SATRAP

(saʹtrap).

A viceroy or governor of a province in the Babylonian and Persian Empires appointed by the king as a chief ruler of a jurisdictional district. The title means “protector of the realm.” Daniel mentioned satraps as serving under Nebuchadnezzar in the Babylonian Empire. (Dan. 3:1-3) After the Medes and Persians conquered Babylon, Darius the Mede set up 120 satraps over his entire kingdom. (Dan. 6:1) Ezra had dealings with satraps in the time of King Artaxerxes of Persia. (Ezra 8:36) In the days of Esther and Mordecai the satraps supervised 127 jurisdictional districts under the Persian king Ahasuerus. (Esther 1:1) Being the king’s official representatives, they were responsible to him and had quite free access to his presence. Consequently, they wielded considerable influence and power as civil and political chiefs. They collected taxes and remitted to the royal court the stipulated tribute.

Daniel, as one of the three high officials under Darius over the 120 satraps, distinguished himself above all of them to the point that the king was intending to elevate him over the kingdom. Enviously, the officials and the satraps schemed to get Daniel thrown into a lions’ pit. The Bible does not state how many of the satraps personally appeared before the king with the accusation. But Jehovah proved to be with Daniel, sending his angel to shut the mouths of the lions. Then Darius had these official slanderers of Daniel, with their wives and their sons, thrown into the pit to be killed by the lions.—Dan. 6:1-24.

A. T. Olmstead, in the book History of the Persian Empire, page 59, says, of the satrapal organization under Cyrus the Persian: “Each [province] was ruled by a satrap whose title meant literally ‘protector of the Kingdom.’ As successor to a former king, ruling a truly enormous territory, he was in point of fact himself a monarch and was surrounded by a miniature court. Not only did he carry on the civil administration but he was also commander of the satrapal levies. When his office became hereditary, the threat to the central authority could not be ignored. To meet this threat, certain checks were instituted; his secretary, his chief financial official, and the general in charge of the garrison stationed in the citadel of each of the satrapal capitals were under the direct orders of, and reported directly to, the great king in person. Still more effective control was exercised by the ‘king’s eye’ (or ‘king’s ear’ or ‘king’s messenger’), [an official] who every year made a careful inspection of each province.”

SAUL

[asked (of God)].

1. A Benjamite descended from Jeiel (presumably also called Abiel) through Ner and Kish. (1 Chron. 8:29-33; 9:35-39; see ABIEL No. 1); the first divinely selected king of Israel. (1 Sam. 9:15, 16; 10:1) Saul came from a wealthy family. A handsome man, standing head and shoulders taller than all others of his nation, he possessed great physical strength and agility. (1 Sam. 9:1, 2; 2 Sam. 1:23) The name of his wife was Ahinoam. Saul fathered at least seven sons, Jonathan, Ishvi, Malchi-shua, Abinadab, Ishbosheth (Eshbaal), Armoni and Mephibosheth, and two daughters, Merab and Michal. Abner, evidently King Saul’s uncle (see ABNER), served as chief of the Israelite army.—1 Sam. 14:49, 50; 2 Sam. 2:8; 21:8; 1 Chron. 8:33.

The young man Saul lived during a turbulent time of Israel’s history. Philistine oppression had reduced the nation to a helpless state militarily (1 Sam. 9:16; 13:19, 20), and the Ammonites under King Nahash threatened aggression. (1 Sam. 12:12) Whereas Samuel had faithfully judged Israel, his sons were perverters of justice. (1 Sam. 8:1-3) Viewing the situation from a human standpoint and, therefore, losing sight of Jehovah’s ability to protect his people, the older men of Israel approached Samuel with the request that he appoint a king over them.—1 Sam. 8:4, 5.

ANOINTED AS KING

Thereafter Jehovah guided matters to provide the occasion for anointing Saul as king. With his attendant, Saul looked for the lost she-asses of his father. Since the search proved to be fruitless, he decided to return home. But his attendant suggested that they seek the assistance of the “man of God” known to be in a nearby city. This led to Saul’s meeting Samuel. (1 Sam. 9:3-19) In his first conversation with Samuel, Saul showed himself to be a modest man. (1 Sam. 9:20, 21) After eating a sacrificial meal with Saul, Samuel continued speaking with him. The next morning Samuel anointed Saul as king. To confirm that God was with Saul, Samuel gave him three prophetic signs, all of which were fulfilled that day.—1 Sam. 9:22–10:16.

