SCEPTER (sepTer). The Hebrew word thus rendered is shay-bet' (t=?;), which in its primary significatidn denotes a staff of wood (Ezek. xix: ), about the height of a man, which the an cient kings and chiefs bore as an insignia of honor (Iliad, i. 234, 245: ii. 185, sq.; Amos i :5 ; Zech.
x ; Ezek. xix :It ; comp. Gen. xlix :io ; Num. xxiv :17; Is. xiv :5). As such it appears to have originated in the shepherd's staff, since the first kings were mostly nomad princes (Strab'o, xvi. 783) • A golden scepter, that is, one washed or plated with gold, is mentioned in Esth. iv :II (comp. Xenoph. Cyrop. viii. 7, 13 ; Iliad, i. is: ii. 268; Odyss. xi. 91). Other decorations of Oriental scepters are noticed by Strabo (xvi. 746). In clining the scepter was a mark of kingly favor (Esth. iv :Tr), and the kissing it a token of sub mission (Esth. v :2). Saul appears to have car ried his javelin as a mark of superiority (I Sam. xxii :6). (See Ron.) Figurative. The scepter is put for power and
authority (Is. xiv :5) ; and also for the rulers themselves; so where we have shaybet in one place, we have judges in the parallel place (comp. 2 Sam. viii :14 ; 1 Chron. xvii :6). The princes of Judah are called rods, because with authority they ruled and corrected others (Ezek. xix:ia)• The rod of Christ's strength sent out of Zion is the gospel, attended with miraculous and say ing influences for the conversion of multitudes, and the support and direction of saints (Ps. cx: 2). It is a scepter of righteousness, by which the righteousness of God's nature and law is glorified to the highest ; Christ's righteousness is brought near, offered, and applied to us; and by which we are effectually made righteous in all manner of conversation. This scepter may also denote our Lord's righteous execution of his whole office (Ps. xlv :6).