See under LIGHT.
The Hebrew called the Sun Shemesh from being the great luminary of the heavens. And from its beneficial use and influence, as appointed by the great Creator, it is no wonder that men in the darkened state of a fallen nature, made it the idol of worship. It is only from Revelation, that we learn that the Sun in all his brightness, is but the creature of God. And hence, under diving teaching, Job could and did say, that he dared to kiss his hand in token of adoration when he saw the Sun shining, in his strength, or the Moon walkingin her brightness. (Job xxxi. 26 - 28.)
The Holy Ghost hath been pleased to teach the church to consider the Sun as the servant of the Lord Jesus, and as becoming a faint emblem of his glorious shining. The prophet Malachi to this purpose was commissioned to say, that to them that feared the name of the Lord, the sun of righteousness should arise with healing in his wings." (Mal. 4: 2.) And indeed when we consider that the Sun, as the creature of God, becomes the source and fountain of light and life to the whole world, of animal and vegetable life; there iscertainly a great beauty in the allusion to him, the Sun of righteousness, from whom the whole of the spiritual as well as the natural world, derive their very being, their upholding, and prosperity. Who shall describe the wonderful, unbounded, and endless influence of the Lord Jesus, in calling into life, continuing and carrying, on that life, and warning, referring, healing, and in short imparting all the properties of the sun of righteousness in his blessed and everlasting influence on the souls of his people. But the emblem of theSun of this lower world, considered as referring to Christ the Sun of righteousness, falls far short in a thousand instances where Jesus becomes most precious to his people. The planet of the day reacheth but to the day, and leaves a long wintry night wholly destitute of his power. Not so with Jesus, his is a Sun that goes not down, but frequently in the darkest shades of sorrow, makes his rays most bright and glorious. Very blessedly therefore the Holy Ghost caused it to be recorded by one of the prophets, that when theLord Jesus shall come to be glorified by his saints, and admired in all that believe that his superoior lustre shall make his creature the sun to blush and not shine before him. "Then shall the moon be confounded, and the sun ashamed, when the Lord of hosts shall reign in mount Zion, and in Jerusalem, and before his antients gloriously." (Isaiah. 24. 23.)
Sun. In the history of "greater light," of the creation, the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." Gen 1:14-16. The "signs" referred to were, probably, such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. Jer 10:2; Mat 24:29; Luk 21:25.
The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and subdivisions of the years "correctly describes the combination of the lunar and solar year, which prevailed at all events subsequent to the Mosaic period.
Sunrise and sunset are the only defined points of time in the absence of artificial contrivances for telling the hour of the day. Between these two points the Jews recognized three periods, namely, when the sun became hot, about 9 A.M., 1Sa 11:9; Neh 7:3, the double light, or noon, Gen 43:16; 2Sa 4:5, and "the cool of the day," shortly before sunset. Gen 3:8.
The sun also served to fix the quarters of the hemisphere, east, west, north and south, which were represented respectively by the rising sun, the setting sun, Isa 45:6; Psa 50:1, the dark quarter, Gen 13:14; Joe 2:20, and the brilliant quarter, Deu 33:23; Job 37:17; Eze 40:24, or otherwise, by their position relative to a person facing the rising sun -- before, behind, on the left hand, and on the right hand. Job 23:8-9.
The worship of the sun, as the most prominent and powerful agent in the kingdom of nature, was widely diffused throughout the countries adjacent to Palestine. The Arabians appear to have paid direct worship to it, without the intervention of any statue or symbol, Job 31:26-27, and this simple style of worship was probably familiar to the ancestors of the Jews in Chaldaea and Mesopotamia.
The Hebrews must have been well acquainted with the idolatrous worship of the sun during the captivity in Egypt, both from the contiguity of On, the chief seat of the worship of the sun, as implied in the name itself, (On being the equivalent of the Hebrew, Bethshemesh, "house of the sun"), Jer 43:13, and also from the connection between Joseph and Potipherah, ("he who belongs to Ela"), the priest of On, Gen 41:45.
After their removal to Canaan, the Hebrews came in contact with various forms of idolatry which originated in the worship of the sun; such as the Baal of the Phoenicians, the Molech or Milcom of the Ammonites, and the Hadad of the Syrians. The importance attached to the worship of the sun by the Jewish kings may be inferred from the fact that, the horses sacred to the sun were stalled within the precincts of the Temple. 2Ki 23:11.
