was one of the national sins that were punished by the Babylonian captivity. Of the observance of
the sabbatical year after the captivity we have a proof in 1 Macc. 6:49.
Sabeans
[Sheba]
Sabtah
(striking), (Genesis 10:7) or Sab’ta, (1 Chronicles 1:9) the third in order of the sons of Cush.
(B.C. 2218.)
Sabtecha, Or Sabtechah
(striking), (Genesis 10:7; 1 Chronicles 1:9) the fifth in order of the sons of Cush. (B.C. 2218.)
Sacar
(wages).
•A Hararite, father of Ahiam. (1 Chronicles 11:35)
•The fourth son of Obed-edom. (1 Chronicles 26:4)
Sackbut
(Daniel 3:5,7,10,15) the rendering in the Authorized Version of the Chaldee sacbbeca. If this
music instrument be the same as the Greek and Latin sabbeca, the English translation is entirely
wrong. The sackbut was a wind instrument [see Music]; the sambuca was a triangular instrument,
with strings, and played with the hand.
Sackcloth
cloth used in making sacks or bags, a coarse fabric, of a dark color, made of goat’s hair, (Isaiah
50:3; Revelation 6:12) end resembling the eilicium of the Romans. It, was used also for making
the rough garments used by mourners, which were in extreme cases worn next the skin. (1 Kings
21:27; 2 Kings 6:30; Job 16:15; Isaiah 32:11)
Sacrifice
The peculiar features of each kind of sacrifice are referred to under their respective heads. I.
(A) ORIGIN OF SACRIFICE.—The universal prevalence of sacrifice shows it to have been
primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external
command, or whether it was based on that sense of sin and lost communion with God which is
stamped by his hand on the heart of man, is a historical question which cannot be determined. (B)
ANTE-MOSAIC HISTORY OF SACRIFICE.—In examining the various sacrifices recorded in
Scripture before the establishment of the law, we find that the words specially denoting expiatory
sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory,
but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice.
The sacrifices of Cain and Abel are called minehah, tend appear to have been eucharistic. Noah’s,
(Genesis 8:20) and Jacob’s at Mizpah, were at the institution of a covenant; and may be called
federative. In the burnt offerings of Job for his children (Job 1:5) and for his three friends ch. (Job
42:8) we for the first time find the expression of the desire of expiation for sin. The same is the
case in the words of Moses to Pharaoh. (Exodus 10:26) Here the main idea is at least deprecatory.
(C) THE SACRIFICES OF THE MOSAIC PERIOD.—These are inaugurated by the offering of
the Passover and the sacrifice of (Exodus 24:1) ... The Passover indeed is unique in its character
but it is clear that the idea of salvation from death by means of sacrifice is brought out in it with a
distinctness before unknown. The law of Leviticus now unfolds distinctly the various forms of
sacrifice: (a) The burnt offering : Self-dedicatory. (b) The meat offering : (unbloody): Eucharistic.
(c) The sin offering ; the trespass offering: Expiatory. To these may be added, (d) The incense
frankie
(Frankie)
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