Help PreviousNext

International Standard Bible Encyclopedia

SH


SHAALABBIN

sha-a-lab'-in (sha`alabbin; Codex Vaticanus Salabein; Codex Alexandrinus Salamein): A town in the territory of Dan named between Irshemesh and Aijalon (Josh 19:42). It seems to be identical with SHAALBIM.


SHAALBIM

sha-al'-bim (sha`albim; Codex Vaticanus Bethalamei; Codex Alexandrinus Salabeim, in Joshua, Codex Vaticanus and Codex Alexandrinus Thalabeim): When the Amorites had forced the children of Dan into the mountain they came and dwelt in Mt. Heres, Aijalon and Shaalbim, where, it appears, they were made tributary to the house of Joseph (Jdg 1:35). In the time of Solomon it was included in the administrative district presided over by Ben-deker, along with Makaz, Beth-shemesh and Elon-beth-hanan (1 Ki 4:9). Beth-shemesh is the same as Ir-shemesh (Josh 19:42). Shaalbim is probably only another name of Shaalabbin. One of David's mighty men is called Eliahba the Shaalbonite. This presumes the existence of a town called Shaalbon (2 Sam 23:32; 1 Ch 11:33), which again is probably identical with Shaalbim. Eusebius (in Onomasticon) identifies it with Salaba, a large village in the district of Sebaste (Samaria), which apparently Eusebius and Jerome thought to be in the territory of Dan. It seems, however, too far to the North. Jerome in his commentary on Ezek 48 speaks of the towers of Aijalon and Selebi and Emmaus. Conder would identify Selebi with Selbit, 3 miles Northwest of Aijalon (Yalo), and 8 miles North of Bethshemesh. This would suit for Shaalbim, as far as position is concerned; but it is difficult to account for the heavy "T" (Hebrew letter Tet) in the name, if derived from Shaalbim.

W. Ewing


SHAALBONITE

sha-al-bo'-nit, sha-al'-bo-nit (ha-sha`alboni; ho Salaboneites (2 Sam 23:32) Codex Vaticanus ho Homei; Codex Alexandrinus ho Salaboni): Eliahba, one of David's heroes, a native of Shaalbon.

See SHAALBIM .


SHAALIM, LAND OF

sha'-a-lim ('erets sha`alim; Codex Vaticanus tes ges Easakem; Codex Alexandrinus tes ges Saaleim; the King James Version Shalim): Saul in search of his father's asses passed through Mt. Ephraim and the land of Shalishah, then through the land of Shaalim and the land of yemini. This last name English Versions of the Bible renders "Benjamin" (1 Sam 9:4). The whole passage is so obscure that no certain conclusions can be reached. The search party may have proceeded northward from Gibeah, through the uplands of Ephraim, turning then westward, then southward, and finally eastward. We should thus look for the land of Shalishah and the land of Shaalim on the west side of the mountain range: and the latter may have been on the slopes to the East of Lydda. Possibly we ought here to read "Shaalbim," instead of "Shaalim."

W. Ewing


SHAAPH

shy'-af (sha`aph):

(1) A son of Jahdai (1 Ch 2:47).

(2) The son of Maachah, a concubine of Caleb, the brother of Jerahmeel. Shaaph is called the "father," or founder, of the city Madmannah (1 Ch 2:48 f).


SHAARAIM

sha-a-ra'-im (sha`arayim, "two gates"; Sakareim; the King James Version Sharaim):

(1) A city in the Shephelah or "lowland" of Judah mentioned (Josh 15:36) in close association with Socoh and Azekah; the vanquished army of the Philistines passed a Shaaraim in their flight from Socoh toward Gath and Ekron (1 Sam 17:52). It is possible that in this latter reference the "two gates" may refer--as Septuagint implies--to the two Philistine strongholds themselves. Shaaraim has been identified with Tell Zakariya (see howeverAZEKAH ) and with Kh. Sa`ireh (PEF, III, 124, Sh XVII), an old site West of Beit `Atab. Both proposals are hazardous.

(2) One of the towns of Simeon (1 Ch 4:31), called (Josh 19:6) "Sharuhen" and, as one of the uttermost cities of Judah, called (Josh 15:32) "Shilhim." This town was in Southwestern Palestine and is very probably identical with the fortress Sharhana, a place of some importance on the road from Gaza to Egypt. Aahmes (XVIIIth Dynasty) besieged and captured this city in the 5th year of his reign in his pursuit of the flying Hyksos (Petrie, Hist, II, 22, 35), and a century later Tahutmes III, in the 23rd year of his reign, took the city of Sharuhen on his way to the siege and capture of Megiddo (Petrie, Hist, II, 104). On philological grounds Tell esh-Sheri`ah, 12 miles Northwest of Beersheba, large ruin, has been proposed, but it does not suit at all the Egyptian data (PEF, III, 399, Sh XXIV).

E. W. G. Masterman


SHAASHGAZ

sha-ash'-gaz (sha`ashgaz; Septuagint reads Gai, the same name it gives to the official referred to in Est 2:8,15; the name may go back to the Old Bactrian word Sasakshant, "one anxious to learn" (Scheft); most commentators suggest no explanation): A chamberlain of Ahasuerus, king of Persia; as keeper of "the second house of women," he had Esther under his charge (2:14).


SHABBETHAI

shab'-e-thi (shabbethay, "one born on the Sabbath"; Codex Vaticanus Sabathai; Codex Alexandrinus Kabbathai = "Sabbateus" of 1 Esdras 9:14): A Levite who opposed (?) Ezra's suggestion that the men who had married foreign wives put them aside (Ezr 10:15). Kuenen, however, renders the phrase `amedhu `al zo'th, of which Asahiel and Jahaziah are the subjects, to mean "stand over," "have charge of," rather than "stand against," "oppose" (Gesammelte Abhandlungen, 247 f); this would make Shabbethai, who was in accord with the two men mentioned above, an ally rather than an opponent of Ezra. We incline toward Kuenen's interpretation in view of the position attained by Shabbethai under Nehemiah--one he would have been unlikely to attain had he been hostile to Ezra. He is mentioned among those appointed to explain the Law (Neh 8:7), and as one of the chiefs of the Levites who had the oversight of "the outward business of the house of God" (Neh 11:16).

Horace J. Wolf


SHACHIA

sha-ki'-a, shak'-i-a (sakheyah (so Baer, Ginsberg); some editions read sakheya', or sakheya'; also shakheyah, and shabheyah. This last reading is favored by the Syrian and the Septuagint (Codex Vaticanus Sabia; Codex Alexandrinus Sebia, but Lucian, Sechia); the forms in "kh" instead of "bh" have the support of the Vulgate, Sechia, "Yahweh has forgotten" (?)): A name in genealogy of Benjamin (1 Ch 8:10).


SHADDAI

shad'-a-i, shad'-i.

See GOD ,NAMES OF ,II , 8.


SHADE; SHADOW; SHADOWING

shad, shad'-o, shad'-o-ing (tsel; skia): A shadow is any obscuration of the light and heat with the form of the intervening object, obscurely projected, constantly changing and passing away. "Shadow" is used literally of a roof (Gen 19:8), of mountains (Jdg 9:36), of trees (Jdg 9:15, etc.), of wings (Ps 17:8, etc.), of a cloud (Isa 25:5), of a great rock (Isa 32:2), of a man (Peter, Acts 5:15), of the shadow on the dial (2 Ki 20:9, etc.), of Jonah's gourd (Jon 4:5 f). It is used also figuratively (1) of shelter and protection (of man, Gen 19:8; Song 2:3; Isa 16:3, etc.; of God, Ps 36:7; 91:1; Isa 4:6, etc.); (2) of anything fleeting or transient, as of the days of man's life on earth (1 Ch 29:15; Job 8:9; Ps 109:23); (3) with the idea of obscurity or imperfection (in Heb 8:5; 10:1, of the Law; compare Col 2:17); (4) of darkness, gloom; see SHADOW OF DEATH . In Jas 1:17, we have in the King James Version, "the Father of lights, with whom is no variableness, neither shadow of turning" (aposkiasma); the Revised Version (British and American) "shadow that is cast by turning"; the reference is to the unchangeableness of God as contrasted with the changes of the heavenly bodies. the Revised Version (British and American) has "of the rustling of wings" for "shadowing with wings" in Isa 18:1; the American Standard Revised Version has "shade" for "shadow" in various places (Jdg 9:15; Job 40:22; Isa 4:6, etc.). In Job 40:21,22, for "shady trees" the Revised Version (British and American) has "lotus-trees."

W. L. Walker


SHADOW OF DEATH

(tsalmaweth): The Hebrew word translated "shadow of death" is used poetically for thick darkness (Job 3:5), as descriptive of Sheol (Job 10:21 f; 12:22; 38:17); figuratively of deep distress (Job 12:22; 16:16; 24:17 twice; 28:3; 34:22 (in the last three passages the American Standard Revised Version has "thick darkness" and "thick gloom"); Ps 23:4, the Revised Version margin "deep darkness (and so elsewhere)"; 44:19; 107:10,14; Isa 9:2; Jer 2:6; 13:16; Am 5:8; Mt 4:16; Lk 1:79, skia thanatou). The Hebrew word is perhaps composed of tsel, "shadow," and maweth, "death," and the idea of "the valley of the shadow of death" was most probably derived from the deep ravines, darkened by over-hanging briars, etc., through which the shepherd had sometimes to lead or drive his sheep to new and better pastures.

W. L. Walker


SHADRACH

sha'-drak: The Babylonian name of one of the so-called Hebrew children. Shadrach is probably the Sumerian form of the Bah Kudurru-Aki, "servant of Sin." It has been suggested by Meinhold that we should read Merodach instead of Shadrach. Since there were no vowels in the original Hebrew or Aramaic, and since "sh" and "m" as well as "r" and "d" are much alike in the old alphabet in which Daniel was written, this change is quite possible.

Shadrach and his two companions were trained along with Daniel at the court of Nebuchadnezzar, who had carried all four captive in the expedition against Jerusalem in the 3rd year of Jehoiakim (Dan 1:1). They all refused to eat of the food provided by Ashpenaz, the master who had been set over them by the king, but preferred to eat pulse (Dan 1:12). The effect was much to their advantage, as they appeared fairer and fatter in flesh than those who ate of the king's meat. At the end of the appointed time they passed satisfactory examinations, both as to their physical appearance and their intellectual acquirements, so that none were found like them among all with whom the king communed, and they stood before the king (see Dan 1).

When Daniel heard that the wise men of Babylon were to be slain because they could not tell the dream of Nebuchadnezzar, after he had gained a respite from the king, he made the thing known to his three companions that they might unite with him in prayer to the God of heaven that they all might not perish with the rest of the wise men of Babylon. After God had heard their prayer and the dream was made known to the king by Daniel, Nebuchadnezzar, at Daniel's request, set Shadrach, Meshach and Abed-nego over the affairs of the province of Babylon (Dan 2). With Meshach and Abed-nego, Shadrach was cast into a fiery furnace, but escaped unhurt (Dan 3).

See ABED-NEGO ;HANANIAH ;SONG OF THE THREE CHILDREN .

R. Dick Wilson


SHADY, TREES

shad'-i (Job 40:21 f).

See LOTUS TREES .


SHAFT

shaft: Isa 49:2 for chets, "an arrow"; also Ex 25:31; 37:17; Nu 8:4 the King James Version for a part of the candlestick of the tabernacle somewhat vaguely designated by the word yarekh, "thigh." The context in the first 2 verses shows that the upright stem or "shaft" is intended, but in Nu 8:4 a different context has caused the Revised Version (British and American) to substitute "base."

See also ARCHERY ;ARMOR ,ARMS .


SHAGEE

sha'-ge (shaghe'; Codex Vaticanus Sola; Codex Alexandrinus Sage; the King James Version Shage): The father of Jonathan, one of David's heroes (1 Ch 11:34).


SHAHAPAIM

sha-ha-ra'-im (shacharayim; Codex Vaticanus Saarel; Codex Alexandrinus Saarem): A Benjamite name (1 Ch 8:8). The passage is corrupt beyond only the most tentative emendation. "Sharaim" has no connection with the foregoing text. One of the suggested restorations of 1 Ch 8:8,9 reads: "And Shaharaim begat in the field of Moab, after he had driven them (i.e. the Moabites) out, from Hodesh his wife, Jobab," etc. (Curtis, International Critical Commentary).


SHAHAZUMAH

sha-ha-zoo'-ma, sha-haz'-oo-ma (shachatsumah; Codex Vaticanus Saleim kata thalassan; Codex Alexandrinus Saseimath; the King James Version Shahazimah, sha-haz'i-mah): A town in the territory of Issachar on the boundary which ran from Tabor to the Jordan (Josh 19:22). The site, which has not yet been recovered, must be sought, probably, to the Southeast of the mountain.


SHALEM

sha'-lem (shalem; eis Salem): The word as a place-name occurs only in Gen 33:18. With Luther, following Septuagint, Peshitta and Vulgate, the King James Version reads "And Jacob came to Shalem, a city of Shechem." the Revised Version (British and American) with the Targums Onqelos and pseudo-Jonathan, the Samaritan codex and the Arabic, reads "came in peace to the city of Shechem." There is a heavy balance of opinion among scholars in favor of the latter reading. It is certainly a remarkable fact, supporting the King James Version, that about 4 miles East of Shechem (Nablus), there is a village bearing the name Salem. If the King James Version is right, this must represent the city referred to; and East of Salem would transpire the events recorded in Gen 44. Against this is the old tradition locating Jacob's well and Joseph's tomb near to Shechem. Eusebius (in Onomasticon) gets over the difficulty by identifying Shalem with Shechem.

W. Ewing


SHALIM

sha'-lim.

See SHAALIM .


SHALISHAH, LAND OF

sha-li'-sha, shal'-i-sha ('erets shalishah; Codex Vaticanus he ge Selcha; Codex Alexandrinus he ge Salissa): If the general indication of the route followed by Saul, given under SHAALIM, is correct, the land of Shalishah (1 Sam 9:4) will lie to the Northeast of Lydda on the western slope of the range. Baal-shalishah would most likely be in the district, and may indeed have given its name to it. If Conder is right in identifying this city with Khirbet Kefr Thilth, about 19 miles Northeast of Jaffa, it meets well enough the general indication given above. Eusebius, Onomasticon knows the name, but gives no guidance as to where the district is. Baal-shalishah it places in the Thamnite region, 15 miles North of Diospolis (Lydda). No boundaries can be laid down, but probability points to this neighborhood.

W. Ewing


SHALLECHETH, THE GATE

shal'-e-keth, sha-le'-keth (sha`ar shallekheth, i.e. as in margin, "Casting forth"): A gate of the temple "at the causeway that goeth up" (1 Ch 26:16)--probably an ascent from the Tyropoeon Valley to the West of the temple. It has been supposed on account of the meaning of the name that the ashes and offal of the temple were cast forth there, but this is very unlikely--they were thrown into the Kidron valley to the East or Southeast. The Septuagint has pastophorion, which seems to point to a building with chambers; in consonance with this Cheyne reads in the Hebrew lishkoth, "(of) the chambers."

E. W. G. Masterman


SHALLUM (1)

shal'-um (shallum, shallum; various forms in the Septuagint): This is the name of not less than 12 Hebrew persons:

(1) The youngest son of Naphtali (1 Ch 7:13). He is also called "Shillem" in Gen 46:24; Nu 26:49.

(2) A descendant of Simeon, the son of Shaul and the father of Mibsam (1 Ch 4:25). He lived in 1618 BC.

(3) The son of Sismai "son" of Shesham of the tribe of Judah (1 Ch 2:40,41). He lived in 1300 BC.

(4) A son of Kore, a porter of the sanctuary during the reign of David (1 Ch 9:17,19,31; Ezr 2:42; Neh 7:45). The name is also written "Meshullam" in Neh 12:25, "Salum" in 1 Esdras 5:28, "Meshelemiah" in 1 Ch 26:1,2,9, and "Shelemiah" in 1 Ch 26:14. He lived about 1050 BC.

(5) A son of Zadok and father of Hilkiah, a high priest and ancestor of Ezra the scribe (1 Ch 6:12,13; Ezr 7:2). In the works of Josephus he is called "Sallumus"; in 1 Esdras 8:1, "Salem," and in 2 Esdras 1:1, "Salemas."

(6) The 15th king of Israel. See following article.

(7) A son of Bani, a priest who had taken a heathen wife and was compelled by Ezra the scribe to put her away (Ezr 10:42; omitted in 1 Esdras 9:34).

(8) The father of Jehizkiah, an Ephraimite in the time of Ahaz king of Israel (2 Ch 28:12).

(9) The husband of the prophetess Huldah (2 Ki 22:14; 2 Ch 34:22). He was the keeper of the sacred wardrobe and was probably the uncle of Jeremiah the prophet (Jer 32:7; compare Jer 35:4).

(10) King of Judah and son of Josiah (Jer 22:11; 1 Ch 3:15), better known by the name Jehoahaz II. This name he received when he ascended the throne of the kingdom of Judah (2 Ch 36:1).

(11) A Levite who was a porter at the time of Ezra (Ezr 10:24; "Sallumus" in 1 Esdras 9:25).

(12) A ruler over a part of Jerusalem and a son of Hallohesh. He with his daughters aided in building the walls of Jerusalem in the time of Nehemiah (Neh 3:12).

S. L. Umbach


SHALLUM (2)

(shallum, shallum, "the requited one" (2 Ki 15:10-15)): The 15th king of Israel, and successor of Zechariah, whom he publicly assassinated in the 7th month of his reign. Nothing more is known of Shallum than that he was a son of Jabesh, which may indicate that he was a Gileadite from beyond Jordan. He is said to have made "a conspiracy" against Zechariah, so was not alone in his crime. The conspirators, however, had but a short-lived success, as, when Shallum had "reigned for the space of a month in Samaria," Menahem, then at Tirzah, one of the minor capitals of the kingdom, went up to Samaria, slew him and took his place.

It was probably at this time that Syria threw off the yoke of tribute to Israel (see JEROBOAM ,II ), as when next we meet with that kingdom, it is under its own king and in alliance with Samaria (2 Ki 16:5).

The 10 years of rule given to Menahem (2 Ki 15:17) may be taken to include the few months of military violence under Zechariah and Shallum, and cover the full years 758-750, with portions of years before and after counted as whole ones. The unsuccessful usurpation of Shallum may therefore be put in 758 BC (some date lower).

W. Shaw Caldecott


SHALLUN

shal'-un (shallun, not in the Septuagint): Another form of Shallum, the son of Col-hozeh. He was the ruler of the district of Mizpah. He assisted Nehemiah in building the wall of Jerusalem and in repairing the gate by the Pool of Siloah at the King's Gardens (Neh 3:15).


SHALMAI

shal'-mi, shal'-ma-i: the King James Version form in Ezr 2:46 for "Shamlai"; Neh 7:48 "Salmai" (which see).


SHALMAN

shal'-man (shalman): A name of uncertain meaning, found only once in the Old Testament (Hos 10:14), in connection with a place-name, equally obscure, "as Shalman destroyed Betharbel." Shalman is most commonly interpreted as a contracted form of Shalmaneser, the name of several Assyrian kings. If this explanation is correct, the king referred to cannot be identified. Some have thought of Shalmaneser IV, who is said to have undertaken expeditions against the West in 775 and in 773-772. Others have proposed Shalmaneser V, who attacked Samaria in 725. This, however, is improbable, because the activity of Hosea ceased before Shalmaneser V became king. Shalman has also been identified with Salamanu, a king of Moab in the days of Hosea, who paid tribute to Tiglath-pileser V of Assyria; and with Shalmah, a North Arabian tribe that invaded the Negeb. The identification of BETH-ARBEL (which see) is equally uncertain. From the reference it would seem that the event in question was well known and, therefore, probably one of recent date and considerable importance, but our present historical knowledge does not enable us to connect any of the persons named with the destruction of any of the localities suggested for Beth-arbel. The ancient translations offer no solution; they too seem to have been in the dark.

F. C. Eiselen


SHALMANESER

shal-ma-ne'-zer (shalman'ecer; Septuagint Samennasar, Salmandsar): The name of several Assyrian kings. See ASSYRIA ;CAPTIVITY . It is Shalmaneser IV who is mentioned in the Biblical history (2 Ki 17:3; 18:9). He succeeded Tiglathpileser on the throne in 727 BC, but whether he was a son of his predecessor, or a usurper, is not apparent. His reign was short, and, as no annals of it have come to light, we have only the accounts contained in 2 Kings for his history. In the passages referred to above, we learn that Hoshea, king of Israel, who had become his vassal, refused to continue the payment of tribute, relying upon help from So, king of Egypt. No help, however, came from Egypt, and Hoshea had to face the chastising forces of his suzerain with his own unaided resources, the result being that he was taken prisoner outside Samaria and most likely carried away to Nineveh. The Biblical narrative goes on to say that the king of Assyria came up throughout all the land, and went up to Samaria and besieged it 3 years. There is reason to believe that, as the siege of Samaria was proceeding, Shalmaneser retired to Nineveh and died, for, when the city was taken in 722 BC, it is Sargon who claims, in his copious annals, to have captured it and carried its inhabitants into captivity. It is just possible that Shalman (Hos 10:14) is a contraction for Shalmaneser, but the identity of Shalman and of Beth-arbel named in the same passage is not sufficiently made out.

LITERATURE.

Schrader, COT, I, 258 ff; McCurdy, HPM, I, 387 ff.

T. Nicol


SHAMA

sha'-ma (shama`): One of David's heroes (1 Ch 11:44).


SHAMAI

sham'-a-i.

See SALMAI .


SHAMARIAH

sham-a-ri'-a, sha-mar'-ya.

See SHEMARIAH .


SHAMBLES

sham'-b'-lz (makellon): A slaughter-house; then a butcher's stall, meat-market. The word is once used in the New Testament in 1 Cor 10:25.


SHAME

sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Hos 9:10 margin; see ISH-BOSHETH ). It is bracketed with defeat (Isa 30:3), reproach (Ps 69:7; Isa 54:4; Mic 2:6), confusion (Isa 6:7), nakedness (Isa 47:3; Mic 1:11), everlasting contempt (Dan 12:2), folly (Prov 18:13), cruelty (Isa 50:6; Heb 12:2), poverty (Prov 13:18), nothingness (Prov 9:7 the King James Version), unseemliness (1 Cor 11:6; 14:35 the King James Version; Eph 5:12), and "them that go down to the pit" (Ezek 32:25). In the first Biblical reference to this emotion, "shame" appears as "the correlative of sin and guilt" (Delitzsch, New Commentary on Genesis and Biblical Psychology). Shamelessness is characteristic of abandoned wickedness (Phil 3:19; Jude 1:13, margin "Greek: `shames'"). Manifestly, then, shame is a concomitant of the divine judgment upon sin; the very worst that a Hebrew could wish for an enemy was that he might be clothed with shame (Ps 109:29), that the judgment of God might rest upon him visibly.

Naturally, to the Hebrew, shame was the portion of those who were idolaters, who were faithless to Yahweh or who were unfriendly to themselves--the elect people of Yahweh. Shame is to come upon Moab because Moab held Israel in derision (Jer 48:39,27), and upon Edom "for violence against his brother Jacob" (Ob 1:10). But also, and impartially, shame is the portion of faithless Israelites who deny Yahweh and follow after strange gods (Ezek 7:18; Mic 7:10; Hos 10:6, and often). But shame, too, comes upon those who exalt themselves against God, who trust in earthly power and the show of material strength (2 Ch 32:21; Isa 30:3); and upon those who make a mock of righteousness (Job 8:22; Ps 35:26; 132:18). With a fine sense of ethical distinctions the Biblical writers recognize that in confessing to a sense of shame there is hope for better things. Only in the most desperate cases is there no sense of shame (Hos 4:18; Zeph 3:5; Phil 3:19; Jude 1:13); in pardon God is said to remove shame (Isa 54:4 twice; 61:7).

On conditions beyond the grave the Biblical revelation is exceedingly reticent, but here and there are hints that shame waits upon the wicked here and hereafter. Such an expression as that in Daniel (12:2) cannot be ignored, and though the writing itself may belong to a late period and a somewhat sophisticated theological development, the idea is but a reflection of the earlier and more elementary period, when the voice of crime and cruelty went up from earth to be heard in the audience chamber of God (Gen 4:11; 6:13). In the New Testament there is similar reticence but also similar implications. It cannot be much amiss to say that in the mind of the Biblical writers sin was a shameful thing; that part of the punishment for sin was a consciousness of guilt in the sense of shame; and that from this consciousness of guilt there was no deliverance while the sin was unconfessed and unforgiven. "Many of them that sleep in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt." From one's own past there is no deliverance, save through contrition of spirit and the grace and forgiveness of God. While the sense of shame persists, or, in other words, while the moral constitution of man's nature remains as it is, there will never be wanting an avenger of sin.

Charles M. Stuart


SHAMED

sha'-med.

See SHEMED .


SHAMEFACEDNESS

sham'-fast-nes, sham-fas'-ed-nes.

See SHAMEFASTNESS .


SHAMEFASTNESS

sham'-fast-nes: The original the King James Version translation of aidos, in Sirach 41:16 and 1 Tim 2:9. Perhaps half a century later the spelling "shamefacedness" supplanted the better form, and continues in the ordinary editions of the King James Version. The Revised Version (British and American), however, rightly restores "shamefastness."


SHAMER

sha'-mer.

See SHEMER .


SHAMGAR

sham'-gar (shamgar):

1. Biblical Account:

One of the judges, son of Anath (`anath), in whose days, which preceded the time of Deborah (Jdg 5:6,7) and followed those of Ehud, Israel's subjugation was so complete that "the highways were unoccupied, and the travelers walked through byways." The government had become thoroughly disorganized, and apparently, as in the days of Deborah, the people were entirely unprepared for war. Shamgar's improvised weapon with which he helped to "save Israel" is spoken of as an oxgoad. With this he smote of the Philistines 600 men. This is the first mention of the Philistines as troublesome neighbors of the Israelites (Jdg 3:31). According to a tradition represented in Josephus (Ant., V, iv, 3), Shamgar died in the year he became judge.

2. Critical Hypotheses:

Several writers have challenged the Biblical account on the following grounds: that in Jdg 5 no mention is made of any deliverance; that the name "Shamgar" resembles the name of a Hittite king and the name "Anath" that of a Syrian goddess; that the deed recorded in Jdg 3:31 is analogous to that of Samson (Jdg 15:15), and that of Shammah, son of Agee (2 Sam 23:11 f); and lastly, that in a group of Greek manuscripts and other versions this verse is inserted after the account of Samson's exploits. None of these is necessarily inconsistent with the traditional account. Neverthelesss, they have been used as a basis not only for overthrowing the tradition, but also for constructive theories such as that which makes Shamgar a foreign oppressor and not a judge, and even the father of Sisera. There is, of course, no limit to which this kind of interesting speculation cannot lead.