In the metaphorical language of Scripture, the sun is emblematic of the law of God, Psa 19:7, of the cheering presence of God, Psa 84:11, of the person of the Saviour, Joh 1:9; Mal 4:2, and of the glory and purity of heavenly beings. Rev 1:16; Rev 10:1.
Gen 1:14 translated "let there be luminaries," literally, "light bearers". Genesis only tells what the sun, moon, and stars are in relation to the earth. When the mists were dispelled, and the seas confined within bounds, the heavenly bodies assumed their natural functions, marking days and nights, seasons and years, and God appoints the sun to rule the day and the moon the night. "Let them be for signs," as eclipses, portents of extraordinary events (Mat 2:2; Luk 21:25) and divine judgments (Joe 2:30; Jer 10:2; Mat 24:29), and indicating the four quarters of the heavens (Psa 50:1) and also the changes in the weather; "and for seasons, days, and years." The sun regulated the length of the Israelite year by the recurrence of Pentecost at a fixed agricultural season, namely, when the grain was ripe.
The person facing the rising sun faced the E.; so "before," "forward," meant the E.; "behind," "backward," meant the W.; "on the left hand" meant the N."; "on the right" the S. (Job 23:8-9).
The "sun images" were called in Hebrew
Worship was directed to the rising sun (Eze 8:16-17); they used to hold a bunch of "tamarisk branches" (
The sun was the greater light given to rule the day. The Israelites particularly observed this by beginning their day-time at sunrise (in distinction from 12 o’clock at night), and closing it at sunset, which necessarily made their days and their hours in summer much longer than in winter. Psa 19:1-6; Psa 113:3; Psa 136:8.
SUN WORSHIP. The Israelites were cautioned against worshipping the sun, nevertheless they fell into that idolatry, and set up high places for the sun in Jerusalem. Deu 4:19; 2Ki 23:5; 2Ki 23:11.
SUN STANDING STILL, Jos 10:12-27. No legitimate objection can be made to the statement that the sun ’stood still;’ for though it is now known that it is the earth that moves, yet astronomers still speak of the sun rising and setting, and use the word ’solstice,’ which signifies ’sun standing still.’ They would doubtless say the same as Joshua said if they were placed in similar circumstances.
The shadow of the gnomon going back ten degrees on the sun-dial in the days of Hezekiah, 2Ki 20:10, may, as well as the above, have been produced by the light of the sun passing through a more dense medium; but in whatever way God may have chosen to accomplish these miracles, they are wonderful and divinely-given signs.
SIGNS IN THE SUN. These are probably symbolical of the eclipse and change of those in supreme authority over the earth in the latter days. Luk 21:25; Act 2:20; Rev 6:12.
SUN.—The rising of the sun marks the morning (Mar 16:2), and its setting the evening (Mar 1:32, Luk 4:40). Its light is one of the gifts which the Creator bestows on all men without distinction (Mat 5:45). By ‘signs in the sun’ (Luk 21:25) we are to understand the phenomena of eclipse, as described more clearly in the parallel passages, Mat 24:29, Mar 13:24. The statement in Luk 23:45 as to ‘the sun being darkened’ (Authorized Version ) or ‘the sun’s light failing’ (Revised Version NT 1881, OT 1885 ) at the time of the Crucifixion, cannot be explained in this way, since an eclipse of the sun can happen only at new moon, whereas the Crucifixion took place at a Passover, when the moon was full. The sun’s scorching heat, so destructive to vegetation, is an emblem of tribulation or persecution (Mat 13:6; Mat 13:21, Mar 4:6; Mar 4:17). The appearance of the face of Christ at the Transfiguration (Mat 17:2) and in the opening vision of the Apocalypse (Rev 1:16) is compared to the brightness of the sun. The same thing is said of the glory in which the righteous shall appear after the final judgment (Mat 13:43).
James Patrick.
(Hebrew, "shemesh," and, poetically, "ḥammah" [= "heat"] and "ḥeres").
