_ SANAAS (H Zafii. A Saniaj ; AV Annaas. 1 Ks '"i-^i. — The sons of Sana.Ts returned from cajitivity under Zerubbal)el to the number of ,3:!:!0 (BJCUtl). In Kzr 2^, Ncli T's they are called the children of .Sfiiaali. In Neh :!■' tlie name has the article Uassenaali. The numbers given are 30;30 (Ezr. ), •i'.m (Xeh.).
"Copi/rlaU, 1902, 6*
SANABASSAR, SANABASSARUS.— See Siiehi
BAZ/.Al;.
SANASIB (B Zauapels, A 'Avaretp), 1 Es S^^.- Tlie suns of .leddu the son of .Jesus are mentioned as priests who returned ' anionj; the sons of Sanasib' Willi Zerubbabel. The name is omitted in the par- allel Kzr 2'^ ; the Vulg. probably preserves the correct form Eliasih.
SANBALLAT (-'???, i:aTOj3aXXdT, Sanahallat).— The name is Assyr. iShi-ballidh, • the Moim-ood h:us vivified.' Sanballat is called a Iloronite (Neh 210.19 ];;2H), but the locality meant is uncertain: for conjectures as to it see art. IIhI'.oniti;. lie seems to have held some office in Samaria (Xeh 4'-) when Xehemiah arrived in .lerus., and, aloni; with Tobiah the Ammonite and Geshem the Arabian, was bitterly opposed to Nehemiah, and did his best to thwart his endeavours to rebuild the walls of the .lewish capital. There was a parly inside Jerus. itself which was (-(lually oppu.sed to the Tirshatha, and consjiiied with Sanballat to hinder Nehemiah by spurious prophecies and other means (Neh (i). One of the party was the higji priest Ellasliib, who.se grandson bad married Sanballafs daughter (Xeh 13-8).
.Josephus {Ant. .\l. vii. 2) transports Sanballiit from the reign of Artaxerxes Longimanus to that of Darius Codomannus, the last king of Persia, wlio.se officer he is said to have been in Samaria. His daughter Nikas6 was married to Manasseh, the brother of the high priest Jaddua. Manas.seh, being threatened with expulsion from the priest- hood unless he divorced his wife, Hed to Sanballat, who suggested that he should become the high priest of a rival temple on Mt. Gerizim, and prom- ised to secure for him the protection of Darius, .lust at this time, however, the invasion of Persia by Alexander the Great took place ; Sanballat went over to the conqueror with 7000 men, and induced him to allow the temple on Mount Gerizim to be built. Manas.seh became its lirst high priest, and soon afterwards .Sanballat died. The whole story seems to be derived from some apoci-yphal .Icwish account of the origin of the Samaritan temple.
A. II. SayCE.
"•SANCTIFICATION.— Of the tlirce words for 'hiiliuess' based on the adjective fi7ios, one only is here really in question, viz. dyiaanAi. The other two, ayiuavvT], the abstract qnnlitij (saiirtitndo), and iytdrris, the same concretely and subjectively conceived as a personal quality (sanctitas), fall naturally under HoI.inkss. Hut ayiauiid^, like ' sanctitication,' connotes slatf, and that not as native to its subject, but as the outcome of action or process.
Tliere is no need to deal separately and at length with the cognate verbs a-fid^em, ayvt^eiii. The es- sential ideas involved havi^ already been discussed under IIoi.lvKss ; while what they have to contri- bute to the idea of sanetilieation as a process will ajipear incidentally in the body of this article. In general, however, it may be said (1) that d7idffii» is late (ireek and biblical (d7i'(f£ii' being classical), and has meanings determined by the several senses of a^ios, but all sjiringing from ' to con,secrate,' ' to render sacro.sanct or appropriated to Divine use ' (in contra-st to 'profane' or 'open to common u.se ') ; whereas the more cla.ssical iypl^av means 'to render jrare ' (no longer 'unclean,' or hateful in God's sight). (2) Kacli verb p-is-ses through a ritual stage of meaning to reach .an ethical or s])ir- itual one. In the case of ayviietv the tivo are clearly distinguishable, a-s in .In ll'ii, Ac 2]^*^ 24'8 ou the one hand, and .la 4», 1 P !'■«, 1 Jn .1' on the other. But there is little even in the latter series Chartt9 Scribner's Honv
392
SANCTIFICATION
SANCTIFICATION
of passages on which to base a doctrine of sanc- tificatiun. In the case of ayid^eii> (for Heb. see IIoLlN"K#s IN OT, ad init. note) the senses are more varied and complex. It means («) to render sacrosanct by ritual inetliuds appointoii by God (P:x 28^* no-w-, Mt 2:Ji'-i'', He it'^ ; cf. 1 Co f"), or simply by act of the Divine will (Jer 1^, Jn 10'') ; (?/) to hallow ethically, the human spirit or will being directly concerned ; (c) to realize the state of ethical devotion to the Divine in concrete con- duct (Jn IT''-", Hev 22"; cf. Mt &■>). The second sense, ethical hallowing, has two subdivisions, viz. (i.) vicarious or sacrihcial, e.y. He lO"'--'-" l;!'-, cf. !i" 10''', Eph 0'^", aud (ii.) intrinsic, as in Jn 17'"- '•', cf. 1 r 1---. Ac 203^ (20'»), 1 Co (ill. Ho lOiB. Intrinsic hallowing itself is either initial, as in 1 Co (jii, Ac 2(;i'', or mature, as in 1 Th b-^. In all forms the determinative part is played by the Divine (Jn lO^e 17i'i'-', He lOi"), yet tlie human factor is fully recognized (Jn 17'^ a-yia^a iiiavrbv, cf. d-yWfcii' of man in Ja 4«, 1 P 1=^ 1 Jn 33). The working out of these two, and the element of pro- cess involved, will appear in the detailed expoP'tion of d7ia<riu6s which follows.
A. 'AytacMOS ; —