SANAAS

was advancing by leaps and bounds under the leader-ship of the prophets. They contain, therefore, the record of this progress. Instances of this may be seen in the wide difference between the attitude towards foreign gods ascribed to David in 1 S 26" (an early source), and that appearing in 12^' (a late source); in the primitive conception of revelation presented in the story ol Samuel's call (Si"-); in the narratives dealing with the origin of prophecy (9™), and the sons of the prophets (e.g. 10>8-); in the use of the teraphim (19™) and the ephod (23'-"); and in the advanced conception of God appearing in such passages as 2 S 7*2. The Books of Samuel are thus invaluable to the historian of Israel's religious, social, and political life.

6. Purpose. — But the purpose of these books is not to serve as a bare, cold record of events and their causes; such matters are of only secondary import-ance; they are but means to an end. Their great purpose is to teach religion; they give sermons, not annals; they are prophecy, not history. In the Hebrew canon they occupy a place alongside of the prophetic books, and the entire division to which they belong is entitled 'the Prophets.' Just as Amos and Isaiah deal with the facts of the present, interpreting them as expressions of Jehovah's will and using them to drive home moral and spiritual truth to the hearts and consciences of their hearers, so these writers have dealt with the facts of the past. What they have given us, then, is history seen through the eyes of prophets. The horizon of the prophets, however, was filled with religion; they themselves were nothing if not religious; their whole being throbbed with the energy of religion. Consequently it is not surprising that everything in the narratives is presented from the point of view of religion, and in such a way as to count most for the furtherance of religious ideals. This is not saying that these writers consciously and deliberately changed the course of events, or shifted the emphasis from one pomt to another in order to accomplish their purpose; but rather that they wrote things as they themselves conceived of them, and that, being prophets, they could conceive of Israel's history in no other way than as through and through religious, as the embodiment of Jehovah's revelation of Himself and His will to His people. This is the prophets' philosophy of history, and as such must commend itself to the mind and conscience of the Christian Church. J. M. P. Smith.

SANAAS (1 Es 5«).— See Senaah.

SANABASSAB, SANABASSABUS.— Variants in 1 Es 212 Qis. 20 of the name Sheshbazzar (wh. see).

SANASIB. — A family that returned with Zerub. (1 Es 5«; Ezr 2» omits).

SANBALLAT ( Assyr. Sin-ballit = ' Sin, save the life ') . — The most inveterate of the opponents of Nehemiah. He was a native of Beth-horon, and apparently belonged to an old Bab. family holding office under the Persian government. When Nehemiah came to Jerusalem to repair the walls, he, with his allies (Tobiah the Am-monite and Gesbem the Arabian) , met him with derision ; and after the work was well under way he stirred up the garrison of Samaria and planned an attack against the builders. This was prevented by the watchfulness of Nehemiah and the workmen. Several devices aimed against the life of Nehemiah were also thwarted by the sagacity of the latter. On Nehemiah's second visit he banished from Jerusalem Manasseh (a son-in-law of Sanballat, and grandson of EUashib), who founded the Samaritan sect. See Neh 2io- " 4i«- 6. 1328.

J. F. McCuRDY.

SAHOTIPIOATION, SAKCTIFY.—

'Sanctify' (Latin, from the Vulgate^ = the native Eng ■hallow' (i.e. make, count, keep holy), the latter word jeing in use somewhat the loftier EV employs 'hallow' J5 times in OT and twice in NT (Mt 6» = Lk 11^), ' sanctity ' thrice as often in C)T and 26 times in NT — for identical

I

SANCTIPICATION, SANCTIFY

Hebrew and Greek terms. For the meaning of the root word 'holy,' see art. Holiness. The noun 'sanctigca-tion' — denoting first the aci or process of maldng holy (hallowing), then the resultant state (hallowedness) — appears in 5 NT passages in the AV, giving way to ' holi-ness' in others (Ro 6"- », 1 Th 4', 1 Ti 2", He 12") though the Greek noun is the same, where RV makes the needed correction; -everywhere, except in 1 P V, the state rather than the process is implied. 'To Paul belong 8 out of the 10 examples of the noun, and 11 out of the 28 examples of the verb in NT (including Ac 2032 and 26"); 7 of the latter are found in Hebrews. AV employs the synonymous 'consecrate' for 'sanctify 'in 7 OT passages, which the RV emends in three instances, -leaving * conse-crate' for the regular Hebrew verb in 2 C!h 26" 29» 3l'. Ezr 3'; the 'consecrate' of He 72» and of 10™ is corrected by the RV to 'perfect' and 'dedicate' respectively.

