SUCCOTH
(Jos
13",
Ps
60'),
—
presumably,
therefore,
in
that
part
of
the
Jordan
valley
through
which
the
Jabbok
flows
into
the
Jordan,
and
which
is
very
fertile.
Jacob
came
from
Mizpah
(see
No.
1
in
art.
s.v.),
which
is
most
naturally
to
be
sought
somewhere
on
the
N.
or
N.E.
of
the
Jebel
'Ajlun;
and
any
one
journeying
thence
to
the
ford
ed-Daraiyeh
would
naturally
descend
as
soon
as
possible
into
the
GhOr
(or
Jordan
valley),
and
join
the
track
which
passes
along
it
from
N.
to
S.
The
rest
of
Jacob's
route
would
be
consistent
and
intelligible,
if
Mahanaim
(his
last
halting-place
before
Penuel,
Gn
32^)
were
(say)
at
Deir
'Alia,
4
miles
N.
of
the
ford
by
which
the
track
down
the
GhOr
crosses
the
Jabbok,
Penuel
near
where
the
same
track
crosses
the
route
from
es-Salt
to
ed-Damiyeh
(see
the
map),
and
Succoth
on
one
of
the
lower
terraces
of
the
Jordan
valley
(which
here
sinks
from
-500
ft.
to
-1000
ft.),
W.
of
the
point
just
suggested
for
Penuel,
S.
of
the
Jabbok,
and
in
the
territory
of
Gad
(Jos
13").
Whether
towns
actually
stood
at
or
near
the
sites
thus
indicated
can,
of
course,
be,
determined
only
by
excavation.
Succoth
is
said
in
the
Talmud
to
have
been
called
in
later
times
Tar'alah
or
Dar'alah;
and
hence
it
has
often
been
identified
with
Deir
'Alia
mentioned
above.
But
it
is
very
doubtful
whether
Deir
'Alia
has
any
connexion
with
this
Talm.
name;
for
Deir
is
a
Syriac
and
Arabic
word
(common
in
names
of
places)
meaning
'monastery,'
which
there
is
no
reason
whatever
for
seeing
in
the
Tar
or
Dar
(without
the
yod)
of
the
Talm.
name.
Nor
does
the
geographical
position
of
Deir
'Alia
seem
to
agree
with
the
narrative
of
either
Jacob
or
Gideon.
See,
further.
Driver
in
ExpT
xiii.
(1902),
p.
4S7
£f.,
more
briefly
in
Gen.
p.
300
ff.
S.
R.
Deivee.
SUCCOTH
(meaning
in
Heb.
'booths').
—
The
name
of
the
first
encampment
in
the
Exodus,
which
started
from
Rameses
(Ex
12"
13™,
Nu
33=-
').
It
is
probably
the
Egyptian
Thuke,
the
same
as
or
near
to
Fithom
(wh.
see),
capital
of
the
8th
nome,
and
situated
in
the
Wady
Tumilat.
F.
Ll.
Griffith.
SUCCOTH-BENOTH
(2
K
17™).—
A
deity
whose
image
was
made
and
set
up
in
Samaria
by
the
colonists
from
Babylon.
'Benoth'
(LXX
Banith)
suggests
'Banitu'
as
it
appears
in
the
name
ZarpanUu
—
in
the
inscriptions
Zer-banitu
—
the
wife
of
Marduk,
patron
god
of
Babylon.
But
there
is
no
certainty.
Sayce
(in
Hastings'
DB)
suggests
that
'
Succoth
'
may
denote
the
'
processional
shrines
'
in
which
the
images
were
carried,
'
Benoth
'
being
corrupted
iTomBettth
or
Belit,
the
classical
Beltis,
a
common
title
and
synonym
of
Zer-banUu.
W.
EwiNO.
8UD.
—
The
name
of
a
river
or
canal
of
Babylon
named
in
Bar
V.
This
name
has
not
yet
been
found
in
the
literature
of
Babylonia,
and
it
seems
probable
that
there
is
a
mistake
in
the
text,
the
true
reading
being
Sur.
A
Babylonian
text
mentions
a
river
or
canal
in
the
neighbourhood
of
Babylon
called
Nar
Sum,
and
this
may
be
the
stream
intended.
Its
position
is
unknown.
T.
G.
Pinches.
SUDIAS
(1
Es
5»)
=
Ezr
2">
Hodaviah.Neh
7«
Hodevah.
SUKKmi.—
The
name
of
a
tribe
led
by
Shishak
against
Juda3a
(2
Ch
12').
The
identiflcation
of
the
Sukkiim
with
the
inhabitants
of
Suakin
is
very
uncertain.
SUMEK,
SUMERIANS.—
See
p.
69>>.
SUN.
—
The
first
mention
of
the
sun
in
the
Bible
is
in
Gn
li»,
as
'the
greater
light
to
rule
the
day.'
It
was
looked
upon
as
the
greatest
and
most
important
of
the
heavenly
bodies,
and
motion
was
attributed
to
it,
as
is
still
done
in
ordinary
parlance.
We
read
of
the
going
down
of
the
sun,
and
of
its
rising;
of
the
increasing
force
of
its
heat
as
the
day
went
on
(Ex
IB^i'),
of
its
influence
in
the
production
of
the
crops
of
the
ground
('the
precious
things
of
the
fruits
of
the
sun,'
Dt
33").
The
sun
'goeth
forth
in
his
might'
(Jg
5*').
The
situation
of
a
place
is
spoken
of
as
'toward
the
SUPH
sunrising,"
i.e.
to
the
east
(.e.g.