Later, at Mizpah, when chosen as king by lot (1 Sam. 10:20, 21, JB, NE [1970 ed.]), Saul bashfully hid among the luggage. Found, he was presented as king, and the people approvingly shouted: “Let the king live!” Escorted by valiant men, Saul returned to Gibeah. Though good-for-nothing men spoke disparagingly of him and despised him, Saul remained silent.—1 Sam. 10:17-27.

EARLY VICTORIES

About a month later (according to the reading of the Septuagint Version) Ammonite King Nahash demanded the surrender of Jabesh in Gilead. When messengers brought news of this to Saul, God’s spirit became operative upon him. He quickly rallied an army of 330,000 men and led it to victory. This resulted in strengthening Saul’s position as king, the people even requesting that those who had spoken against him be put to death. But Saul, appreciating that Jehovah had granted the victory, did not consent to this. Subsequently, at Gilgal, Saul’s kingship was confirmed anew.—1 Sam. 11:1-15.

Next Saul undertook steps to break the power of the Philistines over Israel. He chose three thousand Israelites, placing two thousand under himself and the remainder under his son Jonathan. Evidently acting at his father’s direction, “Jonathan struck down the garrison of the Philistines that was in Geba.” In retaliation, the Philistines assembled a mighty force and began camping at Michmash.

SINS PRESUMPTUOUSLY

Meanwhile Saul had withdrawn from Michmash to Gilgal in the Jordan valley. There he waited seven days for Samuel. But since Samuel did not come at the appointed time, and fearing that the enemy would sweep down upon him when he had not secured Jehovah’s help and that further delay would result in losing his army, Saul ‘compelled himself’ to offer up the burnt sacrifice. Samuel, on arriving, condemned Saul’s ‘foolish act’ as sinful. Samuel was not an Aaronic priest and he did not censure Saul for wrongfully assuming the priestly office. (Contrast the case of Uzziah at 2 Chronicles 26:16-20.) Evidently, therefore, Saul’s sin consisted of his presumptuously going ahead with the sacrifice and not obeying Jehovah’s commandment (given through his representative Samuel) to wait. (Compare 1 Samuel 10:8.) As a consequence of this act, Saul’s kingdom was not to last.—1 Sam. 13:1-14.

In the progress of the campaign against the Philistines, Saul pronounced a curse upon anyone partaking of food before vengeance was executed on the enemy. This rash oath led to adverse consequences. The Israelites tired and, though triumphing over the Philistines, their victory was therefore not as great as it might have been. Famished, they did not take time to drain the blood from the animals they afterward slaughtered, thereby violating God’s law concerning the sanctity of blood. Not having heard his father’s oath, Jonathan ate some honey. Saul, therefore, pronounced the death sentence upon him. But the people redeemed Jonathan, for he had been instrumental in Israel’s gaining the victory.—1 Sam. 14:1-45.

REJECTED BY GOD

Throughout Saul’s reign there were repeated battles against the Philistines and other peoples, including the Moabites, Ammonites, Edomites and Amalekites. (1 Sam. 14:47, 48, 52) In the war against the Amalekites Saul transgressed Jehovah’s command by sparing the best of their flock and herd and their king, Agag. When asked why he had not obeyed Jehovah’s voice, Saul disclaimed guilt and shifted the blame onto the people. Only after Samuel emphasized the serious nature of the sin and said that, because of it, Jehovah was rejecting him as king did Saul acknowledge his error as being the result of his fearing the people. After Saul pleaded with Samuel to honor him in front of the older men and in front of Israel by accompanying him, Samuel did appear with him before them. Then Samuel himself proceeded to put Agag to death. After that Samuel parted from Saul and they had no further association.—1 Sam. 15:1-35.

It was after this and the anointing of David as Israel’s future king that Jehovah’s spirit left Saul. From then on “a bad spirit from Jehovah terrorized him.” Having withdrawn his spirit from Saul, Jehovah made it possible for a bad spirit to gain possession of him, depriving Saul of his peace of mind and stirring up his feelings, thoughts and imaginations in a wrong way. Saul’s failure to obey Jehovah indicated a bad inclination of mind and heart, against which God’s spirit offered Saul no protection or resistive force. However, since Jehovah had permitted the “bad spirit” to replace his spirit and terrorize Saul, it could be termed a “bad spirit from Jehovah,” so that Saul’s servants spoke of it as “God’s bad spirit.” On the recommendation of one of his attendants, Saul requested that David be his court musician to calm him when he was troubled by the “bad spirit.”—1 Sam. 16:14-23; 17:15.