1. In the Israelite, as in other ancient religions, that is 'holy' which is set apart for Divine use, so that the 'sanctified' is the opposite of the 'common,' secular, profane. Is 65'ff- 66" illustrate the application of this term in heathenism. With this broad signification it is applicable to whatever is devoted to the public service of J": to persons — priests, Nazirites, etc.; to sacrifices; to vessels, garments, buildings, days (especially the Sabbath). In Is 13', Jl 3', Jer 6* (see EVm), even a ' war ' is ' sanctified ' and the warriors are J"'s ' sanctified ones,' when it is put under J"'s auspices (cf. the Moham-medan Yihad or Holy War); accordingly, in Nu 21" we hear of a ' book of the wars of J". ' The numerous Levitical and other kindred uses of the verb bear this formal sense. But as 'holy' came to designate the specific character of J" — 'the Holy One of Israel' (see Is. passim) — in distinction from heathen gods, ' sanctify' acquired a corresponding ethical connotation; holiness came to imply a character (actual or ideal) in the holy people, accordant with its status. For Israel, being J"'s servant, is 'brought near' to Him (Ex 19<*-, Dt 4', Jer 22, Ps 65« 732"- 148"; contrast Ex 19«-m, Jer 2", Hos 9' etc.), and such proximity necessitates con-geniality — that congruity of nature whereof circum-cision and the ceremonial cleansings were symbolical (Ps 16. 24S-«; cf. Is 1«- "'• 38 68-8, jer 4i-«, Hab l"'-, Ezk 3618-28^ Ps 51 etc.). The refrain I am Jehovah re-sounds through the Law of Holiness in Lv 17-26; this code blends the ritual and the moral in the holiness it demands from Israel, which is the corollary of J"'s own holiness. Such is the OT doctrine of sanctification. The prophets, it is said, taught an ethical monotheism — which is to say, in effect, they ethicized holiness. The sanctifi-cation binding Israel to J" was, in a sense, reciprocal: 'Ye shall not profane my holy name (cf. Ex 20', Lv 1912 222, Am 2', Mai 1'"-); but / wiU be hallowed among the children of Israel: I am J", which hallow you' (Lv 2282); 'to sanctify' J" or His 'name' is to recognize and act towards Him as holy, to ' make him holy ' in one's thoughts and attitude (see Is S"; cf. 1 P 3»). This expression is characteristic of Isaiah (5'8 2928) and Ezekiel (20« 2322- 25 3623 agis 392'), who regard J" as 'sanctified' when His awe-awakening judgments bring men to acknowledge His Deity and character; in this connexion 'sanctify' is parallel to 'magnify,' 'glorify,' •exalt,' as in Ezk 36^8 38^8. J" is even said to 'sanctify himself,' or His 'great name,' when He vindicates His holiness and 'makes' Himself 'known in the sight of many nations ' for what in truth He is.

2. In the NT we must distinguish the usage of our Lord, of the Author of the Epistle to the Hebrews, and of the Apostle Paul.

(1) Adopting the language of Lv 2282 and of the prophets, Jesus bids the disciples pray, ' Our Father . . . hallowed be thy name ... on earth' (Mt 6"- =Lk 11') — the unique example of such use of ' sanctify ' in the NT, apart from the citation in 1 P 3"; elsewhere 'glorify thy name' (Jn 1228 etc.). To bring about this 'hal-lowing' is the very work of Jesus, who for this end 'makes known' the Father's 'name' (Jn !"• " 147-8 175. 26f._ Mt 11"; cf. Jn 178, 2 Co 48, also Jer 9"'- 318*).

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