(For a complete account of these views see Moore, "Judges," inICC , 1895, 104 f, and same author in Journal of the American Oriental Society,XIX , 2, 159-60.)

Ella Davis Isaacs


SHAMHUTH

sham'-huth.

See SHAMMUAH ,IV .


SHAMIR (1)

sha'-mer (shamir; Sameir):

(1) Mentioned along with Jattir and Socoh (Josh 15:48) as one of the cities of Judah in the hill country. Possibly it is Khirbet (or Umm) Somerah, 2,000 ft. above sea-level, a site with ancient walls, caves, cisterns and tombs not far West of Debir (edh Dhatheriyeh) and 2 miles North of Anab (`Anab) (Palestine Exploration Fund, III, 262, 286, Sh XX).

(2) A place in the hill country of Ephraim (Jdg 10:1) from which came "Tola, the son of Pual, a man of Issachar," who judged Israel 23 years; he died and was buried there. It is an attractive theory (Schwartz) which would identify the place with the semi-fortified and strongly-placed town of Sanur on the road from Nablus to Jenin. A local chieftain in the early part of the last century fortified Sanur and from there dominated the whole district. That Sanur could hardly have been within the bounds of Issachar is an objection, but not necessarily a fatal one. It is noticeable that the Septuagint's Codex Alexandrinus has Samareia, for Shamir (Palestine Exploration Fund, II, Sh XI).

E. W. G. Masterman


SHAMIR (2)

(shamir; Samer): A Kohathite, son of Micah (1 Ch 24:24).


SHAMLAI

sham'-la-i, sham'-li.

See SALMAI .


SHAMMA

sham'-a (shamma'; Codex Vaticanus Sema; Codex Alexandrinus Samma): An Asherite (1 Ch 7:37).


SHAMMAH

sham'-a (shammah):

(1) The son of Reuel, the son of Esau, a tribal chief of Edom (Gen 36:13,17; 1 Ch 1:37, Some).

(2) The third son of Jesse and brother of David. Together with his two other brothers he fought under Saul in the campaign against the Philistines and was with the army in the valley of Elah when David slew Goliath (1 Sam 17:13 ff). One redactor states that he was a witness of the anointing of David by Samuel (1 Sam 16:1-13). He was the father of Jonadab, the friend of Amnon (2 Sam 13:3 ff), and that Jonathan whose victory over a Philistine giant is narrated in 2 Sam 21:20 ff was also his son. His name is rendered as "Shammah" (1 Sam 16:9; 17:13), "Shimeah" (2 Sam 13:3,12), "Shimei" (2 Sam 21:21), and "Shimea" (1 Ch 2:13; 20:7).

(3) The son of Agee, a Hararite, one of the "three mighty men" of David (2 Sam 23:11, Septuagint Samaia), who held the field against the Philistines. The parallel passage (1 Ch 11:10 ff) ascribes this deed to Eleazar, the son of Dodo. The succeeding incident (2 Sam 23:13 ff), namely, the famous act of three of David's heroes who risked their lives to bring their leader water from the well of Bethlehem, has frequently been credited to Shammah and two other members of "the three"; but the three warriors are plainly said (2 Sam 23:13) to belong to "the thirty"; 2 Sam 23:33 should read "Jonathan, son of Shammah, the Hararite." Jonathan, one of David's "thirty," was a son of Shammah; the word "son" has been accidentally omitted (Driver, Budde, Kittel, etc.). The parallel passage (1 Ch 11:34) has "son of Shagee," which is probably, a misreading for "son of Agee." Lucian's version, "son of Shammah," is most plausible. "Shimei the son of Ela" (1 Ki 4:18) should also appear in this passage if Lucian's reading of "Ela" for "Agee" (2 Sam 23:11) be correct.

(4) A Harodite (2 Sam 23:25,33), i.e. probably a native of `Ain-charod (`Ain Jalud, Jdg 7:1; see HAROD ). One of "the thirty" and captain of Solomon's 5th monthly course. In the parallel lists (1 Ch 11:27) he is called "the Harorite" (this last being a scribal error for Harodite) and "Shamhuth the Izrahate" (1 Ch 27:8).

Horace J. Wolf


SHAMMAI

sham'a-i, sham'-i (shammay):

(1) A Jerahmeelite (1 Ch 2:28,32).

(2) The son of Rekem and father of Maon (1 Ch 2:44 ff).

(3) A Judahite (1 Ch 4:17).


SHAMMOTH

sham'-oth, sham'-oth.

See SHAMMAH , (4).


SHAMMUA; SHAMMUAH

sha-mu'-a, sham'-u-a (shammua`):

(1) The Reubenite spy (Nu 13:4, Samouel, and other forms).

(2) One of David's sons (2 Sam 5:14; 1 Ch 14:4, Sammous). In 1 Ch 3:5 he is called "Shimea."

(3) A Levite (Neh 11:17); he is called "Shemaiah" in 1 Ch 9:16.

(4) The head of a priestly family (Neh 12:18); a contemporary of Joiakim.


SHAMSHERAI

sham'-she-ri, sham-she-ra'-i (shamsheray): A Benjamite (1 Ch 8:26).


SHAPE

shap: In the King James Version the translation of eidos, "form," "appearance" (Lk 3:22; Jn 5:37), and of homoioma, "likeness," "resemblance" (Rev 9:7). The meaning of these words is not so much "tangible shape," in which sense we use the word in modern English, but rather "aspect," "appearance," the looks of a thing or a person. This is even the case where the word is joined with the adjective somatikos, "bodily" as in the passage Lk 3:22, "The Holy Spirit descended in a bodily form (i.e. "in a corporeal appearance," the King James Version "in a bodily shape"), as a dove, upon him." The second passage also refers to the "appearance" of God, and cannot therefore be regarded as material shape: "Ye have neither heard his voice at any time, nor seen his form" (the King James Version "shape") (Jn 5:37). As has been seen from the above quotations, the Revised Version (British and American) which retains the translation "shape" for homoioma, has translated eidos with "form," which also serves to render several other Greek synonyms, such as morphe (Mk 16:12; Phil 2:6 f), morphosis (Rom 2:20; 2 Tim 3:5), tupos (the Revised Version margin "pattern" Rom 6:17), and hupotuposis (the Revised Version (British and American) "pattern," 2 Tim 1:13). In the King James Version The Wisdom of Solomon 18:1 "shape" translates morphe, the Revised Version (British and American) "form."

H. L. E. Luering


SHAPHAM

sha'-fam (shapham; Sapham, Sabat): Name of a Gadite chief, who had the second place in command of his tribe (1 Ch 5:12). So far as the fragmentary genealogies are intelligible, they seem to indicate that Shapham and his chief, Joel, lived in the time of Saul and shared in the war against the Hagrites (1 Ch 5:7-10,18-22), but it is to be noted that these lists were first recorded between the years 750 and 740 BC, just before the eastern tribes were carried into captivity.


SHAPHAN

sha'-fan (shaphan, "rockbadger," English Versions of the Bible "coney"; Saphphan): An old totem clan name (so W.R. Smith; compare, however, the article TOTEMISM; Gray, Gray, Studies in Hebrew Proper Names, 103 ff, and Jacob's Studies in Biblical Archaeology, 84 ff).

(1) Son of Azaliah and scribe of King Josiah. He received from Hilkiah the Book of the Law which had been found in the Temple (2 Ki 22:3 ff; 2 Ch 34:8-28). It was from Shaphan's lips that Josiah heard the Law read. Shaphan was also one of those sent by the king to the prophetess Huldah (2 Ki 22; 2 Ch 34). He was undoubtedly one of the staunchest supporters of Josiah in his work of reform. He was the father of Ahikam (2 Ki 22:12; 2 Ch 34:20; Jer 26:24), who befriended and protected the prophet Jeremiah. Another son, Elasah, was one of the two men entrusted by Jeremiah with his letter to the captives in Babylon (Jer 29:3). A third son, Gemariah, vainly tried to prevent King Jehoiakim from burning "the roll" (Jer 36:10,11,12,25). The Micaiah of Jer 36:11,12, and Gedaliah, the governor of Judea after the captivity of 586 BC, were his grandsons (Jer 39:14).

(2) Perhaps the father of Jaazaniah, one of the 70 men whom Ezekiel saw, in his vision of the Temple, sacrificing to idols (Ezek 8:11).

Horace J. Wolf


SHAPHAT

sha'-fat (shaphat):iah, one of the 70 men whom Ezekiel saw, in his vision of the Temple, sacrificing to idols (Ezek 8:11).

(1) The Simeonite spy (Nu 13:5, Saphat).

(2) The father of the prophet Elisha (1 Ki 19:16; 2 Ki 3:11, Septuagint Saphath).

(3) A name in the royal genealogy of Judah (1 Ch 3:22).

(4) A Gadite (1 Ch 5:12).

(5) One of David's herdsmen (1 Ch 27:29).


SHAPHER

sha'-fer.

See SHEPHER .


SHAPHIR

sha'-fer (shaphir, "glittering"; kalos; the King James Version Saphir): One of a group of towns mentioned in Mic 1:10-15. From the association with Gath, Achzib (of Judah) and Mareshah, it would seem that the places mentioned were in Southwestern Palestine. According to Eusebius, in Onomasticon, there was a Sapheir, "in the hill country" (from a confusion with Shamir (Josh 15:48), where Septuagint A has Sapheir) between Eleutheropolis and Ascalon. The name probably survives in that of three villages called es-Suafir, in the plain, some 3 1/2 miles Southeast of Ashdod (PEF, II, 413, Sh XV). Cheyne (EB, col. 4282) suggests the white "glittering" hill Tell ec-Cafi, at the entrance to the Wady ec-Sunt, which was known to the Crusaders as Blanchegarde, but this site seems a more probable one for GATH (which see).

E. W. G. Masterman


SHARAI

sha-ra'-i, sha'-ri (sharay): One of the sons of Bani who had married foreign wives (Ezr 10:40).


SHARAIM

sha-ra'-im.

See SHAARAIM .


SHARAR

sha'-rar.

See SACAR .


SHARE

shar.

See PLOW .


SHAREZER

sha-re'zer (sar'etser, shar'etser): Corresponds to the Assyrian Shar-ucur, "protect the king"; found otherwise, not as a complete name, but as elements in personal names, e.g. Bel-shar-ucur, "may Bel protect the king," which is the equivalent of Belshazzar (Dan 5:1). The name is borne by two persons in the Old Testament:

(1) The son of Sennacherib, king of Assyria, who with ADRAMMELECH (which see) murdered his father (2 Ki 19:37; Isa 37:38). The Babylonian Chronicle says concerning Sennacherib's death: "On the 20th day of Tebet Sennacherib, king of Assyria, was slain by his son in a revolt." This differs from the Old Testament account in that it speaks of only one murderer, and does not give his name. How the two accounts can be harmonized is still uncertain. Hitzig, (Kritik, 194 ff), following Abydenus, as quoted by Eusebius, completed the name of Sennacherib's son, so as to read Nergal-sharezer = Nergal-shar-ucur (Jer 39:3,13), and this is accepted by many modern scholars. Johns thinks that Sharezer (shar'etser or sar'etser) may be a corruption from Shar-etir-Ashur, the name of a son of Sennacherib (1-vol HDB, under the word). The question cannot be definitely settled.

(2) A contemporary of the prophet Zechariah, mentioned in connection with the sending of a delegation to the spiritual heads of the community to inquire concerning the propriety of continuing the fasts: "They of Beth-el had sent Sharezer and Regem-melech" (Zec 7:2). This translation creates a difficulty in connection with the succeeding words, literally, "and his men." The Revisers place in the margin as an alternative rendering, "They of Beth-el, even Sharezer .... had sent." Sharezer sounds peculiar in apposition to "they of Beth-el"; hence, some have thought, especially since Sharezer seems incomplete, that in the two words Beth-el and Sharezer we have a corruption of what was originally a single proper name, perhaps Bel-sharezer = Bel-shar-ucur = Bel-shazzar. The present text, no matter how translated, presents difficulties.

See REGEM-MELECH .

F. C. Eiselen


SHARON

shar'-un (ha-sharon, with the definite article possibly meaning "the plain"; to pedion, ho drumos, ho Saron):

(1) This name is attached to the strip of fairly level land which runs between the mountains and the shore of the Mediterranean, stretching from Nahr Ruben in the South to Mt. Carmel in the North. There are considerable rolling hills; but, compared with the mountains to the East, it is quite properly described as a plain. The soil is a deep rich loam, which is favorable to the growth of cereals. The orange, the vine and the olive grow to great perfection. When the many-colored flowers are in bloom it is a scene of rare beauty.

Of the streams in the plain four carry the bulk of the water from the western slopes of the mountains to the sea. They are also perennial, being fed by fountains. Nahr el-`Aujeh enters the sea to the North of Jaffa; Nahr Iskanderuneh 7 miles, and Nahr el-Mefjir fully 2 miles South of Caesarea; and Nahr ez-Zerqa, the "Crocodile River," 2 1/2 miles North of Caesarea. Nahr el-Falik runs its short course about 12 miles North of Nahr el-`Aujeh. Water is plentiful, and at almost any point it may be obtained by digging. Deep, finely built wells near some of the villages are among the most precious legacies left by the Crusaders. The breadth of the plain varies from 8 to 12 miles, being broadest in the Sharon. There are traces of a great forest in the northern part, which accounts for the use of the term drumos. Josephus (Ant., XIV, xiii, 3) speaks of "the woods" (hoi drumoi) and Strabo (xvi) of "a great wood." There is still a considerable oak wood in this district. The "excellency" of Carmel and Sharon (Isa 35:2) is probably an allusion to the luxuriant oak forests. As in ancient times, great breadths are given up to the pasturing of cattle. Over David's herds that fed in Sharon was Shitrai the Sharonite (1 Ch 27:29). In the day of Israel's restoration "Sharon shall be a fold of flocks" (Isa 65:10). Jerome speaks of the fine cattle fed in the pastures of Sharon, and also sings the praises of its wine (Comm. on Isa 33 and 65). Toward the Sharon no doubt there was more cultivation then than there is at the present day. The German colony to the North of Jaffa, preserving in its name, Sarona, the old Greek name of the plain, and several Jewish colonies are proving the wonderful productiveness of the soil. The orange groves of Jaffa are far-famed.

"The rose of Sharon" (Song 2:1) is a mistranslation: chabhatstseleth is not a "rose," but the white narcissus, which in season abounds in the plain.

Sharon is mentioned in the New Testament only in Acts 9:35.

(2) A district East of the Jordan, occupied by the tribe of Gad (1 Ch 5:16; here the name is without the article). Kittel ("Ch," SBOT) suggests that this is a corruption from "Sirion," which again is synonymous with Hermon. He would therefore identify Sharon with the pasture lands of Hermon. Others think that the mishor or table-land of Gilead is intended.

(3) In Josh 12:18 we should perhaps read "the king of Aphek in Sharon." See LASSHARON . The order seems to point to some place Northeast of Tabor. Perhaps this is to be identified with the Sarona of Eusebius, Onomasticon, in the district between Tabor and Tiberias. If so, the name may be preserved in that of Sarona on the plateau to the Southwest of Tiberias.

W. Ewing


SHARONITE

shar'-un-it (ha-sharoni; ho Saroneites): Applied in Scripture only to Shitrai (1 Ch 27:29).

See SHARON .


SHARUHEN

sha-roo'-hen (sharuchen; hoi agroi auton): One of the cities in the territory of Judah assigned to Simeon (Josh 19:6). In Josh 15:32 it is called "Shilhim," and in 1 Ch 4:31, "Shaaraim" (which see).


SHASHAI

sha'-shi (shashay; Sesei): One of the sons of Bani who had married foreign wives (Ezr 10:40) = "Sesis" in 1 Esdras 9:34.


SHASHAK

sha'-shak (shashak): Eponym of a Benjamite family (1 Ch 8:14,25).


SHAUL; SHAULITES

sha'-ul, sha'-ul-its (sha'ul; Saoul):

(1) A king of Edom (Gen 36:37 ff = 1 Ch 1:48 ff).

(2) A son of Simeon (Gen 46:10; Ex 6:15; Nu 26:13; 1 Ch 4:24). The clan was of notoriously impure stock, and, therefore, Shaul is called "the son of a Canaanitish woman" (Gen 46:10; Ex 6:15); the clan was of mixed Israelite and Canaanitish descent. The patronymic Shaulites is found in Nu 26:13.

(3) An ancestor of Samuel (1 Ch 6:24 (Hebrew 9)); in 1 Ch 6:36 he is called "Joel."


SHAVEH, VALE OF

sha'-ve (`emeq shaweh).

See KING'S VALE .


SHAVEH-KIRIATHAIM

sha'-ve-kir-ya-tha'-im (shaweh qiryathayim; en Saue te polei): Here Chedorlaomer is said to have defeated the Emim (Gen 14:5). the Revised Version margin reads "the plain of Kiriathaim." If this rendering is right, we must look for the place in the neighborhood of Kiriathaim of Moab (Jer 48:1, etc.), which is probably represented today by el-Qareiyat, about 7 miles to the North of Dibon.


SHAVING

shav'-ing (in Job 1:20, gazaz, usually galach; in Acts 21:24, xurao): Customs as to shaving differ in different countries, and in ancient and modern times. Among the Egyptians it was customary to shave the whole body (compare Gen 41:14). With the Israelites, shaving the head was a sign of mourning (Dt 21:12; Job 1:20); ordinarily the hair was allowed to grow long, and was only cut at intervals (compare Absalom, 2 Sam 14:26). Nazirites were forbidden to use a razor, but when their vow was expired, or if they were defiled, they were to shave the whole head (Nu 6:5,9,18 ff; compare Acts 21:24). The shaving of the beard was not permitted to the Israelites; they were prohibited from shaving off even "the corner of their beard" (Lev 21:5). It was an unpardonable insult when Hanun, king of the Ammonites, cut off the half of the beards of the Israelites whom David had sent to him (2 Sam 10:4; 1 Ch 19:4).

Shaving "with a razor that is hired" is Isaiah's graphic figure to denote the complete devastation of Judah by the Assyrian army (Isa 7:20).

James Orr


SHAVSHA

shav'-sha (shawsha'; in 2 Sam 20:25, Kethibh, sheya', Kere, shewa', English Versions of the Bible "Sheva," are refuted by the Septuagint; in 2 Sam 8:15-18, in other respects identical with Chronicles, "Seraiah" is found; the Septuagint varies greatly in all passages; it is the general consensus that Shavsha is correct): State secretary or scribe during the reign of David (1 Ch 18:16; 2 Sam 20:25). He was the first occupant of this office, which was created by David. It is significant that his father's name is omitted in the very exact list of David's officers of state (1 Ch 18:14-17 parallel 2 Sam 8:15-18); this fact, coupled with the foreign sound of his name, points to his being an "alien"; the assumption that the state secretary handled correspondence with other countries may explain David's choice of a foreigner for this post. Shavsha's two sons, Elihoreph and Ahijah, were secretaries of state under Solomon; they are called "sons of Shisha" (1 Ki 4:3), "Shisha" probably being a variant of "Shavsha."

Horace J. Wolf


SHAWL

shol: the Revised Version (British and American) substitutes "shawls" for the King James Version "wimples" in Isa 3:22.

See DRESS .


SHEAF; SHEAVES

shef, shevz ('alummah, `omer, `amir): When the grain is reaped, it is laid in handfuls back of the reaper to be gathered by children or those who cannot stand the harder work of reaping (Ps 129:7). The handfuls are bound into large sheaves, two of which are laden at a time on a donkey (compare Neh 13:15). In some districts carts are used (compare Am 2:13). The sheaves are piled about the threshing-floors until threshing time, which may be several weeks after harvest. It is an impressive sight to see the huge stacks of sheaves piled about the threshing-floors, the piles often covering an area greater than the nearby villages (seeAGRICULTURE ). The ancient Egyptians bound their grain into small sheaves, forming the bundles with care so that the heads were equally distributed between the two ends (see Wilkinson, Ancient Egyptians, 1878,II , 424; compare Joseph's dream, Gen 37:5-8). The sheaves mentioned in Gen 37:10-12,15 must have been handfuls. It is a custom in parts of Syria for the gatherers of the sheaves to run toward a passing horseman and wave a handful of grain, shouting kemshi, kemshi (literally, "handful"). They want the horseman to feed the grain to his horse. In Old Testament times forgotten sheaves had to be left for the sojourner (Dt 24:19); compare the kindness shown to Ruth by the reapers of Boaz (Ruth 2:7,15).

Figurative: "Being hungry they carry the sheaves" is a picture of torment similar to that of the hungry horse urged to go by the bundle of hay tied before him (Job 24:10). The joyful sight of the sheaves of an abundant harvest was used by the Psalmist to typify the joy of the returning captives (Ps 126:6).

James A. Patch


SHEAL

she'-al (she'al, "request"): One of the Israelites of the sons of Bani who had taken foreign wives (Ezr 10:29, Septuagint: Salouia; Septuagint, Lucian, Assael; 1 Esdras 9:30, "Jasaelus").


SHEALTIEL

she-ol'-ti-el (she'alti'el, but in Hag 1:12,14; 2:2, shalti'el; Septuagint and the New Testament always Salathiel, hence, "Salathiel" of 1 Esdras 5:5,48,56; 6:2; the King James Version of Mt 1:12; Lk 3:27): Father of Zerubbabel (Ezr 3:2,8; 5:2; Neh 12:1; Hag 1:1,12,14; 2:2,23). But, according to 1 Ch 3:17, Shealtiel was the oldest son of King Jeconiah; in 3:19 the Massoretic Text makes Pedaiah, a brother of Shealtiel, the father of Zerubbabel (compare Curtis,ICC ).


SHEAR

sher.

See SHEEP ;SHEEP TENDING .


SHEAR-JASHUB

she-ar-ja'-shub or jash'-ub (she'ar yashubh, "a remnant shall return"; Septuagint ho kataleiphtheis Iasoub): The son of Isaiah, who accompanied him when he set out to meet Ahaz (Isa 7:3). The name like that of other children of prophets (compare "Immanuel," "Mahershalal-hash-baz," "Lo-ruhamah," etc.) is symbolic of a message which the prophet wishes to emphasize. Thus Isaiah uses the very words she'ar yashubh to express his oft-repeated statement that a remnant of Israel will return to Yahweh (Isa 10:21).


SHEARIAH

she-a-ri-a, she-ar'-ya (she`aryah; Saraia): A descendant of Saul (1 Ch 8:38; 9:44).


SHEARING HOUSE

sher'-ing (beth `eqedh ha-ro`im, "house of binding of the shepherds"; Codex Vaticanus Baithakath (Codex Alexandrinus Baithakad) ton poimenon): Here in the course of his extinction of the house of Ahab, Jehu met and destroyed 42 men, "the brethren of Ahaziah king of Judah" (2 Ki 10:12-14). Eusebius (in Onomasticon) takes the phrase as a proper name, Bethacath, and locates the village 15 miles from Legio in the plain. This seems to point to identification with Beit Kad, about 3 miles East of Jenin.


SHEATH

sheth.

See SWORD .


SHEBA (1)

she'-ba (shebha'; Saba): (1) Sheba and Dedan are the two sons of Raamah son of Cush (Gen 10:7). (2) Sheba and Dedan are the two sons of Jokshan the son of Abraham and Keturah (Gen 25:3). (3) Sheba is a son of Joktan son of Eber who was a descendant of Shem (Gen 10:28).

From the above statements it would appear that Sheba was the name of an Arab tribe, and consequently of Semitic descent. The fact that Sheba and Dedan are represented as Cushite (Gen 10:7) would point to a migration of part of these tribes to Ethiopia, and similarly their derivation from Abraham (Gen 25:3) would indicate that some families were located in Syria. In point of fact Sheba was a South-Arabian or Joktanite tribe (Gen 10:28), and his own name and that of some of his brothers (e.g. Hazarmaveth = Hadhramaut) are place-names in Southern Arabia.

The Sabeans or people of Saba or Sheba, are referred to as traders in gold and spices, and as inhabiting a country remote from Palestine (1 Ki 10:1 f; Isa 60:6; Jer 6:20; Ezek 27:22; Ps 72:15; Mt 12:42), also as slave-traders (Joel 3:8), or even desert-rangers (Job 1:15; 6:19; compare CIS 84 3).

By the Arab genealogists Saba is represented as great-grandson of Qachtan (= Joktan) and ancestor of all the South-Arabian tribes. He is the father of Chimyar and Kahlan. He is said to have been named Saba because he was the first to take prisoners (shabhah) in war. He founded the capital of Saba and built its citadel Marib (Mariaba), famous for its mighty barrage.

1. History:

The authentic history of the Sabeans, so far as known, and the topography of their country are derived from South-Arabian inscriptions, which began to be discovered about the middle of the last century, and from coins dating from about 150 BC to 150 AD, the first collection of which was published in 1880, and from the South-Arabian geographer Hamdani, who was later made known to European scholars. One of the Sabean kings is mentioned on Assyrian inscriptions of the year 715 BC; and he is apparently not the earliest. The native monuments are scattered over the period extending from before that time until the 6th century AD, when the

Sabean state came to an end, being most numerous about the commencement of our era. Saba was the name of the nation of which Marib was the usual capital. The Sabeans at first shared the sovereignty of South Arabia with Himyar and one or two other nations, but gradually absorbed the territories of these some time after the Christian era. The form of government seems to have been that of a republic or oligarchy, the chief magistracy going by a kind of rotation, and more than one "king" holding office simultaneously (similarly Dt 4:47 and often in the Old Testament). The people seem to have been divided into patricians and plebeians, the former of whom had the right to build castles and to share in the government.

2. Religion:

A number of deities are mentioned on the inscriptions, two chief being Il-Maqqih and Ta`lab. Others are Athtar (masculine form of the Biblical `ashtaroth), Rammon (the Biblical Rimmon), the Sun, and others. The Sun and Athtar were further defined by the addition of the name of a place or tribe, just as Baal in the Old Testament. Worship took the form of gifts to the temples, of sacrifices, especially incense, of pilgrimages and prayers. Ceremonial ablution, and abstinence from certain things, as well as formal dedication of the worshipper and his household and goods to the deity, were also religious acts. In return the deity took charge of his worshipper's castle, wells, and belongings, and supplied him with cereals, vegetables and fruits, as well as granted him male issue.