RELATIONSHIPS WITH DAVID

Thereafter the Philistines threatened Israel’s security. As they encamped on one side of the Low Plain of Elah and King Saul’s forces on the opposite side, Goliath, morning and evening, for forty days, emerged from the Philistine camp, challenging Israel to furnish a man to fight him in single combat. King Saul promised to enrich and form a marriage alliance with any Israelite who might strike down Goliath. Also, the house of the victor’s father was to be ‘set free,’ probably from the payment of taxes and compulsory service. (Compare 1 Samuel 8:11-17.) When David arrived on the scene with food supplies for his brothers and certain portions for the chief of the thousand (possibly the commander under whom David’s brothers served), his questionings apparently suggested his willingness to answer the challenge. This led to his being brought to Saul and to his subsequent victory over Goliath.—1 Sam. 17:1-58.

Develops enmity for David

Saul thereafter placed David over the men of war. This eventually resulted in David’s being celebrated in song more than the king himself. Saul, therefore, came to view David with suspicion and envious hatred. On one occasion, as David was playing on the harp, Saul ‘began behaving like a prophet.’ Not that Saul began to utter prophecies, but, like one who prophesied when hearing music, he showed a physical disturbance like that of a prophet just prior to prophesying or when prophesying. While in that unusual disturbed state, Saul twice hurled a spear at David. Failing in his attempts to pin David to the wall, Saul later agreed to give his daughter Michal in marriage to David upon the presentation of a hundred foreskins of the Philistines. Saul’s intent in making this offer was that David might die at their hands. The scheme failed, David presenting, not one hundred, but two hundred foreskins to form a marriage alliance with Saul. The king’s fear of and hatred for David therefore intensified. To his son Jonathan and to all of his servants, Saul spoke about his desire to put David to death. When Jonathan interceded, Saul promised not to kill David. Nevertheless, David was forced to flee for his life, as Saul hurled a spear at him for the third time. Saul even had messengers watch David’s house and commanded that he be put to death in the morning.—1 Sam. 18:1–19:11.

That night David made his escape through a window of his house and ran to Ramah, where Samuel resided. With Samuel he then took up dwelling in Naioth. When news of this reached Saul, he sent messengers to seize David. But, upon arriving, they “began behaving like prophets.” Evidently God’s spirit operated toward them in such a way that they completely forgot the purpose of their mission. When this also happened to two other groups of messengers dispatched by him, Saul personally went to Ramah. He likewise came under the control of God’s spirit and that for a prolonged period, this evidently providing David sufficient time to flee.—1 Sam. 19:12–20:1; see PROPHET (Means of Appointment and Inspiration).

David spares Saul’s life as God’s anointed

After these unsuccessful attempts on David’s life, Jonathan, for a second time, spoke out in behalf of David. But Saul became so enraged that he hurled a spear at his own son. (1 Sam. 20:1-33) From that time onward Saul relentlessly pursued David. Learning that High Priest Ahimelech had assisted David, Saul ordered that he and his associate priests be executed. (1 Sam. 22:6-19) Later, he planned to attack the Judean city of Keilah because David was residing there but abandoned the plan when David escaped. Saul continued the chase, hunting for him in wilderness regions. A Philistine raid, however, brought his pursuit to a temporary halt and enabled David to seek refuge in the wilderness of En-gedi. On two occasions thereafter Saul came into a position that would have allowed David to kill him. But David refused to put out his hand against Jehovah’s anointed one. The second time Saul, learning of David’s restraint, even promised not to do injury to David. But this was an insincere expression, for it was only when he learned that David had run away to the Philistine city of Gath that he abandoned the chase.—1 Sam. 23:10–24:22; 26:1–27:1, 4.

