The Swallow of the East. SWAN. (Deut. xiv. 16.) A large and very beautiful waterbird, unclean by the ceremonial law, (Lev. xi. 18,) though it is very doubtful if some other bird is not intended in this passage. SWEAR. (See OATH.) SWEARING, VOICE OF. (Lev. v. 1.) The import of this expression in the Hebrew is, "hear the voice of adjuration, execration, oath, or curse," i. e. hears this voice when one is adjured or put upon his oath as a witness in court. The precept unquestionably relates, not to the duty of informing against a common swearer, but to the case of one who is summoned to give evidence before the civil magistrate. Judges among the Jews had power to adjure not only the witnesses, but the perBons suspected, as appears from the high-priest's adjuring our Saviour, who thereupon answered, though he had before been silent. (Matt. xxvi. 63 ) If a person heard the voice of swearing, i.e. if he were adjured by an oath of the Lord to testify what he knew in relation to any matter of fact in question, and yet, through fear or favour, refused to give evidence, or gave it but in part, he was to bear his iniquity. It seems to be implied that such a one should be considered in the sight of God as guilty of the transgression which he has thus endeavoured to conceal. SWINE, (Deut. xiv. 8,) or hog, was unclean by the ritual law, and an object of utter abhorrence to the Jews. Hence the employment of the prodigal son implies the most contemptible degrada tion. (Luke xv. 15.) Eating the flesh of swine is mentioned among the sinful practices of the Jews. (Isa. lxv. 4; lxvi. 17.) The filthy habits of this animal illustrate one feature in the character of sinners. (2 Pet. ii. 22.) The herd of swine miraculously destroyed (Matt. viii. 32) perhaps belonged to Jews, and if so, were of course kept in violation of their own law. (Lev. xi. 7.) To cast pearls before swine (Matt. vii. 6) is not more vain and wasteful than to offer the words of truth and wisdom to those who are known to despise them, and who would only return the offer with insult and abuse. SWORD. (See ARMS.) SYCAMINE. (Luke xvii. 6.) A tree common in Egypt, and closely resembling the mulberrytree in its general appearance. SYCAMORE. (Luke xix. 4.) A common tree in Judea, and the East generally. The name is applied (though improperly) to our buttonwood, or plane-tree, and also to a species of maple. The sycamore of the Scriptures is the Egyptian fig-tree. Its fruit, which closely resembles figs, is much esteemed, and the gathering of it was intrusted to special officers. (1 Chron. xxvii. 28; Amos vii. 14.) The wood was used for building, and though much less valuable than the cedar, (1 Kings x. 27; Isa. ix. 10,) was very durable. Egyptian coffins, made of sycamore-wood, have been found in a sound state after the (supposed) lapse of 3000 years. SYCHAR. (See SHECHEM.) SYCHEM. (See SHECHEM.) SYENE. (Ezek. xxix 10.) A very ancient city, on the southern frontier of Egypt, near the ruins of which is the modern city of Assooar, or Aswan. The site of Syene shows some granite columns and a confused mixture of monuments. "Here," says a celebrated modern geographer, "the Pharaohs and the Ptolemies raised the temples and the palaces which are found half buried under che drifting sand. Here are the quar. ries from which the obelisks and colossal statues of the Egy tian temples were dug. And on the polished surface of some of the native rocks are found hieroglyphic, sculptured representations of Egyptian deities." SYLVANUS. (See SILAS.) SYRACUSE. (Acts xxviii. 12.) A wealthy and important city on the eastern coast of the island of Sicily. It was founded B.C. 730, and is distinguished as the birthplace of Archimedes. Syracuse was on the direct course from Malta to Rome, and the apostle stopped there two or three days. It is now called Syracusa, or Syragossa, and contains about 18,000 inhabitants. SYNAGOGUE. (Matt. xii. 9.) There is no conclusive evidenco that stated meetings of the people for social religious services, or meetings for receiving public instruction, were known among the Jews before the captivity. After that event such meetings became common, and were called synagogues. They were probably held at first in private houses or in the open air. After a time, however, buildings were erected expressly for their use, and these were called synagogues, signifying properly the collection of worshippers, but figuratively the place of meeting. Tradition says there were no less than four hundred and eighty of these buildings in the city of Jerusalem before it was sublued by the Romans. Probably this is an exaggeration. To build a synagogue was considered a deed of piety and public advantage. (Luke vii. 5.) They might be built in any place where there were worshippers enough to associate for the purpose. There was some resemblance between the construction of these synagogues and that of the temple. The centre building, which was called the temple, was furnished with an ark, or chest, containing the copy of the law which was read. A low desk or pulpit was erected about the middle of the synagogue. Some of the seats were higher than others, and were assigned to the elders. They were called chief or uppermost seats. (Matt. xxiii. 6.) Each synagogue had its proper officers. The council, to whom the supreme direction belonged, consisted of elders, or aged and influential men. The president of this council was called the ruler, or chief ruler of the synayogue. (Mark v. 22; Acts xiii. 15; xviii. 8.) The rulers of the synagogue had power to excommunicate and to scourge offenders. (Matt. x. 17; John xvi. 2.) The putting one out of the synagogue was a punishment greatly dreaded by the Jews-much more than scourging. It would seem, also, that judicial proceedings were sometimes had in the synagogues, where certain offences were tried, the punishment of which was scourging. The stripes were inflicted under the direction of the tribunal, in the synagogue, (Acts xxii. 19; xxvi. 11,) by an appointed person. The service of the synagogue was as follows: The people being seated, the minister, or angel of the synagogue, ascended the pulpit and offered up the public pray ers; the people rising from their seats, and standing in a posture of deep devotion. (Matt. vi. 5; Mark xi. 25; Luke xviii. 11, 13.) The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets, (see Acts xiii. 15, 27; xv. 21;) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, (Neh. viii. 2-8,) who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officers, or by some distinguished person who happened to be present. This happened with our Saviour, (Luke iv. 17-20,) and there are several other instances recorded of himself and his disciples teaching in the synagogues. When the apostles were ex- |(Matt. xiii. 54; Mark vi. 2; John cluded from the Jewish syna- xviii. 20; Acts xiii. 5, 15, 44; xiv. gogues, they held their religious 1; xvii. 2-4, 10, 17; xviii. 4, 26; meetings in private houses. Hence xix. 8.) The whole service conwe repeatedly hear of churches included with a short prayer, or houses. (Acts ii. 46; v. 42; Rom. benediction. xvi. 5; 1 Cor. xi. 19; Col. iv. 15. See BIBLICAL ANTIQUITIES, vol. ii. ch. viii., and SELUMIEL, ch. xi.) SYRIA. (2 Sam. viii. 12.) When Babylon, instead of Nineveh, was the seat of supreme |