Literature. — Uhlhorn, Chr. Charity in the Ancient Ch. ; Brace, Gesta Chriftti, ch. xvi. ; Seeley, Ecce Homo, chs. xiv. xvii.
J. Ross Murray. STREAM.— See River.
STREET.— In place of 'street' in Mk 6^« Ave should read Avith RV ' market-place,' the open space or square (dyopd) Avhere goods are brought for disposal to the merchants from the bazaars, and Avhere people at leisure gather for conversation. TrXareZa stands for ' street ' in the ordinary sense. In Lk 1421 it is apparently distinguished from pvfj.ri, as 'street' fron^ 'alley' or 'lane.' But the dis- tinction is ignored elsoAvhere ; and certainly the ' street ' ip^fiv) called ' Straight ' in Damascus (Ac 911) is no 'alley.' In the East it Avould be difficult to maintain the distinction. Even the main streets in cities like Jerusalem and Cairo are often narrow and crooked, more like ' alleys ' than ' streets ' in our sense. The footAvay is made narroAv, the ujiper storeys frequently overhanging the road, for pro- tection against the heat of the sun. Seclusion is a main object aimed at in building Eastern houses : the Avail to the street is seldom pierced by AvindoAvs ; the door usually leads through a passage into a court, round which the rooms are arranged. All sorts of filth are cast into the streets (Rev IP). In sjiite of the scavengering of dogs, their condition is often not only loathsome, but a source of danger to health. W. EwiNG.
STRUGGLES OF SOUL.— The Gospels use varied language in describing the conflicting emotions of Jesus. At the grave of Lazarus He groaned in the spirit or in Himself (Jn IP^- ^^, Gr. ive^pifjirjaaTo and
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STRUGGLES OF SOUL
SUFFEKl^'G
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4/j.^pc/iu>/jievos, from 4/j.ppifxdofj.at to snort in, to be very (ingry, to be moved loith indignation, Mk 14^ ; sternly to charge, Mt 9^", Mk l''^) ; He was disturbed inwardly by pity for the mourners, by grief at their hopeless view of death, and by disappointment at their lack of trust in Him. His feeling found ex- pression in tears (v.^^). When restoring hearing and speech by the unusual means of putting His hands in tlie ears and touching the tongue, prayer, and the word ' Ephphatha,' He sighed {icFTiva^ev, Mk 7**). Unbelief either in the sufferer or in the multitude seems to have been felt by Jesus as a hindrance to the cure, to which His pity moved Him (cf. Mt IS'**). Soon after, when asked for a sign, He ^sighed deeply in spirit' {avaanvd^ai ti^ irvevfjLaTi, Mk 8^"), distracted by His desire to win the nation and His purpose not to use any illegiti- mate means (cf. the second temptation, Mt 4*^). When the Greeks sought an interview with Him, He confessed, ' Now is my soul troubled ' {rerd- paKTai, Jn 12-'') ; the possibility of finding faith among the Gentiles, and the necessity of His sacrifice on account of Jewish unbelief, were prob- ably the thoughts that so distressed Him. The knowledge that Judas would betray Him troubled Him in spirit {erapaxOr) t($ wveiifxaTi, Jn 13"^), love, grief, disappointment, indignation struggling to- gether. His emotions in Gethsemane are described in varied phrases by the Evangelists (see Agony). There, as Bengel comments on Jn 12^'', ' concurrebat horror mortis et ardor obedientiae.'
Besides these descriptions of the Evangelists, we have other indications of the struggles of soul of Jesus. His prayers on other occasions than Gethsemane were probably strenuous efforts to discover and to submit to the Father's will. He withdrew for prayer after the first Sabbath of healing in Capernaum (Mk 1^), after the cleansing of the leper (Lk 5^^), and after dismissing the multitude which He had fed (Mk 6*"). He was j)repared by prayer for the choice of the Twelve (Lk 6^-), and for His willing acceptance of death (Lk 9^^). But inward conflict arose also from temptation (see Temptation), for ' he was in all points tempted even as we are' (He 4^^). This experience was not confined to one occasion, for, as Luke (4^^) .states, the tempter ' departed from him for a season,' and it is not improbable even that the narratives of tiie Temptation (Mt 4'^", Mk V-- ^^, Lk 4' ■'3) bring together a series of trials, separated by intervals of time. The language He used shows that He felt as temptations to turn from His Divinely appointed path. His mother's appeal at Cana (Jn 2^), and Peter's remonstrance at Cresarea Philippi (Mt 16-^) ; and even the re- quest of the Greeks for an interview (Jn 12^). Gethsemane must also be regarded as a time of temptation (Mt 26^i, Mk 14^8 ; cf. Lk 22^»- *). His dread of encouraging curiosity or wrong belief by His miracles (Jn 4*) came in conflict with His desire to iielp and comfort ; and wiien the Evan- gelists call attention to compassion as the motive of His performing a miracle, we may conclude that tiiere had been such a struggle of soul (Mt H''* 1532 20=*^ Mk \*\ Lk 7"). So also this feeling of sympathy came in conflict witii His desire for rest and privacy (Mt 9»", INHv l^-* &^). His con- flict witli the scribes and Pharisees regarding SaV)bath observance, fasting, ceremonial washing, and intercourse witli sinners must have distressed His spirit ; for He too would need to face the issue — would He follow custom or conscience? We have more distin(;t evidence of tiie inw.ard strain felt by Him, because His regard for Jewish prejudice and exclusiveness in relation to the Gentiles, in order tliat He might not estrange His countrymen, compelled Him to assume an attitude of aloofness to the Gentiles (the Roman centurion.