Saul turns to spiritism

About a year or two later (1 Sam. 29:3) the Philistines came against Saul. Without Jehovah’s spirit and guidance and abandoned to a disapproved mental state, he turned to spiritism, a transgression worthy of death. (Lev. 20:6) Disguised, Saul went to see a spirit medium at En-dor, requesting that she bring up the dead Samuel for him. From her description of what she saw, Saul concluded that it was Samuel. However, it should be noted that Jehovah had not answered Saul’s inquiries and obviously did not do so by means of a practice condemned by His Law as warranting the death penalty. (Lev. 20:27) Therefore, what the woman said must have been of demonic origin. The message gave no comfort to Saul but filled him with fear.—1 Sam. 28:4-25; see SPIRITISM.

Saul slain

In the ensuing conflict with the Philistines, Saul was severely wounded at Mount Gilboa and three of his sons were slain. As his armor-bearer refused to put him to death, Saul fell upon his own sword. (1 Sam. 31:1-7) About three days later a young Amalekite came to David, boasting that he had put the wounded king to death. This was evidently a lie, designed to gain David’s favor. David, however, commanded that the man be executed for claiming to have killed Jehovah’s anointed one.—2 Sam. 1:1-15.

Meanwhile the Philistines had fastened the corpses of Saul and his three sons on the wall of Beth-shan. Courageous men of Jabesh-gilead, however, retrieved the bodies, burned them and then buried the bones.—1 Sam. 31:8-13.

Years later, during David’s reign, the bloodguilt that had been incurred by Saul and his house in connection with the Gibeonites was avenged when seven of his descendants were slain.—2 Sam. 21:1-9.

2. A Benjamite of the city of Tarsus in Asia Minor who persecuted Christ’s followers but later became an apostle of Jesus Christ. (Acts 9:1, 4, 17; 11:25; 21:39; Phil. 3:5) In all of his letters he referred to himself by his Latin name Paul.—See PAUL.

SAVIOR

One who preserves or delivers from danger or destruction. Jehovah is identified as the principal Savior, the only source of deliverance. (Isa. 43:11; 45:21) He was the Savior and Deliverer of Israel, time and again. (Ps. 106:8, 10, 21; Isa. 43:3; 45:15; Jer. 14:8) He saved not only the nation but also individuals who served him. (2 Sam. 22:1-3) Often his salvation was through men raised up by him as saviors. (Neh. 9:27) During the period of the Judges, these special saviors were divinely selected and empowered to deliver Israel from foreign oppression. (Judg. 2:16; 3:9, 15) While the judge lived, he served to keep Israel in the right way, and this brought them relief from their enemies. (Judg. 2:18) When Jesus was on earth, Jehovah was his Savior, supporting and strengthening him to maintain integrity through his strenuous trials.—Heb. 5:7; Ps. 28:8.

Along with his role as Savior, Jehovah is also the “Repurchaser.” (Isa. 49:26; 60:16) In the past he redeemed his people Israel from captivity. In delivering Christians from sin’s bondage, he does the repurchasing through his Son Jesus Christ (1 John 4:14), Jehovah’s provision for salvation, who is therefore exalted as “Chief Agent and Savior.” (Acts 5:31) Accordingly, Jesus Christ can rightly be called “our Savior,” even though he performs the salvation as the agent of Jehovah. (Titus 1:4; 2 Pet. 1:11) The name Jesus, given to God’s Son by angelic direction, means “Salvation [or Help] of Jehovah,” for, said the angel, “he will save his people from their sins.” (Matt. 1:21; Luke 1:31) This name points out that Jehovah is the Source of salvation, accomplished through Jesus. For this reason we find the Father and the Son spoken of together in connection with salvation.—Titus 2:11-13; 3:4-6.

Salvation is provided by Jehovah through Jesus Christ for “all sorts of men” (1 Tim. 2:4; 4:10) from sin and death (Rom. 8:2), from Babylon the Great (Rev. 18:2, 4), from this world under Satan’s control (John 17:16; Col. 1:13), and from destruction and everlasting death. (Rev. 7:14-17; 21:3, 4) A “great crowd” is shown at Revelation 7:9, 10 attributing salvation to God and to the Lamb.

The ransom sacrifice is the basis for salvation, and as King and everlasting High Priest Christ Jesus has the authority and power “to save completely those who are approaching God through him.” (Heb. 7:23-25; Rev. 19:16) He is “a savior of this body,” the congregation of his anointed followers, and also of all who exercise faith in him.—Eph. 5:23; 1 John 4:14: John 3:16, 17.

