altogether, regarding it as a distorted remembrance of the great convocation described in Nehemiah 8:1-18 through Nehemiah 10:1-39 (so W. R. Smith, Driver, etc.; compare article by Selbie inHDB in support of total rejection). This probably is an excess of skepticism. The convocation in Nehemiah has no points of resemblance to the kind of assembly recalled in this tradition; and while fantastic details may be unreal, it is difficult to believe that declarations so circumstantial and definite have no foundation at all in actual history. The direct connection with Ezra may be discounted, though possibly--indeed it is likely--somebody associated with Ezra in his undeniable labors on the Canon may have furnished the germ from which the institution in question was developed (see the careful discussion in C. H. H. Wright, Ecclesiastes 1:1-18 through Ecclesiastes 10:1-20, and Excursus III, "The Men of the Great Synagogue").
For the rabbinical quotations and further important details, see C. Taylor's Sayings of the Jewish Fathers, 11 f and 110 f.
James Orr
Synoptic; Gospels
Synoptic; Gospels - si-nop'-tik,
See GOSPELS,THE SYNOPTIC .
Syntyche
Syntyche - sin'-ti-ke (Suntuche, literally, "fortunate" (Philippians 4:2)): A Christian woman in the church at Philippi; She and Euodia, who had some quarrel or cause of difference between them, are mentioned by name by Paul, and are besought separately: "I beseech Euodia, and I beseech Syntyche" (the King James Version) to be reconciled to one another, to be "of the same mind in the Lord." The apostle also entreats an unnamed Christian at Philippi, whom he terms "true yokefellow," to "help these women, for they labored with me in the gospel." What he means is that he asks the true yokefellow to help Euodia and Syntyche, each of whom had labored with Paul.
This refers to the visit which he, in company with Silas and Luke and Timothy, paid to Philippi (Acts 16:12 ff), and which resulted in the gospel being introduced to that city and the church being formed there. Euodia and Syntyche had been among the first converts and had proved helpful in carrying on the work. The word used for "labored" signifies "they joined with me in my struggle," and probably refers to something more than ordinary labor, for those were critical times of danger and suffering, which the apostle and his companions and fellow-workers then encountered at Philippi.
That workers so enthusiastic and so honored should have quarreled, was very sad. Paul, therefore, entreats them to be reconciled. Doubtless his request was given heed to, especially in view of his promised visit to Philippi.
See EUODIA; YOKE-FELLOW.
John Rutherfurd
Synzygus
Synzygus - sin'-zi-gus (sunzuge): In Philippians 4:3 it is rendered "yokefellow." WHm (Sunzuge), Thayer, Lex. New Testament, 594 (Suzuge), and others, take it as a proper name in this passage.view of his promised visit to Philippi.
See YOKE-FELLOW.
Syracuse
Syracuse - sir'-a-kus, sir-a-kus' (Surakousai; Latin Syracusae, Ital. Siracusa): Situated on the east coast of Sicily, about midway between Catania and the southeastern extremity of the island.
The design of the present work scarcely permits more than a passing allusion to Syracuse, the most brilliant Greek colony on the shores of the Western Mediterranean, where Paul halted three days, on his way from Melita to Rome (Acts 28:12). The original Corinthian colony rounded in 734 BC (Thucydides vi.3) was confined to the islet Ortygia, which separates the Great Harbor from the sea. Later the city spread over the promontory lying northward of Ortygia and the harbor.
Syracuse assumed a pre-eminent position in the affairs of Sicily under the rule of the tyrants Gelon (485-478 BC; compare Herodotus vii.154-55) and Hieron (478-467 BC). It nourisher greatly after the establishment of popular government in 466 BC (Diodorus xi.68-72). The Syracusans successfully withstood the famous siege by the Athenians in 414 BC, the narrative of which is the most thrilling part of the work of Thucydides (vi, vii).
Dionysius took advantage of the fear inspired by the Carthaginians to elevate himself to despotic power in 405 BC, and he was followed, after a reign of 38 years, by his son of the same name. Although democratic government was restored by Timoleon after a period of civil dissensions in 344 BC (Plutarch, Timoleon), popular rule was not of long duration.
The most famous of the later rulers was the wise Hieron (275-216 BC), who was the steady ally of the Romans. His grandson and successor Hieronymus deserted the alliance of Rome for that of Carthage, which led to the celebrated siege of the city by the Romans under Marcellus and its fall in 212 (Livy xxiv.21-33). Henceforth Syracuse was the capital of the Roman province of Sicily. Cicero calls it "the greatest of Greek cities and the most beautiful of all cities" (Cicero Verr. iv.52).
George H. Allen
Syria (1)
Syria (1) - sir'-i-a (Suria (Matthew 4:24; Luke 2:2)):
1. Name and Its Origin
2. Other Designations
3. Physical
(1) The Maritime Plain
(2) First MoUntain Belt
(3) Second Mountain Belt
(4) Great Central Valley
(5) The Eastern Belt
(6) Rivers
(7) Nature of Soil
(8) Flora
(9) Fauna
(10) Minerals
(11) Central Position
4. History
(1) Canaanitic Semites
(2) Sargon of Agade
(3) Babylonian Supremacy
(4) Hittite and Aramean
(5) Hittites and Egyptians
(6) Amarna Period
(7) Rameses II
(8) Philistines
(9) Tiglath-pileser I
(10) Aramean States
(11) Peaceful Development
(12) Shalmaneser II
(13) Tiglath-pileser III
(14) Shalmaneser IV and Sargon
(15) Pharaoh-necoh and Nebuchadnezzar
1. Name and Its Origin: The name does not occur in the Massoretic Text nor the Peshitta of the Old Testament, but is found in the Septuagint, in the Peshitta of the New Testament and in the Mishna In the Septuagint it represents "Aram" in all its combinations, as Aram-zobah, etc. The name itself first appears in Herodotus vii.63, where he says that "Syrians" and "Assyrians" were the Greek and barbarian designations of the same people. Otherwise he is quite vague in his use of the term. Xenophon is clearer when he (Anab; vii.8, 25) distinguishes between Syria and Phoenicia. Syria is undoubtedly an extension of the name "Suri" the ancient Babylonian designation of a district in North Mesopotamia, but later embracing regions beyond the Euphrates to the North and West, as far as the Taurus. Under the Seleucids, Syria was regarded as coextensive with their kingdom, and the name shrank with its dimensions. Strabo, Pliny and Ptolemy give its boundaries as the Taurus Mountains, the Euphrates, the Syro-Arabian desert and the Mediterranean, and the territory within these limits is still politically designated Syria, though popularly Palestine is generally named separately.