By: Emil G. Hirsch, Joseph Jacobs, Judah David Eisenstein
Early Conceptions of It. —Biblical Data:
The conceptions of the Hebrews with regard to physical phenomena were those that obtained among their neighbors, the sun being considered as a torch or light ("ma'or") suspended in the firmament (Gen. i. 16). It was created on the fourth day together with the moon, the two constituting the great lights; and as the larger of them, the sun was given dominion over the day (ib.; Ps. cxxxvi. 2). The sun had a habitation (Hab. iii. [A. V. ii.] 11), a tent (Ps. xix. 5), a bridal chamber, as it were (Ps. xix. 6), from which it came forth ("yaẓa," "zaraḥ," Gen. xix. 23; Nah. iii. 17; Ex. xxii. 2; Eccl. i. 5) and to which it returned ("bo," Gen. xv. 12, 17; xxviii. 11; Ex. xxii. 25; Josh. x. 27; comp. Eccl. i. 5); hence the East is known as "Mizraḥ" (Josh. xiii. 5; Judges xxi. 19; I Kings x. 33), and the West as "Mabo" (Josh. i. 4, xxiii. 4), while the phrase "from the rising [going forth) of the sun unto the going down [coming back] of the same," designates the whole extent of the earth (Ps. cxiii. 3; Mal. i., xi.; Isa. xlv. 6, where the term "ma'arab," which etymologically means "going back," is used to denote the "setting." "Under the sun" is another idiomatic phrase to connote the earth: it is a favorite expression of the author of Ecclesiastes (Eccl. i. 3, 9, 14; ii. 11, 17 et seq.).
As in the latitudes in which the Hebrews lived the variations in the daily course of the sun are insignificant for practical purposes, the phrase "the time the sun is hot" (I Sam. xi. 9; Neh. vii. 3) denotes a definite portion of the day, from noon to four in the afternoon, after which, the heat decreasing, the sun draws nearer the hour of its "coming back" (A. V. "going down"), which it was supposed to know (Ps. civ. 19). The sun is subject to God's will: were He to so order, it would cease to shine (Job ix. 7). God orders its course (Ps. lxxiv. 16). The sun is benevolent (II Sam. xxiii. 4): it brings forth the fruits of the earth (Deut. xxxiii. 14). The light is sweet; and it is delightful for the eyes to behold the sun (Eccl. xi. 7). But at times the great luminary produces evil: it scorches and consumes (Ps. cxxi. 6; Isa. xlix. 10; Jonah iv. 8; Ecclus. [Sirach] xliii. 3, 4); for from its heat "there is nothing hid" (Ps. xix. 7). It has power (Judges v. 31), which explains why the lovers of Yhwh are likened to the sun rising in its might. Sunstroke was dreaded (comp. Ps. cxxi. 6).
Used as a Simile.
The sun is used as a simile of lasting fame (ib. lxxii. 17). The enduring nature of David's dynasty is expressed by the statement that his throne shall be before Yhwh as the sun (ib. lxxxix. 38 [A. V. 36]). The sun is used also as a symbol of victory and might (Yhwh is "a sun and a shield"; ib. lxxxiv. 12 [11]). Like the dawn, which has wings (ib. cxxxix. 9) and eyelids (Job iii. 9, xli. 10), the sun is credited with wings on which it, as the sun of righteousness, shall carry healing (Mal. iii. 20 [A. V. iv. 2]). The sun is an emblem of beauty also (Cant. vi. 11); it typifies the progress of a good man toward perfection (Prov. iv. 18); and as the great luminary (Ecclus. [Sirach xvii. 31) it is the adornment of the heavens (ib. xxvi. 16).
In the apocalyptic descriptions of the end of time, the sun's darkening at rising is accentuated as one of the tokens of impending judgment (Isa. xiii. 10). At noonday the sun will set (ib. lx. 2; Jer. xv. 9; Amos viii. 9; Mic. iii. 6). On the other hand, in the Day of the Lord the sun will shine seven times more brightly than usual (Isa. xxx. 26); indeed, Israel's sun will no more go down, as God Himself will be an everlasting light (ib. lx. 19-20).
Sun-Miracles.
The Bible records two occurrences in which the regularity of the sun's daily progress was apparently suspended. (1) It is reported that at Joshua's command the sun stood still (Josh. x. 12-14; Ecclus. [Sirach] xlvi. 5). This episode is based on an old lay from the "Sefer ha-Yashar," the poetic fragment quoted being, as in all similar cases, older than the prose narrative. Some obscure mythological reference underlies the incident, in which poetic-mythological conceptions and descriptions are represented as actual happenings. The attempt to read into the Hebrew some natural phenomenon—an eclipse or an extraordinary degree and intensity of solar refraction—is preposterous.
