uncleanness, but in connection with sanctification. So, then, the man that shows disregard is disregarding, not man, but God, who puts his holy spirit in you.”—1 Thess. 4:7, 8.

However, one of these spirit-begotten ones who constantly resists the spirit or ‘grieves’ it, ‘saddens’ it, ‘hurts’ it, will eventually cause God to withdraw his spirit. (Eph. 4:30, Kingdom Interlinear Translation; compare Isaiah 63:10.) One might go so far as to commit blasphemy against the spirit, which would be calamitous for him. (Matt. 12:31, 32; Luke 12:10) Therefore Peter and John stress the maintaining of holiness and the love of God and one’s brothers from the heart, displaying submission to and guidance by the spirit of God, and proving oneself a true, loyal son of God.—1 Pet. 1:14-16, 22; 1 John 2:18, 19; 3:10, 14.

SEER

The Hebrew word ro·ʼehʹ, “seer” is drawn from a root word meaning “to see,” literally or figuratively. Evidently a seer was a man enabled by God to discern the divine will, one having such insight. He was one whose eyes had been unveiled, as it were, to see or understand things that were not open to men in general and additionally was a man consulted by others for wise counsel on problems encountered. (1 Sam. 9:5-10) The Bible names Samuel (1 Sam. 9:9, 11, 18, 19; 1 Chron. 9:22; 29:29), Zadok (2 Sam. 15:27) and Hanani (2 Chron. 16:7, 10) as seers.

The designations “seer,” “prophet” and “visionary” are closely related in the Scriptures. The distinction between the terms may be that “seer” may relate to discernment, “visionary” to the manner in which the divine will was made known, and “prophet” more to the speaking forth or the proclamation of the divine will. Samuel, Nathan and Gad are all called prophets (1 Sam. 3:20; 2 Sam. 7:2; 24:11), but a distinction in the three words is indicated at 1 Chronicles 29:29: “among the words of Samuel the seer and among the words of Nathan the prophet and among the words of Gad the visionary.”

First Samuel 9:9 states: “The prophet of today used to be called a seer in former times.” This may have been for the reason that toward the close of the days of the Judges and during the reigns of the kings of Israel (who began in the days of Samuel) the prophet as a public proclaimer of God’s will came to be more prominent. Samuel is commonly called the first of the line of men called “the prophets.”—Acts 3:24; 13:20; see PROPHET.

SEGUB

(Seʹgub) [exalted].

1. Son of Hezron and father of Jair in the tribe of Judah.—1 Chron. 2:21, 22.

2. The youngest son of Hiel the Bethelite. In fulfillment of Joshua’s curse, Segub lost his life when his father rebuilt Jericho during the reign of King Ahab.—Josh. 6:26; 1 Ki. 16:34.

SEIR

(Seʹir) [hairy, shaggy].

1. A “Horite” whose seven “sons” were sheiks in the land of Seir prior to its being occupied by Esau (Edom). (Gen. 36:20, 21, 29, 30; 1 Chron. 1:38; compare Genesis 14:4-6.) Seir may have lived in the mountainous region S of the Dead Sea, and this area was perhaps named after him. Whether the seven “sons” of Seir were immediate offspring or included later descendants is uncertain.—See ANAH; DISHON.

2. The mountainous region between the Dead Sea and the Gulf of Aqabah. (Gen. 36:8, 30; Deut. 2:1, 8) In Abraham’s time Horites inhabited Seir. (Gen. 14:6) Later, Abraham’s grandson Esau established interests in Seir, while his twin brother Jacob resided at Paddan-aram. (Gen. 32:3) But it seems that Esau did not complete the move to Seir until sometime after Jacob returned to Canaan. (Gen. 36:6-9) Finally Esau’s descendants, the Edomites, dispossessed the Horites (Deut. 2:4, 5, 12; Josh. 24:4) and the land came to be called Edom. However, the older name “Seir” was also applied to the descendants of Esau and to the area where they lived. (Num. 24:18; compare 2 Kings 14:7; 2 Chronicles 25:11.) It appears that during the reign of King Hezekiah men of the tribe of Simeon went to Mount Seir and, after they annihilated the remnant of the Amalekites, Simeonites began residing there. (1 Chron. 4:41-43) For details about the geography and history of Seir, see EDOM, EDOMITES.

3. A mountain between Baalah (Kiriath-jearim) and Chesalon on the N border of Judah’s territory. (Josh. 15:10) Seir is commonly identified with the ridge about nine miles (15 kilometers) W of Jerusalem, on the southern side of which lies the village of Saris.

SEIRAH

(Se·iʹrah) [possibly, wooded hills].

The place to which Ehud escaped after assassinating Moabite King Eglon. Its exact location, some place in the mountainous region of Ephraim, is not known today.—Judg. 3:26, 27.

SELA

(Seʹla) [rock].