2. Other Designations: Homer (Iliad ii.785) and Hesiod (Theog. 304) call the inhabitants of the district "Arimoi," with which compare the cuneiform "Arimu" or "Aramu" for Arameans. The earliest Assyrian name was "Martu," which Hommel regards as a contraction of "Amartu," the land of the "Amurru" or Amorites. In Egyptian records the country is named "Ruten" or "Luten," and divided into "Lower" and "Upper," the former denoting Palestine and the latter Syria proper.
3. Physical: (1) The Maritime Plain. Syria, within the boundaries given, consists of a series of belts of low and high land running North and South, parallel to the Mediterranean. The first of these is the maritime plain. It consists of a broad strip of sand dunes covered by short grass and low bushes, followed by a series of low undulating hills and wide valleys which gradually rise to a height of about 500 ft. This belt begins in North Syria with the narrow Plain of Issus, which extends to a few miles South of Alxandretta, but farther South almost disappears, being represented only by the broader valleys and the smaller plains occupied by such towns as Latakia, Tripolis and Beirut. South of the last named the maritime belt is continuous, being interrupted only where the Ladder of Tyre and Mt. Carmel descend abruptly into the sea. In the Plain of Akka it has a breadth of 8 miles, and from Carmel southward it again broadens out, till beyond Caesarea it has an average of 10 miles. Within the sand dunes the soil is a rich alluvium and readily yields to cultivation. In ancient times it was covered with palm trees, which, being thence introduced into Greece, were from their place of origin named phoinikes.
(2) First Mountain Belt. From the maritime plain we rise to the first mountain belt. It begins with the Amanus, a branch of the Taurus in the North. Under that name it ceases with the Orontes valley, but is continued in the Nuseiriyeh range (Mt. Cassius, 5,750 ft.), till the Eleutherus valley is reached, and thence rising again in Lebanon (average 5,000 ft.), Jebel Sunnin (8,780 ft.), it continues to the Leontes or Quasmiyeh. The range then breaks down into the rounded hills of Upper Galilee (3,500 ft.), extends through the table-land of Western Palestine (2,500 ft.), and in the South of Judea broadens out into the arid Badiet et-Tih or Wilderness of Wandering.
(3) Second Mountain Belt. Along with this may be considered the parallel mountain range. Beginning in the neighborhood of Riblah, the chain of anti-Lebanon extends southward to Hermon (9,200 ft.), and thence stretches out into the plateau of the Jaulan and Hauran, where we meet with the truncated cones of extinct volcanoes and great sheets of basaltic lava, especially in el-Leja and Jebel ed-Druz. The same table-land continues southward, with deep ravines piercing its sides, over Gilead, Moab and Edom.
(4) Great Central Valley. Between Lebanon and Anti-Lebanon lies the great valley of Coele-Syria. It is continued northward along the Orontes and thence stretches away eastward to the Euphrates, while southward it merges into the valleys of the Jordan and the Arabah. From the sources of the Orontes and Leontes at Baalbek (4,000 ft.) it falls away gently to the North; but to the South the descent is rapid. In Merj `Ayun it has sunk to 1,800 ft., at Lake Huleh it is over 7 ft., at the Lake of Tiberias--682 ft., and at the Dead Sea--1,292 ft., and thence it rises again to the Gulf of Akabah. This great valley was caused by a line of fault or fracture of the earth's crust, with parallel and branching faults. In ancient times the whole valley formed an arm of the sea, and till the Glacial period at the end of the Tertiary (Pleistocene) Age, a lake extended along the whole Jordan valley as far as the Huleh. We can thus understand that the great plain and adjoining valleys consist mainly of alluvial deposits with terraces of gravel and sand on the enclosing slopes.
See LEBANON; NATURAL FEATURES; PALESTINE; PHOENICIA.
(5) The Eastern Belt. To the East of the Anti-Lebanon belt there is a narrow stretch of cultivated land which in some places attains a breadth of several miles, but this is always determined by the distance to which the eastern streams from Anti-Lebanon flow. Around Damascus the Abana (Barada) and neighboring streams have made the district an earthly paradise, but they soon lose themselves in the salt marshes about 10 miles East of the city. Elsewhere the fruitful strip gradually falls away into the sands and rocks of the Syrian desert, barren alike of vegetable and animal life.
(6) Rivers. The mountain ranges determine the course of the rivers and their length. The streams flowing westward are naturally short and little more than summer torrents. Those flowing to the desert are of the same character, the only one of importance being the Abana, to which Damascus owes its existence. Only the great central valley permits the formation of larger rivers, and there we find the Orontes and Leontes rising within a few feet of each other beside Baalbek, and draining Coele-Syria to the North and South, till breaking through the mountains they reach the sea. The Jordan is the only other stream of any size. In ancient, as also in modern times, the direction of these streams determined the direction of the great trade route from Mesopotamia to Egypt through Coele-Syria and across pal, as also the position of the larger towns, but, not being themselves navigable, they did not form a means of internal communication.
(7) Nature of Soil. The variation in altitude both above and below the sea-level is naturally conducive to a great variety of climate, while the nature of the disintegrating rocks and the alluvial soil render great productivity possible. Both of the mountain belts in their whole length consist chiefly of cretaceous limestone, mixed with friable limestone with basaltic intrusions and volcanic products. The limestone is highly porous, and during the rainy season absorbs the moisture which forms reservoirs and feeds the numerous springs on both the eastern and western slopes. The rocks too are soft and penetrable and can easily be turned into orchard land, a fact that explains how much that now appears as barren wastes was productive in ancient times as gardens and fruitful fields (Bab Talmud, Megh. 6a).