(2) In connection with the illness of Hezekiah (II Kings xx. 8-11; Isa. xxxviii. 7; II Chron. xxxii. 24, 31) the sign of assured convalescence is the retrogression of the shadow (the sun) ten steps on the Dial. It has been suggested either that this incident is based on a solar eclipse or that the movement of the shadow was purely an optical illusion. However, the whole episode may be one of the many "miracles" serving to embellish the life of the prophet Isaiah, in imitation of the method applied in the biographies of Elijah and Elisha.
That the Hebrews worshiped the sun, in adaptation of non-Hebrew, Canaanitish, or Babylonian custom, may be admitted on the evidence of such ancient names of localities as Beth-shemesh, Enshemesh, Mount Heres, and Kir-heres (but see Cheyne, "Encyc. Bibl." s.v. "Sun"). A common act of Adoration was throwing a kiss with the hand (Job xxxi. 26-28). Idolatrous solar-worship was prohibited (Deut. iv. 19), the penalty therefor being lapidation at the city gates (ib. xvii. 2-5). Disregard of this law (which, however, probably was as yet non-existent; see Deuteronomy) is reported more especially of Manasseh, who had erected in the Temple altars in honor of the heavenly hosts (II Kings xxi. 3-5, xxiii. 12). Other altars, on roofs, were removed by Josiah (ib. xxiii. 12; comp. Jer. xix. 13; Zeph. i. 5), as were horses dedicated to the sun by the kings of Judah, and sun-chariots stationed at the western entrance to the Temple. These horses and chariots point to Assyro-Babylonian prototypes (Schrader, "K. A. T." 3d ed., p. 370), as the act of sun-worship described in Ezek. viii. 16, 17 (Gunkel, "Schöpfung und Chaos in Urzeit und Endzeit," p. 141), is generally held to be in imitation of a Persian custom. In Enoch, lxxii. 5, 37; lxxv. 4, and in the Greek Apocalypse of Baruch, vi. (see Gunkel, l.c. p. 141), mention is made of the solar chariot. With great plausibility Isa. xxiv. 27, where judgment is pronounced against thesun, which will be "ashamed" (ib. xxiv. 23), is explained as referring to idolatrous worship of the sun (but see end of verse).
E. G. H.Sun and Moon. —In Rabbinical Literature:
The more usual word for "sun" in rabbinical literature is "ḥammah," though "shemesh" occurs also. The sun and the moon were created on the 28th of Elul (Pirḳe R. El. viii.; Midr. ha-Gadol, ed. Schechter, p. 37). Originally the sun and the moon were of equal magnitude; but jealousy induced dissensions between them, each claiming to be greater than the other. This necessitated the reduction in size of one of them; and the moon was assigned the inferior rank (ib. vi.). The moon was thus degraded because it had unlawfully intruded into the sun's domain. This account is based on the phenomenon that the moon is sometimes visible while the sun is still above the horizon (Gen. R. vi. 3, 7). God subsequently regretted having degraded the moon, whose fault was virtually His, He having ordered the world. He therefore pleaded that an expiatory sacrifice be offered in His behalf to atone for His injustice to the moon (ib.). By way of compensation the moon was given the splendid retinue of the stars. Sun and moon are, as it were, the king's two prefects, one choosing the administration of the restricted city, the other that of the larger province. To reward the modest choice of the former, the king appoints for it an official suite (ib. vi. 4).
Originally the sun was designated Jacob's tutelary luminary; but later God assigned it to Esau, the moon being set over Jacob. This did not please the latter (see "Yalḳuṭ Ḥadash," ed. Warsaw, 1879, p. 181), he failing to understand that the sun, though the larger light, ruled over the day only, while the moon, though the smaller, exercised control over both day and night. Esau's luminary indicated that he had a share in this world alone, while that set over Jacob assured him of a part both in this world and in the world to come. For this reason Jacob reckons by the lunar calendar (Gen. R. vi. 3).
It was the intention in the beginning that the sun alone should furnish light to the earth; but God, foreseeing the idolatrous worship which would be paid to the heavenly bodies, decided that it would be better to have two large celestial lights, reasoning that if there was only one the danger of that one being deified would be greatly increased (ib. vi. 1; see also the "yoẓer" for Sabbath, "He called the sun, and it gave forth light," etc.).
Cover of the Sun.