3. Civilization:

(1) The chief occupations of the Sabeans were raiding and trade. The chief products of their country are enumerated in Isa 60:6, which agrees with the Assyrian inscriptions. The most important of all commodities was incense, and it is significant that the same word which in the other Semitic languages means "gold," in Sabean means "perfume" (and also "gold"). To judge, however, from the number of times they are mentioned upon the inscriptions, agriculture bulked much more largely in the thoughts of the Sabean than commerce, and was of equal importance with religion.

(2) The high position occupied by women among the Sabeans is reflected in the story of the Queen of Sheba and Solomon. In almost all respects women appear to have been considered the equal of men, and to have discharged the same civil, religious and even military functions. Polygamy does not seem to have been practiced. The Sabean inscriptions do not go back far enough to throw any light upon the queen who was contemporary with Solomon, and the Arabic identification of her with Bilqis is merely due to the latter being the only Sabean queen known to them. Bilqis must have lived several centuries later than the Hebrew monarch.

(3) The alphabet used in the Sabean inscriptions is considered by Professor Margoliouth to be the original Semitic alphabet, from which the others are derived. In other respects Sabean art seems to be dependent on that of Assyria, Persia and Greece. The coins are Greek and Roman in style, while the system of weights employed is Persian.

See furtherSABAEANS .

LITERATURE.

Rodiger and Osidander in ZDMG, volumes XX and XXI; Halevy in Journal Asiatique, Serie 6, volume IX; Corpus Inscriptionum Semiticarum, pt. IV, edition by J. and H. Derenbourg; Hamdani, edition by D. H. Muller, 1891; Mordtmann, Himyarische Inschriften, 1893; Hommel, Sudarabische Chresthomathie, 1893; Glaser, Abyssinien in Arabien, 1895; D. H. Muller, Sudarabische Alterthumer, 1899; Derenbourg, Les monuments sabeens, 1899. On the coins, Schlumberger, Le tresor de San'a, 1880; Mordtmann in Wiener numismatische Zeitschrift, 1880.

Thomas Hunter Weir


SHEBA (2)

she'-ba (shebha`; Sabee, or Samaa): The name of one of the towns allotted to Simeon (Josh 19:2). the King James Version mentions it as an independent town, but as it is not mentioned at all in the parallel list (1 Ch 4:28), and is omitted in Josh 19:2 in some manuscripts, it is probable that the Revised Version (British and American) is correct in its translation "Beer-sheba or Sheba." Only in this way can the total of towns in this group be made 13 (Josh 19:6). If it is a separate name, it is probably the same as SHEMA (which see).

E. W. G. Masterman


SHEBA, QUEEN OF

See QUEEN OF SHEBA .


SHEBAH

she'-ba.

See SHIBAH .


SHEBAM

she'-bam.

See SEBAM .


SHEBANIAH

sheb-a-ni'-a, she-ban'-ya (shebhanyah, in 1 Ch 15:24, shebhanyahu):

(1) Name of a Levite or a Levitical family that participated in the religious rites that followed the reading of the Law (Neh 9:4). The name is given in Neh 10:10 among those that sealed the covenant.

(2) A priest or Levite who took part in the sealing of the covenant (Neh 10:4; 12:14).

See SHECANIAH .

(3) Another Levite who sealed the covenant (Neh 10:12).

(4) A priest in the time of David (1 Ch 15:24).


SHEBARIM

sheb'-a-rim, she-ba'-rim (ha-shebharim; sunetripsan): After the repulse of the first attack on their city the men of Ai chased the Israelites "even unto Shebarim" (Josh 7:5). the Revised Version margin reads "the quarries"; so Keil, Steuernagel, etc. Septuagint reads "until they were broken," i.e. until the rout was complete. The direction of the flight was of course from Ai toward Gilgal in the Jordan valley. No trace of such name has yet been found.


SHEBAT

she-bat' (shebhat): The 11th month of the Jewish year (Zec 1:7), corresponding to February.

See CALENDAR .


SHEBER

she'-ber (shebher; Codex Vaticanus Saber, Codex Alexandrinus Seber): A son of Caleb by his concubine Maacah (1 Ch 2:48).


SHEBNA

sheb'-na (shebhna'; Somnas; but shebhnah, in 2 Ki 18:18,26; meaning uncertain (2 Ki 18:18,26,37 and 19:2 = Isa 36:3,11,22 and 37:2; lsa 22:15)):

1. Position in Isaiah 22:

In Isa 22:15 Shebna is referred to as he "who is over the house," or household, apparently that of the king. The phrase is translated "steward of the house" in the Revised Version (British and American) of Gen 43:16,19; 44:1, and occurs also in 39:4, "overseer"; 44:4. It is used of an officer of the Northern Kingdom in 1 Ki 16:9; 18:3; 2 Ki 10:5. This officer is distinguished from him "that was over the city" in 2 Ki 10:5, and it is said in 2 Ki 15:5 that after his father Azariah was stricken with leprosy, "Jotham, the king's son, was over the household, judging all the people of the land." Again Isa 22:15 speaks of "this cokhen," a phrase that must apply to Shebna if the prophecy refers to him. This word is the participle of a verb meaning "to be of use or service," so "to benefit" in Job 15:3; 22:2; 34:9. The feminine participle is employed of Abishag in 1 Ki 1:2,4, where King James Version, margin translates "cherisher"; BDB renders it "servitor" or "steward" in Isa 22:15. It occurs also as a Canaanite gloss in the Tell el-Amarna Letters (Winckler, number 237,9). The cokhen was evidently a high officer: Shebna had splendid chariots (22:18), but what the office exactly was is not certain. The other reference to Shebna in the title of the prophecy would lead one to conclude that it denoted him "who was over the household," i.e. governor of the palace, probably, or major-domo. The word cokhen is thus a general title; others deny this, maintaining that it would then occur more frequently.

2. Shebna in 2 Kings 18 f:

In 2 Ki 18 f = Isa 36 f we find too a Shebna mentioned among the officers of Hezekiah. There he is called the copher, "scribe" or "secretary," i.e. a minister of state of some kind, whereas Eliakim is he "who is over the household." Is then the Shebna of Isa 22 the same as this officer? It is of course possible that two men of the same name should hold high office about the same time. We find a Joshua (ben Asaph) "recorder" under Hezekiah (2 Ki 18:18) and a Joshua (ben Joahaz) having the very same position under Josiah a century later (2 Ch 34:8). But such a coincidence is rare. Had there been two high officers of state bearing this name, it is most probable that they would somehow have been distinguished one from the other. Shebna's name is thought to be Aramaic, thus pointing to a foreign descent, but G. B. Gray, "Isa," ICC, 373 ff, denies this. We can perhaps safely infer that he was a parvenu from the fact that he was hewing himself a sepulcher in Jerusalem, apparently among those of the nobility, whereas a native would have an ancestral burial-place in the land.

However, in 2 Kings, Shebna is the scribe and not the governor of the palace. How is this to be explained? The answer is in Isaiah's prophecy.

3. Isaiah 22:15 ff:

The prophecy of Isa 22 divides itself into 3 sections. The words "against (not as the Revised Version (British and American) "unto") Shebna who is over the house," or palace, are properly the title of the prophecy, and should come therefore at the very beginning of verse 15.

(1) Isa 22:15-18 form one whole. In 22:16 the words "hewing him out a sepulchre," etc., should be placed immediately before the rest of the verse as 22:16a with the rest of the section is in the second person. We thus read (22:15-17): `Against Shebna who was over the house. Thus saith the Lord, Yahweh of hosts, Go unto this steward (Revised Version margin) that is hewing him out a sepulchre on high, graying a habitation for himself in the rock, (and say) What doest thou here and whom hast thou here that thou hast hewed thee out here a sepulchre? Behold, Yahweh of hosts, ....' etc. G.H. Box (Isaiah) would further transpose some parts of 22:17 f. Shebna is to be tossed like a ball into "a land wide of sides," i.e. a broad extensive land. He is addressed as a disgrace to the house of his royal master. The prophet's language is that of personal invective, and one asks what had made him so indignant. Some (e.g. Dillmann, Delitzsch) suggest that Shebna was the leader of a pro-Egyptian party, while others (e.g. Cheyne) believe that the party was pro-Assyrian (compare Isa 8:5-8a). The actual date of the prophecy can only be inferred.

(2) Isa 22:19-23 contains a prophecy which states that Eliakim is to be given someone's post, apparently that of Shebna, if this section be by Isaiah; 22:23, however, is held by many to be a gloss. These verses are not so vehement in tone as the previous ones. Some maintain that the section is not by Isaiah (Duhm, Marti). It can, however, be Isaianic, only later in date than 22:15 ff, being possibly meant to modify the former utterance. The palace governor is to lose his office and to be succeeded by Eliakim, who is seen to hold that post in 2 Ki 18 f.

See ELIAKIM .

(3) Isa 22:24 f are additions to the two utterances by a later hand; they predict the ruin of some such official as Eliakim owing to his own family.

4. Date of the Prophecy:

There is nothing a priori against believing that these three sections are entirely independent one of another, but there seems to be some connection between (1) and (2), and again between (2) and (3). Now the question that has to be solved is that of the relation of Isa 22:15 ff with 2 Ki 18 f = Isa 36 f, where are given the events of 701 BC. We have the following facts: (a) Shebna is scribe in 701, and Eliakim is governor of the palace; (b) Shebna is governor of the palace in Isa 22:15, and is to be deposed; (c) if Isa 22:18-22 be by Isaiah, Eliakim was to succeed Shebna in that post. Omitting for the moment everything but (a) and (b), the only solution that is to any extent satisfactory is that Isa 22:15-18 is to be dated previous to 701 BC. This is the view preferred by G.B. Gray, in the work quoted And this is the most satisfactory theory if we take (2) above into consideration. The prophecy then contained in (1) had not been as yet fulfilled in 701, but (2) had come to pass; Shebna was no longer governor of the palace, but held the position of scribe. Exile might still be in store for him.

Another explanation is put forward by K. Fullerton in AJT, IX, 621-42 (1905) and criticized by E. Konig in X, 675-86 (1906). Fullerton rejects verses 24 f as not due to Isaiah, and maintains that Isa 22:15-18 was spoken by the prophet early in the reign of Manasseh, i.e. later than 2 Ki 18 f, "not so much as a prophecy, a simple prediction, as an attempt to drive Shebna from office. .... It must be admitted that Isaiah probably did not succeed. The reactionary party seems to have remained in control during the reign of Manasseh. .... Fortunately, the moral significance of Isaiah does not depend on the fulfillment of this or that specific prediction. We are dealing not with a walking oracle, but with a great character and a noble life" (p. 639). He then infers from the massacres of Manasseh (2 Ki 21:16) "that a conspiracy had been formed against him by the prophetic party which proposed to place Eliakim on the throne" (p. 640). Isaiah he thinks would not "resort to such violent measures," and so the character of Isaiah makes it questionable whether he was the author of 22:20-23. This part would then be due to the prophetic party "who went a step farther than their great leader would approve." This view assumes too much, (a) that the terms in 22:20-23 refer to kingly power; (b) that Eliakim was of Davidic descent, unless we have a man of non-Davidic origin aiming at the throne, which is again a thing unheard of in Judah; and (c) that there was such a plot in the reign of Manasseh, of which we have no proof.

David Francis Roberts


SHEBUEL

she-bu'-el, sheb'-u-el (shebhu'el; Soubael):

(1) A son of Gershom and grandson of Moses (1 Ch 23:16). He was "ruler over the treasures" (1 Ch 26:24). In 1 Ch 24:20 he is called "Shubael," which is probably the original form of the name (see Gray,HPN , 310).

(2) A son of Heman (1 Ch 25:4), called in 1 Ch 25:20 "Shubael" (Septuagint as in 25:4).


SHECANIAH; SHECHANIAH

shek-a-ni'-a, shekan'-ya (shekhanyah (in 1 Ch 24:11; 2 Ch 31:15, shekhanyahu); Codex Vaticanus Ischania, Sekenia):

(1) A descendant of Zerubbabel (1 Ch 3:21,22). This is the same Shecaniah mentioned in Ezr 8:3.

(2) "The sons of Shecaniah," so the Massoretic Text of Ezr 8:5 reads, were among those who returned with Ezra, but a name appears to have been lost from the text, and we should probably read "of the sons of Zattu, Shecaniah the son of Jahaziel" (compare 1 Esdras 8:32, "of the sons of Zathoes, Sechenias the son of Jezelus").

(3) Chief of the tenth course of priests (1 Ch 24:11).

(4) A priest in the reign of Hezekiah (2 Ch 31:15).

(5) A contemporary of Ezra who supported him in his opposition to foreign marriages (Ezr 10:2).

(6) The father of Shemaiah, "the keeper of the east gate" (Neh 3:29).

(7) The father-in-law of Tobiah the Ammonite (Neh 6:18).

(8) The eponym of a family which returned with Zerubbabel (Neh 12:3). It is the same name which, by an interchange of "bh" and "kh", appears as Shebaniah (see SHEBANIAH , (2)) in Neh 10:4,12,14.

Horace J. Wolf


SHECHEM

she'-kem (shekhem, "shoulder"; Suchem, he Sikima, ta Sikima, etc.; the King James Version gives "Sichem" in Gen 12:6; and "Sychem" in Acts 7:16):

1. Historical:

This place is first mentioned in connection with Abraham's journey from Haran. At the oak of Moreh in the vicinity he reared his first altar to the Lord in Palestine (Gen 12:6 f). It was doubtless by this oak that Jacob, on his return from Paddan-aram, buried "the strange (the American Standard Revised Version "foreign") gods" (Gen 35:4). Hither he had come after his meeting with Esau (Gen 33:18). Eusebius, in Onomasticon, here identifies Shechem with Shalem; but see SHALEM . To the East of the city Jacob pitched his tent in a "parcel of ground" which he had bought from Hamor, Shechem's father (Gen 33:19). Here also he raised an altar and called it El-Elohe-Israel, "God, the God of Israel" (Gen 33:20). Then follows the story of Dinah's defilement by Shechem, son of the city's chief; and of the treacherous and terrible vengeance exacted by Simeon and Levi (Genesis 34). To the rich pasture land near Shechem Joseph came to seek his brethren (Gen 37:12 ff). It is mentioned as lying to the West of Michmethath (el-Makhneh) on the boundary of Manasseh (Josh 17:7). It was in the territory of Ephraim; it was made a city of refuge, and assigned to the Kohathite Levites (Josh 20:7; 21:21). Near the city the Law was promulgated (Dt 27:11; Josh 8:33). When his end was approaching Joshua gathered the tribes of Israel here and addressed to them his final words of counsel and exhortation (chapter 24). Under the oak in the neighboring sanctuary he set up the stone of witness (24:26). The war of conquest being done, Joseph's bones were buried in the parcel of ground which Jacob had bought, and which fell to the lot of Joseph's descendants (24:33). Abimelech, whose mother was a native of the city, persuaded the men of Shechem to make him king (Jdg 9:1-6), evidently seeking a certain consecration from association with "the oak of the pillar that was in Shechem." Jotham's parable was spoken from the cliff of Gerizim overhanging the town (Jdg 9:7 ff). After a reign of three years Abimelech was rejected by the people. He captured the city, razed it to the foundations, and sowed it with salt. It was then the seat of Canaanite idolatry, the temple of Baal-berith being here (Jdg 9:4,46). In the time of the kings we find that the city was once more a gathering-place of the nation. It was evidently the center, especially for the northern tribes; and hither Rehoboam came in the hope of getting his succession to the throne confirmed (1 Ki 12:1; 2 Ch 10:1). At the disruption Jeroboam fortified the city and made it his residence (2 Ch 10:25; Ant, VIII, viii, 4). The capital of the Northern Kingdom was moved, however, first to Tirzah and then to Samaria, and Shechem declined in political importance. Indeed it is not named again in the history of the monarchy. Apparently there were Israelites in it after the captivity, some of whom on their way to the house of the Lord at Jerusalem met a tragic fate at the hands of Ishmael ben Nethaniah (Jer 41:5 ff). It became the central city of the Samaritans, whose shrine was built on Mt. Gerizim (Sirach 50:26; Ant, XI, viii, 6; XII, i, 1; XIII, iii, 4). Shechem was captured by John Hyrcanus in 132 BC (Ant., XIII, ix, 1; BJ, I, ii, 6). It appears in the New Testament only in the speech of Stephen (Acts 7:16, King James Version "Sychem"). Some (e.g. Smith, DB, under the word) would identify it with Sychar of Jn 4:5; but see SYCHAR . Under the Romans it became Flavia Neapolis. In later times it was the seat of a bishopric; the names of five occupants of the see are known.

2. Location and Physical Features:

There is no doubt as to the situation of ancient Shechem. It lay in the pass which cuts through Mts. Ephraim, Ebal and Gerizim, guarding it on the North and South respectively. Along this line runs the great road which from time immemorial has formed the easiest and the quickest means of communication between the East of the Jordan and the sea. It must have been a place of strength from antiquity. The name seems to occur in Travels of a Mohar (Max Muller, Asien u. Europa, 394), "Mountain of Sahama" probably referring to Ebal or Gerizim. The ancient city may have lain somewhat farther East than the modern Nablus, in which the Roman name Neapolis survives. The situation is one of great beauty. The city lies close to the foot of Gerizim. The terraced slopes of the mountain rise steeply on the South. Across the valley, musical with the sound of running water, the great bulk of Ebal rises on the North, its sides, shaggy with prickly pear, sliding down into grain fields and orchards. The copious springs which supply abundance of water rise at the base of Gerizim. The fruitful and well-wooded valley winds westward among the hills. It is traversed by the carriage road leading to Jaffa and the sea. Eastward the valley opens upon the plain of Makhneh. To the East of the city, in a recess at the base of Gerizim, is the sanctuary known as Rijal el-`Amud, literally, "men of the column" or "pillar," where some would locate the ancient "oak of Moreh" or "of the pillar." Others would find it in a little village farther East with a fine spring, called BalaTa, a name which may be connected with balluT, "oak." Still farther to the East and near the base of Ebal is the traditional tomb of Joseph, a little white-domed building beside a luxuriant orchard. On the slope of the mountain beyond is the village of `Askar; see SYCHAR . To the South of the vale is the traditional Well of Jacob; see JACOB'S WELL . To the Southwest of the city is a small mosque on the spot where Jacob is said to have mourned over the blood-stained coat of Joseph. In the neighboring minaret is a stone whereon the Ten Commandments are engraved in Samaritan characters. The main center of interest in the town is the synagogue of the Samaritans, with their ancient manuscript of the Pentateuch.

3. Modern Shechem:

The modern town contains about 20,000 inhabitants, the great body of them being Moslems. There are some 700 or 800 Christians, chiefly belonging to the Greek Orthodox church. The Samaritans do not total more than 200. The place is still the market for a wide district, both East and West of Jordan. A considerable trade is done in cotton and wool. Soap is manufactured in large quantities, oil for this purpose being plentifully supplied by the olive groves. Tanning and the manufacture of leather goods are also carried on. In old times the slopes of Ebal were covered with vineyards; but these formed a source of temptation to the "faithful." They were therefore removed by authority, and their place taken by the prickly pears mentioned above.

W. Ewing


SHECHEMITES

she'-kem-its (hashikhmi; Suchemei): The descendants of Shechem the son of Gilead, a clan of Eastern Manasseh (Nu 26:31; Josh 17:2).


SHED, SHEDDING

The three Hebrew words, naghar, sim or sum and shaphakh, translated "shed" in many Old Testament passages, always mean a "pouring out," and in nearly every case point to the effusion of blood (Gen 9:6; Nu 35:33; Dt 21:7; 2 Sam 20:10; 1 Ch 22:8; Prov 1:16, etc.). The Greek words ekcheo, and ekchuno, have precisely the same specific meaning (Mt 23:35; 26:28; Mk 14:24; Lk 11:50; Heb 9:22; Rev 16:6). Sometimes they are tropically used in reference to the outpouring of the Holy Spirit (Acts 2:33 the King James Version; Tit 3:6), and to the outpouring of the love of God in the believer's heart (Rom 5:5).

Henry E. Dosker


SHEDEUR

shed'-e-ur, she-de'-ur (shedhe'ur, "daybreak"; Codex Vaticanus Sediour, Ediour): The father of Elizur, the chief of Reuben (Nu 1:5; 2:10; 7:30). French Delitzsch correctly conceives the name as an Assyrian compound, sad uri, "daybreak." Cf, however, Gray, HPN, 169, 197, who emends the text to read Shaddai 'Ur, "Shaddai is flame."


SHEEP

shep:

1. Names:

The usual Hebrew word is tso'n, which is often translated "flock," e.g. "Abel .... brought of the firstlings of his flock" (Gen 4:4); "butter of the herd, and milk of the flock" (Dt 32:14). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da'n. The Greek word is probaton. For other names, see notes underCATTLE ;EWE ;LAMB ;RAM .

2. Zoology:

The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary sheep, Ovis tragelaphus, also known as the aoudad or arui, inhabits the Atlas Mountains of Northwest Africa. It is thought by Tristram to be zemer, English Versions of the Bible "chamois" of Dt 14:5, but there is no good evidence that this animal ranges eastward into Bible lands. Geographically nearest is the Armenian wild sheep, Ovis gmelini, of Asia Minor and Persia. The Cyprian wild sheep may be only a variety of the last, and the mouflon of Corsica and Sardinia is an allied species. It is not easy to draw the line between wild sheep and wild goats. Among the more obvious distinctions are the chin beard and strong odor of male goats. The pelage of all wild sheep consists of hair, not wool, and this indeed is true of some domestic sheep as the fat-rumped short-tailed sheep of Abyssinia and Central Asia. The young lambs of this breed have short curly wool which is the astrachan of commerce. Sheep are geologically recent, their bones and teeth not being found in earlier deposits than the pleiocene or pleistocene. They were, however, among the first of domesticated animals.

3. Sheep of Palestine:

The sheep of Syria and Palestine are characterized by the possession of an enormous fat tail which weighs many pounds and is known in Arabic as 'alyat, or commonly, liyat. This is the 'alyah, "fat tail" (the King James Version "rump") (Ex 29:22; Lev 3:9; 7:3; 8:25; 9:19), which was burned in sacrifice. This is at the present day esteemed a great delicacy. Sheep are kept in large numbers by the Bedouin, but a large portion of the supply of mutton for the cities is from the sheep of Armenia and Kurdistan, of which great droves are brought down to the coast in easy stages. Among the Moslems every well-to-do family sacrifices a sheep at the feast of al-'adcha', the 10th day of the month dhu-l-chijjat, 40 days after the end of ramadan, the month of fasting. In Lebanon every peasant family during the summer fattens a young ram, which is literally crammed by one of the women of the household, who keeps the creature's jaw moving with one hand while with the other she stuffs its mouth with vine or mulberry leaves. Every afternoon she washes it at the village fountain. When slaughtered in the fall it is called ma`luf, "fed," and is very fat and the flesh very tender. Some of the meat and fat are eaten at once, but the greater part, fat and lean, is cut up fine, cooked together in a large vessel with pepper and salt, and stored in an earthen jar. This, the so-called qauramat, is used as needed through the winter.

In the mountains the sheep are gathered at night into folds, which may be caves or enclosures of rough stones. Fierce dogs assist the shepherd in warding off the attacks of wolves, and remain at the fold through the day to guard the slight bedding and simple utensils. In going to pasture the sheep are not driven but are led, following the shepherd as he walks before them and calls to them. "When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice" (Jn 10:4).

4. Old Testament References:

The sheepfolds of Reuben on the plain of Gilead are referred to in Nu 32:16 and Jdg 5:16. A cave is mentioned in 1 Sam 24:3 in connection with the pursuit of David by Saul. The shepherd origin of David is referred to in Ps 78:70:

"He chose David also his servant,

And took him from the sheepfolds."

Compare also 2 Sam 7:8 and 1 Ch 17:7.

The shearing of the sheep was a large operation and evidently became a sort of festival. Absalom invited the king's sons to his sheep-shearing in Baal-hazor in order that he might find an opportunity to put Amnon to death while his heart was "merry with wine" (2 Sam 13:23-29). The character of the occasion is evident also from the indignation of David at Nabal when the latter refused to provide entertainment at his sheep-shearing for David's young men who had previously protected the flocks of Nabal (1 Sam 25:2-13). There is also mention of the sheep-shearing of Judah (Gen 38:12) and of Laban (Gen 31:19), on which occasion Jacob stole away with his wives and children and his flocks.

Sheep were the most important sacrificial animals, a ram or a young male being often specified. Ewes are mentioned in Lev 3:6; 4:32; 5:6; 14:10; 22:28; Nu 6:14.

In the Books of Chronicles we find statements of enormous numbers of animals consumed in sacrifice: "And king Solomon offered a sacrifice of twenty and two thousand oxen, and a hundred and twenty thousand sheep" (2 Ch 7:5); "And they sacrificed unto Yahweh in that day (in the reign of Asa) .... seven hundred oxen and seven thousand sheep" (2 Ch 15:11); at the cleansing of the temple by Hezekiah "the consecrated things were six hundred oxen and three thousand sheep. But the priests were too few, so that they could not flay all the burnt-offerings: wherefore their brethren the Levites did help them" (2 Ch 29:33 f); and "Hezekiah king of Judah did give to the assembly for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the assembly a thousand bullocks and ten thousand sheep" (2 Ch 30:24). In the account of the war of the sons of Reuben and their allies with the Hagrites, we read: "And they took away their cattle; of their camels fifty thousand, and of sheep two hundred and fifty thousand, and of asses two thousand, and of men a hundred thousand" (1 Ch 5:21). Mesha king of Moab is called a "sheep-master," and we read that "he rendered unto the king of Israel the wool of a hundred thousand lambs, and of a hundred thousand rams" (2 Ki 3:4).

5. Figurative:

Christ is represented as the Lamb of God (Isa 53:7; Jn 1:29; Rev 5:6). Some of the most beautiful passages in the Bible represent God as a shepherd: "From thence is the shepherd, the stone of Israel" (Gen 49:24); "Yahweh is my shepherd; I shall not want" (Ps 23:1; compare Isa 40:11; Ezek 34:12-16). Jesus said "I am the good shepherd; and I know mine own, and mine own know me .... and I lay down my life for the sheep" (Jn 10:14 f). The people without leaders are likened to sheep without a shepherd (Nu 27:17; 1 Ki 22:17; 2 Ch 18:16; Ezek 34:5). Jesus at the Last Supper applies to Himself the words of Zec 13:7; "I will smite the shepherd, and the sheep of the flock shall be scattered abroad" (Mt 26:31; Mk 14:27). The enemies of Yahweh are compared to the fat of the sacrifice that is consumed away in smoke (Ps 37:20). God's people are "the sheep of his pasture" (Ps 79:13; 95:7; 100:3). In sinning they become like lost sheep (Isa 53:6; Jer 50:6; Ezek 34:6; Lk 15:3 ff). In the mouth of Nathan the poor man's one little ewe lamb is a vivid image of the treasure of which the king David has robbed Uriah the Hittite (2 Sam 12:3). In Song 6:6, the teeth of the bride are likened to a flock of ewes. It is prophesied that "the wolf shall dwell with the lamb" (Isa 11:6) and that "the wolf and the lamb shall feed together" (Isa 65:25). Jesus says to His disciples, "I send you forth as sheep in the midst of wolves" (Mt 10:16; compare Lk 10:3). In the parable of the Good Shepherd we read: "He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth" (Jn 10:12).