(8) Flora. The western valleys and the maritime plain have the flora of the Mediterranean, but the eastern slopes and the valleys facing the desert are poorer. On the southern coasts and in the deeper valleys the vegetation is tropical, and there we meet with the date-palm, the sugar-cane and the sycomore. Up to 1,600 ft., the products include the carob and the pine, after which the vine, the fig and the olive are met with amid great plantations of dwarf oak, till after 3,000 ft. is reached, then cypresses and cedars till the height of 6,200 ft., after which only Alpine plants are found. The once renowned "cedars of Lebanon" now exist only in the Qadisha and Baruk valleys. The walnut and mulberry are plentiful everywhere, and wheat, corn, barley, maize and lentils are widely cultivated. Pasture lands are to be found in the valleys and plains, and even during the dry season sheep, goats and cattle can glean sufficient pasturage among the low brushwood.
(9) Fauna. The animal world is almost as varied. The fox, jackal, hyena, bear, wolf and hog are met nearly everywhere, and small tigers are sometimes seen (compare 2 Kings 14:9). The eagle, vulture, partridge and blue pigeon are plentiful, and gay birds chirp everywhere. The fish in the Jordan and its lakes are peculiar and interesting. There are in all 22 varieties, the largest being a kind of perch, the coracinus, which is known elsewhere also in the Nile (Josephus, Ant, III, x, 8), and a peculiar old-world variety locally named `Abu-musht.
(10) Minerals. In both the eastern and the western mountain belts there are abundant supplies of mineral wealth. They consist chiefly of coal, iron, bitumen, asphalt and mineral oil, but they are mostly unworked. In the Jordan valley all the springs below the level of the Mediterranean are brackish, and many of them are also hot and sulfurous, the best known being those Tiberias.
(11) Central Position. The country, being in virtue of its geographical configuration separated into small isolated districts, naturally tended to break up into a series of petty independent states. Still the central position between the Mesopotamian empires on the one hand and Egypt and Arabia on the other made it the highway through which the trade of the ancient world passed, gave it an importance far in excess of its size or productivity, and made it a subject of contention whenever East and West were ruled by different powers.
4. History: (1) Canaanitic Semites. When history begins for us in the 3rd millennium BC, Syria was already occupied by a Semitic population belonging to the Canaanitic wave of immigration, i.e. such as spoke dialects akin to Hebrew or Phoenician. The Semites had been already settled for a considerable time, for a millennium earlier in Egypt we find Semitic names for Syrian articles of commerce as well as Semites depicted on the Egyptian monuments.
(2) Sargon of Agade. Omitting as doubtful references to earlier relations between Babylonia and Syria, we may consider ourselves on solid ground in accepting the statements of the Omen Tablets which tell us that Sargon of Agade (2750 BC) four times visited the land of Martu and made the peoples of one accord. His son Naram-sin, while extending the empire in other directions maintained his authority here also. Commercial relations were continued, and Babylonia claimed at least a supremacy over Martu, and at times made it effective.
(3) Babylonian Supremacy. Hammurabi and also his great-grandson Ammisatana designate themselves in inscriptions as kings of Martu, and it is very likely that other kings maintained the traditional limits of the empire. The long-continued supremacy of Babylon not only made itself felt in imposing place-names, but it made Assyrian the language of diplomacy, even between Syria and Egypt, as we see in the Tell el-Amarna Letters.
(4) Hittite and Aramean. By the middle of the 2nd millennium BC we find considerable change in the population. The Mitanni, a Hittite people, the remains of whose language are to be found in the still undeciphered inscriptions at Carchemish, Marash, Aleppo and Hamath, are now masters of North Syria.
See HITTITES.
The great discoveries of Dr. H. Winckler at Boghazkeui have furnished a most important contribution to our knowledge. The preliminary account may be found in OLZ, December 15, 1906, and the Mitteilungen der deutschen orient. Gesellschaft, number 35, December, 1907.
Elsewhere the Aramean wave has become the predominant Semitic element of population, the Canaanitic now occupying the coast towns (Phoenicians) and the Canaan of the Old Testament.
(5) Hittites and Egyptians. At this time Babylonia was subject to the Kassites, an alien race of kings, and when they fell, about 1100 BC, they gave place to a number of dynasties of short duration. This gave the Egyptians, freed from the Hyksos rule, the opportunity to lay claim to Syria, and accordingly we find the struggle to be between the Hittites and the Egyptians. Thothmes I, about 1600 BCa overran Syria as far as the Euphrates and brought the country into subjection. Thothmes III did the same, and he has left us on the walls of Karnak an account of his campaigns and a list of the towns he conquered.
(6) Amarna Period. In the reign of Thothmes IV the Hittites began to leave their mountains more and more and to press forward into Central Syria. The Tell el-Amarna Letters show them to be the most serious opponents to the Egyptian authority in Syria and Palestine during the reign of Amenhotep IV (circa 1380 BC), and before Seti I came to the throne the power of the Pharaohs had greatly diminished in Syria. Then the Egyptian sphere only reached to Carmel, while a neutral zone extended thence to Kadesh, northward of which all belonged to the Hitites.
(7) Rameses II. Rameses II entered energetically into the war against Hatesar, king of the Hittites, and fought a battle near Kadesh. He claims a great victory, but the only result seems to have been that his authority was further extended into the neutral territory, and the sphere of Egyptian influence extended across Syria from the Lycus (Dog River) to the South of Damascus. The arrangement was confirmed by a treaty in which North Syria was formally recognized as the Hittite sphere of influence, and, on the part of the Assyrians who were soon to become the heirs of the Hittite pretensions, this treaty formed the basis of a claim against Egypt. About the year 1200 BC the Hittites, weakened by this war, were further encroached upon by the movements of northern races, and the empire broke up into a number of small separate independent states.