God placed the sun in the second firmament because if He had placed it in the one nearest the earth which is visible to terrestrial eyes, all would have been consumed by its heat (Midr. Teh. xix. 13; Pesiḳ. xxix. 186a). Indeed, the sun was in a sort of cover or bag (ib. 186b [see note by Buber]; Tan., Teẓawweh [ed. Buber, p. 98 and note]; Midr. Teh. l.c. [ed. Buber, p. 168 and note]). In the "future time" God will bring forth the sun from this cover, and the wicked will be consumed by its terrible heat; hence in that time there will be no Gehenna (Ned. 8b; Midr. Teh. xix. 13). But while utterly annihilating the evil-doers, the sun will heal the righteous of all ills, and be for them a glorious ornament (ib.). According to R. Jonathan, the sun moves like the sail of a ship, or like a ship with 365 ropes (equivalent to the number of days in the solar year), or like a ship hailing from Alexandria, which has 354 ropes (corresponding to the number of days in the lunar year). The moon covers in two and one-half days the distance made by the sun in thirty days (Midr. Teh. l.c.). The sun and the moon are loath to set out on their journeys. They are compelled to cover their eyes before the upper light. God, therefore, has to light up their paths before them (see Ps. lxxxix. 16). The same thing happens at their setting, when God has to show them the way by means of torches, arrows, and lightning (ib.). They are ashamed to come forth on account of the worship paid them by idolaters.
But the sun sings in honor of God while pursuing its course. This appears from the verse Mal. i. 11 in connection with Josh. x. 12 (Midr. Teh. to Ps. xix. 11; Tan., Aḥare Mot, ed. Buber, p. 14). Contrary to the opinion that the sun hesitates to rise in the morning and to run its course, the conclusion is drawn from Ps. xix. 5-6 that the day-star performs its joyous task voluntarily.
The Days of the Sun.
The sun ascends by means of 366 steps, and descends by 183 in the east and 183 in the west. There are 366 windows in the firmament, through which the sun successively emerges and retires. These windows are arranged so as to regulate the sun's movements with a view to their concordance with the "teḳufot," Nisan, Tammuz, and Ṭebet. The sun bows down before God and declares its obedience to His commands (Pirḳe R. El. vi.). Three letters of God's name are written on the sun's heart; and angels lead it—one set by day, and another by night (ib.). The sun rides in a chariot (ib.). When looking downward its face and horns are of fire; when turned upward, of hail. If the sun did not periodically change its face, so that heat and cold alternate, the earth would perish (ib.).
According to rabbinical interpretation, Joshua did not really command the sun to "stand still" but to "be still" (Josh. x. 12). At first the sun refused to obey Joshua, urging that as it had been created on the fourth day, while man had not been fashioned till the sixth, it was the superior, and was not called upon to take orders from an inferior. Thereupon Joshua reminded the sun that it had acknowledged its position as a slave by its obeisance paid to Joseph, while even earlier Abraham had been hailed as the owner of all that is in heaven (Gen. xiv. 19, the word "possessor" being applied to Abraham, not to God). Still the sun desired to be assured that even after its silence God's praise would be sung; and it was only when Joshua had promised that he himself would sing His praise that the sun acquiesced (Gen. R. vi., end, lxxxiv. 11). According to the cabalists, the sun stood still also at the command of Moses and of Nicodemus the son of Gorion (see "Yalḳuṭ Ḥadash," p. 102, § 16).
The sun and the moon would not rise when Korah was disputing with Moses. They would not consent to give light to the earth until they were assured that justice would be done to the son of Amram (comp. Hab. iii. 11; Ned. 39b; Sanh. 110a).
The Solar Cycle.
The solarcycle ("maḥzor") comprehended twenty-eight years (as against the lunar cycle of nineteen years). He who beheld the sun at the beginning of the cycle pronounced the blessing commemorating God's creative power (Ber. 59b; but it seems more likely that the reference is to the sight of the sun after cloudy days; see Yer. Ber. ix. 13d). The sun is used in illustrations of the impossibility of beholding God (Ḥul. 60a). The expression "seeing the sun" is equivalent to "being seen by the sun"; i.e., "to exist" (Ned. 30b; B. B. 82a).