Alfred Ely Day


SHEEP GATE

(sha`ar ha-tso'-n (Neh 3:1,32; 12:39)): One of the gates of Jerusalem, probably near the northeast corner. See JERUSALEM . For the "sheep gate" of Jn 5:2, see BETHESDA ;SHEEP MARKET .


SHEEP MARKET

(Jn 5:2, the Revised Version (British and American) "sheep gate"): The Greek (he probatike) means simply something that pertains to sheep.

See BETHESDA ;SHEEP GATE .


SHEEP TENDING

ten'-ding: The Scriptural allusions to pastoral life and the similes drawn from that life are the most familiar and revered in the Bible. Among the first verses that a child learns is "The Lord is my shepherd, I shall not wants" (Ps 23:1 the King James Version, the English Revised Version). What follower of the Master does not love to dwell on the words of the "Good Shepherd" chapter in the Gospel of John (Jn 10)? Jesus must have drawn a sympathetic response when He referred to the relationship of sheep to shepherd, a relationship familiar to all His hearers and doubtless shared by some of them with their flocks. As a rule the modern traveler in the Holy Land meets with disappointment if he comes expecting to see things as they were depicted in the Bible. An exception to this is the pastoral life, which has not changed one what since Abraham and his descendants fed their flocks on the rich plateaus East of the Jordan or on the mountains of Palestine and Syria. One may count among his most prized experiences the days and nights spent under the spell of Syrian shepherd life.

James A. Patch


SHEEP-MASTER

(noqedh, "herdsman," 2 Ki 3:4).

See SHEEP-SHEARING .


SHEEP-SHEARING

shep'-sher-ing: The sheep-shearing is done in the springtime, either by the owners (Gen 31:19; 38:13; Dt 15:19; 1 Sam 25:2,4) or by regular "shearers" (gazaz) (1 Sam 25:7,11; Isa 53:7). There were special houses for this work in Old Testament times (2 Ki 10:12,14). The shearing was carefully done so as to keep the fleece whole (Jdg 6:37). The sheep of a flock are not branded but spotted. Lime or some dyestuff is painted in one or more spots on the wool of the back as a distinguishing mark. In 2 Ki 3:4, Mesha, the chief or sheikh of Moab, was a sheep-master, literally, "a sheep spotter."

James A. Patch


SHEEPCOTE; SHEEPFOLD

shep'-kot, shep'-kot, shep'-fold (gedherah, mikhlah, mishpethayim, naweh; aule): At night the sheep are driven into a sheepfold if they are in a district where there is danger from robbers or wild beasts. These folds are simple walled enclosures (Nu 32:16; Jdg 5:16; 2 Ch 32:28; Ps 78:70; Zeph 2:6; Jn 10:1). On the top of the wall is heaped thorny brushwood as a further safeguard. Sometimes there is a covered hut in the corner for the shepherd. Where there is no danger the sheep huddle together in the open until daylight, while the shepherd watches over them (Gen 31:39; Lk 2:8). In the winter time caves are sought after (1 Sam 24:3; Zeph 2:6). The antiquity of the use of some of the caves for this purpose is indicated by the thick deposit of potassium nitrate formed from the decomposition of the sheep dung.

James A. Patch


SHEEPSKIN

shep'-skin.

See BOTTLE ;DRESS ;RAMS' SKINS , etc.


SHEERAH

she'-e-ra (she'erah; Codex Alexandrinus Saara, Codex Vaticanus omits): A daughter of Ephraim, who, according to the Massoretic Text of 1 Ch 7:24 (the King James Version "Sherah"), built the two Beth-horons and Uzzen-sheerah. The verse has been suspected because elsewhere in the Old Testament the founders of cities are men. Uzzen-sheerah as a place is unidentified; Conder suggests as the site Bet Sira, a village 2 miles Southwest of the Lower Beth-horon (Mem 3 16).


SHEET

shet. See DRESS ; compare Acts 10:11, "as it were a great sheet" (othone).


SHEHARIAH

she-ha-ri'-a (sheharyah): A Benjamite (1 Ch 8:26).


SHEKEL

shek'-'-l, shek'-el, she'-kel, she'-kul (sheqel): A weight and a coin. The Hebrew shekel was the 50th part of a mina, and as a weight about 224 grains, and as money (silver) was worth about 2 shillings 9d., or 66 cents (in 1915). No gold shekel has been found, and hence, it is inferred that such a coin was not used; but as a certain amount of gold, by weight, it is mentioned in 2 Ch 3:9 and is probably intended to be supplied in 2 Ki 5:5. The gold shekel was 1/60 of the heavy Babylonian mina and weighed about 252 grains. In value it was about equal to 2 British pounds and 1 shilling, or about $10.00 (in 1915). See MONEY ;WEIGHTS AND MEASURES . In the Revised Version (British and American) of Mt 17:27 "shekel" replaces "piece of money" of the King James Version, the translation of stater.

See STATER .

H. Porter


SHEKEL OF THE KING'S WEIGHT, ROYAL SHEKEL

('ebhen ha-melekh, "stone (i.e. weight) of the king"): The shekel by which Absalom's hair was weighed (2 Sam 14:26), probably the light shekel of 130 grains.

See WEIGHTS AND MEASURES .


SHEKEL OF THE SANCTUARY; SACRED SHEKEL

(sheqel ha-qodhesh (Nu 7 passim)): The same as the silver shekel mentioned under SHEKEL (which see), except in Ex 38:24, where it is used in measuring gold. The term is used for offerings made for sacred purposes.


SHEKINAH

she-ki'-na (shekhinah, "that which dwells," from the verb shakhen, or shakhan, "to dwell," "reside"): This word is not found in the Bible, but there are allusions to it in Isa 60:2; Mt 17:5; Lk 2:9; Rom 9:4. It is first found in the Targums.

See GLORY .


SHELAH

she'-la (shelah; Sala):

(1) The youngest son of Judah and the daughter of Shua the Canaanite (Gen 38:5,11,14,26; 46:12; Nu 26:20 (16); 1 Ch 2:3; 4:21). He gave his name to the family of the Shelanites (Nu 26:20 (16)). Probably "the Shelanite" should be substituted for "the Shilonite" of Neh 11:5; 1 Ch 9:5.

(2) (shelach): The son or (Septuagint) grandson of Arpachshad and father of Eber (Gen 10:24; 11:13 (12),14,15; 1 Ch 1:18,24; Lk 3:35).

(3) Neh 3:15 = "Shiloah" of Isa 8:6.

See SILOAM .


SHELANITES

she'-lan-its, she-la'-nits.

See SHELAH .


SHELEMIAH

shel-e-mi'-a, she-lem'-ya (shelemyah; Codex Vaticanus Selemia, Codex Alexandrinus (Selemias):

(1) One of the sons of Bani who married foreign wives in the time of Ezra (Ezr 10:39), called "Selemias" in 1 Esdras 9:34.

(2) Father of Hananiah who restored part of the wall of Jerusalem (Neh 3:30) (Codex Vaticanus Telemia, ..., Telemias).

(3) A priest who was appointed one of the treasurers to distribute the Levitical tithes by Nehemiah (Neh 13:13).

(4) The father of Jehucal (or Jucal) in the reign of Zedekiah (Jer 37:3; 38:1; in the second passage the name is Shelemyahu).

(5) The father of Irijah, the captain of the ward, who arrested Jeremiah as a deserter to the Chaldeans (Jer 37:13).

(6) 1 Ch 26:14.

See MESHELEMIAH .

(7) Another of the sons of Bani who married foreign wives in the time of Ezra (Ezr 10:41). It is of interest to note that the order of names in this passage--Sharai, Azarel, and Shelemiah--is almost identical with the names in Jer 36:26, namely, Seraiah, Azriel, Shelemiah.

(8) Ancestor of Jehudi (Jer 36:14).

(9) Septuagint omits.) Son of Abdeel, one of the men sent by Jehoiakim to seize Baruch and Jeremiah after Baruch had read the "roll" in the king's presence (Jer 36:26).

Horace J. Wolf


SHELEPH

she'-lef (shaleph, in pause; Septuagint Saleph): Son of Joktan (Gen 10:26; 1 Ch 1:20). Sheleph is the name of a Yemenite tribe or district, named on Sabean inscriptions and also by Arabian geographers, located in Southern Arabia.


SHELESH

she'-lesh (shelesh; Codex Vaticanus Seme; Codex Alexandrinus Selles, Lucian, Selem): An Asherite, son of Helem (1 Ch 7:35).


SHELOMI

she-lo'-mi, shel'-o-mi (shelomi): An Asherite (Nu 34:27).


SHELOMITH

she-lo'-mith, shel'-o-mith (shelomith; in Ezr 8:10, shelomith):

(1) The mother of the man who was stoned for blasphemy (Lev 24:11) (BAF, Salomeith, Lucian, Salmith).

(2) Daughter of Zerubbabel (1 Ch 3:19) (Codex Vaticanus Salomethei; Codex Alexandrinus Salomethi, Lucian, Salomith).

(3) One of the "sons of Izhar" (1 Ch 23:18) (Codex Vaticanus Salomoth; Codex Alexandrinus Saloumoth, Lucian, Salomith), called "Shelomoth" in 24:22.

(4) The name of a family whose representatives returned with Ezra (Ezr 8:10) (Codex Vaticanus Saleimouth; Lucian, Salimoth). The Massoretic Text here should read, "and the sons of Bani; Shelomith, son of Josiphiah"; and in 1 Esdras 8:36, "of the sons of Banias, Salimoth, son of Josaphias."

Horace J. Wolf


SHELOMOTH

she-lo'-moth, shel'-o-moth, -moth (shelomoth):

(1) An Izharite (1 Ch 24:22, Codex Vaticanus and Codex Alexandrinus Salomoth; Lucian, Salomith = "Shelomith" of 1 Ch 23:18).

(2) A Levite descended from Eliezer ben Moses (1 Ch 26:25, Qere shelomith; 1 Ch 26:28).

(3) A Gershonite (1 Ch 23:9, Qere Shelomith; Codex Vaticanus Alotheim, Codex Alexandrinus Salomeith).


SHELUMIEL

she-lu'-mi-el (shelumi'el; both the punctuation and interpretation are in doubt. Massoretic Text punctuates the first element as a passive participle; the use of the participle in compounds is common in Assyrian but rare in Heb (compare Gray,HPN , 200). The meaning of the present form, if it be correct, is "at peace with God" (Hommel, Ancient Hebrew Tradition, 200, "my friend is God"). Septuagint reads Salamiel: Prince of the tribe of Simeon (Nu 1:6; 2:12; 7:36,41; 10:19). The genealogy of Judith (8:1) is carried back to this Shelumiel or Shelamiel, called there "Salamiel."

Horace J. Wolf


SHEM

shem (shem; Sem):

1. Position in Noah's Family: His Name:

The eldest son of Noah, from whom the Jews, as well as the Semitic ("Shemitic") nations in general have descended. When giving the names of Noah's three sons, Shem is always mentioned first (Gen 9:18; 10:1, etc.); and though "the elder" in "Shem the brother of Japheth the elder" (Gen 10:21 margin) is explained as referring to Shem, this is not the rendering of Onkelos. His five sons peopled the greater part of West Asia's finest tracts, from Elam on the East to the Mediterranean on the West. Though generally regarded as meaning "dusky" (compare the Assyr-Babylonian samu--also Ham--possibly = "black," Japheth, "fair"), it is considered possible that Shem may be the usual Hebrew word for "name" (shem), given him because he was the firstborn--a parallel to the Assyr-Babylonian usage, in which "son," "name" (sumu) are synonyms (W. A. Inscriptions, V, plural 23, 11,29-32abc).

2. History, and the Nations Descended from Him:

Shem, who is called "the father of all the children of Eber," was born when Noah had attained the age of 500 years (Gen 5:32). Though married at the time of the Flood, Shem was then childless. Aided by Japheth, he covered the nakedness of their father, which Ham, the youngest brother, had revealed to them; but unlike the last, Shem and Japheth, in their filial piety, approached their father walking backward, in order not to look upon him. Two years after the Flood, Shem being then 100 years old, his son Arpachshad was born (Gen 11:10), and was followed by further sons and daughters during the remaining 500 years which preceded Shem's death. Noah's prophetic blessing, on awakening from his wine, may be regarded as having been fulfilled in his descendants, who occupied Syria (Aramaic), Palestine (Canaan), Chaldea (Arpachshad), Assyria (Asshur), part of Persia (Elam), and Arabia (Joktan). In the first three of these, as well as in Elam, Canaanites had settled (if not in the other districts mentioned), but Shemites ruled, at some time or other, over the Canaanites, and Canaan thus became "his servant" (Gen 9:25,26). The tablets found in Cappadocia seem to show that Shemites (Assyrians) had settled in that district also, but this was apparently an unimportant colony. Though designated sons of Shem, some of his descendants (e.g. the Elamites) did not speak a Semitic language, while other nationalities, not his descendants (e.g. the Canaanites), did.

See HAM ;JAPHETH ;TABLE OF NATIONS .

T. G. Pinches


SHEMA (1)

she'-ma (shema`; Samaa): A city of Judah in the Negeb (Josh 15:26). If, as some think, identical with SHEBA (which see) of Josh 19:2, then the latter must have been inserted here from Josh 15:26. It is noticeable that the root letters (sh-m-`) were those from which Simeon is derived. Shema is probably identical with Jeshua (Neh 11:26). The place was clearly far South, and it may be Kh. Sa`wah, a ruin upon a prominent hilltop between Kh. `Attir and Khirbet el-Milch. There is a wall around the ruins, of large blocks of conglomerate flint (PEF, III, 409, Sh XXV).

E. W. G. Masterman


SHEMA (2)

(shema`):

(1) A Reubenite (1 Ch 5:8, Codex Vaticanus and Codex Alexandrinus Sama, Lucian, Semeei).

See SHIMEI .

(2) One of the heads of "fathers' houses" in Aijalon, who put to flight the inhabitants of Gath (1 Ch 8:13, Codex Vaticanus and Codex Alexandrinus Sama, Lucian, Samoa); in 1 Ch 8:21 he is called "Shimei." The statement is very obscure and the whole incident is probably due to some marginal note.

(3) One of those who stood at Ezra's right during the reading of the Law (Neh 8:4, Samaias). He is called "Sammus" in 1 Esdras 9:43.

Horace J. Wolf


SHEMAAH

she-ma'-a, shem'-a-a (ha-shema`-ah; Codex Vaticanus Ama, Codex Alexandrinus Samaa, Lucian, Asma): A Benjamite, who was the father, according to the Massoretic Text, of Ahiezer and Joash; but according to the Septuagint huios = (ben) instead of (bene) of Joash alone (1 Ch 12:3). The original text may have read ben yeho-shama` (compare hoshama`, of 1 Ch 3:18); then a dittography of the following (h) caused the error (Curtis, ICC).


SHEMAIAH

she-ma'-ya, she-mi'-a (shema`yah (in 2 Ch 11:2; 17:8; 31:15; 35:9; Jer 26:20; 29:24; 36:12, shema`yahu), "Jahveh hears"): The name is most frequently borne by priests, Levites and prophets.

(1) Codex Vaticanus Sammaias; Codex Alexandrinus Samaias (2 Ch 12:5,7). A prophet who, together with Ahijah, protested against Rehoboam's contemplated war against the ten revolted tribes (1 Ki 12:22-24 = 2 Ch 11:2-4). He declared that the rebellion had divine sanction. The second Greek account knows nothing of Ahijah in this connection and introduces Shemaiah at the gathering at Shechem where both Jeroboam and Rehoboam were present; it narrates that on this occasion Shemaiah (not Ahijah) rent his garment and gave ten parts to Jeroboam to signify the ten tribes over which he was to become king. (This version, however, is not taken very seriously, because of its numerous inconsistencies.) Shemaiah also prophesied at the invasion of Judah by Shishak (2 Ch 12:5-7). His message was to the effect that as the princes of Israel had humbled themselves, God's wrath against their idolatrous practices would not be poured out upon Jerusalem by the hand of Shishak (2 Ch 13:7). He is mentioned as the author of a history of Rehoboam (2 Ch 12:15).

(2) Son of Shecaniah (1 Ch 3:22, Samaia), a descendant of Zerubbabel. This is also the name of one of the men who helped to repair the wall (Neh 3:29, Semeia (...) (compare Curtis,ICC , in 1 Ch 3:17-24)).

(3) A Simeonite (1 Ch 4:37, Codex Vaticanus Sumeon; Codex Alexandrinus Samaias), identical, perhaps, with the Shimei of 1 Ch 4:26,27.

(4) A Reubenite (1 Ch 5:4, Codex Vaticanus Semeei; Codex Alexandrinus Semein), called Shema in 1 Ch 5:8.

(5) A Merarite Levite (1 Ch 9:14; Neh 11:15, Samaia), one of those who dwelt in Jerusalem.

(6) A Levite of the family of Jeduthun, father of Obadiah or Abda (1 Ch 9:16, Sameia, Codex Alexandrinus Samias, called "Shammua" in Neh 11:17).

(7) Head of the Levitical Kohathite clan of Elizaphan in the time of David (1 Ch 15:8, Codex Vaticanus Samaias; Codex Alexandrinus Samaia; Codex Sinaiticus Sameas; 1 Ch 15:11, Codex Vaticanus Samias; Codex Alexandrinus Semeias; Codex Sinaiticus Samai). He may be the same person as (8).

(8) The scribe (1 Ch 24:6), the son of Nethanel, who registered the names of the priestly courses.

(9) A Korahite Levite, eldest son of Obed-edom (1 Ch 26:4,6, Codex Vaticanus Samaias; Codex Alexandrinus Sameias; 1 Ch 26:7, Codex Vaticanus Samai; Codex Alexandrinus Semeia).

(10) A Levite (2 Ch 17:8, Codex Vaticanus Samouas; Codex Alexandrinus Samouias). One of the commission appointed by Jehoshaphat to teach the book of the Law in Judah. The names of the commissioners as a whole belong to a period later than the 9th century. (Gray, HPN, 231).

(11) One of the men "over the free-will offerings of God" (2 Ch 31:15, Semeei).

(12) A Levite of the family of Jeduthun in the reign of Hezekiah (2 Ch 29:14), one of those who assisted in the purification of the Temple.

(13) A chief of the Levites (2 Ch 35:9), called "Samaias" in Septuagint and 1 Esdras 1:9.

(14) A "chief man" under Ezra (Ezr 8:16), called "Maasmas" and "Samaias" in 1 Esdras 8:43,44.

(15) A member of the family of Adonikam (Ezr 8:13, Codex Vaticanus Samaia; Codex Alexandrinus Samaeia; "Samaias" in 1 Esdras 8:39).

(16) A priest of the family of Harim who married a foreign wife (Ezr 10:21), called "Sameus" in 1 Esdras 9:21.

(17) A layman of the family of Harim who married a foreign wife (Ezr 10:31), called "Sabbeus" in 1 Esdras 9:32.

(18) A prophet (Neh 6:10-14, Codex Vaticanus Semeei; Codex Alexandrinus Semei), employed by Sanballat and Tobiah to frighten Nehemiah and hinder the rebuilding of the wall.

(19) One of the 24 courses of priests, 16th under Zerubbabel (Neh 12:6, Codex Sinaiticus and Codex Alexandrinus Semeias), 15th under Joiakim (Neh 12:18; Codex Sinaiticus and Codex Alexandrinus Semeia), and 21st under Nehemiah (Neh 10:8, Samaia), mentioned in connection with the dedication of the wall.

(20) A priest, descendant of Asaph (Neh 12:35).

(21) A singer (or clan) participating in the dedication of the wall (Neh 12:36).

(22) Father of the prophet Urijah (Jer 26:20, Codex Vaticanus and Codex Alexandrinus Samaias; Codex Sinaiticus Maseas).

(23) A false prophet who was upbraided by Jeremiah (29:24-32) for attempting to hinder his work. He is styled "the Nehelamite" and was among those carried into captivity with Jehoiachin. In opposition to Jeremiah, he predicted a speedy ending to the captivity. Jeremiah foretold the complete destruction of Shemaiah's family.

(24) Father of Delaiah, who was a prince in the reign of Zedekiah (Jer 36:12).

(25) "The great," kinsman of Tobias (Tobit 5:13).

Horace J. Wolf


SHEMARIAH

shem-a-ri'-a, she-mar'-ya (shemaryah and shemaryahu, "whom Jahveh guards"):

(1) A Benjamite warrior who joined David at Ziklag (1 Ch 12:5, Codex Vaticanus Sammaraia; Codex Sinaiticus and Codex Alexandrinus Samaria; Lucian, Samarias).

(2) A son of Rehoboam (2 Ch 11:19).

(3) One of the sons of Harim who had married foreign wives (Ezr 10:32, Codex Vaticanus Samareia, Lucian, Samarias; Codex Sinaiticus and Codex Alexandrinus Semaria).

(4) One of the sons of Bani who had married foreign wives (Ezr 10:41, Codex Alexandrinus Samareias; Codex Vaticanus Samareia; Lucian, Samarias).

Horace J. Wolf


SHEMEBER

shem-e'-ber, shem'-e-ber (shem'-ebher): The king of Zeboiim (Gen 14:2).

See SHINAB .


SHEMED

she'-med.

See SHEMER , (4).


SHEMER

she'-mer (shemer; Semer, Lucian, Semmer):

(1) The owner of the hill which Omri bought and which became the site of Samaria (1 Ki 16:24, shomeron). Shemer may be an ancient clan name. The fact, however, that the mountain was called Shomeron when Omri bought it makes one doubt that the city of Samaria was named after Shemer; the passage is questionable. The real etymology of Samaria roots it in "watch mountain" (see Stade, Zeitschrift, 165 f).

(2) A Merarite (1 Ch 6:46 (31), Semmer).

(3) An Asherite (1 Ch 7:34, A and Lucian, Somer), called "Shomer" in 1 Ch 7:32.

(4) A Benjamite (1 Ch 8:12, Codex Vaticanus Semer; Codex Alexandrinus Semmer; Lucian, Samaiel); the Revised Version (British and American) "Shemed," the King James Version "Shamed."

The Hebrew manuscripts differ; some read "Shemer," others "Shemedh."

Horace J. Wolf


SHEMIDA; SHEMIDAH; SHEMIDAITES

she-mi'-da, she-mi'-da-its (shemidha): A Gileadite clan belonging to Manasseh (Nu 26:32; Josh 17:2, Codex Vaticanus Sumareim; Codex Alexandrinus Semirae; Lucian, Samidae; 1 Ch 7:19, the King James Version "Shemidah," after whom the Shemidaites (Nu 26:32) were called).


SHEMINITH

shem'-i-nith.

See MUSIC ;PSALMS .


SHEMIRAMOTH

she-mir'-a-moth, she-mi'-ra-moth, shem-i-ra'-moth (shemiramoth; in 2 Ch 17:8, Kethibh shemiramoth; Semeiramoth): The name of a Levitical family. In 1 Ch 15:18,20; 16:5 Shemiramoth is listed among the names of David's choirs; in 2 Ch 17:8 the same name is given among the Levites delegated by Jehoshaphat to teach the Law in the cities of Judah. According to Schrader (KAT (2), 366) the name is to be identified with the Assyrian Sammuramat; the latter occurs as a woman's name on the monuments, more especially on the statues of Nebo from Nimrod. Another suggestion is that Shemiramoth was originally a place-name meaning "image of Shemiram" (= name of Ram or "the Exalted One").

Horace J. Wolf


SHEMITES

shem'-its.

See SEMITES .


SHEMUEL

she-mu'-el, shem'-u-el (shemu'el, "name of God" (?) (1 Ch 6:33 (18)); the Revised Version (British and American) Samuel, the prophet (see SAMUEL ); compare Gray,HPN , 200, note 3):

(1) The Simeonite appointed to assist in the division of the land (Nu 34:20). The Massoretic Text should be emended to shelumi'el, to correspond with the form found in Nu 1:6; 2:12; 7:36,41; 10:19. Septuagint has uniformly Salamiel.

(2) Grandson of Issachar (1 Ch 7:2) (Codex Vaticanus Isamouel; Codex Alexandrinus and Lucian, Samouel).


SHEN

shen (ha-shen, "the tooth" or "peak"; tes palaias): A place named only in 1 Sam 7:12 to indicate the position of the stone set up by Samuel in connection with the victory over the Philistines, "between Mizpah and Shen." The Septuagint evidently reads yashan, "old." Probably we should here read yeshanah, as in 2 Ch 13:19 (OHL, under the word). Then it may be represented by `Ain Sinia, to the North of Beitin.


SHENAZAR

she-na'-zar: the King James Version = the Revised Version (British and American) SHENAZZAR (which see).


SHENAZZAR

she-naz'-ar (shen'atstsar): A son of Jeconiah (Jehoiachin) and uncle of Zerubbabel (1 Ch 3:18, Codex Vaticanus and Codex Alexandrinus Sanesar; Lucian, Sanasar; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Sennaser, Senneser). It is highly probable that Sheshbazzar (Ezr 1:8,11), "the prince of Judah," and Shenazzar are identical (so Meyer, Rothstein, etc.). The name is difficult; some suggest a corruption of shushbalatstsar, and as equivalent to Sin-usur, "Sin (the moon-god) protect."


SHENIR

she'-ner (senir, shenir): Only found in Song 4:8 (Massoretic Text).

See SENIR .


SHEOL

she'-ol (she'ol):

1. The Name

2. The Abode of the Dead

(1) Not a State of Unconsciousness

(2) Not Removed from God's Jurisdiction

(3) Relation to Immortality

3. Post-canonical Period

1. The Name:

This word is often translated in the King James Version "grave" (e.g. Gen 37:35; 1 Sam 2:6; Job 7:9; 14:13; Ps 6:5; 49:14; Isa 14:11, etc.) or "hell" (e.g. Dt 32:22; Ps 9:17; 18:5; Isa 14:9; Am 9:2, etc.); in 3 places by "pit" (Nu 16:30,33; Job 17:16). It means really the unseen world, the state or abode of the dead, and is the equivalent of the Greek Haides, by which word it is translated in Septuagint. The English Revisers have acted somewhat inconsistently in leaving "grave" or "pit" in the historical books and putting "Sheol" in the margin, while substituting "Sheol" in the poetical writings, and putting "grave" in the margin ("hell" is retained in Isa 14). Compare their "Preface." The American Revisers more properly use "Sheol" throughout. The etymology of the word is uncertain. A favorite derivation is from sha'al, "to ask" (compare Prov 1:12; 27:20; 30:15,16; Isa 5:14; Hab 2:5); others prefer the sha'al, "to be hollow." The Babylonians are said to have a similar word Sualu, though this is questioned by some.