(8) Philistines. Among the moving races that helped to weaken and break up the Hittite influence in Syria were the Pulusati (or Purusati), a people whose origin is not yet definitely settled. They entered Syria from the North and overcame all who met them, after which they encamped within the Egyptian sphere of influence. Rameses III marched against them, and he claims a great victory. Later, however, we find them settled in Southeastern Palestine under the name of Philistines. Their settlement at that time is in harmony with the Tell el-Amarna Letters in which we find no trace of them, while in the 11th century BC they are there as the inveterate foes of Israel.
(9) Tiglath-pileser I. Assyria was now slowly rising into power, but it had to settle with Babylon before it could do much in the West. Tiglath-pieser I, however, crossed the Euphrates, defeated the Hittite king of Carchemish, advanced to the coast of Arvad, hunted wild bulls in Lebanon and received gifts from the Pharaoh, who thus recognized him as the successor of the Hittites in North Syria.
(10) Aramean States. When the Hittite empire broke up, the Arameans in Central Syria, now liberated, set up a number of separate Aramean states, which engaged in war with one another, except when they had to combine against a common enemy. Such states were established in Hamath, Hadrach, Zobah and Rehob. The exact position of Hadrach is still unknown, but Hamath was evidently met on its southern border by Rehob and Zobah, the former extending along the Biqa'a to the foot of Hermon, while the latter stretched ~along the eastern slopes of Anti-Lebanon and included Damascus, till Rezon broke away and there set up an independent kingdom, which soon rose to be the leading state; Southeast of Hermon were the two smaller Aramean states of Geshur and Maacah.
(11) Peaceful Development. For nearly three centuries now, Syria and Palestine were, except on rare occasions, left in peace by both Mesopotamia and Egypt. In the 12th century BC Babylonia was wasted by the Elamite invasion, and thereafter a prolonged war was carried on between Assyria and Babylonia, and although a lengthened period of peace succeeded, it was wisely used by the peaceful rulers of Assyria for the strengthening of their kingdom internally. In Egypt the successors of Rameses III were engaged against the aggressive Theban hierarchy. During the XXIst Dynasty the throne was usurped by the high priests of Amen, while the XXIId were Lybian usurpers, and the three following dynasties Ethiopian conquerors.
(12) Shalmaneser II. In the 9th century Asshur-nazirpal crossed the Euphrates and overran the recently established state of Patin in the Plain of Antioch. He besieged its capital and planted a colony in its territory, but the arrangement was not final, for his successor, Shalmaneser II, had again to invade the territory and break up the kingdom into a number of small principalities. Then in 854 BC he advanced into Central Syria, but was met at Karkar by a strong confederacy consisting of Ben-hadad of Damascus and his Syrian allies including Ahab of Israel. He claims a victory, but made no advance for 5 years. He then made three unsuccessful expeditions against Damascus, but in 842 received tribute from Tyre, Sidon and Jehu of Israel, as recorded and depicted on the Black Obelisk. It was not till the year 797 that Ramman-nirari, after subduing the coast of Phoenicia, was able to reduce Mari'a of Damascus to obedience at which time also he seems to have carried his conquests through Eastern Palestine as far as Edom. The Assyrian power now suffered a period of decline, during which risings took place at Hadrach and Damascus, and Jeroboam II of Israel was able (2 Kings 14:25) to extend his boundaries northward to the old limits.
(13) Tiglath-pileser III. It thus happened that Tiglath-pileser III (745-728) had to reconquer the whole of Syria. He captured Arpad after two years' warfare (742-740). Then he divided the territory of Hamath among his generals. At this juncture Ahaz of Judah implored his aid against Rezin of Damascus and Remaliah of Israel. Ahaz was relieved, but was made subject to Assyria. Damascus fell in 732 BC and a Great Court was held there, which the tributary princes of Syria, including Ahaz (2 Kings 16:10), attended. The Assyrian empire now possessed the whole of Syria as far as the River of Egypt. Sibahe, however, encouraged revolt in what had been the Egyptian sphere of infiuence and insurrections took place in Phoenicia and Samaria.
(14) Shalmaneser IV and Sargon. After some difficulty Shalmaneser IV compelled Tyre and Sidon to submit and to pay tribute. Samaria, too, was besieged, but was not taken till Sargon came to the throne in 722. Hamath and Carchemish again rose, but were finally reduced in 720 and 717 respectively. Again in 711 Sargon overran Palestine and broke up a fresh confederacy consisting of Egypt, Moab, Edom, Judah and the Philistines. In 705 the Egyptians under Sibahe and their allies the Philistines under Hanun of Gaza were defeated at Raphia.
The last three rulers of Assyria were in constant difficulties with Babylonia and a great part of the empire was also overrun by the Scythians (circa 626 BC), and so nothing further was done in the West save the annexation of the mainland possessions of Phoenicia.
(15) Pharaoh-necoh and Nebuchadnezzar. In 609 when Assyria was in the death grapple with Babylonia, Pharaoh-necoh took advantage of the situation, invaded Syria, and, defeating Josiah en route, marched to Carchemish. In 605, however, he was there completely defeated by Nebuchadnezzar, and the whole of Syria became tributary to Babylonia. the former Syrian states now appear as Babylonian provinces, and revolts in Judah reduced it also to that position in 586 BC.
Under Persian rule these provinces remained as they were for a time, but ultimately "Ebir nari" or Syria was formed into a satrapy. The Greek conquest with the Ptolemies in Egypt and the Seleucids in Babylon brought back some of the old rivalry between East and West, and the same unsettled conditions. On the advent of Rome, Syria was separated from Babylonia and made into a province with Antioch as its capital, and then the Semitic civilization which had continued practically untouched till the beginning of the Christian era was brought more and more into contact with the West. With the advent of Islam, Syria fell into Arab hands and Damascus became for a short time (661-750 AD) the capital of the new empire, but the central authority was soon removed to Babylonia. Thenceforward Syria sank to the level of a province of the caliphate, first Abbasside (750-1258), then Fatimite (1258-1517), and finally Ottoman.
W. M. Christie
Syria (2)
Syria (2) - sir'-i-ak: In Daniel 2:4, for the King James Version "Syriack" the Revised Version (British and American) has "Syrian," and in the margin "Or, `in Aramaic.'"
