red beak and legs contrasting finely with the pure white of its plumage. (Zechariah 6:9) In the
neighborhood of man it devours readily all kinds of offal and garbage. For this reason, doubtless
it is placed in the list of unclean birds by the Mosaic law. (Leviticus 11:19; 14:18) The range of
the white stork extends over the whole of Europe, except the British isles, where it is now a rare
visitant, and over northern Africa and Asia as far at least as Burmah. The black stork (Ciconia
nigra, Linn.), though less abundant in places, is scarcely less widely distributed, but has a more
easterly range than its congener. Both species are very numerous in Palestine. While the black stork
is never found about buildings, but prefers marshy places in forests and breeds on the tops of the
loftiest trees, the white stork attaches itself to man and for the service which it renders in the
destruction of reptiles and the removal of offal has been repaid from the earliest times by protection
and reverence, The derivation of chasidah (from chesed, “kindness”) points to the paternal and
filial attachment of which the stork seems to have been a type among the Hebrews no less than the
Greeks and Romans. It was believed that the young repaid the care of their parents by attaching
themselves to them for life, and tending them in old age. That the parental attachment of the stork
is very strong has been proved on many occasions, Few migratory birds are more punctual to the
time of their reappearance than the white stork. The stork has no note, and the only sound it emits
is that caused by the sudden snapping of its long mandibles.
Strain At
(So translated in the Authorized Version, but in the Revised Version “strain out,” (Matthew
23:24) which is undoubtedly the true reading.—ED.)
Stranger
A “stranger,” in the technical sense of the term, may be defined to be a person of foreign, i.e.
non-Israelitish, extraction resident within the limits of the promised land. He was distinct from the
proper “foreigner,” inasmuch as the latter still belonged to another country, and would only visit
Palestine as a traveller: he was still more distinct from the “nations,” or non-Israelite peoples. The
term may be compared with our expression “naturalized foreigner.” The terms applied to the
“stranger” have special reference to the fact of residing in the land. The existence of such a class
of persons among the Israelites is easily accounted for the “mixed multitude” that accompanied
them out of Egypt, (Exodus 12:38) formed one element the Canaanitish Population,which was
never wholly extirpated from their native soil, formed another and a still more important one captives
taken in war formed a third; fugitives, hired servants, merchants, etc., formed a fourth. With the
exception of the Moabites and Ammonites, (23:3) all nations were admissible to the rights of
citizenship under certain conditions. The stranger appears to have been eligible to all civil offices,
that of king excepted. (17:15) In regard to religion, it was absolutely necessary that the stranger
should not infringe any of the fundamental laws of the Israelitish state. If he were a bondman, he
was obliged to submit to circumcision, (Exodus 12:44) if he were independent, it was optional with
him but if he remained uncircumcised, he was prohibited from partaking of the Passover, (Exodus
12:48) and could not be regarded as a full citizen. Liberty was also given to an uncircumcised
stranger in regard to the use of prohibited food. Assuming, however, that the stranger was
circumcised, no distinction existed in regard to legal rights ha between the stranger and the Israelite;
to the Israelite is enjoined to treat him as a brother. (Leviticus 19:34; 10:19) It also appears that the
“stranger” formed the class whence the hirelings were drawn; the terms being coupled together in
(Exodus 12:45; Leviticus 22:10; 25:6,40) The liberal spirit of the Mosaic regulations respecting
frankie
(Frankie)
#1