2. The Abode of the Dead:

Into Sheol, when life is ended, the dead are gathered in their tribes and families. Hence, the expression frequently occurring in the Pentateuch, "to be gathered to one's people," "to go to one's fathers," etc. (Gen 15:15; 25:8,17; 49:33; Nu 20:24,28; 31:2; Dt 32:50; 34:5). It is figured as an under-world (Isa 44:23; Ezek 26:20, etc.), and is described by other terms, as "the pit" (Job 33:24; Ps 28:1; 30:3; Prov 1:12; Isa 38:18, etc.), ABADDON (which see) or Destruction (Job 26:6; 28:22; Prov 15:11), the place of "silence" (Ps 94:17; 115:17), "the land of darkness and the shadow of death" (Job 10:21 f). It is, as the antithesis of the living condition, the synonym for everything that is gloomy, inert, insubstantial (the abode of Rephaim, "shades," Job 26:5;, Prov 2:18; 21:16; Isa 14:9; 26:14). It is a "land of forgetfulness," where God's "wonders" are unknown (Ps 88:10-12). There is no remembrance or praise of God (Ps 6:5; 88:12; 115:17, etc.). In its darkness, stillness, powerlessness, lack of knowledge and inactivity, it is a true abode of death (see DEATH ); hence, is regarded by the living with shrinking, horror and dismay (Ps 39:13; Isa 38:17-19), though to the weary and troubled it may present the aspect of a welcome rest or sleep (Job 3:17-22; 14:12 f). The Greek idea of Hades was not dissimilar.

(1) Not a State of Unconsciousness.

Yet it would be a mistake to infer, because of these strong and sometimes poetically heightened contrasts to the world of the living, that Sheol was conceived of as absolutely a place without consciousness, or some dim remembrance of the world above. This is not the case. Necromancy rested on the idea that there was some communication between the world above and the world below (Dt 18:11); a Samuel could be summoned from the dead (1 Sam 28:11-15); Sheol from beneath was stirred at the descent of the king of Babylon (Isa 14:9 ff). The state is rather that of slumbrous semi-consciousness and enfeebled existence from which in a partial way the spirit might temporarily be aroused. Such conceptions, it need hardly be said, did not rest on revelation, but were rather the natural ideas formed of the future state, in contrast with life in the body, in the absence of revelation.

(2) Not Removed from God's Jurisdiction.

It would be yet more erroneous to speak with Dr. Charles (Eschatology, 35 ff) of Sheol as a region "quite independent of Yahwe, and outside the sphere of His rule." "Sheol is naked before God," says Job, "and Abaddon hath no covering" (Job 26:6). "If I make my bed in Sheol," says the Psalmist, "behold thou art there" (Ps 139:8). The wrath of Yahweh burns unto the lowest Sheol (Dt 32:22). As a rule there is little sense of moral distinctions in the Old Testament representations of Sheol, yet possibly these are not altogether wanting (on the above and others points in theology of Sheol).

See ESCHATOLOGY OF THE OLD TESTAMENT .

(3) Relation to Immortality.

To apprehend fully the Old Testament conception of Sheol one must view it in its relation to the idea of death as something unnatural and abnormal for man; a result of sin. The believer's hope for the future, so far as this had place, was not prolonged existence in Sheol, but deliverance from it and restoration to new life in God's presence (Job 14:13-15; 19:25-27; Ps 16:10,11; 17:15; 49:15; 73:24-26; see IMMORTALITY ;ESCHATOLOGY OF THE OLD TESTAMENT ;RESURRECTION ). Dr. Charles probably goes too far in thinking of Sheol in Psalms 49 and 73 as "the future abode of the wicked only; heaven as that of the righteous" (op. cit., 74); but different destinies are clearly indicated.

3. Post-canonical Period:

There is no doubt, at all events, that in the postcanonical Jewish literature (the Apocrypha and apocalyptic writings) a very considerable development is manifest in the idea of Sheol. Distinction between good and bad in Israel is emphasized; Sheol becomes for certain classes an intermediate state between death and resurrection; for the wicked and for Gentiles it is nearly a synonym for Gehenna (hell). For the various views, with relevant literature on the whole subject, see ESCHATOLOGY OF THE NEW TESTAMENT ; alsoDEATH ;HADES ;HELL , etc.

James Orr


SHEPHAM

she'-fam (shepham; Sepphamar): A place, probably a hill town, on the ideal eastern boundary of Israel, named in Nu 34:10, but omitted in Ezek 47:15-18. It lay between Hazar-enan and Harbel (Massoretic Text: "Hariblah"), which must have been in the neighborhood of Hermon. The word means a "naked" place, and doubtless indicates one of the barer midway ridges of Anti-Lebanon. It was probably the native place of Zabdi the Shiphmite, who was David's chief vine-gardener (1 Ch 27:27).


SHEPHATIAH

shef-a-ti'-a, she-fat'-ya (shephaTyah, "Yah has judged"):

(1) A son of David, by Abital (2 Sam 3:4; 1 Ch 3:3).

(2) A Benjamite, father of Meshullam, of Jerusalem (1 Ch 9:8).

(3) A Benjamite, who joined David at Ziklag (1 Ch 12:5).

(4) A prince of the Simeonites in the time of David (1 Ch 27:16).

(5) A son of King Jehoshaphat (2 Ch 21:2).

(6) A family, 372 of whom returned with Zerubbabel (Ezr 2:4; Neh 7:9); 80 more males of this family, with their head, returned with Ezra (Ezr 8:8).

(7) A servant of Solomon, 392 of whose descendants returned with Zerubbabel (Ezr 2:57 f; Neh 7:59 f); "Saphat" in 1 Esdras 5:9 and "Saphatias" in 1 Esdras 8:34.

(8) A Perezzite (Judahite), some of whose descendants dwelt at Jerusalem in the time of Nehemiah (Neh 11:4).

(9) A son of Mattan, a contemporary of Jeremiah (Jer 38:1).

James Orr


SHEPHELAH

shef-e'-la (ha-shephelah; sephela, saphela):

1. Name and References:

The word denotes "lowland," and is variously rendered in the King James Version. It is "vale" in Dt 1:7; Josh 10:40; 1 Ki 10:27; 2 Ch 1:15; Jer 33:13; "valley" in Josh 9:1; 11:2,16; 12:8; 15:33; Jdg 1:9; Jer 32:44; "low plain" in 1 Ch 27:28; 2 Ch 9:27; "plain" in Jer 17:26; Ob 1:19; Zec 7:7; and "low country" in 2 Ch 28:18. the Revised Version (British and American) renders uniformly "lowland." As the word always occurs with the definite article, indicating a distinct district, it might have been well to retain it without translation. The boundaries of the district are clearly marked and include much broken country; the hills being low compared with the mountains to the East, but much higher than the plain that runs to the shore. If a translation was to be made, perhaps "lowlands" would have been the best, as applied to the "Lowlands" of Scotland, "which likewise are not entirely plain, but have their groups and ranges of hills" (HGHL, 203). In the wide sense the Shephelah included the territory originally given to the tribe of Dan, and also a considerable part of Western and Southwestern Judea. At an early day the tribes of Dan and Simeon were practically absorbed by Judah, and hence, we find in Josh 15 many cities in the Shephelah which belonged to that tribe (LB, I, 211).

2. Districts and Features:

(1) The sites of many ancient cities named in the Shephelah have been identified. They all lie within the strip of hill country that runs along the western base of the mountains of Judah, terminating in the North at the Valley of Aijalon. Once indeed the name appears to apply to the low hills North of this (Josh 11:16, `the mount of Israel and its Shephelah'). Every other reference applies only to the South.

Principal G. A. Smith has pointed out the difference between the district to the N. and that to the S. of Aijalon (HGHL, 203 ff). "North of Ajalon the low hills which run out on Sharon are connected with the high mountains behind them. You ascend to the latter from Sharon either by long sloping ridges, such as that which today carries the telegraph wire and the high road from Jaffa to Nablus; or else you climb up terraces, such as the succession of ranges closely built upon one another by which the country rises from Lydda to Bethel. That is, the low hills west of Samaria are (to use the Hebrew phrase) 'ashedhoth, or slopes of the central range, and not a separate group. But South of Ajalon the low hills do not so hang upon the Central Range, but are separated from the mountains of Judah by a series of valleys, both wide and narrow, which run all the way from Ajalon to near Beersheba; and it is only when the low hills are thus flung off the Central Range into an independent group, separating Judea from Philistia, that the name Shephelah seems to be applied to them."

(2) On the East of the Shephelah, then, taking the name in this more limited sense, rises the steep wall of the mountain, into which access is gained only by narrow and difficult defiles. The hills of the Shephelah are from 500 to 800 ft. high, with nothing over 1,500. The formation is soft limestone. In the valleys and upland plains there is much excellent land which supports a fairly good population still. Wheat, barley and olives are the chief products. But ancient wine presses cut in the rocks testify to the culture of the vine in old times. The district is almost entirely dependent on the rain for its water-supply. This is collected in great cisterns, partly natural. The rocks are in many places honeycombed with caves.

The western boundary is not so definite as that on the East. Some have held that it included the Philistine plain. This contention draws support from the mention of the Philistine cities immediately after those of Judah, which are said to be in the Shephelah (Josh 15:45 ff; these verses can hardly be ruled out as of a later date). On the other hand the Philistines are said to have invaded the cities of the Shephelah (2 Ch 28:18), which implies that it was outside their country. In later times the Talmud (Jerusalem, Shebhi`ith 9 2) distinguishes the Mountain, the Shephelah, and the Plain. See, however, discussion in Buhl (GAP, 104, n.; and G. A. Smith, The Expositor, 1896, 404 ff).

3. The Five Valleys:

The Shephelah is crossed by five wide valleys which furnish easy access from the plain. These are of importance chiefly because from each of them a way, crossing the "foss," enters one of the defiles by which alone armies could approach the uplands of Judea. The hills of Judea are much steeper on the east than on the west, where they fall toward Philistia in long-rolling hills, forming the Shephelah.

(1) Vale of Aijalon:

The most noteworthy of these is the Vale of Aijalon. It winds its way first in a northeasterly direction, past the Beth-horons, then, turning to the Southeast, it reaches the plateau at el-Jib, the ancient Gibeon, fully 5 miles Northwest of Jerusalem. This is the easiest of all the avenues leading from the plain to the heights, and it is the one along which the tides of battle most frequently rolled from the days of Joshua (Josh 10:12) to those of the Maccabees (1 Macc 3:16 ff, etc.). It occupies also a prominent place in the records of the Crusades.

(2) Wady ec-Surar:

Wady ec-Surar, the Valley of Sorek, crosses the Shephelah South of Gezer, and pursues a tortuous course past Beth-shemesh and Kiriath-jearim to the plateau Southwest of Jerusalem. This is the line followed by the Jaffa-Jerus Railway.

(3) Wady ec-Sunt:

Wady ec-Sunt runs eastward from the North of Tell ec-Safieh (Gath) up the Vale of Elah to its confluence with Wady ec-Sur which comes in from the South near Khirbet Shuweikeh (Socoh); and from that point, as Wady el-Jindy, pursues its way South of Timnah to the uplands West of Bethlehem.

(4) Wady el-`Afranj:

Wady el-`Afranj crosses the plain from Ashdod (Esdud), passes Beit Jibrin (Eleutheropolis), and winds up through the mountains toward Hebron.

(5) Wady el-Chesy:

Wady el-Chesy, from the sea about 7 miles North of Gaza, runs eastward with many windings, passes to the North of Lachish, and finds its way to the plateau some 6 miles Southwest of Hebron.

From the Shephelah thus opened the gateways by which Judea and Jerusalem might be assailed: and the course of these avenues determined the course of much of the history. It is evident that the shephelah lay open to attack from both sides, and for centuries it was the debatable land between Israel and the Philistines. The ark for a time sojourned in this region (1 Sam 5:6 f). In this district is laid the scene of Samson's exploits (Jdg 14 through 16). The scene of David's memorable victory over the giant was in the Wady ec-Sunt, between Socoh and Azekah (1 Sam 17:1). David found refuge here in the cave of Adullam (1 Sam 22:1). For picturesque and vivid accounts of the Shephelah and of the part it played in history see Smith,HGHL , 201 ff; A. Henderson, Palestine, Its Historical Geography, 1894.

W. Ewing


SHEPHER

she'-fer (shepher, "beauty"): A mount near which the Israelites encamped (Nu 33:23 f).

See WANDERINGS OF ISRAEL .


SHEPHERD

shep'-erd (ro`eh, ro`i; poimen, "a feeder"): The sheep owner frequently tends the flocks himself (Gen 4:4; 30:40; compare Ezek 34:12), but more often he delegates the work to his children (Gen 29:9; 1 Sam 16:19; 17:15) or relatives (Gen 31:6). In such cases the sheep have good care because the keepers have a personal interest in the well-being of the animals, but when they are attended by a hireling (1 Sam 17:20) the flocks may be neglected or abused (Isa 56:10,11; Ezek 34:8,10; Zec 11:15,17; Jn 10:12). The chief care of the shepherd is to see that the sheep find plenty to eat and drink. The flocks are not fed in pens or folds, but, summer and winter, must depend upon foraging for their sustenance (Ps 23:2). In the winter of 1910-11 an unprecedented storm ravaged Northern Syria. It was accompanied by a snowfall of more than 3 ft., which covered the ground for weeks. During that time, hundreds of thousands of sheep and goats perished, not so much from the cold as from the fact that they could get no food. Goats hunt out the best feeding-grounds, but sheep are more helpless and have to be led to their food (compare Nu 27:16,17); nor do they possess the instinct of many other animals for finding their way home (compare Ezek 34:6-8). Flocks should be watered at least once a day. Where there are springs or streams this is an easy matter. Frequently the nearest water is hours away. One needs to travel in the dry places in Syria or Palestine, and then enter the watered valleys like those in Edom where the flocks are constantly being led for water, to appreciate the Psalmist's words, "He leadcth me beside still waters." Sometimes water can be obtained by digging shallow wells (Gen 26:18-22,25,32). The shepherd frequently carries with him a pail from which the sheep can drink when the water is not accessible to them. On the mountain tops the melting snows supply the needed water. In other districts it is drawn from deep wells (Gen 29:2; Jn 4:6). The usual time for watering is at noon, at which time the flocks are led to the watering-places (Gen 29:2,3). After drinking, the animals lie down or huddle together in the shade of a rock while the shepherd sleeps. At the first sound of his call, which is usually a peculiar guttural sound, hard to imitate, the flock follow off to new feeding-grounds. Even should two shepherds call their flocks at the same time and the sheep be intermingled, they never mistake their own master's voice (Jn 10:3-5).

The shepherd's equipment is a simple one. His chief garment is a cloak woven from wool or made from sheepskins. This is sleeveless, and so made that it hangs like a cloak on his shoulders. When he sleeps he curls up under it, head and all. During the summer a lighter, short-sleeved `aba or coat is worn. He carries a staff or club (see STAFF ), and a characteristic attitude is to make a rest for his arms by placing his staff on his shoulders against the back of his neck. When an especially productive spot is found, the shepherd may pass the time, while the animals are grazing, by playing on his pipe (Jdg 5:16). He sometimes carries a sling (qela`) of goat's hair (1 Sam 17:40). His chief belongings are kept in a skin pouch or bag (keli) (1 Sam 17:40). This bag is usually a whole tawed skin turned wrong side out, with the legs tied up and the neck forming the opening. He is usually aided in the keeping and the defending of the sheep by a dog (Job 30:1). In Syria the Kurdish dogs make the best protectors of the sheep, as, unlike the cowardly city dogs, they are fearless and will drive away the wild beasts. The shepherd is often called upon to aid the dogs in defending the sheep (Gen 31:39; 1 Sam 17:34,35; Isa 31:4; Jer 5:6; Am 3:12).

Figurative:

The frequent use of the word "shepherd" to indicate a spiritual overseer is familiar to Bible readers (Ps 23:1; 80:1; Eccl 12:11; Isa 40:4; 63:14; Jer 31:10; Ezek 34:23; 37:24; Jn 21:15-17; Eph 4:11; 1 Pet 5:1-4). We still use the term "pastor," literally, "a shepherd." Leaders in temporal affairs were also called shepherds (Gen 47:17 margin; Isa 44:28; 63:11). "Sheep without a shepherd" typified individuals or nations who had forgotten Yahweh (Nu 27:17; 1 Ki 22:17; 2 Ch 18:16; Ezek 34:5,8; Zec 10:2; Mt 9:36; Mk 6:34).

Jesus is spoken of as the good shepherd (Jn 10:14); chief shepherd (1 Pet 5:4); great shepherd (Heb 13:20); the one shepherd (Jn 10:16). "He will feed his flock like a shepherd, he will gather the lambs in his arm, and carry them in his bosom, and will gently lead those that have their young" (Isa 40:11) is a picture drawn from pastoral life of Yahweh's care over His children. A strong sympathy for helpless animals, though sometimes misdirected, is a marked characteristic of the people of Bible lands. The birth of offspring in a flock often occurs far off on the mountain side. The shepherd solicitously guards the mother during her helpless moments and picks up the lamb and carries it to the fold. For the few days, until it is able to walk, he may carry it in his arms or in the loose folds of his coat above his girdle.

See also SHEEP .

James A. Patch


SHEPHI, SHEPHO

she'-fi, she'-fo (shephi; Codex Vaticanus Sob, Codex Alexandrinus Sophar; Lucian, Sapphei (1 Ch 1:40); or Shepho, shepho; Codex Alexandrinus Soph; Lucian, Sophan (Gen 36:23)): A Horite chief.


SHEPHUPHAM, SHEPHUPHAN

she-fu'-fam or she-fu'-fan (shephupham; Codex Vaticanus and Codex Alexandrinus Sophan; Lucian, Sophan (Nu 26:39 (43)); or Shephuphan, shephuphan; Codex Vaticanus Sopharphak, Codex Alexandrinus Sophan, Lucian, Seppham (1 Ch 8:5), "a kind of serpent," Gray, HPN, 95): Eponym of a Benjamite family. The name occurs in Gen 46:21 as "Muppim" and in 1 Ch 7:12,15; 26:16 as "Shuppim." It is almost impossible to arrive at the original form; the gentilic "Shuphamites" appears in Nu 26:39 (43).


SHERAH

she'-ra.

See SHEERAH .


SHERD

shurd.

See POTSHERD .


SHEREBIAH

sher-e-bi'-a, she-reb'-ya (sherebhyah, "God has sent burning heat"(?); the form is doubtful): A post-exilic priest and family. Sherebiah, who joined Ezra at the river Ahava (Ezr 8:18; the Septuagint omits), and had charge, along with eleven others, of the silver and gold and vessels for the Temple (Ezr 8:24, Codex Vaticanus and Codex Alexandrinus Saraia, Lucian, Sarabias). He aided in the exposition of the Law (Neh 8:7), was among those who made public confession (Neh 9:4) and sealed the covenant (Neh 10:12 (13)). His name also appears in Neh 12:8,24. In every passage listed above except 10:12 (13), Codex Vaticanus and Codex Alexandrinus read Sarabia, Lucian, Sarabias. In 1 Esdras 8:47 the name appears as "Asebebia," the Revised Version (British and American) "Asebebias"; in 1 Esdras 8:54, "Esebrias," the Revised Version (British and American) "Eserebias," and 1 Esdras 9:48, "Sarabias." Many of the companion-names on the lists are plainly ethnic (Cheyne).

Horace J. Wolf


SHERESH

she'-resh, sharesh; Codex Vaticanus Souros; Codex Alexandrinus Soros, Lucian, Phares, Phoros): A Machirite name in a genealogy of Manasseh (1 Ch 7:16).


SHEREZER

she-re'-zer (Zec 7:2 the King James Version).

See SHAREZER .


SHERGHAT, ASSHUR, ASSUR

shur'-gat, sher'-gat: The name of the first capital city of Assyria is known by the Arabs as Qala' at Sherghat, or the Fortress of Sherghat. Its ancient name was Asshur or Assur (Gen 10:11 margin). From it was derived the name of the country, Assyria, and of the people, Assyrians. The date of the founding of the city is not known. Apparently about 2000 BC a colony of Babylonians migrated northward along the Tigris River and settled upon the right shore about halfway between the Upper and Lower Zab, or halfway between the modern cities of Mosul and Bagdad. Assur, the local deity of the place, became the national god of Assyria. It is uncertain whether the deity gave the name to the city, or the city to the deity, but probably an early shrine of Assur stood there, and the people, building their city about it, became known as the Assyrians. At first the city was a Bah dependency, governed by priests from Babylonia. In time, as the city acquired a political significance, the power of the priesthood declined; allegiance to Babylonia ceased, and the Assyrian empire came into existence. About 1200 BC the political power had so increased that a new capital, Nimrud (Calah) was built to the North near the junction of the Upper Zab with the Tigris. In 722 BC the capital was transferred by Sargon to his new city, Dur-Sharrukin, and in 705 BC Sennacherib enlarged Nineveh, and it remained the capital city till the fall of the empire in 606 BC. Assur, however, as the seat of the national deity, never ceased to be the chief religious center.

The mounds of Assur are among the largest in Mesopotamia. They rise abruptly from the Tigris, which they follow for about half a mile, and extend a quarter of a mile inland. In the surrounding plain are other mounds, marking the sites of temples, and indicating that a part of the city was without the walls. At the northern end the mounds are surmounted by a high conical peak, which represents the tower or ziggurat of the temple of Assur.

Of the early excavators Layard and Rassam examined the ruins, but the fanaticism of the surrounding Arabs prevented extensive excavations. In 1904 Dr. W. Andrae, for the Deutsche Orientgesellschaft, began the systematic excavations which have been continued by Dr. P. Maresch for ten years. Discoveries of the greatest importance have been made. The city was found to have been surrounded on the land side by a double wall. The space between the walls, several rods in width, was occupied by houses, possibly the homes of the soldiers. The base of the outer wall was of stone; above it were mud bricks strengthened at intervals with courses of burned bricks. Along the outer upper edge was a parapet, protected by battlements. From the floor of the parapet small holes were bored vertically downward, so that the soldiers, without exposing themselves, might discharge their arrows at the enemy close to the base of the wall. Many of the holes are still visible. The wall was pierced with several gateways; the names "Gate of Assur," "Gate of the Tigris," "Gate of the Sun God" have survived. At the sides of the gateways were small chambers for the guards, and from them passageways led to the parapet above. The gates were reached by bridges which spanned the moat. Along the river side the city was protected by a high steep embankment, which was built partly of limestone, but chiefly of square bricks laid in bitumen.

The temple of Assur at the northern end of the city has been thoroughly excavated. With its outer and inner court and tower it conformed in its general plan to the older Babylonian temples. Several of the palaces of the early kings were discovered, but the best-preserved of the palaces was one which the excavators have called the residence of the mayor. It stood near the western edge of the city on the main street which ran from the western gate to the Tigris. It consisted of two courts surrounded by chambers. Grooves in the paved floor conducted fresh water to the kitchen, the baths and the chambers, and round tiles beneath the floor carried away the waste water to the arched city sewer and to the Tigris. To the rear of the mayor's house was a crowded residential quarter. The streets were very narrow and winding. The houses were exceedingly small; in some of them one could not lie at full length upon the floor. Among their ruins appeared little but stone mortars and broken pottery and other essential household implements.

Near the southern end of the city a most remarkable discovery was made. About a hundred monoliths, from 4 to 8 ft. high, were found still standing erect. On the side of each one, near the top, was an inscription of several lines, dedicating the stone to some individual who had been of great service to the state. They were not tombstones; apparently they had been erected during the lifetime of the people whom they honored. Of the greatest interest was one which bore the name of Sammuramat or Semiramis, the once supposed mythical queen of Nineveh. Its translation reads: "The column of Sa-am-mu-ra-mat, the palace wife of Samsi-Adad, king of the world, king of Assyria, the mother of Adad-Nirari, king of the world, king of Assyria, the .... of Shalmaneser, king of the four regions." The inscription not only makes Semiramis a historical character, but places her among the foremost rulers of Assyria.

The tombs of the kings and nobles were found deep in the ruins in the very center of the city. They were rectangular structures of cut stone, covered above with a rounded arch of burned bricks. In some cases the massive stone doors still turned in their sockets. The roofs of many of them had fallen in; others, which were intact, were filled with dust. From the tombs a vast amount of silver, gold and copper jewelry and stone beads and ornaments were recovered.

One of the chief temples of the city stood at short distance without the eastern wall. Nothing but its foundations remain. However, the temple was surrounded by a park, traces of which still exist. The soil of the surrounding plain is a hard clay, incapable of supporting vegetable life. Into the clay large holes, several feet in diameter, were dug and filled with loam. Long lines of the holes may still be traced, each marking the spot where a tree, probably the date palm, stood in the temple park.

A modern cemetery on the summit of the main mound is still used by the neighboring Arabs, and therefore it will likely prevent the complete excavation of this oldest of the capital cities of Assyria.

See furtherASSYRIA .

E. J. Banks


SHERIFF

sher'-if (Aramaic tiphtaye' "judicial," "a lawyer," "a sheriff" (Dan 3:2 f]): Probably a "lawyer" or "jurist" whose business it was to decide points of law. At best, however, the translation "sheriff" is but a conjecture.


SHESHACH

she'-shak (sheshakh, as if "humiliation"; compare shakhakh, "to crouch"): The general explanation is that this is "a cypherform of `Babel' (Babylon)" which is the word given as equivalent to "Sheshach" by the Targum (Jer 25:26; 51:41; the Septuagint omits in both passages). By the device known as Atbas 'atbas, i.e. disguising a name by substituting the last letter of the alphabet for the first, the letter next to the last for the second, etc., sh-sh-k is substituted for babhel. This theory has not failed of opposition. Delitzsch holds that "Sheshach" represents Sis-ku-KI of an old Babylonian regal register, which may have stood for a part of the city of Babylon. (For a refutation of this interpretation see Schrader,KAT 2, 415;COT ,II , 108 f.) Lauth, too, takes "Sheshach" to be a Hebraization of Siska, a Babylonian district. Winckler and Sayce read Uru-azagga. Finally, Cheyne and a number of critics hold that the word has crept into the text, being "a conceit of later editors."