See ARAMAIC LANGUAGE ; LANGUAGES OF THE OLD TESTAMENT.
Syriac Versions
Syriac Versions - 1. Analogy of Latin Vulgate
2. The Designation "Peshito" ("Peshitta")
3. Syriac Old Testament
4. Syriac New Testament
5. Old Syriac Texts
(1) Curetonian
(2) Tatian's Diatessaron
(3) Sinaitic Syriac
(4) Relation to Peshito
6. Probable Origin of Peshito
7. History of Peshito
8. Other Translations
(1) The Philoxenian
(2) The Harclean
(3) The Jerusalem Syriac
LITERATURE
As in the account of the Latin versions it was convenient to start from Jerome's Vulgate, so the Syriac versions may be usefully approached from the Peshitta, which is the Syriac Vulgate (Jerome's Latin Bible, 390-405 A.D.)
1. Analogy of Latin Vulgate: Not that we have any such full and clear knowledge of the circumstances under which the Peshitta was produced and came into circulation. Whereas the authorship of the Latin Vulgate (Jerome's Latin Bible, 390-405 A.D.) has never been in dispute, almost every assertion regarding the authorship of the Peshitta, and the time and place of its origin, is subject to question. The chief ground of analogy between the Vulgate (Jerome's Latin Bible, 390-405 A.D.) and the Peshitta is that both came into existence as the result of a revision. This, indeed, has been strenuously denied, but since Dr. Hort in his Introduction to Westcott and Hort's New Testament in the Original Greek, following Griesbach and Hug at the beginning of the last century, maintained this view, it has gained many adherents. So far as the Gospels and other New Testament books are concerned, there is evidence in favor of this view which has been added to by recent discoveries; and fresh investigation in the field of Syriac scholarship has raised it to a high degree of probability. The very designation. "Peshito," has given rise to dispute. It has been applied to the Syriac as the version in common use, and regarded as equivalent to the Greek (koine) and the Latin Vulgate (Jerome's Latin Bible, 390-405 A.D.)
2. The Designation "Peshito" ("Peshitta"): The word itself is a feminine form (peshiTetha'), meaning "simple," "easy to be understood." It seems to have been used to distinguish the version from others which are encumbered, with marks and signs in the nature of an apparatus criticus. However this may. be, the term as a designation of the version has not been found in any Syriac author earlier than the 9th or 10th century.
As regards the Old Testament, the antiquity of the Version is admitted on all hands. The tradition, however, that part of it was translated from Hebrew into Syriac for the benefit of Hiram in the days of Solomon is a myth. That a translation was made by a priest named Assa, or Ezra, whom the king of Assyria sent to Samaria, to instruct the Assyrian colonists mentioned in 2 Kings 17:1-41, is equally legendary. That the tr of the Old Testament and New Testament was made in connection with the visit of Thaddaeus to Abgar at Edessa belongs also to unreliable tradition. Mark has even been credited in ancient Syriac tradition with translating his own Gospel (written in Latin, according to this account) and the other books of the New Testament into Syriac
3. Syriac Old Testament: But what Theodore of Mopsuestia says of the Old Testament is true of both: "These Scriptures were translated into the tongue of the Syrians by someone indeed at some time, but who on earth this was has not been made known down to our day" (Nestle in HDB, IV, 645b). Professor Burkitt has made it probable that the translation of the Old Testament was the work of Jews, of whom there was a colony in Edessa about the commencement of the Christian era (Early Eastern Christianity, 71 ff). The older view was that the translators were Christians, and that the work was done late in the 1st century or early in the 2nd. The Old Testament known to the early Syrian church was substantially that of the Palestinian Jews. It contained the same number of books but it arranged them in a different order. First there was the Pentateuch, then Job, Joshua, Judgess, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Psalms, Proverbs, Ecclesiastes, Ruth, Canticles, Esther, Ezra, Nehemiah, Isaiah followed by the Twelve Minor Prophets, Jeremiah and Lamentations, Ezekiel, and lastly Daniel. Most of the apocryphal books of the Old Testament are found in the Syriac, and the Book of Sirach is held to have been translated from the Hebrew and not from the Septuagint.
4. Syriac New Testament: Of the New Testament, attempts at translation must have been made very early, and among the ancient versions of New Testament Scripture the Syriac in all likelihood is the earliest. It was at Antioch, the capital of Syria, that the disciples of Christ were first called Christians, and it seemed natural that the first translation of the Christian Scriptures should have been made there. The tendency of recent research, however, goes to show that Edessa, the literary capital, was more likely the place.
If we could accept the somewhat obscure statement of Eusebius (Historia Ecclesiastica, IV, xxii) that Hegesippus "made some quotations from the Gospel according to the Hebrews and from the Syriac Gospel," we should have a reference to a Syriac New Testament as early as 160-80 AD, the time of that Hebrew Christian writer. One thing is certain, that the earliest New Testament of the Syriac church lacked not only the Antilegomena--2 Peter, 2 and 3 John, Jude, and Revelation--but the whole of the Catholic Epistles and the Apocalypse. These were at a later date translated and received into the Syriac Canon of the New Testament, but the quotations of the early Syrian Fathers take no notice of these New Testament books.
From the 5th century, however, the Peshitta containing both Old Testament and New Testament has been used in its present form only as the national version of the Syriac Scriptures. The translation of the New Testament is careful, faithful and literal, and the simplicity, directness and transparency of the style are admired by all Syriac scholars and have earned for it the title of "Queen of the versions."
5. Old Syriac Texts: It is in the Gospels, however, that the analogy between the Latin Vulgate (Jerome's Latin Bible, 390-405 A.D.) and the Syriac Vulgate (Jerome's Latin Bible, 390-405 A.D.) can be established by evidence. If the Peshitta is the result of a revision as the Vulgate (Jerome's Latin Bible, 390-405 A.D.) was, then we may expect to find Old Syriac texts answering to the Old Latin. Such texts have actually been found. Three such texts have been recovered, all showing divergences from the Peshitta, and believed by competent scholars to be anterior to it. These are, to take them in the order of their recovery in modern times, (1) the Curetonian Syriac, (2) the Syriac of Tatian's Diatessaron, and (3) the Sinaitic Syriac.