SAW

A cutting tool with a notched or toothed blade and one or two handles, or sometimes consisting of a blade fixed to a frame. Early saws did not cut in both directions; some were designed to cut when pulled toward the user; others, when pushed away. Egyptian saws were generally made of bronze and usually had teeth that slanted in the direction of the handle. Such a saw would cut when drawn toward the person using it. The blade was either inserted in the handle or fastened to it by means of thongs. Two-handled saws having iron blades were in use among the Assyrians. Hebrew and other carpenters employed the saw to cut wood, and masons used saws capable of cutting stone.—Isa. 10:15; 1 Ki. 7:9.

David put captive Ammonites to work at such tasks as sawing stones. (2 Sam. 12:29-31) Their tools included “axes,” or, literally, “stone saws,” according to the Masoretic text at 1 Chronicles 20:3. In some cases it appears that copper-bladed saws with stone teeth were used to cut stone. But apparently an abrasive such as emery powder was sometimes put under the cutting edge of a saw having a copper or a bronze blade so as to facilitate the cutting of stone.

Persecution of faithful pre-Christian witnesses of Jehovah was so severe at times that some were killed by being “sawn asunder.” (Heb. 11:37, 38) According to tradition, wicked King Manasseh had Isaiah put to death in such an extremely painful manner, though the Scriptures do not say so.

SCALES

A number of Hebrew and Greek words are appropriately rendered by the English word “scales,” which has various meanings.

ANIMAL SCALES

Flattened, rigid plates forming part of the outer body covering of many fishes and reptiles. The Law ruled as ceremonially clean for food “everything that has fins and scales in the waters.” Water animals lacking such could not be eaten; they were “a loathsome thing.” (Lev. 11:9, 10, 12; Deut. 14:9, 10) Thus scales (Heb., qas·qeʹseth) were one of the easily recognizable signs as to whether a certain fish could be eaten. Though there are four types of fish scales, most common are ctenoid scales (with a comblike edge) and cycloid scales (with a rounded border). These are arranged in overlapping rows, forming a thin, light and flexible covering.

The same Hebrew word is used in Ezekiel 29:4, where the Egyptian Pharaoh is symbolically described as what seems to be a crocodile. The entire body of a crocodile is covered with strong plates of horn set in its leathery skin. Job 41:15-17 apparently also refers to the scales (AS, NW, MR) of the crocodile, in this case using the Hebrew word that is often translated “shield.”—See CROCODILE.

SCALES FOR WEIGHING

A device for weighing objects. The ancients were acquainted with the simple beam scale or balance. It consisted of a horizontal bar or beam pivoted at the center on a peg or cord, and from each end of the beam hung a pan or hook. The object to be weighed was put in one pan (or hung on one hook, as with a small bag of money) and the known weights were put on the other side. (Jer. 32:10; Isa. 46:6; Gen. 23:15, 16; Ezek. 5:1; see MONEY.) During a famine, even food might be measured carefully on a balance. The rider of the black horse described at Revelation 6:5 held a pair of scales “for measuring bread by weight, to personify bad times, when provisions became cruelly expensive.”—The Expositor’s Greek Testament, Vol. V, p. 390.

Jehovah commanded honesty and accuracy in using scales (Lev. 19:35, 36), for a cheating pair of scales was detestable to him. (Prov. 11:1; 16:11; Ezek. 45:10) Scales could be made inaccurate by having the arms of unequal length, or rendered less sensitive by having the arms relatively short or by making the beam thicker and heavier. At times Israelites used scales fraudulently (Hos. 12:7; Amos 8:5), and they multiplied the deception by using inaccurate weights, one set for buying and another for selling.—Prov. 20:23.

Weighing scales were spoken of figuratively, as when Job mentioned ‘weighing his adversity on scales.’ (Job 6:2) The littleness of earthling men was emphasized by saying that they are lighter than an exhalation on the scales (Ps. 62:9), and the nations were compared to an insignificant film of dust on the scales from the standpoint of Jehovah, who could, as it were, weigh all the hills in the scales. (Isa. 40:12, 15) Scales were sometimes used to represent accurate measurement in judgment.—Job 31:6; Dan. 5:27.

SCALES OF ARMOR

A coat of mail might have attached to it scales (Heb., qas·qeʹseth) consisting of small metal plates that overlapped and provided a relatively flexible