See furtherJEREMIAH , 6.

Horace J. Wolf


SHESHAI

she'-shi (sheshay): One of the sons of Anak, perhaps an old Hebronite clan name. (Sayce combines the name with Sasu, the root sh-c-h, the Egyptian name for the Syrian Bedouins.) The clan lived in Hebron at the time of the conquest and was expelled by Caleb (Nu 13:22, Codex Vaticanus Sessei; Codex Alexandrinus Semei; Josh 15:14, Codex Vaticanus Sousei; Codex Alexandrinus Sousai; Jdg 1:10, Codex Vaticanus Sessei; Codex Alexandrinus Geththi).


SHESHAN

she'-shan (sheshan; Sosan): A Jerahmeelite whose daughter married his servant Jarha (1 Ch 2:31,34,35). The genealogical list which follows embraces some very early names (compare Curtis,ICC , at the place).


SHESHBAZZAR

shesh-baz'-ar (shesh-batstsar or sheshbatstsar): Sheshbazzar is the Hebrew or Aramaic form of the Babylonian Shamash-aba-ucur, or Shamash-bana-ucur: "Oh Shamash, protect the father." It is possible that the full name was Shamash-ban-zeri-Babili-ucur, "Oh Shamash, protect the father (builder) of the seed of Babylon." (See Zerubbabel, and Compare the Babylonian names Ashur-banaucur, Ban-ziri, Nabu-ban-ziri, Shamash-ban-apli, Shamash-apil-ucur, Shamash-ban-achi, and others in Tallquist's Neubabylonisches Namenbuch, and the Aramaic names on numbers 35, 44, 36, and 45 of Clay's Aramaic Dockets.) If this latter was the full name, there would be little doubt that Sheshbazzar may have been the same person as Zerubbabel, since the former is called in Ezr 5:14 the governor of Judah, and the latter is called by the same title in Hag 1:1,14; 2:2,21. It is more probable, however, that Sheshbazzar and Zerubbabel were different persons, and that Sheshbazzar was governor of Judah in the time of Cyrus and Zerubbabel in that of Darius. It is possible that Sheshbazzar came to Jerusalem in the time of Cyrus and laid the foundations, and that Zerubbabel came later in the time of Darius Hystaspis and completed the building of the temple (compare Ezr 2:68; 4:2; Hag 1:14).

According to Ezr 1:8 Sheshbazzar was the prince (Hannasi) of Judah into whose hands Cyrus put the vessels of the house of the Lord which Nebuchadnezzar had brought forth out of Jerusalem and had put in the house of his gods. It is further said in 1:11 that Sheshbazzar brought these vessels with them of the captivity which he brought up from Babylon to Jerusalem. In Ezr 5:14 f it is said that these vessels had been delivered by Cyrus unto one whose name was Sheshbazzar, whom he had made governor (pechah), and that Sheshbazzar came and laid the foundations of the house of God which was in Jerusalem.

See SANABASSAR .

R. Dick Wilson


SHETH

See SETH .


SHETHAR

she'-thar (~shethar]; Codex Vaticanus and Lucian, Sarsathaios; Codex Alexandrinus Sarestheos): One of the "seven princes" at the court of Ahasuerus (Est 1:14); these princes "sat first in the kingdom" and had the right of entrance to the king's presence at any time, except when he was in the company of one of his wives. (According to Marquart, Fund., 69, Shethar comes from sh-r-sh-th-y with which the Persian siyatis, "joy," is to be compared.) The word has never really been satisfactorily explained; it is presumably Persian.


SHETHAR-BOZENAI, SHETHAR-BOZNAI

she'-thar-boz'-e-ni, she'-thar-boz'-ni, -boz'-na-i, (shethar boznay, meaning uncertain): The name of a Persian (?) official mentioned with Tattenai in connection with the correspondence with Darius relative to the rebuilding of the Temple (Ezr 5:3,6; 6:6,12; Codex Vaticanus Satharbouzan; Codex Alexandrinus Satharbouzanai, in Ezr 5:3; 6:13; Satharbouzanes, in 5:6; Satharbouzane, in 6:6; Lucian, throughout, Tharbouzanaios), called in 1 Esdras 6:3,7,27; 7:1 "Shathrabuzanes."

Among the conjectures as to the meaning and derivation of the name, the following may be mentioned: (1) Shethar-boznai may be a corruption of metharboznay = Mithrobouzanes, Old Persian Mithrobauzana--i.e. "Mithra is deliverer." (2) shathar is identical with the Old Persian Tsithra ("seed," "brilliance"); names have been found that are confounded with this word. (3) shethar bowzenay may be a title, but sethar, must then be read for shethar. (4) shethar boznay is equivalent to the Old Persian Sethrabuzana, "empire-delivering"; compare Encyclopedia Biblica, article "Shethar-boznai," and Brown, Driver, and Briggs, Hebrew and English Lexicon of the Old Testament.

Horace J. Wolf


SHEVA

she'-va (shewa'; Codex Vaticanus Saou; Codex Alexandrinus Saoul, Lucian, Soue):

(1) A son of Caleb by his concubine Maacah (1 Ch 2:49).

(2) See SHAVSHA .


SHEW, SHOW

sho: "Show" (so always the American Standard Revised Version) is simply a modernized spelling of "shew" (so always in the King James Version and generally in the English Revised Version), and it should be carefully noted that "shew" is never pronounced "shoo," not even in the combination "shewbread"; Compare "sew."

In the King James Version "shew" as a verb is the translation of a very large number of terms in the original. This number is reduced considerably by the Revised Version (British and American) (especially in the New Testament), but most of these changes are to secure uniformity of rendition, rather than to correct obscurities. The proper sense of the verb, of course, is "to cause a person to see" (Gen 12:1, etc.) or "to cause a thing (or "person") to be seen" (Dt 4:35; Jdg 4:22, etc.). "Seeing," naturally, can be taken as intellectual or moral (Jer 38:21; Ps 16:11, etc.), and can even be used for "hearing" (Isa 43:9, etc.; contrast the Revised Version (British and American) 1 Sam 9:27). Hence, "shew" can be used as a general translation for the most various phrases, as "be shewed" for ginomai, "come to pass" (Acts 4:22, the Revised Version (British and American) "be wrought"); "shew forth themselves" for energeo, "be active" (Mt 14:2, the Revised Version (British and American) "work"); "shew" for poieo "do" (Acts 7:36, the Revised Version (British and American) "having wrought"); for diegeomai, "relate" (Lk 8:39 the Revised Version (British and American) "declare"); for deloo, "make clear" (2 Pet 1:14, the Revised Version (British and American) "signify"), etc. In Song 2:9 the King James Version (English Revised Version) "shewing himself" and the American Standard Revised Version (English Revised Version margin) "glanceth" both miss the poetry of the original: "His eyes shine in through the lattice" (tsuts, "blossom" "sparkle").

The King James Version's uses of the noun "shew" usually connote appearance in contrast to reality. So Lk 20:47, "for a shew" (prophasis, "apparent cause," the Revised Version (British and American) "pretence"); Col 2:23, "shew of wisdom" (so the Revised Version (British and American), logos, "word," "repute"); Gal 6:12, "make a fair shew" (so the Revised Version (British and American), euprosopeo, "have a fair face"); Ps 39:6, "vain shew" (so the American Standard Revised Version tselem, "image" the Revised Version margin "shadow"). However, in Sirach 43:1 (horama, "spectacle" (so the Revised Version (British and American))) and in Col 2:15 deigmatizo, "to display") "shew" = "spectacle." In Isa 3:9 "the shew of their countenance" is a bad translation for "their respect of persons" (so the Revised Version margin for hakkarath penehem). The "shewing" of the Baptist "unto Israel" (Lk 1:80 the King James Version, the English Revised Version) is of course his appearing to begin his ministry.

Burton Scott Easton


SHEWBREAD, TABLE OF

(shulchan (Ex 25:25-30, etc.); he trapeza kai he prothesis ton arton (Heb 9:2)): For construction, see TABERNACLE ;TEMPLE . A rude representation of the table is given on the Arch of Titus in Rome. The bas-relief was measured by Professor Boni in 1905, and the height and width of the represented tables were found to be 48 centimeters, or nearly 19 inches. The table represented is, of course, that of Herod's temple, taken at the fall of Jerusalem in 70 AD. See the author's article on "The Temple Spoils" inPEFS , 1906, 306 ff.

The table of shewbread is to be distinguished from the altar of incense. It has become the fashion of the newer criticism to deny the existence of the altar of incense in preexilic times, and to explain the allusion to it in 1 Ki 6:20 as the table of shewbread (so in Ezek 41:22). The other references (1 Ki 6:22; 7:48; 9:25) are dismissed as interpolations. The procedure is radically vicious. The table of shewbread is not an "altar," though the altar is once spoken of as a "table" (Ezek 41:22). There was only one altar of incense (1 Ki 6:20), but (in 2 Ch 4:8) ten tables of shewbread.

See SHEWBREAD .

W. Shaw Caldecott


SHEWBREAD, THE

sho'-bred lechem ha-panim, "bread of the presence"; he prothesis ton arton (Heb 9:2); the American Standard Revised Version "showbread").

See SHEW :

1. The Term:

The marginal reading of Ex 25:30; 35:13, the Revised Version (British and American) "Presence-bread," exactly gives the meaning of the Hebrew. In 2 Ch 2:4 it is spoken of as the "continual showbread," because it was to be before Yahweh "alway" (Ex 25:30).

2. Mosaic Regulations:

Later Judaism has much to say as to the number and size of the loaves, more properly thin cakes, which bore this name, together with many minute regulations as to the placing of the loaves, the covering of them with frankincense, and other ritualistic vapidities. All that the Mosaic legislation required was that, once in every week, there should be twelve cakes of unleavened bread, each containing about four-fifths of a peck of fine flour, placed in two piles upon a pure table with frankincense beside each pile and changed every Sabbath day (Lev 24:5-9). From the description of the table upon which the fiat cakes were to lie (Ex 25:23-30; 37:10-16), it held a series of golden vessels comprising dishes, spoons, flagons and bowls. As it is unlikely that empty cups were set before Yahweh--they being described as "the vessels which were upon the table"--we may conclude that the table held presentation offerings of "grain and wine and oil," the three chief products of the land (Dt 7:13). The "dishes" were probably the salvers on which the thin cakes were piled, six on each. The "flagons" would contain wine, and the bowls (made with spouts, "to pour withal"), the oil; while the "spoons" held the frankincense, which was burned as a memorial, "even an offering made by fire unto Yahweh." The cakes themselves were eaten by the priests on every Sabbath day, as being among the "most holy" sacrifices. Each of the synoptists refers to the incident of David and his companions having eaten of the shewbread (hoi artoi tes protheseos), as told in 1 Sam 21:4-6 (Mt 12:4; Mk 2:26; Lk 6:4).

3. On Journeyings:

At such times as the removal of the tabernacle took place, the separate appointments of the table of incense were not parted from it, but were carried with it--dishes, spoons, bowls, and cups (Nu 4:7). These, like the other furniture, were borne by the Kohathite Levites, but a few articles of lighter weight were in the personal care of the high priest. These comprised the oil for the candlestick, the sweet incense, the holy oil of consecration, and the meal for the continual bread offering (Nu 4:7,8,16). Small quantities of these alone would be borne from place to place, such as would be needed with the least delay to refurbish the vessels of the sanctuary on every reerection of the tent of meeting.

4. Significance:

With this view of the nature, we have a natural and adequate sense of the meanings and importance of the shewbread, in the economy of the temple ritual and service. It was a continual reminder to the worshippers of the truth that man does not live by bread alone, emphasized by the fact that these most holy offerings were afterward eaten. It was the Old Testament version of the prayer, "Give us this day our daily bread"; and in the fact that the holy table was never for a moment left without some loaves lying on it, we have the symbol of man's continued and unbroken dependence upon God. Even during the travels of the table of shewbread with the tabernacle, the "continual bread" was required to be in its place thereon (Nu 4:7).

It has been usual to say that "frankincense in golden urns stood beside the twelve loaves" (EB, IV, col. 4212). But this is a mere repetition of a Jewish legend, as spoons were the recognized holders of the frankincense to be burned (compare Nu 7:14 ff). Such spoons formed a part of the equipment of the shewbread table, and on the removal of the week-old cakes the spoons were carried forth and the frankincense in them burned on the great altar on the Sabbath day. If this were done while the grain and wine and oil were being consumed, it would derive additional significance, as betokening the gratitude and adoration of the representative recipients of the bounties of Nature, just as the daily burning of incense in the holy place betokened the worship and adoration of the praying multitudes without the temple (Lk 1:10).

See SHEWBREAD ,TABLE OF .

W. Shaw Caldecott


SHIBAH

shi'-ba (shibh`ah, "seven"; horkos; Swete reads Phrear horkou, literally, "well of oath"; the King James Version Shebah): The name of the original well of Beer-sheba according to Gen 26:33.

See BEERSHEBA .


SHIBBOLETH

shib'-o-leth (shibboleth): A test of speech applied by the men of Gilead to the Ephraimites, who wished to cross the Jordan, after defeat. If they pronounced the word cibboleth, their dialectic variety of speech betrayed them. (Jdg 12:6). The word probably has the sense of stream or "flood" (compare Ps 69:2).


SHIBMAH

shib'-ma (sibhmah).

See SIBMAH .


SHICRON

shik'-ron (shikkeron).

See SHIKKERON .


SHIELD

sheld.

See ARMOR ,IV , 1.


SHIGGAION

shi-ga'-yon, shi-gi'-on (shiggayon): Occurs in the title of Ps 7, and, in the plural, in the verse introducing Habakkuk's prayer (Hab 3:1). Derived from a verb meaning "to wander," it is generally taken to mean a dithyramb, or rhapsody. This is not supported by the Greek VSS, but they are evidently quite at a loss.

See PSALMS ,BOOK OF .


SHIHON

shi'-hon (shi'on).

See SHION .


SHIHOR

shi'-hor (shichor, also written without a yodh (y) and waw (w) in Hebrew and incorrectly "Sihor" in English): A stream of water mentioned in connection with Egypt. Joshua (13:3) speaks of the "Shihor, which is before Egypt," a stream which commentators have thought to be "the brook of Egypt," the stream which separated Egypt from Palestine, now called Wady el-`Arish. Jeremiah (2:18 the King James Version) says, "What hast thou to do in the way to Egypt, to drink the waters of Sihor?" Commentators have thought Shihor in this case to be a name for the Nile. Both interpretations cannot be correct. Whatever the name South means, at least it did not denote a movable river. It must be the same stream in both these passages, and no identification of the stream can be correct that does not satisfy both of them. Professor Naville has recently shown conclusively (Proc. Soc. Biblical Arch., January, 1913) that neither of these interpretations is strictly correct, and has made clear the Biblical references to South. In the northeasternmost province of ancient Egypt, Khentabt ("Fronting on the East"), was a canal, a fresh-water stream drawn off from the Nile, called in the Egyptian language Shi-t-Hor, i.e. "the Horus Canal" (the -t- is an Egyptian feminine ending). There have been many changes in the branches and canals from the Nile in the Delta, and this one with many others has been lost altogether; but there is a tradition among the Bedouin of Wady el-`Arish to this day that once a branch of the Nile came over to that point. This Shi-t-Hor, "Stream of Horus," makes perfectly clear and harmonious the different references of Scripture to South. It was "before Egypt," as Josh describes it, and it was the first sweet water of Egypt which the traveler from Palestine in those days was able to obtain, as the words of Jeremiah indicate. "To drink the waters of South" meant to reach the supply of the fresh water of the Nile at the border of the desert. The two other references to South (1 Ch 13:5; Isa 23:3) are perfectly satisfied by this identification. The "seed of South" (Isa 23:3 the King James Version) would be grain from Egypt by way of the Shihor.

M. G. Kyle


SHIHOR-LIBNATH

shi'-hor-lib'-nath shichor libhnath; Codex Vaticanus to Seion kai Labanath; Codex Alexandrinus Seior, etc.): A place named on the boundary of Asher (Josh 19:26). It seems to mark with Carmel the western limit, and may have been on the South of that mountain. Peshitta, Syriac, and Eusebius (Onomasticon) take this as two distinct names attaching to cities in this region. So far, however, no trace of either name has been found in the course of very careful exploration. More probably Shihor was the name of a river, "Libnath" distinguishing it from the Nile, which was called Shihor of Egypt. It may have been called Shihor because, like the Nile, it contained crocodiles. The boundary of Asher included Dor (TanTurah), so the river may be sought South of that town. Crocodiles are said still to be found in the Kishon; but this river runs North of Carmel. The Crocodeilon of Ptolemy (V. xv.5; xvi.2) and Pliny (v.19), which the latter makes the southern boundary of Phoenicia, may possibly be Nahr ez-Zerqa, which enters the sea about 5 miles South of TanTurah. Here also it is said the crocodile is sometimes seen. Perhaps therefore we may identify this stream with Shihor-libnath.

W. Ewing


SHIKKERON

shik'-er-on (shikkeron; the King James Version Shicron): A place mentioned in Josh 15:11 as being on the northern border of Judah, between Ekron and Baalah, Jabneel being beyond, toward the sea. The site is unknown, but Rev. C. Hauser (PEFS, 1907, 289) suggests Tell es-Sellakeh, Northwest of `Akir, remarking that if this were the site the boundary would follow a natural course over the mountain to Jabneel.


SHILHI

shil'-hi (shilchi): Father of Jehoshaphat's mother (1 Ki 22:42 = 2 Ch 20:31; Codex Vaticanus and Codex Alexandrinus in 2 Chronicles, Salei, Codex Vaticanus in 1 Kings, Semeei; Codex Alexandrinus in 1 Kings, Salala; Lucian in both, Seleei). Cheyne (Encyclopaedia Biblica, article "Shilhi") ventures the supposition that "Shilhi" is a misreading for "Shilhim" (Josh 15:32), and is therefore the name of place rather than that of a person; he holds it to be the name of the birthplace of Azubah, the king's mother.


SHILHIM

shil'-him shilchim (Josh 15:32)): See SHAARAIM , (2). Possibly Azubah the mother of Jehoshaphat, who is called "the daughter of Shilhi" (1 Ki 22:42; 2 Ch 20:31), was a native of Shilhim.


SHILLEM, SHILLEMITES

shil'-em, shil'-em-its (shillem, ha-shillemi): Shillem is found in Gen 46:24, a son of Naphtali; Shillemites, his descendants, are mentioned in Nu 26:49; SHALLUM (which see) is found in 1 Ch 7:13.


SHILOAH

shi-lo'-a, shi-lo'-a (Isa 8:6).

See SILOAM .


SHILOH (1)

shi'-lo (shiloh): The prophecy in Gen 49:10, "The scepter shall not depart from Judah, .... until Shiloh come," etc., has been the subject of very diverse interpretations. the Revised Version margin gives as alternative renderings, " `Till he come to Shiloh having the obedience of the peoples' Or, according to the Syriac, `Till he come whose it is,' etc." (1) From the earliest times the passage has been regarded as Messianic, but the rendering in the text, which takes "Shiloh" as a proper name, bearing a meaning such as "peaceful" (compare Isa 9:6, "Prince of Peace"), labors under the difficulty that Shiloh is not found elsewhere as a personal name in the Old Testament, nor is it easy to extract from it the meaning desired. Further, the word was not personally applied to the Messiah in any of the ancient VSS, which rather assume a different reading (see below). Apart from a purely fanciful passage in the Talmud (compare Driver, Gen, 413), this application does not appear earlier than the version of Seb. Munster in the 16th century (1534). (2) The rendering, "till he come to Shiloh," where Shiloh is taken as the name of a place, not a person, is plausible, but is felt to yield no suitable sense in the context. It is, therefore, now also set aside by most recent scholars. (3) The 3rd rendering, which regards Shiloh as representing the Hebrew shelloh = shiloh for 'asher low, "whose (it is)," has in its favor the fact that this is evidently the reading presupposed in the Septuagint, the Peshitta, and the this is evidently the reading presupposed in the Septuagint, the Peshitta, and the Jewish Targums, and seems to be alluded to in Ezek 21:27, "until he come whose right it is." In this view the passage has still a Messianic reference, though critics argue that it must then be regarded as late in origin. Other interpretations need not detain us. See for details the full discussions in Hengstenberg's Christology, I, 54 ff, English translation, the commentaries of Delitzsch, Driver, and Skinner, on Genesis (especially ExcursusII in Driver), and the articles in the various Bible dictionaries.

See also PROPHECY .

James Orr


SHILOH (2)

(The most usual form is shiloh, but it appears 8 times as shilo, and 3 times as Shilow; Selo, Selom): A town in the lot of Ephraim where Israel assembled under Joshua at the close of the war of conquest (Josh 18:1). Here territory was allotted to the seven tribes who had not yet received their portions. A commission was sent out to "describe the land into seven portions"; this having been done, the inheritances were assigned by lot. Here also were assigned to the Levites their cities in the territories of the various tribes (Joshua 18 through 21). From Shiloh Reuben and Gad departed for their homes East of the Jordan; and here the tribes gathered for war against these two, having misunderstood their building of the great altar in the Jordan valley (Joshua 22). From Jdg 18:31 we learn that in the period of the Judges the house of God was in Shiloh; but when the sanctuary was moved thither from Gilgal there is no indication. The maids of Shiloh were captured by the Benjamites on the occasion of a feast, while dancing in the vineyards; this having been planned by the other tribes to provide the Benjamites with wives without involving themselves in responsibility (21:21 ff). While the house of the Lord remained here it was a place of pilgrimage (1 Sam 1:3). To Shiloh Samuel was brought and consecrated to God's service (1 Sam 1:24). The sanctuary was presided over by Eli and his wicked sons; and through Samuel the doom of their house was announced. The capture of the ark by the Philistines, the fall of Hophni and Phinehas, and the death of the aged priest and his daughter-in-law followed with startling rapidity (1 Sam 3; 4). The sanctuary in Shiloh is called a "temple" (1 Sam 1:9; 3:3) with doorpost and doors (1 Sam 1:9; 3:15). It was therefore a more durable structure than the old tent. See TABERNACLE ;TEMPLE . It would appear to have been destroyed, probably by the Philistines; and we find the priests of Eli's house at Nob, where they were massacred at Saul's order (1 Sam 22:11 ff). The disaster that befell Shiloh, while we have no record of its actual occurrence, made a deep impression on the popular mind, so that the prophets could use it as an effective illustration (Ps 78:60; Jer 7:12:14; 26:6). Here the blind old prophet Ahijah was appealed to in vain by Jeroboam's wife on behalf of her son (1 Ki 14:2,4), and it was still occupied in Jeremiah's time (Jer 41:5).

The position of Shiloh is indicated in Jdg 21:19, as "on the north of Beth-el, on the east side of the highway that goeth up from Beth-el to Shechem, and on the south of Lebonah." This is very explicit, and points definitely to Seilun, a ruined site on a hill at the Northeast of a little plain, about 9 miles North of Beitin (Bethel), and 3 miles Southeast of Khan el-Lubban (Lebonah), to the East of the highway to Shechem (Nablus). The path to Seilun leaves the main road at Sinjil, going eastward to Turmus `Aya, then northward across the plain. A deep valley runs to the North of the site, cutting it off from the adjoining hills, in the sides of which are rock-hewn tombs. A good spring rises higher up the valley. There are now no vineyards in the district; but indications of their ancient culture are found in the terraced slopes around.

The ruins on the hill are of comparatively modern buildings. At the foot of the hill is a mosque which is going quickly to ruin. A little distance to the Southeast is a building which seems to have been a synagogue. It is called by the natives Jami` el-`Arba`in, "mosque of the Forty." There are many cisterns.

Just over the crest of the hill to the North, on a terrace, there is cut in the rock a rough quadrangle 400 ft. by 80 ft. in dimensions. This may have been the site of "the house of the Lord" which was in Shiloh.

W. Ewing


SHILONITE

shi'-lo-nit (shiloni (2 Ch 9:29), shiloni (2 Ch 10:15; Neh 11:5), Shilowniy; Selonei, Seloneites): This denotes an inhabitant of Shiloh, and applies (1) to Ahijah the prophet (1 Ki 11:29, etc.); and (2) to a family of the children of Judah, who, after the exile, made their home in Jerusalem (1 Ch 9:5; Neh 11:5, the King James Version "Shiloni").


SHILSHAH

shil'-sha shilshah; Codex Vaticanus and Codex Alexandrinus Saleisa; Lucian, Selemsan): An Asherite (1 Ch 7:37).


SHIMEA

shim'-e-a (shim`a'):

See SHAMMUA andSHAMMAH .

(1) Brother of David.

See SHAMMAH .

(2) Son of David (1 Ch 3:5, Codex Vaticanus Saman; but in 2 Sam 5:14; 1 Ch 14:4, "Shammua").

(3) A Merarite Levite (1 Ch 6:30, Codex Vaticanus Somea; Codex Alexandrinus Sama, Lucian, Samaa).

(4) A Gershonite Levite (1 Ch 6:39 (24), Semaa).


SHIMEAH

shim'-e-a (shim'ah; Codex Vaticanus Semaa, Codex Alexandrinus Samea, Lucian, Samaa): A descendant of Jehiel, the "father" of Gibeon (1 Ch 8:32); in 1 Ch 9:38 he is called "Shimeam" (Codex Vaticanus, Codex Sinaiticus, Lucian; Samaa Codex Alexandrinus Sama; see Jewish Quarterly Review,XI , 110-13, section symbol section symbol 10-12).


SHIMEAM

shim'-e-am.

See SHIMEAH .


SHIMEATH

shim'-e-ath (shim`ath, or shim`ath; the Septuagint in 2 Kings, Iemouath, Codex Vaticanus in 2 Chronicles, Sama, Codex Alexandrinus Samath, Lucian, Samaath): Father of Jozacar (2 Ki 12:21 (22)), one of the murderers of Joash, king of Judah. According to 2 Ch 24:26 Shimeath is an Ammonitess and the mother, not the father, of Jozacar. Many textual emendations have been suggested (compare HDB , article "Shimeath"), but they are unnecessary, as the Chronicler's revised version of the incident in Kings was a deliberate one. The Chronicler was a sturdy opponent of intermarriage, and in the story of the assassination of King Joash he saw an opportunity to strike a blow against the hated practice. In the older account in Kings the names of the conspirators are given as "Jozakar the son of shim`ath, and Jehozabad the son of shemer." The two names are both masculine; but the final taw (t) of the former looked to the Chronicler like the feminine ending and offered him his opportunity. In his account, the one of the two murderers (dastardly villains, even though the king had merited death) was "the son of (shim`ath), the Ammonitess" and the other was "the son of (shimrith), the Moabitess" (compare Torrey, Ezra Studies, 212 ff).