(1) Curetonian. The Curetonian consists of fragments of the Gospels brought in 1842 from the Nitrian Desert in Egypt, and now in the British Museum. The fragments were examined by Canon Cureton of Westminster and edited by him in 1858. The manuscript from which the fragments have come appears to belong to the 5th century, but scholars believe the text itself to be as old as the 2nd century. In this recension the Gospel according to Matthew has the title Evangelion da-Mepharreshe, which will be explained in the next section.
(2) Tatian's "Diatessaron."
The Diatessaron of Tatian is the work which Eusebius ascribes to that heretic, calling it that "combination and collection of the Gospels, I know not how, to which he gave the title Diatessaron." It is the earliest harmony of the Four Gospels known to us. Its existence is amply attested in the church of Syria, but it had disappeared for centuries, and not a single copy of the Syriac work survives.
A commentary upon it by Ephraem the Syrian, surviving in an Armenian translation, was issued by the Mechitarist Fathers at Venice in 1836, and afterward translated into Latin. Since 1876 an Arabic translation of the Diatessaron itself has been discovered; and it has been ascertained that the Cod. Fuldensis of the Vulgate (Jerome's Latin Bible, 390-405 A.D.) represents the order and contents of the Diatessaron. A translation from the Arab can now be read in English in Dr. J. Hamlyn Hill's The Earliest Life of Christ Ever Compiled from the Four Gospels.
Although no copy of the Diatessaron has survived, the general features of Tatian's Syriac work can be gathered from these materials. It is still a matter of dispute whether Tatian composed his Harmony out of a Syriac version already made, or composed it first in Greek and then translated it into Syriac. But the existence and widespread use of a Harmony, combining in one all four Gospels, from such an early period (172 AD), enables us to understand the title Evangelion da-Mepharreshe It means "the Gospel of the Separated," and points to the existence of single Gospels, Matthew, Mark, Luke, John, in a Syriac translation, in contradistinction to Tatian's Harmony. Theodoret, bishop of Cyrrhus in the 5th century, tells how he found more than 200 copies of the Diatessaron held in honor in his diocese and how he collected them, and put them out of the way, associated as they were with the name of a heretic, and substituted for them the Gospels of the four evangelists in their separate forms.
(3) Sinaitic Syriac. In 1892 the discovery of the 3rd text, known, from the place where it was found, as the Sin Syriac, comprising the four Gospels nearly entire, heightened the interest in the subject and increased the available material. It is a palimpsest, and was found in the monastery of Catherine on Mt. Sinai by Mrs. Agnes S. Lewis and her sister Mrs. Margaret D. Gibson. The text has been carefully examined and many scholars regard it as representing the earliest translation into Syriac, and reaching back into the 2nd century. Like the Curetonian, it is an example of the Evangelion da-Mepharreshe as distinguished from the Harmony of Tatian.
(4) Relation to Peshito. The discovery of these texts has raised many questions which it may require further discovery and further investigation to answer satisfactorily. It is natural to ask what is the relation of these three texts to the Peshitta. There are still scholars, foremost of whom is G. H. Gwil-liam, the learned editor of the Oxford Peshito (Tetraevangelium sanctum, Clarendon Press, 1901), who maintain the priority of the Peshitta and insist upon its claim to be the earliest monument of Syrian Christianity. But the progress of investigation into Syriac Christian literature points distinctly the other way. From an exhaustive study of the quotations in the earliest Syriac Fathers, and, in particular, of the works of Ephraem Syrus, Professor Burkitt concludes that the Peshitta did not exist in the 4th century. He finds that Ephraem used the Diatessaron in the main as the source of his quotation, although "his voluminous writings contain some clear indications that he was aware of the existence of the separate Gospels, and he seems occasionally to have quoted from them (Evangelion da-Mepharreshe, 186). Such quotations as are found in other extant remains of Syriac literature before the 5th century bear a greater resemblance to the readings of the Curetonian and the Sinaitic than to the readings of the Peshitta. Internal and external evidence alike point to the later and revised character of the Peshitta
6. Probable Origin of Peshito: How and where and by whom was the revision carried out? Dr. Hort, as we have seen, believed that the "revised" character of the Syriac Vulgate (Jerome's Latin Bible, 390-405 A.D.) was a matter of certainty, and Dr. Westcott and he connected the authoritative revision which resulted in the Peshitta with their own theory, now widely adopted by textual critics, of a revision of the Greek text made at Antioch in the latter part of the 3rd century, or early in the 4th. The recent investigations of Professor Burkitt and other scholars have made it probable that the Peshitta was the work of Rabbula, bishop of Edessa, at the beginning of the 5th century. Of this revision, as of the revision which plays such an important part in the textual theory of Westcott and Hort, direct evidence is very scanty, in the former case altogether wanting. Dr. Burkitt, however, is able to quote words of Rabbula's biographer to the effect that "by the wisdom of God that was in him he translated the New Testament from Greek into Syriac because of its variations, exactly as it was." This may well be an account of the first publication of the Syriac Vulg, the Old Syriac texts then available having been brought by this revision into greater conformity with the Greek text current at Antioch in the beginning of the 5th century. And Rabbula was not content with the publication of his revision; he gave orders to the priests and the deacons to see that "in all the churches a copy of the Evangelion da-Mepharreshe shall be kept and read" (ib 161 ff, 177 f). It is very remarkable that before the time of Rabbula, who ruled over the Syr-speaking churches from 411 to 435, there is no trace of the Peshitta, and that after his time there is scarcely a vestige of any other text. He very likely acted in the manner of Theodoret somewhat later, pushing the newly made revision, which we have reason to suppose the Peshitta to have been, into prominence, and making short work of other texts, of which only the Curetonian and the Sinaitic are known to have survived to modern times.