1. A location on the boundary of Amorite territory after the Israelites took possession of the Promised Land. (Judg. 1:36) The site is unknown today. Some would identify this Sela with the one in Edom (2 Ki. 14:7), but there is no evidence that Amorite territory ever extended so far S into the region controlled by the Edomites.

2. A major Edomite city that was captured by Judean King Amaziah and renamed Joktheel. (2 Ki. 14:7) Sela may be the unnamed “fortified city” referred to at Psalm 108:10.

This city is commonly identified with Umm el-Bayyarah, a rocky acropolis lying about fifty miles (80 kilometers) S of the southern tip of the Dead Sea. This site is located in the W corner of the plain where the Nabatean city of Petra was later built. Accessible by means of a narrow, twisting gorge and surrounded by precipitous sandstone cliffs, this plain is well protected. The impressive ruins of Petra, including temples, tombs and dwellings hewn out of the rock, were no part of the ancient Edomite city of Sela.

3. A place mentioned in a pronouncement against Moab. (Isa. 15:1; 16:1) There is uncertainty as to whether or not it is the same site as No. 2 above.

SELAH

(Seʹlah).

A transliterated Hebrew expression found frequently in the Psalms and also appearing in Habakkuk, chapter 3. Although it is generally agreed to be a technical term for music or recitation, its exact significance is unknown. It is held to mean a “pause, suspension, or holding back,” either of the singing of the psalm for a musical interlude or of both singing and instrumental music for silent meditation. In either event, the pause was doubtless used to make the fact or sentiment just expressed more impressive, to allow the full import of the last utterance to sink in. The Septuagint rendering of Selah is di·aʹpsal·ma, defined as “a musical interlude.” Selah always appears at the end of a clause and generally at the end of a strophe, every occurrence being in a song containing some kind of musical direction or expression. In Psalm 9:16 it is accompanied by “Higgaion,” there understood by some to be associated with the music of the harp.

SELED

(Seʹled) [exultation].

A son of Nadab in the Jerahmeelite division of Judah’s genealogy. Seled died without sons.—1 Chron. 2:25, 30.

SELEUCIA

(Se·leuʹci·a).

A fortified Mediterranean port town serving Syrian Antioch and located about sixteen miles (26 kilometers) SW of that city. The two sites were connected by road; and the navigable Orontes River, which flowed past Antioch, emptied into the Mediterranean Sea a few miles S of Seleucia. Accompanied by Barnabas, Paul sailed from Seleucia at the start of his first missionary journey, in 47 C.E. (Acts 13:4) Though thereafter unnamed in the Acts account, Seleucia likely figured in events narrated therein. (Acts 14:26; 15:30-41) To distinguish this city from other similarly named sites in the ancient Near East, it is sometimes called Seleucia Pieria. It was just N of modern-day Suveydiye or Samandag in Turkey. Silt from the Orontes has converted ancient Seleucia’s harbor into a marsh.

SELF-CONTROL

A number of original-language words convey the thought of keeping in check, restraining or controlling one’s person, actions or speech. (Gen. 43:31; Esther 5:10; Ps. 119:101; Prov. 10:19; Jer. 14:10; Acts 24:25) Self-control is a ‘fruit of God’s spirit’ (Gal. 5:22, 23) and Jehovah, though possessing unlimited powers, has exercised it at all times. Rather than taking immediate action against wrongdoers, he has allowed time to pass so that they might have the opportunity to turn from their bad ways and thereby gain his favor.—Jer. 18:7-10; 2 Pet. 3:9.

However, once it was firmly established that those to whom time for repentance had been extended would not avail themselves of his mercy, Jehovah rightly ceased to refrain from executing his judgment. A case in point involves the desolators of Jerusalem. Failing to recognize that Jehovah allowed them to gain control of the Israelites to discipline them for unfaithfulness, these desolators treated the Israelites without mercy and carried the discipline farther than God’s judgment had required. (Compare Isaiah 47:6, 7; Zechariah 1:15.) Jehovah had foreknown this and, through the prophet Isaiah, indicated that the time would come when he would no longer hold back from punishing the desolators: “I have kept quiet for a long time. I continued silent. I kept exercising self-control. Like a woman giving birth I am going to groan, pant, and gasp at the same time. I shall devastate mountains and hills, and all their vegetation I shall dry up.”—Isa. 42:14, 15.

Christ Jesus also exercised self-control. The apostle Peter, when calling to the attention of house servants the need to be in subjection to their owners, wrote: “In fact, to this course you were called, because even Christ suffered for you, leaving you a model for you to follow his steps closely. . . . When he was being reviled, he did not go reviling in return. When he was suffering, he did not go threatening, but kept on committing himself to the one who judges righteously.”—1 Pet. 2:21-23.