Horace J. Wolf.


SHIMEATHITES

shim'-e-ath-its shim`athim; Codex Vaticanus and Codex Alexandrinus Samathieim; Lucian, Samathein): A subdivision of the tribe of Caleb (1 Ch 2:55). In the three families mentioned in this passage Jerome saw three distinct classes of religious functionaries: Vulgate (Jerome's Latin Bible, 390-405 A.D.) canentes atque resonantes et in tabernaculis commorantes. The Targum has a similar explanation, except that the "Sucathites" are those "covered" with a spirit of prophecy. Bertheau (Handbuch zum Altes Testament) accepts Jerome's explanation, except that he regards the first class as gate-keepers (Aramaic tera` = Hebrew sha`ar). Wellhausen (DGJ, 30 f) finds underlying the three names tir`ah, a technical term for sacred music-making, shim`ah, the Halacha or sacred tradition. Buhl (HWB13) derives Shimeathites and Sucathites from unknown places. Keil interprets as descendants from the unknown Shemei (compare Curtis,ICC ). The passage is hopelessly obscure.

Horace J. Wolf


SHIMEI

shim'-e-i (shim`i, possibly "hear me (El)" or "(Jah)"; Semeei, Semei): A name of frequent occurrence throughout the Old Testament records, sometimes varying slightly in form in English Versions of the Bible. The King James Version has "Shimi" in Ex 6:17; "Shimhi" in 1 Ch 8:21; "Shimeah" in 2 Sam 21:21. the Revised Version (British and American) has "Shimeites" in Zec 12:13, where the King James Version has "Shimei," and Nu 3:21 for the King James Version "Shimites." English Versions of the Bible has "Shema" in 1 Ch 8:13,21 margin for the "Shimei" of 8:21. In all others of the many occurrences in the King James Version and the Revised Version (British and American) the form is "Shimei."

(1) A family name among the Levites before and after the exile, at least five of whom bore it: (a) Son of Gershon and grandson of Levi (Ex 6:17; Nu 3:18; 1 Ch 6:17; 23:7,10). The text of 1 Chronicles 6 and 23 is corrupt, making difficult the tracing of the various genealogies and the identification of the several Shimeis. Evidently that of 23:9 is a scribe's error for one of the four sons of Ladan or Libni, whose names are given in the preceding verse. (b) An ancestor of Asaph the musician (1 Ch 6:42), possibly the same as (a) above, Jahath the son of South (compare 1 Ch 23:10) being by a copyist's error transposed so as to read as if he were the father of South (c) A descendant of the Merarite branch of the Levites (1 Ch 6:29). (d) One of the 288 trained singers in the service of the sanctuary under Asaph (1 Ch 25:17). (e) One of the Levites who helped to cleanse the Temple in Hezekiah's reformation (2 Ch 29:14). He was a descendant of Heman the musician. Hezekiah afterward appointed him with Conaniah to have chief oversight of "the oblations and the tithes and the dedicated things" which were brought into the chambers of Yahweh's house prepared for them (2 Ch 31:11,12). (f) A Levite who under Ezra put away his foreign wife (Ezr 10:23), "Semeis" in 1 Esdras 9:23.

(2) The best-known Bible character of this name is the Benjamite, of the family of Saul (2 Sam 16:5-12; 19:16-20; 1 Ki 2:8,9,36-46), who met David at Bahurim as he was fleeing from Absalom, and in bitter and cowardly fashion cursed and attacked the hard-pressed king. Apparently David's flight to the Jordan led through a narrow ravine, on one side of which, or on the ridge above, stood Shimei in safety as he cast stones at David and his men, cursing as he threw (2 Sam 16:5,6). His hatred of David who had displaced his royal kinsman Saul had smouldered long in his mean heart; and now the flame bursts out, as the aged and apparently helpless king flees before his own son. Shimei seizes the long-coveted opportunity to pour out the acid hate of his heart. But when David's faithful companions would cross the ravine to make quick work of Shimei, the noble king forbade them with these remarkable words: "Behold, my son, who came forth from my bowels, seeketh my life: how much more may this Benjamite now do it? let him alone, and let him curse; for Yahweh hath bidden him. It may be that Yahweh .... will requite me good for his cursing" (2 Sam 16:11,12). After Absalom's overthrow, as the king was returning victorious and vindicated, Shimei met him at the Jordan with most abject confession and with vows of allegiance (2 Sam 19:16-23).

The king spared his life; but shortly before his death charged his son Solomon to see that due punishment should come to Shimei for his sins: "Thou shalt bring his hoar head down to Sheol with blood" (1 Ki 2:9). When he came to the throne Solomon summoned Shimei and bade him build a house in Jerusalem, to which he should come and from which he must not go out on pain of death (1 Ki 2:36-38). Feeling secure after some years, Shimei left his home in Jerusalem to recapture some escaped slaves (1 Ki 2:39-41), and in consequence he was promptly dispatched by that gruesome avenger of blood, the royal executioner, "Benaiah the son of Jehoiada," who "fell upon him," as he had upon Adonijah and Joab, "so that he died" (1 Ki 2:46).

(3) Another Benjamite, mentioned with Rei as an officer in the king's bodyguard, who was faithful to David in the rebellion of Adonijah (1 Ki 1:8). Josephus reads Rei as a common noun, describing Shimei as "the friend of David." He is to be identified with the son of Elah (1 Ki 4:18), whom Solomon, probably because of his fidelity, named as one of the 12 chief commissary officers appointed over all Israel, "who provided victuals for the king and his household."

(4) A man of some prominence in the tribe of Benjamin (1 Ch 8:21), whose home was in Aijalon, where he was a "head of fathers' houses" (1 Ch 8:13); but his descendants lived in Jerusalem (1 Ch 8:28). In the King James Version he is called "Shimhi"; in 1 Ch 8:13 he is called "Shema."

(5) Another Benjamite, an ancestor of Mordecai (Est 2:5), "Semeias" in Additions to Esther 11:2.

(6) A brother of David (2 Sam 21:21, the King James Version "Shimeah"); in 1 Sam 16:9 he is called "Shammah"; compare "Shimeah," "Shimea."

(7) A man of Judah, called "the Ramathite," who was "over the vineyards" in David's reign (1 Ch 27:27).

(8) A Simeonite living in the time of David (1 Ch 4:26,27), whose chief claim to distinction was that he was father of 16 sons and 6 daughters. The descendants of such a numerous progeny, not being able to maintain themselves in their ancestral home in Beer-sheba, in the days of Hezekiah fell upon Gerar, and dispossessed "the sons of Ham" (1 Ch 4:39, the Septuagint), and upon Mt. Seir, driving out the Amalekites (1 Ch 4:43).

(9) A man of Reuben, son of Gog (1 Ch 5:4).

(10), (11) Two men of "Israel," i.e. not priests or Levites, one "of the sons of Hashum" (Ezr 10:33), the other "of the sons of Bani" (Ezr 10:38), who put away their foreign wives at Ezra's command, in 1 Esdras called respectively "Semei" (9:33) and "Someis" (9:34).

(12) A brother of Zerubbabel (1 Ch 3:19).

The Shimeites were descendants of Shimei, grandson of Levi; compare (1) (a) above (Nu 3:21; Zec 12:13).

Edward Mack


SHIMEON

shim'-e-on (shim`on; elsewhere "Simeon"): One of the sons of Harim who had married foreign wives (Ezr 10:31; Codex Vaticanus and Codex Alexandrinus Semeon; Lucian, Sumeon = 1 Esdras 9:32, "Simon Chosameus").


SHIMHI

shim'-hi.

See SHIMEI


SHIMI, SHIMITES

shim'-i, shi'-mi, shim'-its.

See SHIMEI .


SHIMMA

shim'-a.

See SHAMMAH .


SHIMON

shi'-mon (shimon; Codex Vaticanus Semion, Codex Alexandrinus Semeion; Lucian, Sami): A name in the Judahite genealogy (1 Ch 4:20).


SHIMRATH

shim'-rath (shimrath; Samarath): The last of nine sons of Shimei of the tribe of Benjamin (1 Ch 8:21).


SHIMRI

shim'-ri (shimri; various forms in the Septuagint): There are four Hebrews mentioned in the Bible who bear this name:

(1) A Simeonite, a son of Shemaiah and father of Jedaiah, a chief of his tribe (1 Ch 4:37).

(2) The father of Jediael, a bodyguard of King David (1 Ch 11:45).

(3) A son of Hosah, a Levite. He was appointed by David to be doorkeeper in the house of the Lord. He was made chief of the tribe, although not the firstborn of his family (1 Ch 26:10).

(4) One of the sons of Elizaphan, a Levite. He assisted in purifying the temple in the time of Hezekiah (2 Ch 29:13).

S. L. Umbach


SHIMRITH

shim'-rith (shimrith, "guard," feminine): A Moabitess, the mother of Jehozabad, one of those that conspired against King Joash (2 Ch 24:26). Elsewhere (2 Ki 12:21) Jehozabad is described as the son of SHOMER (which see), the same name without the feminine ending.


SHIMRON (1)

shim'-ron (shimron, "watch"): The 4th son of Issachar (Gen 46:13; Nu 26:24; 1 Ch 7:1), and ancestor of the Shimronites (Nu 26:24).


SHIMRON (2)

(shimron; Codex Vaticanus Sumoon; Codex Alexandrinus Someron and other forms): A town whose king was tributary to Jabin king of Hazor, and who joined in the attempt to resist the invasion under Joshua (Josh 11:1). It was in the territory allotted to Zebulun (Josh 19:15). No sure identification is yet possible. The Septuagint and the Talmud both omit the "r" from the name; and Neubauer would identify it with Simonias (Vita, 24), the Simonia of the Talmud, which is now represented by Semuniyeh, a village about 5 miles West of Nazareth, on the edge of the plain (Geog. du Talm). Beit Lachm, named by Josephus along with it, is a short distance to the Northwest Es-Semeiriyeh, about 3 miles North of Acre, has also been suggested; but it is perhaps too far to the West.

W. Ewing


SHIMRON-MERON

shim'-ron-me'-ron (shimron mer'on; Sumoon .... Mamroth, Codex Alexandrinus Samron .... Phasga .... Maron): A royal city of the Canaanites, the king of which was slain by Joshua (12:20). Here the name is followed by that of Achshaph, which also follows the name of Shimron in 11:1. This suggests that the two are in reality one, and that Shimron-meron may only be the full name. A royal Canaanite city, Sam-simuruna, is mentioned in the inscriptions of Sen-nacherib, Esar-haddon and Assur-bani-pal, which Schrader (KAT2, 163) would identify with this, and thinks it may now be represented by es-Semeiri-yeh.

See SHIMRON .

W. Ewing


SHIMSHAI

shim'-shi, shim'-sha-i (shimshay; Codex Vaticanus Samasa, Samae, Sameais Samesa; Codex Alexandrinus Samsai; Lucian, Samaias, throughout; in 1 Esdras 2:17 he is called "Semellius," the Revised Version (British and American) "Samellius"; a number of explanations of this name have been offered, but no one has been generally favored. One conjecture traces it to an Old Iranian caritative sh-sh-m-y conformed to shamash; another prefers the Old Bactrian simezhi = simaezhi; compare BDB , under the word The name looks as though it were derived from shemesh, "the sun"):A state secretary who, withREHUM (which see) and others, wrote to Artaxerxes to persuade him to prohibit the rebuilding of the temple (Ezr 4:8,9,17,23).

Horace J. Wolf


SHIN, SIN

shen, sen "sh", "s": The 21st letter of the Hebrew alphabet; transliterated in this Encyclopedia as "sh" and "s". It came also to be used for the number 300. For name, etc., see ALPHABET .


SHINAB

shi'-nab shin'abh; Samaritan: shin'ar; Sennaar): King of ADMAH (which see). He is mentioned with Shemeber, king of Zeboiim; he was attacked by Chedorlaomer and his allies (Gen 14:2). The reading is very uncertain. If the incident narrated is founded on fact, Shinab may be identical with Sanibu, an Ammonite king in the time of Tiglath-pileser III (so French Delitzsch, Wo lag das Paradies? 294); or the name may be equated by the Assyrian Sin-sar-ucur (compare "Shenazzar"), and Shem-eber with the Assyrian Sumu-abi (Sayce, The Expository Times,VIII , 463). Jewish exegesis gives a sinister explanation of all four names (Gen 14:2). The Midrash (Ber. Rab. 42) explains Shinab as sho'-ebh mammon, "one who draws money (wherever he can)." It is of interest to note that the names fall into two alliterative pairs and that each king's name contains exactly as many letters as that of his city. On the whole, however, the list leaves an impression of artificiality; as the names are not repeated in Gen 14:8, it is highly probable that they are later additions to the text.

Horace J. Wolf


SHINAR

shi'-nar (shin`ar; Senaar Sen(n)aar):

1. Identification

2. Possible Babylonian Form of the Name

3. Sumerian and Other Equivalents

4. The Syriac Sen'ar

5. The Primitive Tongue of Shinar

6. Comparison with the Semitic Idiom

7. The Testimony of the Sculptures, etc., to the Race

8. The Sumerians Probably in Shinar before the Semites

9. The States of Shinar:

(1) Sippar;

(2) Kes;

(3) Babylon;

(4) Nippur;

(5) Adab;

(6) Surippak;

(7) Umma;

(8) Erech;

(9) Lagas;

(10) Larsa;

(11) Ur;

(12) Eridu;

(13) The Land of the Sea;

(14) Nisin, Isin, or Karrak;

(15) Upa or Upia (Opis);

(16) Other Well-known Cities

10. Shinar and Its Climate

11. Sculpture in Shinar

12. The First Nation to Use Writing in Western Asia

13. The System Employed, with an Example

1. Identification:

The name given, in the earliest Hebrew records, to Babylonia, later called Babel, or the land of Babel (babhel, 'erets babhel). In Gen 10:10 it is the district wherein lay Babel, Erech, Accad, and Calneh, cities which were the "beginning" of Nimrod's kingdom. In 11:2 Shinar is described as the land of the plain where migrants from the East settled, and founded Babel, the city, and its great tower.

2. Possible Babylonian Form of the Name:

Though sometimes identified with the Babylonian Sumer, the connection of Shinar with that name is doubtful. The principal difficulty lies in the fact that what might be regarded as the non-dialectical form singar (which would alone furnish a satisfactory basis of comparison) is not found, and would, if existent, only apply to the southern portion of Babylonia. The northern tract was called Akkad, after the name of its capital city (see ACCAD ). The Greek form Sen(n)aar shows that, at the time the Septuagint translation was made, there was no tradition that the `ayin was guttural, as the supposed Babylonian forms would lead us to expect. As the Biblical form Shinar indicates the whole of Babylonia, it corresponds with the native (Sumerian) Kingi-Ura, rendered "Sumer and Akkad," from which, by changing "K" into "Sh" (found in Sumerian), Shinar may have been derived, but this explanation is not free from difficulties.

3. Sumerian and Other Equivalents:

This two-fold designation, Kingi-Ura, is that which is commonly used in the inscriptions of the earlier kings, though it cannot then have indicated always the whole country, but only such parts of it as acknowledged their overlordship. Later on the corresponding term seems to have been Kar-Dunias ("the territory of the god Dunias," to all appearance a term introduced by the Kassite rulers). Nabonassar and his successors seem to have contented themselves with the title "king of Babylon," rule in the city implying also the dominion over the whole country. Often, however, the equivalent term for Babylonia is Ehi, probably an abbreviation of Eridu, and here standing for the land belonging to that sacred city--"the good city," a type of Paradise, Babylonia being, in fact, situated upon the edinu, or "plain."

See EDEN .

4. The Syriac Sen'ar:

All these comparisons tend to show that the Babylonian equivalent of Shinar is not any of the above, and as yet has not, in fact, been found. This is also implied by the fact, that Sen'ar was used in Syriac for the country around Bagdad, and in ancient times included (it may be supposed) the plain upon which the ruins of Babylon stand. Sen'ar was therefore in all probability an ancient Babylonian designation of the tract, now lost, but regarded by the Hebrews as synonymous with Babylonia.

5. The Primitive Tongue of Shinar:

From the inscriptions it would seem that the primitive language of Shinar was not Semitic, but the agglutinative idiom now named Sumerian--a tongue long regarded as Turanian, and having, it is thought, Turko-Chinese affinities--gal, "to be," Turkish ol-mak; ama (ana), "mother," Turkish ana; abba, "old man," Turkish baba, "father"; (h)e, "house," Turkish ev, etc. The Chinese affinities seem less close, but the following may be quoted: a(y)a "father," Chinese ye (Amoy ia); ge, "night," Chinese ye; gu, "to speak," Chinese yu; shu, "hand," Chinese sheu; kin, "business," Chinese kung, "work"; etc. Chinese and Turkish, however, have had time to pass through many changes since Sumerian was current in Shinar. Many words of the Sumerian language were borrowed by the Semitic Babylonians, and a few (like hekal, "temple," Semitic (h)egal, "great house") entered the other Semitic languages.

6. Comparison with the Semitic Idiom:

Halevy's contention, that Sumerian is simply "an allography" for the expression of Sera Babylonian, seems to be untenable, as they differ not only in words, but also in grammar; moreover, Sumerian had a dialect, called by the natives "woman's tongue." For the rest, the principal differences between Sumerian and Semitic Babylonian are: (1) post-positional suffixes instead of prepositions; (2) verbs with long strings of prefixes and infixes to express the persons and regimens, instead of a prefix and a suffix; (3) compound words, both nouns and verbs, are common instead of being exceedingly rare. Sumerian seems to have borrowed several words from Semitic Babylonian.

7. The Testimony of the Sculptures, etc. to the Race:

Not only the language, but also the sculptures which they have left, point to the probability that the earlier inhabitants of Shinar belonged to a different race from the later. The Semites of Babylonia were to all appearance thick-set and muscular, but the Sumerians, notwithstanding the stumpy figures which their statues and bas-reliefs show, seem to have been slim--in any case, their warriors, in the better basreliefs, as well as the figures of the god Nin-Girsu (formerly known as "the god with the firestick"), and the engraved cylinders, have this type. Moreover, the sculptures and cylinder-seals show that certain classes--priests or the like--were clean shaven, in marked contrast to Semitic usage elsewhere. Their deities, however, always had hair and beard, implying that they came from a different, though possibly related, stock. These deities were very numerous, and it is noteworthy that, though those with Sumerian names may be counted by hundreds, those with Semitic names are only to be reckoned by tens.

8. The Sumerians Probably in Shinar before the Semites:

Though there is no certain indication which race entered Shinar first, it is to be noted that Nimrod, presumably Shinar's first king and the founder of its great cities, was a son of Cush (Gen 10:8), and the name of Shinar seems to have existed before the foundation of Babel (Babylon) and its tower (Gen 11:2). In the native sculptures, moreover, the non-Semitic type precedes the Semitic; and in the inscriptions the non-Semitic idiom precedes that of the Semitic tranlation. Everything points, therefore, to the Sumerians having been in Babylonia before the Semitic inhabitants.

9. The States of Shinar:

At the earliest period to which our records refer the Sumerians of Shinar were divided into a number of small states, of which the following may be regarded as the principal:

(1) Sippar:

Sippar or Sippar-Aruru (-Ya'ruru), possibly including Accad (Gen 10:10), some distance Southwest of Bagdad. It is the modern 'Abu-habbah, "father of grain." Though it seems to have fallen early under the dominion of the Semites, it was at first Sumerian, as its native name, Zimbir, and the ideographic writing thereof show. According to Berosus, who calls it Pantabiblion, one of its earliest kings was Amelon or Amillarus, who reigned 13 sari, or 46,800 years. Later on came Evedoreschus, the native Enwe-duran-ki, renowned as a priest favored by the gods. His descendants, if of pure race, inherited the divine grace which he enjoyed. It is said to have been in Sippara (Sippar) that Ut-napistim, the Babylonian Noah, buried the records before entering the ark.

(2) Kes:

About 18 miles North of Babylon lay Kes, now Oheimer--a foundation which seems to have preceded Babylon as the capital of Shinar. Its early queen, Azag-Bau, is said to have been the wife of a wine-merchant and to have reigned 100 years.

(3) Babylon:

Babylon, for which see BABEL ;BABYLON . As one of its early kings, Berosus mentions Alorus, "the shepherd of the people," as having reigned for 10 sari, or 36,000 years. The state of Babylon probably included Cuthah. (Tel Ibrahim), which once had kings of its own, and possessed a special legend of the Creation. Belonging to Babylon, also, was the renowned city Borsippa, now Birs, or the Birs Nimroud, the traditional site of the Tower of Babel.

See BABEL ,TOWER OF .

(4) Nippur:

Some distance Southeast of Babylon lay Nippur or Niffur, now Niffer (Noufar), identified by the rabbis with the "Calneh" of Gen 10:10. It was a place of considerable importance, and the seat of the worship of Enlil and Ninlil, later, also, of their son Ninip and his spouse (see CALNEH ). The American excavations on this site have thrown a flood of light upon almost every branch of Assyriological research.

(5) Adab:

Adab, now called Bismaya, the city of Mah, the goddess of reproduction. One of the earliest rulers of Adab was seemingly called Lugal-dalu, of whom a fine statue, discovered by the American explorers, exists. It was apparently renowned as a necropolis.

(6) Surippak:

South and a little West of Adab was Surippak, now Fara. This was the birthplace of the Babylonian Noah, Ut-napistim, son of Opartes (Umbara-Tutu), a Chaldean of Larancha. The coming of the Flood was revealed to Ut-napistim here.

(7) Umma:

Practically East of Fara lay Umma or Gisuh (or Giuh), now Jokha. This city was apparently of considerable importance, and the traditional rival of Lagas.

(8) Erech:

South of Fara lay Unuga, Semitic Uruk, the Biblical ERECH (which see), now Warka. Its most celebrated king, after Gilgames, was Lugal-zaggi-si, one of the opponents of the rulers of Lagas.

(9) Lagas:

Some distance East of Warka was the territory of Lagas, now Tel-loh--a little state, rather in accessible, but of considerable importance to the antiquarian, which is a testimonial to the advance in civilization which it had made. Its kings and viceroys were among the most renowned, though apparently unknown outside their own domains. The most celebrated were the reformer Uru-ka-gina and viceroy Gudea, to whom many erections in the city were due. (See Gudea's remarkable statue in the Louvre.)

(10) Larsa:

Somewhat to the Southeast of Warka lay Larsa, the "Ellasar" of Gen 14:1 (which see). This center of learning maintained its independence even after the other states had been absorbed by Hammurabi and his dynasty into the Babylonian empire.

(11) Ur:

To the Southeast of Warka and Senqara lies the site of the ancient UR OF THE CHALDEES (which see) now Mugheir. It was renowned for its temple to the moon, and for the kings known as the dynasty of Ur: Sur-Engur, Dungi, Bur-Sin, Gimil-Sin, and Ibi-Sin.

(12) Eridu:

South of the Ur lay Eridu, or, in full, Guruduga, "the good city," wherein, apparently, lay the earthly Paradise. This is identified with the present `Abu-shahrein, and was the seat of Ea or Enki, god of the sea and of fertilizing streams. According to the tradition, it was there that the "dark vine" grew--a type, seemingly, of the tree of life. The later kings of Babylon sometimes bear the title "king of Eridu," as though rulers of the domain of Paradise.

(13) The Land of the Sea:

The Land of the Sea (that bordering on the Persian Gulf), in which, seemingly, the Chaldeans afterward settled, seems to have played an important part in the early history of Shinar. Berosus speaks of its king Ammenon, who reigned 12 sari, or 43,200 years, and in whose time the Musarus Oannes, or Annedotus, arose out of the Persian Gulf. Like others referred to in the legends which Berosus refers to, he was half-man and half-fish. It is thought that these incidents, though evidently mythical, point to the introduction of civilization into Babylonia, from this point.

See also JONAH ;JONAH ,THE BOOK OF .

(14) Nisin, Isin, or Karrak:

Nisin, Isin, or Karrak, seat of the worship of Nin-Karraga, was also an important state governed by its own kings.

(15) Upe or Upia (Opis):

Upe or Upia, the Greek Opis, apparently obtained renown at a very early date, its kings being given in the great chronological list before those of Kis.

(16) Other Well-known Cities:

Other well-known cities, possibly state-capitals, were Larak, Greek Laranche; Amarda, one of the centers of the worship of Nergal; Asnunna, a province East of the present Bagdad; Dilmu, now Dailem; Nuru, Ennigi, and Kakra, seemingly centers of the worship of Hadad; Tilmun, at the head of the Persian Gulf, and including the island of Bahrein; the province of Sabu; Seseb or Bagdadu, possibly the modern Bagdad; and several others.

10. Shinar and Its Climate:

Whether the country was in the same seemingly uncared-for state in ancient times as at present is unknown; but one cannot help admiring the courage of the original immigrants into such a district, for example, as that of Lagas. This, which belongs to the southern region, is very inaccessible on account of the watercourses and marshes. Like the whole of Shinar in general, it is more or less dried up in summer, and unhealthy for Europeans. The alterations in the waterways, owing to changes in the irrigation-channels, must then, as now, have hindered communication. Sharp cold, with frost, succeeds the heat of summer, and from time to time sand-storms sweep across the plain. Notwithstanding the destruction sometimes wrought, the floods were always welcomed in consequence of the fruitfulness which followed, and which was such as to make Babylonia one of the most fertile tracts known.

11. Sculpture in Shinar:

The reference to the Sumerian sculptures in (7) above will have shown that the inhabitants of the Plain of Shinar possessed an art of no mean order and of some antiquity, even at the time when it first presents itself to our notice. It is true that many specimens are crude and uncouth, but this is probably due to the sculptors having been, often enough, the slaves of their material. Their stones were frequently more or less pebble-shaped, and they had neither the skill nor the tools to reduce them to better proportions--moreover, reduction of bulk would have meant a diminution of their importance. The broad, squat figures which they produced, however, gave them bad models for their bas-reliefs, and it was long ere this defect was removed, notwithstanding the superior work produced by their seal-engravers during and after the 4th millennium BC.

12. The First Nation to Use Writing in Western Asia:

But in all probability special renown will always be attached to the non-Semitic inhabitants of Shinar as the inventors, or at least the earliest users known to us, of the cuneiform script. It may be objected that the system which they introduced was cumbersome and imperfect, but they knew of nothing simpler, and modern Chinese, with which their script has been compared, is far less practical. Briefly, the system may be described as syllabic for the prefixes and suffixes, and ideographic for the roots. To show this the following transcribed example will probably suffice:

13. The System Employed, with an Example:

E nu-DU URU nu-DIM, A house was not built, a city was not constructed;

URU nu-DIM ADAM nu-mun-GAR, A city was not constructed, a community he had not founded;

ABZU nu-DU GURUDUGA nu-DIM, The abyss was not built, Eridu was not constructed;

E AZAGA DINGIRene KI-DURA-bi nu-DIM, The holy house of the gods, its seat was not constructed;

Su-NIGIN KURKURAgi AABBAama, The whole of the lands was sea.