"Shemesh" or "shimsha" is used in a particular sense in such phrases as "shimsho shel ẓaddiḳ" (the sun of the righteous), meaning "life." "The Almighty never permits the sun of one righteous man to set without causing that of another equally righteous to arise and shine forth" (Gen. R. lviii. 1, in reference to the birth of Rabbi on the day on which R. Akiba died). "Shimsha" is used also to denote the "righteous" (Gen. R. lxviii.).
Color and Efficacy.
The rotation of the sun causes the emission of beams and rays, as dust is produced by sawing wood. Save for the noise of the multitudes in the towns, the sound which the sun makes in its rotation might be heard (Yoma 20b). The saying "A cloudy day is all sun" is based on the fact that the sun's rays pierce through the thickest cloud. The humidity of the sun is worse than its heat; and the dazzling sunlight breaking through openings in the clouds is harder to bear than the uncovered sun (Yoma 28b). There is a difference of opinion in the Talmud as to the color of the sun. One authority says its natural color is red, as is seen at sunrise and sunset, yet it appears white during the day on account of the dazzle of its rays. Another says the sun is actually white, but that it appears red in the morning, when it passes through and reflects the red roses in the Garden of Eden, and also toward evening, when it passes through and reflects the fire of Gehinnom, (B. B. 84a).
The Talmud adduces the healing efficacy of the sunlight from the verse "But unto you . . . shall the sun of righteousness arise with healing in his wings" (Mal. iii. 20 [A. V. iv. 2]; Ned. 8b). Abraham possessed a precious stone which healed the sick; and when he died God set it in the sphere of the sun (B. B. 16b; Yalḳ., Mal. 593). Sunshine on Sabbath is comfortable and welcome to the poor (Ta'an. 8b). Sunshine helps the growth of plants. A plant called "'adane" or "'arane," growing in the marshes, turns its leaves toward the sun and closes them at nightfall (Shab. 35b, and Rashi ad loc.).
Adam when he first beheld the approach of evening thought the world was being destroyed for his sin; and he sat up all night bewailing his misfortune. Eve sat opposite him, crying, till the dawn appeared. When he realized that the night was a law of nature he offered a sacrifice to God ('Ab. Zarah 8a).
Each of the seven planets successively predominates during one hour of the day and one of the night, and exercises an important influence upon the person born in that hour. The one born during the hour of the sun's ascendency will be of fair complexion, independent, and frank; and if he attempts to steal he will not succeed. Mercury is the secretary of the sun; consequently, one who is born during its hour will be bright and wise (Shab. 156a).
Eclipses.
An eclipse of the sun is an evil sign for the Gentiles, and one of the moon augurs evil for the Jews; for the Gentiles reckon by the cycle of the former and the Jews by that of the latter. When the eclipse occurs in the eastern horizon, it forecasts the coming of evil to the inhabitants of the East; if in the western, it betokens ill to those of the West; while if it occurs in the zenith it threatens the entire world. When the color of the eclipse is red it betokens war; when gray, famine; when changing from red to gray, both war and famine. When the eclipse occurs in the beginning of the day or of the night it signifies that the evil will come soon; if late in the day or night, that it will arrive tardily. In either case the Jews who are true to their faith need not worry about these premonitions, inasmuch as the prophet has said: "Be not dismayed at the signs of heaven; for the heathen are dismayed at them" (Jer. x. 2; Suk. 29a).
Symbols.
The sun and the moon are employed as symbols in the Cabala. Generally, the sun is masculine and represents the principal or independent—technically it is the "giver" ("mashpia'"); Abraham is the sun; so is Samuel, because he was independent, accepting no gift or fee from any one (I Sam. xii. 3). The moon is feminine, and represents the secondary or dependent—technically the "receiver" ("meḳabbel"). Thus the sun means the father; the moon, the mother. Moses and Aaron; the rich man and the poor man; the Torah and the Talmud; Rabbi and Rabina (or R. Ashi), are respectively the sun and the moon (Heilprin, "'Erke ha-Kinnuyim," s.v. 
). Samson's name denotes "sun," as he, likewise, was independent. The initial letters of the names Samuel, Moses, and Samson spell "shemesh" (= "sun"). The Messiah is the sun: "And his throne as the sun before me" (Ps. lxxxix. 36).