7. History of Peshito: The Peshitta had from the 5th century onward a wide circulation in the East, and was accepted and honored by all the numerous sects of the greatly divided Syriac Christianity. It had a great missionary influence, and the Armenian and Georgian VSS, as well as the Arabic and the Persian, owe not a little to the Syriac. The famous Nestorian tablet of Sing-an-fu witnesses to the presence of the Syriac Scriptures in the heart of China in the 7th century. It was first brought to the West by Moses of Mindin, a noted Syrian ecclesiastic, who sought a patron for the work of printing it in vain in Rome and Venice, but found one in the Imperial Chancellor at Vienna in 1555--Albert Widmanstadt. He undertook the printing of the New Testament, and the emperor bore the cost of the special types which had to be cast for its issue in Syriac. Immanuel Tremellius, the converted Jew whose scholarship was so valuable to the English reformers and divines, made use of it, and in 1569 issued a Syriac New Testament in Hebrew letters. In 1645 the editio princeps of the Old Testament was prepared by Gabriel Sionita for the Paris Polyglot, and in 1657 the whole Peshitta found a place in Walton s London Polyglot. For long the best edition of the Peshitta was that of John Leusden and Karl Schaaf, and it is still quoted under the symbol Syriac schaaf, or Syriac Sch. The critical edition of the Gospels recently issued by Mr. G. H. Gwilliam at the Clarendon Press is based upon some 50 manuscripts. Considering the revival of Syriac scholarship, and the large company of workers engaged in this field, we may expect further contributions of a similar character to a new and complete critical edition of the Peshitta
8. Other Translations: (1) The Philoxenian. Besides the Peshitta there are other translations which may briefly be mentioned. One of these is the Philoxenian, made by Philoxenus, bishop of Mabug (485-519) on the Euphrates, from the Greek, with the help of his Chorepiscopus Polycarp. The Psalms and portions of Isa are also found in this version; and it is interesting as having contained the Antilegomena--2 Peter, 2 and 3 John, and Jude.
(2) The Harclean. Another is the Harclean, which is a revision of the Philoxenian, undertaken by Thomas of Harkel in Mesopotamia, and carried out by him at Alexandria about 616, with the help of Greek manuscripts exhibiting western reading. The Old Testament was undertaken at the same time by Paul of Tella. The New Testament contains the whole of the books, except Rev. It is very literal in its renderings, and is supplied with an elaborate system of asterisks and daggers to indicate the variants found in the manuscripts.
(3) The Jerusalem Syriac. Mention may also be made of a Syriac version of the New Testament known as the Jerusalem or Palestinian Syriac, believed to be independent, and not derived genealogically from those already mentioned. It exists in a Lectionary of the Gospels in the Vatican, but two fresh manuscripts of the Lectionary have been found on Mt. Sinai by Dr. Rendel Harris and Mrs. Lewis, with fragments of Acts and the Pauline Epistles. The dialect employed deviates considerably from the ordinary Syriac, and the Greek text underlying it has many peculiarities. It alone of Syriac manuscripts has the pericope adulterae. In Matthew 27:17 the robber is called Jesus Barabbas. Gregory describes 10 manuscripts (Textkritik, 523 f).
LITERATURE.
Nestle, Syrische Uebersetzungen, PRE3, Syriac VSS, HDB, and Introduction to the Textual Criticism of the Greek New Testament, 95-106; G. H. Gwilliam, Studia Biblica, II, 1890, III, 1891, V, 1903, and Tetraevangelium sanctum Syriacum; Scrivener, Intro4, 6-40; Burkitt, "Early Eastern Christianity," Texts and Studies, VII, 2:1-91, Evangelion da-Mepharreshe, I, II, and "Syr VSS," EB; Gregory, Textkritik, 479-528.
T. Nicol
Syria-maachah
Syria-maachah - sir'-i-a-ma'a-ka.
Syrian; Language
Syrian; Language - sir'-i-an (the King James Version SYRIAC).
See SYRIAC VERSIONS.
Syrians
Syrians - sir'-i-anz ('aram; Suroi; Assyrian Aramu, Arumu, Arimu):
1. Division of Aram
2. A Semitic Race
3. Syria and Israel
4. Under Nabateans and Palmyrenes
5. A Mixed Race, Semitic Type
6. Religion
The terms "Syria" and "Syrians" are used in two senses in the Bible. In the Old Testament they are uniformly "Aram," "Aramaean," while in the New Testament they are used in a wider and more indefinite sense (Matthew 4:24; Acts 15:23; 18:18; Galatians 1:21), and include all the dwellers of the land whether Arameans or not.
1. Division of Aram: Aram was divided into several districts, comprising, in general, the region to the East of the Jordan, but extending in the North over most of Northern Syria, or from the Orontes eastward, and Northern Mesopotamia. This latter division was called Aram-naharaim--Aram of the two rivers, i.e. Tigris and Euphrates--and is the Nahrina of the Egyptian inscriptions. It is also called Paddan-aram in the Old Testament (Genesis 25:20) or field of Aram (Hosea 12:12). The most important of the divisions of Aram in Old Testament times was Aram-dammesek, the Syria of Damascus, which sometimes dominated all of the other divisions lying to the South, such as Rehob, Tob, Zobah, and Mancab (2 Samuel 10:8). Geshur was in this region and should be reckoned as an Aramean dis-trict (2 Samuel 15:8).
2. A Semitic Race: The Arameans were of Semitic stock and closely akin to the Hebrews. Aram is called a son of Shem (Genesis 10:22), which means a descendant, for we find him afterward called a grandson of Nahor, the brother of Abraham (Genesis 22:21). The Israelites were taught to say "A Syrian (Ara-maean) ready to perish was my father" (Deuteronomy 26:5), and the kinship of the Hebrews and Arameans was further cemented by the marriage of Isaac with Rebekah, the sister of Laban the Syrian, and of Jacob with his daughters (Genesis 24:1-67; Genesis 29:1-35). The period when the Arameans first appeared in Syria is uncertain, but was probably later than 2000 BC. When Abraham came from Haran, Damascus was already occupied (Genesis 15:2), and this may have been the oldest settlement of the Arameans in Syria proper, although it is not mentioned on the monuments until long after, in the time of Thothmes III of Egypt, about 1479 BC. The Syrians were generally hostile to the Hebrews and had wars with them from the time of David onward. David subdued them, although they were aided by the tribes from beyond the Euphrates (2 Samuel 10:1-19), but after the division of the kingdom they often proved too strong for the northern Israelites.