In the “last days” lack of self-control was to be one of the characteristics marking those who would not be practicing true Christianity. (2 Tim. 3:1-7) However, since Christians are to be imitators of God and of his Son (1 Cor. 11:1; Eph. 5:1), they should strive to cultivate self-control in all things. (1 Cor. 9:25) The apostle Peter stated: “Supply to your faith virtue, to your virtue knowledge, to your knowledge self-control, to your self-control endurance, to your endurance godly devotion, to your godly devotion brotherly affection, to your brotherly affection love. For if these things exist in you and overflow, they will prevent you from being either inactive or unfruitful regarding the accurate knowledge of our Lord Jesus Christ.”—2 Pet. 1:5-8.

The quality of self-control should especially be in evidence among those serving as overseers in Christian congregations. (Titus 1:8) If overseers are to deal effectively with problems inside the congregation, they must maintain self-control in word and deed. The apostle Paul counseled Timothy: “Further, turn down foolish and ignorant questionings, knowing they produce fights. But a slave of the Lord does not need to fight, but needs to be gentle toward all, qualified to teach, keeping himself restrained under evil, instructing with mildness those not favorably disposed.”—2 Tim. 2:23-25.

Failure to exercise self-control in a given situation can tarnish a long record of faithful service and plunge one into all kinds of difficulties. Illustrating this is what happened to King David. Though loyal to true worship and having love for the righteous principles of God’s law (compare Psalm 101), David committed adultery with Bath-sheba and this led to his having her husband Uriah placed in a battle position where death was a near certainty. As a consequence, for years afterward, David was plagued with severe difficulties within his family. (2 Sam. 12:8-12) His case also demonstrates the wisdom of avoiding situations that can lead to a loss of self-control. Whereas he could have left the rooftop of his palace, David evidently kept on looking at Bath-sheba as she bathed herself and so came to have a passion for her.—2 Sam. 11:2-4.

Similarly, it would not be good for a person lacking self-control to remain single when he could enter into an honorable marriage and thereby protect himself against committing fornication. In this regard, the apostle Paul wrote: “If they do not have self-control, let them marry, for it is better to marry than to be inflamed with passion.”—1 Cor. 7:9, 32-38.

SELF-WILL

The Greek term rendered “self-willed” (Titus 1:7; 2 Pet. 2:10, AS, AV, NW) literally means “self-pleasing” and “denotes one who, dominated by self-interest, and inconsiderate of others, arrogantly asserts his own will.” (An Expository Dictionary of New Testament Words, by W. E. Vine, Vol. III, p. 342) Self-will is therefore a quality that is out of harmony with the spirit of Christianity. Especially should it not be reflected by Christian overseers. (Titus 1:5, 7) The apostle Peter described individuals who had departed from proper Christian conduct as being “daring” and “self-willed.”—2 Pet. 2:10.

SEMACHIAH

(Sem·a·chiʹah) [Jehovah has sustained].

A Levite grandson of Obed-edom assigned as a gatekeeper to the S of the sanctuary during David’s reign. Semachiah and his fleshly brothers are commended for their capabilities.—1 Chron. 26:1, 4, 6-8, 15.

SEMEIN

(Semʹe·in).

A descendant of David and ancestor of Jesus’ mother Mary.—Luke 3:26.

SENAAH

(Se·naʹah) [perhaps, hated].

Over three thousand “sons of Senaah” returned from exile in Babylon with Zerubbabel in 537 B.C.E. (Ezra 2:1, 2, 35; Neh. 7:38) Senaah may be the same as Hassenaah, a name having the Hebrew definite article has.—Neh. 3:3.

Many of the names in the lists of Ezra 2 and Nehemiah 7 are apparently places rather than people, and Senaah is accordingly thought by some to be a place a few miles N of Jericho, where Eusebius and Jerome mention a tower “Magdalsenna.” Nearby is Khirbet el-ʽAuja el Foka, often identified as Senaah, with its postexilic settlement Sheikh-Teruni also close by.

SENEH

(Seʹneh) [thorny].

A “toothlike crag” facing Geba and lying to the S of another crag called by the name Bozez, both crags being situated between the towns of Michmash and Geba and figuring in the account of Jonathan’s attack on the Philistines. (1 Sam. 14:4, 5) No positive location can now be assigned to these crags, but they are generally considered to have been in the vicinity of the Wadi Suweinit, which runs between Michmash and Geba.—See BOZEZ.

SENIR

(Seʹnir) [possibly, coat of mail].

The Amorite name for Mount Hermon. (Deut. 3:9) Since 1 Chronicles 5:23 mentions “Senir and Mount Hermon,” the name “Senir” may also have been used to denote a part of the Hermon or Anti-Lebanon range. Senir was a source of juniper timbers (Ezek. 27:5) and a haunt of lions and leopards. (Song of Sol. 4:8) One Assyrian inscription describes Senir (Sa-ni-ru) as “a mountain, facing the Lebanon.”—See HERMON.

SENNACHERIB

(Sen·nachʹer·ib) [Sin (the moon god) has multiplied the brothers; or, may Sin replace the (lost) brothers].

Son of Sargon II and king of Assyria. He inherited from his father an empire of great strength, but was obliged to spend most of his