Nu
34").
Things
that
were
notorious
and
done
openly
were
said
to
be
'before
or
in
the
sight
of
the
sun.'
But
while
the
sun
is
strong,
the
power
of
God
is
greater
still.
This
is
expressed
in
Job's
assertion
(9')
that
God
'
commandeth
the
sun
and
it
riseth
not.'
'The
power
of
the
sun
affects
the
complexion
('I
go
blackened,
but
not
by
the
sun,'
Job
302»
RVm;
ct.
Ca
1«),
and
even
causes
death.
A
case
of
death
by
sunstroke
occurs
in
2
K
4"-",
and
this
power
is
alluded
to
in
Ps
121»
'The
sun
shall
not
smite
thee
by
day.'
The
light
of
the
sim
is
cheering:
'a
pleasant
thing
it
is
for
the
eyes
to
behold
the
sun'
(Ec
11').
Contrivances
for
measuring
the
length
of
the
day
by
the
shadow
cast
by
the
sun
were
Invented:
we
have
some
kind
of
dial,
of
which
steps
formed
a
part,
indicated
in
2
K
20'-
",
Is
38*.
Though
there
is
no
actual
mention
of
an
eclipse
in
the
Bible,
part
of
the
language
used
in
describing
the
terrors
of
the
day
of
the
Lord
both
in
OT
and
NT
is
derived
from
such
an
event:
'the
sun
shall
be
turned
into
darkness'
(Jl
2"),
'the
sun
became
black
as
sackcloth
of
hair'
(Rev
6'2).
On
the
other
hand,
the
brilliance
and
glory
of
the
future
life
is
portrayed
by
comparison
with
the
sun.
'Then
shall
the
righteous
shine
forth
as
the
sun'
(Mt
13");
'The
light
of
the
sun
shall
be
sevenfold'
(Is
302«);
and
even
the
sun
will
not
be
required,
for,
as
in
Ps
84"
'the
Lord
God
is
a
sun,'
so
in
Rev
21^3
(ct.
22')
'the
city
hath
no
need
of
the
sun
...
for
the
glory
of
God
did
lighten
it.'
The
wonders
of
the
day
of
Joshua's
victory
over
the
Amorites,
when
at
his
command
the
sun
and
moon
are
said
to
have
stood
still
(Jos
10'^-"),
were
long
re-membered
by
the
Israelites
(Hab
3",
Sir
46').
The
power
and
influence
of
the
sun
over
the
natural
world
would
soon
lead
to
its
being
personified
and
worshipped,
inasmuch
as
what
was
done
upon
earth
was
done
'under
the
sun.'
In
one
of
Joseph's
dreams
there
is
a
personification
of
the
sun
(Gn
37').
In
the
Book
of
Deuteronomy
(4")
there
is
a
caution
against
sun-worship,
and
the
punishment
of
death
by
stoning
is
assigned
to
the
convicted
worshipper
of
the
sun
(17'),
whilst
in
Job
(31^)
there
is
an
allusion
to
a
superstitious
salutation
of
the
sun
by
the
kissing
of
the
hand.
Sun-pillars,
or
obelisks
used
in
the
worship
of
the
sun,
are
mentioned
frequently
in
the
OT,
e.g.
Ex
23",
Lv
26'i',
2
Ch
14',
Is
17',
Ezk
6';
and
in
Phcenicia,
a
solar
Baal,
Baal-Hammon,
was
worshipped.
Sun-worship
itself
was,
in
the
later
days
of
the
kingdom
of
Judah
at
any
rate,
one
of
the
permitted
forms
of
worship
in
Jerusalem.
Sun-images
are
mentioned
in
2
Ch.
(14')
as
existing
in
all
the
cities
of
Judah
as
early
as
the
reign
of
Asa.
In
Josiah's
reformation
those
who
burnt
incense
to
the
sun
were
put
down
(2
K
23'),
while
the
chariots
of
the
sun
were
burned
with
fire
(after
being
hewn
down
according
to
2
Ch
34'-
'),
and
'the
horses
that
the
kings
of
Judah
had
given
to
the
sun'
were
taken
away
(2
K
23").
There
was
a
great
chariot
of
the
sun
at
Sippar
in
Baby-lonia.
We
gather
from
Ezk
8"
that
this
sun-worship
actually
took
place
in
the
inner
court
at
the
door
of
the
Temple,
between
the
porch
and
the
altar
;
the
worshippers
turned
their
backs
upon
the
Temple
itself,
and
wor-shipped
the
sun
towards
the
east.
Certain
places
where
this
worship
appears
to
have
been
most
popular
took
the
name
Be.th-shemesh
(wh.
see),
'house
of
the
sim,'
from
the
fact.
We
must
not
forget,
in
conclusion,
that.
In
one
Messianic
passage
(Mai
4fi),
the
coming
deliverer
is
spoken
of
as
'the
sun
of
righteousness.'
H.
A.
Redpath.
SUNSTROKE.—
See
preced.
art.
and
Medicine,
p.
599i>.
SUPERSCRIPTION.—
See
Title,
and
Money,
§
6.
SUPH.
—
A
place-name
in
Dt
1"
'In
the
Arabah
over
against
Suph';
AV
reads
'over
against
the
Red
Sea,'
in
which
case
it
has
been
assumed
that
the
word
for
'Sea'
had
fallen
out
in
the
received
Hebrew
text.
Suph
means
'weeds,'
and
the
'Sea
of
Weeds'
was
the
