Sataiiow, Isaac ha-Levi, a Jewish writer, was a native of Satanow, in Russian Poland, where he was born in the year 1732. In 1772 he came to Berlin, where he began to issue those works for which he had prepared himself in his native place, and which have secured him a lasting memorial in Hebrew literature and Biblical exegesis. His works are, a short Hebrew grammar, entitled rii;3"i ^rSw^ D,The Joyful Lips (Berl. 1773): — r^X rS'J, a Hebrew dictionarj' in the man- ner of Kimchi's Q^'IJTCn'c (ibid, 1787; Prague, 1804): — C^TnX D^im, on the synonyms and homonyms of the Hebrew langiiage (Berl. 1787; Prague, 1804) :— nsO nnx, a Hebrew dictionarj', also called tD'^'J^wH O (Berl. 1787) : — A Hebrew commentary on and German translation of .Job (ibid. 1799). Besides these, Satanow has also written several works of gnomes and apo- thegms in imitation of the Psalms and Proverbs, as well as grammatical notes on all the difficult passages of the Old Test, which have not as yet been published. Sa- tanow died in 1802. See Filrst, Bibl.Jud. iii, 251 sq. ; Del\tzsch,Zur Geschichte d.jiidischen Poesie, p. 115 sq. ; Jost, Gesch. d. Judenth. ii. s. Secten, iii, 398, etc. ; Kitto, Cyclop, s. v.; Etheridge, Introd. to Heheto Lit. p. 395; (initz, Gesch. d., laden, xi, 132 sq. ; Steinschneider, Bib- lio<p-aph. llandb. p. 124; Catuloyus Libr. Ilebr. in Bibli- oth. Bodl. p. 2502. (B. P.)
Satervis, in Persian mythology, is a prince of the stars and good genius who protects the region of the west, and is a leader in the contest with Ahriman. He raises the water from the sea and spreads it over the land in the form of rain.
Sathrabiiza'nes CSa^paftovZavyiQ), a Gnvcized form (1 Esdr. vi, 3, 7, 27 [vii. 1]) of the Chaldee name (Ezra V, 3, 0 ; vi, (J, 13) Shethar-boznai (((. v.).
Satisfaction (ex|)ressed in Hebrew by X?"0, tofll; "211", to satiate; and tll"^, to (/hit; in Greek [according to the A. v.] b\' less distinctive terms, xoffrdZ^o, to fod- der; once [Col. ii, 23] irXijapojn), satiety), in general, signifies the act of giving complete or perfect jileasure. In the Christian system it denotes that which Christ did and suffered in order to satisfj' divine justice, to se- cure the honors of the divine government, and thereby make an atonement for the sins of his people (Ileb.
SATNIUS
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SATURDAY
"lES, to atone for). This use of the word satisfaction is taken from the sense of the word in the Roman law, viz. contenting an aggrieved person by some considera- tion consistent with a remission of the debt or offence for which the satisfaction is offered. The death of Christ as an expiatorj' sacrifice was the satisfaction for tlie sins of the world (1 John ii, 2; Kom. v, 11). Satis- faction is, in fact, propitiation and atonement. Christ's satisfaction is vicarious and expiatory, being made for us and instead of us or our act, we having ourselves no power of offering satisfaction to the offended majesty of heaven. Satisfaction is distinguished from merit thus: The satisfaction of Christ consists in his answer- ing the demands of the law on man, which were conse- quent on tlie breach of it. These were answered by suffering its penalty. The merit of Christ consists in what he did to fulfil what the law demanded before man sinned, which was obedience. The satisfaction of Christ is to free us from miserj', and the merit of Christ is to procure happiness for us. See Owen, On the Satis- faction of Christ; Gill, Bodf/ ofDiv. s. v. ; Stillingtleet, On Satisfaction ; Watts, Redeemer and Sanctifer, p. 28, 82; Hervey, Tlieron and Aspasio. See Atonejie:nt;
I'ltOPITIATION.
SATISFACTION, RoJiisir. Tlie catechism of the Council of Trent defines '•satisfaction" as "the compen- sation made by man to God by doing something in atonement for the sins which he has committed." The satisfaction which Christ makes on the cross, it is declared, "gives to man's actions merit before God." " Canonical satisfaction" is something — prayer, fasting, or alms-deeds — "which is imposed b\' the priest, and must be accompanied with a deliberate and firm pur- pose carefully to avoid sin for the future." This satis- faction is directed bj' the Council of Trent to be propor- tioned to the nature of the offence and the capability of the offender. It directly opposes the doctrine of justi- fication by faith only, and is closely connected with the Romish notion of the merits of good works. See Pen- ance.
Satnius, in Greek mythology, was a son of Enops and the naiad or nymph of the stream Satniois. He was slain by Ajax, the son of Oileus.
Satrap (Heb. achashdarpen' , "|Q'^'!?pn>< ; Sept. aa- TpaTTtjc and (TTpartjyog ; Vulg. satrapes ; A. V. " ruler of provinces;" Esth. iii,r2; viii, 0; ix,3; and with the Chaldee termination, Dan. iii, 2, 3, 27 ; vi, 2, 3). The genuine form of this name has been found in Indian in- scriptions to be hsatrapa, i. e. warrior of the host (see Benfey, in Gijtt. Gel. Anz. 1839, p. 805 sq.; Lassen, Zeitschrift f. d. Morc/enl. iii, 161), to which the Greek t^arpcnnjg or l^aiBpc'nrijg corres[)onds (Boekh, Co7-p. Inscr. No. 2G91 c), from which the softer form satrapes gradually arose and passed into modern languages (Ge- senius, Thesaur. s. v.), "Tiiese satraps are known in ancient history as the governors or viceroys of the prov- inces into which the Persian empire was divided. Strict- ly speaking, thej' had an extended civil jurisdiction over several smaller provinces, each of which had its own lins, or governor. Thus Zerubbaljel and Nehemiah were 'governors' of Judea under the Persian satraps of Syria (Ezra iv, 3, G; Nch. ii, 9). The power and functions of the Persian satraps were not materially different from those of the modern Persian governors and Turkish pashas; and, indeed, tlie idea of provincial government by means of viceroys intrusted with almost regal pow- ers in their several jurisdictions, and responsible only to the king, by whom they are appointed, has always been prevalent in the East. Tlio important peculiarity and distinction in the ancient Persian government, as ad- mirably shown by Heeren {Researches, i, 489 sq.), was that the civil and military powers were carefidly sepa- rated— the satrap being a very powerful civil and polit- ical chief, but having no immediate control over the troops and garrisons, the commanders of which were re- IX.- A A