3. Syria and Israel: In the days of Omri the Syrians of Damascus brought them into subjection, but Ahab recovered all the lost territory and Damascus seems to have been subordinate for a time (1 Kings 20:34). The king of Damascus afterward regained the supremacy, as appears from the Assyrian records, for in the war of Shalmaneser II with the peoples of Syria we find them led by Ben-hadad of Damascus and, among his subject allies, Ahab, who furnished 2,000 chariots and 10,000 men. Ben-hadad succeeded in uniting most of the petty kingdoms of Syria together in opposition to Assyria, but could not hold them, and they fell, one after another, as well as Damascus itself, into the hands of the great world-power. Jeroboam II recovered the districts that had been taken from Israel by the Syrians (2 Kings 14:25), but this was only a temporary success, for Rezin extended his authority over all the East-Jordanic region as far as Elath on the Red Sea (2 Kings 16:6), and he and Pekah joined in an attack upon Judah, but failed on account of the Assyrian advance (2 Kings 16:5-9). Damascus fell into the hands of Tiglath-pileser in 732 BC, and the power of the Syrians was completely broken.
4. Under Nabatheans and Palmyrenes: The Aramaic peoples became prominent again under the Nabateans and Palmyrenes, both of whom were of this stock, as their language is clearly Aramaic. The former established a kingdom extending from the Euphrates to the Red Sea, their capital being Petra, and Damascus was under their control in the reign of their king Aretas (el-Harith) (2 Corinthians 11:32). This kingdom was absorbed by Rome in the reign of Trajan. The Palmyrenes did not come into prominence until the 3rd century AD, but became, for a short time, the leading power in Western Asia. In the weakness of Rome, under Gallienus, Odenathus and his still more distinguished wife, Zenobia, dominated all Syria, and the latter dared to dispute with Aurelian the empire of the East. With her fall in 272 AD the power of the Arameans was extinguished and never revived.
5. A Mixed Race, Semitic Type: The Syrians in the broader sense have always been a mixed people, though of a prevailing Semitic type. The earliest layer of Semitic population was the Amorite which was found in Syria when the first Babylonian empire extended its authority over the land. Later appear the Canaanites, Phoenicians, Jebusites, Hivites and other tribes, all of which are classed together as descendants of Canaan in Genesis 10:1-32, but their Semitic character in historic times is undoubted. The Hyksos who were driven from Egypt to Palestine and Syria were of the same race, as would appear from the Egyptian records. The Arameans formed the next wave of Semitic stock, but there were others, like the Hittites, who were not Semitic, and the Philistines, whose race affinity is doubtful. The Egyptians occupied the country for a long period, but did not contribute much to the population. Some of the tribes brought in by the Assyrians may have been non-Semitic, but most of them were evidently of cognate race (2 Kings 17:24), and the racial characteristics of the Syrians were not changed. When Alexander and his successors brought in the Greek and Macedoninn elements there was a decided change in the city population, but little in the country districts, and although the Greeks had a powerful influence upon the civilization of the country the Semitic type overcame the admixture of Greek blood and prevailed in the country as a whole. The Romans ruled the country for centuries and established a number of military colonies, but they did not affect the population even as much as the Greeks. When, in the 7th century AD, the Mohammedan conquest swept over Syria, it brought in another great wave of pure Semitic stock with the numerous Arab settlers, who tended to obliterate any non-Semitic elements that might have existed. The effects of the influx of Europeans in the time of the Crusades were not sufficient to produce any marked change, and the same may be said of all later invasions of Turks and Kurds.
The Syrians, while thus a mixed people to a large extent, have maintained the Semitic type, but they have never, in all their history, been able to unite politically, and have always been divided, when independent. They have been, during the greater part of their history, under foreign domination, as they still are, under Turkish rule.
6. Religion: The religion of the Syrians in ancient times was undoubtedly similar to that of the Babylonians, as is shown by the names of their gods. The Arameans worshipped Hadad and Rimmon (2 Kings 5:18), sometimes joined as Hadadrimmon (Zechariah 12:11). Baal, or Bel, Ashtoreth, or Ishtar, were almost universally worshipped, and Nebu, Agli-bol, Melakh-bol, Ati and other deities are found in the Palmyrene inscriptions, showing the Babylonian influence in their cult. This was to be expected from the known prevalence of Babylonian culture throughout Western Asia for centuries.
H. Porter
Syrophoenician
Syrophoenician - si'-ro-fe-nish'-an, sir-o- (Surophoinissa, Surophoinikissa; Westcott and Hort, The New Testament in Greek has variant Sura Phoinikissa; the King James Version Syrophenician): The woman from the borders of Tyre and Sidon whose daughter Jesus healed is described as "a Greek, a Syrophoenician by race" (Mark 7:26), and again as "a Canaanitish woman" (Matthew 15:22). This seems to mean that she was of Canaanite descent, a native of the Phoenician seaboard, Greek in religion, and probably also in speech. The names Syria and Phoenicia are both applied to the same region in Acts 21:2-3. Syrophoenician may therefore denote simply an inhabitant of these parts. According to Strabo (xvii.3), this district was called Syrophoenicia to distinguish it from the North African Lybophoenicia.
W. Ewing
Syrtis
Syrtis - sir'-tis (surtis): the Revised Version (British and American) form for "quicksands" in Acts 27:17. These sandbanks, off the northern coast of Africa, have from early times been regarded as a source of danger to mariners. Virgil refers to them (Aen. iv.40 f). In Paul's voyage, the ship, driven by a tempestuous wind, Euraquilo, was in peril of being cast-upon them.
Syzygus
Syzygus - siz'-i-gus.
See SYNZYGUS.