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Zeph. i. 5), in part the monuments of God's creative omnipotence (Gen. ii. 1; Isa. xxxiv. 4; Jer. xxxiii. 22). In this line of reasoning the mistake has been made sometimes of noting the fact of the use of the singular "host of heaven" and ignoring the use of zebaoth (plural) to designate earthly hosts where "of heaven" is omitted. Another difficulty is that if Yahweh zebaoth originally designated the war god of Israel as represented by the ark, this connection could not have been so wholly forgotten by the time of Isaiah as to be entirely absent.

It is not a chance that just this designation is used by Isaiah in the trisagion (Isa. vi. 3). Though Isaiah was still conscious of the connection of Yahweh zebaoth with the ark, yet the reference of zebaoth to the hosts of Israel alone was still inconceivable. The solution of these difficulties has been sought by considering that the phrase Solution as referring to the God represented by Indicated the ark had also another designation

by Isaiah. than "earthly hosts," a meaning to us unknown but of which the prophets had a clear consciousness. The expression may have been transferred from some other deity to Yahweh, the original sense lost, and the epithet avoided by the older writers. But Isaiah, e.g., could not have used the phrase so purposely and with such solemnity without a definite conception of its content, and this, too, as warranted by its original meaning, even though he deepened and extended this. And this latter would be helped by the fact that since Solomon's time the ark had receded from observation by remaining in the Holy of Holies, and had come to be regarded as something fearful, unapproachable, and supremely holy. After Isaiah had so stamped the usage as extended to a transcendental or heavenly host, there could be no reason why another, such as Jeremiah, should not employ it for special emphasis. As the original meaning of the phrase receded in memory, the more would the conception of Yahweh as leader of angel hosts appear in expression, and the same would apply to the connection of zebaoth with the stars. Thus "Yahweh of hosts" came to designate the world creator and world ruler. A proof of the transformation of the word is found in the varied and successive translations of the Septuagint, where there appear kurios (ho theos) Sabaoth, kurios (ho theos) ton dynameon (in other translators, kurios tan atration), ho theos ho pantokrator or kurios pantokrat6r. " S abaoth " stands alone as a designation of God in the Sibylline Books, i. 304, while the Ophitic Gnostics made Sabaoth one of the planet spirits. (E. KAUTZSCH.)

BIBLIOGRAPHY: F. Delitzseh, in Zeitschrift fiir lutheriache Theolopie and Kirche, 1874, pp. 217 sqq.; E. Schrader, in Jahrbficher fiir protestantiache Theolopie, 1875, pp. 316 sqq.; W. von Baudissin, Studien zur aemitischen Religionsgeschichte, i. 119, Leipsic, 1876; W. H. Kosters, in ThT., x (1876), 53 sqq.; H. Schultz, Old Testament Theology, 2 vols., London, 1892; A. Dillmann, Handbuch der altteatamentlichen Theologie, pp. 220 sqq., Leipsie, 1895; Borchert, in TSK, 1896, pp. 619 sqq.; R. Smend, Lehrbuch der alttestamentlichen Religionsgeechichte, pp. 201 sqq., Freiburg, 1899; M. Lohr, Untersuchungen zum Buch Amos, pp. 38 sqq., Giessen, 1901; F. Schwally, Semitische Krisgsaltertumer, i. 4 sqq., Leipsic, 1901, B. F. Westcott, The Historic Faith, pp. 21 sqq., London, 1904; H. Gressmann,

Der Uraprung der iaraelitisch-jadiachen Eachatolopie, pp. 72 eqq., GSttingen, 1905; W. Hammann, Erklerunp von Pa. 84, pp. 81 sqq., Darmstadt, 1905; B. Stade, Bibliache Theolopie des A. T., i. 73-74, Tubingen, 1905; G. Westphal, in Orientalische Studien zum 70. Geburtstag T. Noldekes, if. 717 sqq., Giessen, 1906; K. Marti, Geachichte der iaraelitischen Religion, pp. 157 sqq., Strasburg, 1907; Zimmern, in Schrader, KAT, pp. 421, 456; DB, ii. 203, iii. 137-138. extra vol., pp. 636-637; EB, iii. 3328-3330; Vigouroux, Didionnaire, fasc. xxxv. 1288-1289.

1. Palestinian hermit and abbot, and founder of the order of Sabaites; b. at Mutalasca (Mutala) near Cwsarea, Cappadocia, 439; d. near Jerusalem, probably on Dee. 5, 531 or 532. At the age of five his parents took him to Alexandria; at eight, he renounced the world and entered a monastery; and at eighteen he began to live as a hermit on the southern course of the Kedron near the northwest end of the Dead Sea (the site of the present monastery of Mar Sabha). There he remained five years, being a favorite disciple of the abbot Euthymius (d. 473). With the spread of his fame for holiness, he succeeded in founding a laura with the rule of St. Basil, which was the first of many. In 491 Sabas was ordained priest and made exarch of all hermits in southern Palestine. Such was the honor in which he was held by the Emperor Anastasius, that his intercession in behalf of Elias, bishop of Jerusalem, was received. Though Elias was forced into exile in 517, his successor, Johannes, was induced by Sabas to anathematize all opponents of the Council of Chalcedon, especially the Origenistic monks.

In art Sabas is represented with an apple, since he refused to eat that fruit on account of its part in the fall of man. He is likewise sometimes represented with lions, in allusion to his hermit life in a cave. His order, the Sabaites, never spread beyond Palestine. Their habit was a yellowish-brown mantle, with a black scapular.

2. Gothic martyr; drowned in the Musaeus (a tributary of the Danube) about 372. He is said to have been horribly tortured by the Visigothic King Athanaric (or Athanarid), and the account of his death is contained in a letter from the Christian Goths to the Church of Cappadocia, to which the Roman prefect Soranus is said to have sent his remains at the request of Basil the Great.

3. Gothic martyr, put to death at Rome during the reign of Aurelian (270-275), together with some seventy other Christians.

4. Bishop of Paltus in Syria, and an orthodox delegate to the synods of Constantinople (448) and Chalcedon (451).