SUN.—The first mention of the sun in the Bible is in Gen 1:16, as ‘the greater light to rule the day.’ It was looked upon as the greatest and most important of the heavenly bodies, and motion was attributed to it, as is still done in ordinary parlance. We read of the going down of the sun, and of its rising; of the increasing force of its heat as the day went on (Exo 16:21), of its influence in the production of the crops of the ground (‘the precious things of the fruits of the sun,’ Deu 33:14). The sun ‘goeth forth in his might’ (Jdg 5:31). The situation of a place is spoken of as ‘toward the sunrising,’ i.e. to the east (e.g. Num 34:15). Things that were notorious and done openly were said to be ‘before or in the sight of the sun.’ But while the sun is strong, the power of God is greater still. This is expressed in Job’s assertion (Job 9:7) that God ‘commandeth the sun and it riseth not.’ The power of the sun affects the complexion (‘I go blackened, but not by the sun,’ Job 30:28 RVm
The power and influence of the sun over the natural world would soon lead to its being personified and worshipped, inasmuch as what was done upon earth was done ‘under the sun.’ In one of Joseph’s dreams there is a personification of the sun (Gen 37:9). In the Book of Deuteronomy (Deu 4:19) there is a caution against sun-worship, and the punishment of death by stoning is assigned to the convicted worshipper of the sun (Deu 17:3), whilst in Job (Job 31:26) there is an allusion to a superstitious salutation of the sun by the kissing of the hand. Sun-pillars, or obelisks used in the worship of the sun, are mentioned frequently in the OT, e.g. Exo 23:24, Lev 26:30, 2Ch 14:3, Isa 17:8, Eze 6:4; and in Phœnicia, a solar Baal, Baal-Hammon, was worshipped. Sun-worship itself was, in the later days of the kingdom of Judah at any rate, one of the permitted forms of worship in Jerusalem. Sun-images are mentioned in 2 Ch. (2Ch 14:5) as existing in all the cities of Judah as early as the reign of Asa. In Josiah’s reformation those who burnt incense to the sun were put down (2Ki 23:5), while the chariots of the sun were burned with fire (after being hewn down according to 2Ch 34:4; 2Ch 34:7), and ‘the horses that the kings of Judah had given to the sun’ were taken away (2Ki 23:11). There was a great chariot of the sun at Sippar in Babylonia. We gather from Eze 8:16 that this sun-worship actually took place in the inner court at the door of the Temple, between the porch and the altar; the worshippers turned their backs upon the Temple itself, and worshipped the sun towards the east. Certain places where this worship appears to have been most popular took the name Beth-shemesh (wh. see), ‘house of the sun,’ from the fact.
We must not forget, in conclusion, that, in one Messianic passage (Mal 4:2), the coming deliverer is spoken of as ‘the sun of righteousness.’
H. A. Redpath.
See ASTRONOMY, I, 2.
Psa 19:4 (c) By this illustration we see the gorgeous beauty and the sovereign power of CHRIST JESUS. As the sun is chief in nature, so CHRIST is chief in all humanity and in all human affairs.
Psa 84:11 (a) This is typical of GOD as the One who gives light and life, warmth and strength to His people, even as the sun gives to vegetation.
Psa 121:6 (b) This is a promise that the natural forces of earth will be restrained from injuring the children of GOD who walk in intimate trust with Him.
Jer 15:9 (b) We may understand from this type that the end of life and of opportunity had come before its time. Punishment came because of disobedience.
Mal 4:2 (a) This beautiful type represents the Lord JESUS when He shall return to this earth in power to heal all human woes, and to remove all curses from the earth.
Mat 13:6 (b) Probably this type represents trials, difficulties and opposition which keep the Word of GOD from being effective in the heart and mind. Sometimes it represents earth’s light from human minds, mental arguments and reasonings which destroy the effective power of the Word of GOD in the soul. (See Mar 4:6).
Rev 12:1 (b) No doubt this represents Israel, which nation had the light of GOD, the Word of GOD, and produced the Son of GOD who is the Light of the world.
The Bible recognizes that the sun exercises control over certain processes of life in the world, and it sees this as a sign that God created the world and continues to care for it (Gen 1:14-18; Deu 33:13-14; Mat 5:45). The sun is a symbol of permanency and endurance (Psa 72:5; Psa 72:17; Psa 89:36), but it is not eternal. It is something God has created, and therefore it must not become an object of worship (Deu 4:19; Psa 136:7-9; Eze 8:16-18; Rom 1:18-23). The sun was darkened at the time of Jesus’ crucifixion, and will be darkened again at the time of his return to judge the world (Mat 27:45; Mar 13:24-27).