The nominal and verbal roots of the above extract from the bilingual account of the Creation are in capitals, and the pronominal prefixes and suffixes, with a couple of lengthenings which determine the pronunciations of the nouns, in small letters. This will not only give an idea of the poetical form of the Sumerian legend of the Creation by Merodach and Aruru, but also show how short and concise, as a language, was the speech of Shinar, before Semitic supremacy.

T. G. Pinches


SHINE

shin: The Hebrew words 'ahal, 'or, halal, zahar, zarach, yapha`, naghah, `ashath and qaran are all translated "shine." All indicate either the direct or indirect diffusion of beams of light. In a direct and literal sense the word "shine" is used of the heavenly bodies, or of candles, and fire (Job 18:5; 25:5 the King James Version; Job 29:3; 31:26; 2 Ki 3:22). In a figurative sense it is used of reflected light or brightness, in any sense (Ex 34:29 f,35; Isa 60:1; Ezek 43:2; Dan 12:3). God as the sun of righteousness is thus depicted in Ps 50:2. The New Testament words astrapto, augazo, lampo and phaino are translated "shine." Thus literally it is said of the lightning that it shines (Mt 24:27 the King James Version; Lk 17:24); the word is tropically applied to the life of faith or to men prominent in the kingdom of God (Mt 5:16; Jn 5:35; 2 Cor 4:6; Phil 2:15; 2 Pet 1:19); to the glory of God (Lk 2:9); to angelic appearances (Lk 24:4; Acts 12:7), or to Christ as He appeared to John on Patmos (Rev 1:16).

Henry E. Dosker


SHION

shi'-on (shi'on; Codex Vaticanus Siona, Codex Alexandrinus Seian): A town in the territory of Issachar, named with Shunem, Hapharaim and Anaharath (Josh 19:19). It is possibly identical with Khirbet Sha'in, near `Ain esh-Sha'in, circa 4 miles Northwest of Mt. Tabor.


SHIPHI

shi'fi (shiph`i; Codex Vaticanus Saphal, Codex Alexandrinus Sephein, Lucian, Sophei): A Simeonite prince (1 Ch 4:37 (36)).


SHIPHMITE

shif'-mit.

See SHEPHAM ;SIPHMOTH .


SHIPHRAH

shif'-ra (shiphrah, "fairness," "beauty";. Septuagint Sepphora, the rendering also of tsipporah, in Ex 2:21): The name of one of the Hebrew midwives (Ex 1:15).

See also ZIPPORAH .


SHIPHTAN

shif'-tan (shiphTan; Codex Vaticanus Sabatha; Codex Alexandrinus Sabathan, F, Saphatan, Lucian, ((S)ephatha): An Ephraimite prince (Nu 34:24).


SHIPMASTER

ship'-mas-ter.

See SHIPS AND BOATS ;PHOENIX .


SHIPMEN

ship'-men.

See SHIPS AND BOATS ,II , 2, (3);III , 2.


SHIPS AND BOATS

|| I. THE HEBREWS AND THE SEA

II. SHIPS IN THE OLD TESTAMENT AND THE APOCRYPHA

1. Among the Hebrews

(1) In Early Times

(2) During the Monarchy

(3) In Later Times

2. Among Neighboring Nations

(1) Egypt

(2) Assyria and Babylonia

(3) Phoenicia

3. General References

III. SHIPS IN THE NEW TESTAMENT

1. In the Gospels

2. In the Acts of the Apostles

3. In Other Books

LITERATURE

In the Old Testament the following words are found:

(1) The word most commonly used in Hebrew for "a ship" is 'oniyah (Prov 30:19; Jon 1:3,4), of which the plural 'oniyoth is found most frequently (Jdg 5:17; 1 Ki 22:48 f, and many other places).

The collective term for "a navy of ships" is 'oni (1 Ki 9:26 f; 10:22, 'oni Tharshish, "a navy (of ships) of Tarshish"; but Isa 33:21, 'oni shayit, a "galley with oars").

(2) tsi (Nu 24:24; Ezek 30:9; Isa 33:21), tsi 'addir, "gallant ship"; Dan 11:30, tsiyim Kittim, "ships of Kittim.'

(3) cephinah, "innermost parts of the ship" the Revised Version (British and American), "sides of the ship" the King James Version (Jon 1:5, the only place where the word is found).

In Apocrypha ploion, is the usual word (The Wisdom of Solomon 14:1; Ecclesiasticus 33:2, etc.), translated "vessel" in The Wisdom of Solomon 14:1, but "ship" elsewhere. For "ship" The Wisdom of Solomon 5:10 has naus. "Boat" in 2 Macc 12:3,6 is for skaphos, and "navy" in 1 Macc 1:17; 2 Macc 12:9; 14:1 for stolos. In The Wisdom of Solomon 14:6 Noah's ark is called a schedia, a "clumsy ship" (the literal translation "raft" in the Revised Version (British and American) is impossible).

In the New Testament there are four words in use: (1) naus (Acts 27:41, the only place where it occurs, designating the large sea-going vessel in which Paul suffered shipwreck). (2) ploiarion, "a little boat" (Mk 3:9 and two other places, Jn 6:22 ff; 21:8). (3) ploion, "boat" (Mt 4:21,22 and many other places in the Gospels--the ordinary fishingboat of the Sea of Galilee rendered "boat" uniformly in the Revised Version (British and American) instead of "ship" the King James Version), "ship" (Acts 20:13, and all other places where the ship carrying Paul is mentioned, except 27:41, as above). In Jas 3:4; Rev 8:9; 18:17 ff, it is rendered "ship." (4) skaphe, "boat" (Acts 27:16,30,32, where it means the small boat of the ship in which Paul was being conveyed as a prisoner to Rome).

Cognate expressions are: "shipmen," 'anshe 'oniyoth (1 Ki 9:27); nautai (Acts 27:27,30 the King James Version, "sailors" the Revised Version (British and American)); "mariners," mallachim (Jon 1:15; Ezek 27:9,27,29), shaTim (Ezek 27:8 the King James Version, "rowers" the Revised Version (British and American); Ezek 27:26, the King James Version and the Revised Version (British and American)); "pilot," chobhel (Jon 1:6; Ezek 27:8,27,28,29); "sailing," "voyage," plous (Acts 21:7; 27:9,10, the Revised Version (British and American) "voyage" in all verses).

I. The Hebrews and the Sea.

The Hebrews were a pastoral and agricultural people, and had no inducements to follow a seafaring life. They were possessed of a considerable seaboard along the Mediterranean, but the character of their coast gave little encouragement to navigation. The coast line of the land of Israel from Carmel southward had no bays and no estuaries or river-mouths to offer shelter from storm or to be havens of ships. Solomon landed his timber and other materials for the Temple at Joppa, and tradition has handed down what is called "Solomon's Harbor" there. The builders of the second temple also got timber from Lebanon and conveyed it to Joppa. It was Simon Maccabeus, however, who built its harbor, and the harbor at Joppa was "the first and only harbor of the Jews" (G. A. Smith, HGHL, 136). Caesarea in New Testament times was a place of shipping and possessed a harbor which Josephus declared to be greater than the Piraeus, but it was Herodian and more Greek and Roman than Jewish. It was mostly inhabited by Greeks (Josephus, BJ, III, ix, 1). Now Caesarea has disappeared; and Joppa has only an open roadstead where vessels lie without shelter, and receive and discharge cargo and passengers by means of boats plying between them and the shore. It was in other directions that Israel made acquaintance with the activities of the sea. Of internal navigation, beyond the fishing-boats on the Sea of Galilee which belong exclusively to the New Testament, the ferry boat on the Jordan (2 Sam 19:18, `abharah) alone receives notice, and even that is not perfectly clear (the Revised Version margin "convoy," but a "ford" is doubtless meant). It is from Tyre and Egypt and even Assyria and Babylonia, rather than from their own waters, that the Hebrew prophets and psalmists drew their pictures of seafaring life.

II. Ships in the Old Testament and Apocrypha.

1. Among the Hebrews:

(1) In Early Times.

In the early books of the Old Testament there are references connecting certain of the tribes, and these northern tribes, with the activities of the sea. In the "Blessing of Jacob" and in the "Blessing of Moses" Zebulun and Issachar are so connected (Gen 49:13; Dt 33:19); and in Deborah's Song, which is acknowledged to be a very early fragment of Hebrew literature, Dan and Asher are also spoken of as connected with the life and work of the sea (Jdg 5:17). The Oracle of Balaam (Nu 24:24) looks forward to a day when a fleet from Kittim should take the sea for the destruction of Assyria. "Ships of Kittim" are mentioned in Daniel (11:30). Kittim is referred to in the three greater Prophets (Isa 23:1,12; Jer 2:10; Ezek 27:6). The land of Kittim is Cyprus, and in the references in Isaiah it is associated with Tyre and the ships of Tarshish.

(2) During the Monarchy.

It is not till the time of the monarchy that the Hebrews begin to figure as a commercial people. Already in the time of David commercial relations had been established between Israel and Tyre (2 Sam 5:11 f). The friendly cooperation was continued by Solomon, who availed himself not only of the cedar and the fir at Hiram's command on Lebanon, but also of the skilled service of Hiram's men to bring the timber from the mountains to the sea. Hiram also undertook to make the cedar and the fir into rafts (1 Ki 5:9, dobheroth, the King James Version "floats"; 2 Ch 2:16, raphcodhoth, "flotes" the King James Version, "floats" the Revised Version (British and American)) to go by sea and to deliver them to Solomon's men at the place appointed, which the Chronicler tells us was Joppa. From this cooperation in the building of the Temple there grew up a larger connection in the pursuit of sea-borne commerce. It was at Ezion-geber near to Eloth on the Red Sea, in the land of Edom which David had conquered, that Solomon built his fleet, "a navy of ships" (1 Ki 9:26-28). Hiram joined Solomon in these enterprises which had their center on the Red Sea, and thus the Phoenicians had water communication with the coasts of Arabia and Africa, and even of India. The same partnership existed for the commerce of the West. "For the king (Solomon) had at sea a navy of Tarshish with the navy of Hiram: once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks" (1 Ki 10:22).

Tarshish is the name of the Phoenician colony on the river Tartessus, called also Baetis, the modern Guadalquivir. It was the farthest limit of the western world as known to the Hebrews. Attempts have been made to identify it with Tarsus of Cilicia, but they are not convincing. It is conceived of in Hebrew literature as remote (Isa 66:19; Jon 1:3; 4:2), as rich (Ps 72:10; Jer 10:9), as powerful in commerce (Ezek 38:13). Ships of Tarshish were no doubt ships actually built for the Tarshish trade (2 Ch 20:36 f; Jon 1:3), but the expression became a general designation for large sea-going vessels to any quarter. Ships of Tarshish made a deep impression upon the imagination of the Hebrew people. The Psalmist takes it as a proof of the power of Yahweh that He breaks the ships of Tarshish with an east wind (Ps 48:7). Isaiah includes them among the great and lofty objects of power and glory which the terror of the Lord would certainly overtake (Isa 2:16). Ezekiel regards them as the caravans that bore the merchandise of the mistress of the sea (Ezek 27:25). It is in ships of Tarshish that the prophet of the Return sees the exiles borne in crowds to Jerusalem as their natural home (Isa 60:9).

From Solomon's time onward the kings of Judah retained their hold upon Eloth (1 Ki 22:48 f; 2 Ch 20:35-37) till it was seized by the Syrians in the days of Ahaz (2 Ki 16:6).

(3) In Later Times.

As Solomon had the cooperation of Hiram in securing material and craftsmen for the building of the first Temple, so Joshua and Zerubbabel by the favor of Cyrus obtained timber from Lebanon, and masons and carpenters from Sidon and Tyre for the building of the second. Again, cedar trees were brought from Lebanon by sea to Joppa, and thence conveyed to Jerusalem (Ezr 3:7).

From Joppa Jonah fled to avoid compliance with God's command to go to Nineveh and preach repentance there (Jon 1:1 ff). He found a ship bound for Tarshish as far toward the West as Nineveh to the East. The fare (cakhar) paid by him as a passenger, the hold of the ship in which he stowed himself away (cephinah), the crew (mallachim) the captain or shipmaster (rabh ha-chobhel), the storm, the angry sea, the terrified mariners and their cry to their gods, and the casting of Jonah overboard to appease the raging waters--all make a lifelike picture.

It was in the time of Simon, the last survivor of the Maccabean brothers, that Joppa became a seaport with a harbor for shipping--"Amid all his glory he took Joppa for a haven, and made it an entrance for the isles of the sea" (1 Macc 14:5). When Simon reared his monument over the sepulcher of his father and brothers at Modin, he set up seven pyramids with pillars, upon which were carved figures of ships to be "seen of all that sail on the sea" (1 Macc 13:29). About this period we hear of ships in naval warfare. When Antiochus IV Epiphanes planned his expedition against Egypt, he had with other armaments "a great navy," presumably ships of war (1 Macc 1:17); and at a later time Antiochus VII speaks expressly of "ships of war" (1 Macc 15:3).

2. Among Neighboring Nations:

(1) Egypt.

The Egyptians, like other nations of antiquity, had a great horror of the open sea, although they were expert enough in managing their craft upon the Nile. Pharaoh-necoh built up a powerful navy to serve him both in commerce and in war.

See PHARAOH-NECOH .

Of explicit references to Egyptian ships in the Old Testament there are but few. Isaiah speaks of "vessels of papyrus upon the waters" of the Upper Nile, on board of which are the messengers of Cush or Ethiopia returning to tell the tidings of the overthrow of Assyria to the inhabitants of those remote lands (18:2 the King James Version has "bulrushes" instead of "papyrus"). Ezekiel also, foretelling the overthrow of Egypt, speaks of messengers traveling with the news on swift Nile boats to strike terror into the hearts of the "careless Ethiopians" (30:9). When Job compares his days to "the swift ships" ("the ships of reed" the Revised Version margin), the allusion is most likely to Egypt's, these being skiffs with a wooden keel and the rest of bulrushes, sufficient to carry one person, or at most two, and light, to travel swiftly (9:26).

(2) Assyria and Babylonia.

The Assyrians and Babylonians were mainly an inland people, but their rivers gave them considerable scope for navigation. The Assyrian monuments contain representations of naval engagements and of operations on the seacoast. When Isaiah pictures Yahweh as a better defense of Judah than the rivers and streams of Assyria and Egypt are to their people he says, "There Yahweh will be with us in majesty, a place of broad rivers and streams, wherein shall go no galley with oars ('oni shayiT), neither shall gallant ship (tsi 'addir) pass thereby. .... Thy tacklings (ropes, cables) are loosed; they could not strengthen the foot of their mast, they could not spread the sail" (Isa 33:21,23). Speaking of Yahweh's wonders to be performed toward His people after Babylon had been overthrown, the prophet declares: "Thus saith Yahweh, your Redeemer, the Holy One of Israel: For your sake I have sent to Babylon, and I will bring down all of them as fugitives, even the Chaldeans, in the ships of their rejoicing" (Isa 43:14). In this case, however, the ships are not war ships, but more probably merchant ships, or ships for pleasure, sailing in the Euphrates.

(3) Phoenicia.

It was from the Phoenicians that the Mediterranean peoples learned seamanship and skill in navigation. It is fitting, therefore, that in his dirge over the downfall of the mistress of the sea, Ezekiel should represent Tyre as a gallant ship, well built, well furnished, and well manned, broken by the seas in the depths of the waters, fallen into the heart of the seas in the day of her ruin. Ezekiel's description (chapter 27, with Davidson's notes) brings together more of the features of the ship of antiquity than any other that has come down to us. Her builders have made her perfect in beauty with planks of fir or cypress, mast of cedar, oars of the oak of Bashan, benches or deck of ivory inlaid with boxwood, sail of fine linen with broidered work from Egypt, and an awning of blue and purple from the coastlands of Elisha (possibly Sicily). She is manned with oarsmen of Sidon and Arvad, pilots of the wise men of Tyre, calkers from Gebal to stop up the cracks and seams in her timbers, mariners and men of war from other lands who enhanced her beauty by hanging up the shield and helmet within her. She is freighted with the most varied cargo, the produce of the lands around, her customers, or as they are called, her traffickers, being Tarshish in the far West, Sheba and Arabia in the South, Haran and Asshur in the East, Javan, which is Greece, and Togarmah, which is Armenia, in the North.

One or two of the particulars of this description may be commented upon. (a) As regards rigging, the Phoenician ships of the time of Ezekiel, as seen in Assyrian representations, had one mast with one yard and carried a square sail. Egyptian ships on the Red Sea about the time of the Exodus, from reliefs of the XIXth Dynasty, had one mast and two yards, and carried also one large square sail. The masts and yards were made of fir, or of pine, and the sails of linen, but the fiber of papyrus was employed as well as flax in the manufacture of sail-cloth. The sail had also to serve "for an ensign" (lenes, Ezek 27:7). "The flag proper," says Davidson (ad loc.), "seems not to have been used in ancient navigation; its purpose was served by the sail, as for example at the battle of Actium the ship of Antony was distinguished by its purple sail."

(b) As regards the crew, in the two-banked Phoenician ship the rowers of the first bank work their oars over the gunwale, and those of the second through portholes lower down, so that each may have free play for his oar. The calkers were those who filled up seams or cracks in the timbers with tow and covered them over with tar or wax, after the manner of the instruction given to Noah regarding the Ark: "Thou .... shalt pitch it within and without with pitch" (Gen 6:14).

(c) As regards cargo, it is to be noted that "the persons of men," that is, slaves, formed an article of merchandise in which Javan, Tubal, and Meshech, countries to the North, traded with Tyre.

3. General References:

Of general references to shipping and seafaring life there are comparatively few in the Old Testament. In his great series of Nature-pictures in Ps 104, the Psalmist finds a place for the sea and ships (104:25 ff), and in Ps 107 there is a picture of the storm overtaking them that go down to the sea in ships, and of the deliverance that comes to them when God "bringeth" them into their desired haven" (107:23 ff). In the Book of Proverbs the ideal woman who brings her food from far is like "the merchant ships" (31:14). In the same book the drunkard, because of his unnatural insensibility to danger, is likened to a man "that lieth down in the midst of the sea, or as he that lieth upon the top of a mast" (23:34); and among the inscrutable things of the world the writer includes "the way of a ship in the midst of the sea" (30:19). In Wisdom, human life is described "as a ship passing through the billowy water, whereof, when it is gone by, there is no trace to be found, neither pathway of its keel in the billows" (Wisd 5:10). The same book notes it as a striking example of the case of a divine and beneficent Providence that "men entrust their lives to a little piece of wood, and passing through the surge on a raft are brought safe to land" (Wisd 14:1-5). The Jews like the Egyptians and the Assyrians had a natural shrinking from the sea, and Ecclesiasticus interprets their feeling when he says: "They that sail on the sea tell of the danger thereof; and when we hear it with our ears, we marvel" (43:24).

III. Ships in the New Testament.

1. In the Gospels:

It is the fishing-boats of the Sea of Galilee which exclusively occupy attention in the Gospels. In the time of our Lord's ministry in Galilee the shores of the Sea were densely peopled, and there must have been many boats engaged in the fishing industry. Bethsaida at the northern end of the Lake and Tarichea at the southern end were great centers of the trade. The boats were probably of a size and build similar to the few employed on the Lake today, which are between 20 and 30 ft. in length and 7 ft. in breadth. The word "launch," of putting a boat or a ship into the sea, has disappeared from the Revised Version (British and American), except in Lk 8:22, where it is more appropriate to an inland lake. They were propelled by oars, but no doubt also made use of the sail when the wind was favorable (Lk 8:23), though the pictures which we have in the Gospels are mostly of the boatmen toiling in rowing in the teeth of a gale (Mk 6:48), and struggling with the threatening waves (Mt 14:24). In the boat on which Jesus and the disciples were crossing the Lake after the feeding of the 5,000, Jesus was in the stern "asleep on the cushion" (Mk 4:38, the King James Version "a pillow"; Greek proskephalaion, "headrest"). More than once Jesus made special use of a boat. As He was by the seashore a great concourse of people from all parts made it desirable that "a small boat" (ploiarion) should be in attendance off the shore to receive Him in case of need, though He does not seem to have required it (Mk 3:9). On another occasion, when the crowds were still greater, He went into a boat and sat "in the sea" with the multitude on the sloping beach before Him (Mk 4:1; Lk 5:3). This boat is said in Luke's narrative to have been Simon's, and it seems from references to it as "the boat" on other occasions to have been generally at the disposal of Jesus.

2. In the Acts of the Apostles:

It is Paul's voyages which yield us the knowledge that we possess from Biblical sources of ships in New Testament times. They are recorded for us in the Acts by Luke, who, as Sir William Ramsay puts it, had the true Greek feeling for the sea (St. Paul the Traveler, 21). In Luke's writings there are many nautical terms, peculiar to him, used with great exactitude and precision.

When Paul had appealed to Caesar and was proceeding to Rome in charge of Julius, the centurion, along with other prisoners, a ship of Adramyttium, a coasting vessel, carried the party from Caesarea along the Syrian coast, northward of Cyprus, past Cilicia and Pamphylia, to Myra of Lycia. There the centurion found a ship of Alexandria sailing for Italy, one of the great corn fleet carrying grain from Egypt for the multitudes of Rome. (After the capture of Jerusalem the emperor Titus returned to Italy in such a vessel, touching at Rhegium and landing at Puteoil.) The size of the vessel is indicated by the fact that there were 276 persons on board, crew and passengers all told (Acts 27:37). Luke has made no note of the name of this or of the previous vessels in which Paul had voyaged. Of the presumably larger vessel, also an Alexandrian corn ship bound for Rome, which had wintered in Melita, and which afterward took on board the shipwrecked party (Acts 28:11), "the sign" (parasemon) is given, and she is called "The Twin Brothers." The expression shows that it was in painting or relief; a figurehead, with the Twin Brothers represented, would be given by episemon. The cargo (phortion, Acts 27:10, the King James Version and the Revised Version (British and American) "lading") in this case was wheat (Acts 27:38), but another word is used, gomos, by Luke of a ship's load of varied wares (Acts 21:3; compare Rev 18:11 ff).

Of those engaged in handling the ship we find (Acts 27:11) the master (kubernetes), the owner (naukleros, although this expression seems not quite consistent with the ownership of a grain ship of the imperial service, and Ramsay's distinction between the words, making the former "sailing-master" and the latter "captain," may be better), the sailors (Acts 27:30, who treacherously sought to lower the ship's boat on the pretense of laying out anchors from the "foreship" or prow, and to get away from the doomed vessel).

Of operations belonging to the navigation of the vessel in the storm there were (1) the taking on board of the ship's boat and securing it with ropes (Acts 27:16, in which operation Luke seems to have taken part; compare 27:32), (2) the undergirding of the ship (Acts 27:17, using helps, that is taking measures of relief and adopting the expedient, only resorted to in extremities, of passing cables under the keel of the ship to keep the hull together and to preserve the timbers from starting), (3) the lowering of the gear (Acts 27:17, reducing sail, taking down the mainsail and the main yard), (4) throwing freight overboard and later casting out the tackling of the ship (Acts 27:19), (5) taking soundings (Acts 27:28), (6) letting go four anchors from the stern (Acts 27:29, stern-anchoring being very unusual, but a necessity in the circumstances), (7) further lightening the ship by throwing the wheat into the sea (Acts 27:38), (8) cutting the anchor cables, unlashing the rudders, hoisting up the foresail to the wind, and holding straight for the beach (Acts 27:40).

Of the parts of the ship's equipment there are mentioned "the sounding lead" (bolis, though it is the verb which is here used), "the anchors" (agkurai, of which every ship carried several, and which at successive periods have been made of stone, iron, lead and perhaps other metals, each having two flukes and being held by a cable or a chain), "the rudders" (pedalia, of which every ship had two for steering, which in this case had been lifted out of the water and secured by "bands" to the side of the ship and unlashed when the critical moment came), "the foresail" artemon, not the mainsail, but the small sail at the bow of the vessel which at the right moment was hoisted to the wind to run her ashore), and "the boat" (skaphe, which had been in tow in the wake of the vessel, according to custom still prevalent in those seas--coasting-vessels being sometimes becalmed, when the crew get into the small boat and take the ship in tow, using the oars to get her round a promontory or into a position more favorable for the wind). The season for navigation in those seas in ancient times was from April to October. During the winter the vessels were laid up, or remained in the shelter of some suitable haven. The reason for this was not simply the tempestuous character of the weather, but the obscuration of the heavens which prevented observations being taken for the steering of the ship (Acts 27:20).

3. In Other Books:

In 2 Cor 11:25 Paul mentions among sufferings he had endured for Christ's sake that thrice he had suffered shipwreck, and that he had been "a night and a day in the deep," implying that he had been in danger of his life clinging to a spar, or borne upon a hurriedly constructed raft. It may be a reminiscence of the sea when Paul in the very earliest of his Epistles (1 Thess 4:16), speaking of the coming of the Lord, says "The Lord himself shall descend from heaven, with a shout" en keleusmati), where the picture is that of the keleustes, giving the time to the rowers on board a ship. Although huperetes, was "an underrower" and huperesia, "the crew of a ship" as contrasted with kubernetes, "the sailing-master," the derived meaning of "servant" or "officer" has lost in the New Testament all trace of its origin (Mt 5:25; Lk 1:2 and many passages; compare stellein, and sustellein, where the idea of "furling" or "shifting a sail" is entirely lost: 1 Cor 7:29; 2 Cor 8:20).

Figurative:

In Hebrews the hope of the gospel is figured as "an anchor .... sure and stedfast, and entering into that which is within the veil" (6:19, especially with Ebrard's note in Alford, at the place). James, showing the power of little things, adduces the ships, large though they be, and driven by fierce winds, turned about by a very small "rudder" (pedalion), as "the impulse of the steersman willeth" (Jas 3:4). In Revelation there is a representation of the fall of Babylon in language reminiscent of the fall of Tyre (Ezek 27), in which lamentations arise from the merchants of the earth who can no more buy her varied merchandise (ton gomon, "cargo" the Revised Version margin), and shipmasters and passengers and seafaring people look in terror and grief upon the smoke of her burning (Rev 18:12-18).

LITERATURE.

The usual books on Greek and Roman antiquities furnish descriptions and illustrations. Works on the monuments like Layard, Nineveh, II, 379 ff; Maspero, Ancient Egypt and Assyria; Ball, Light from the East, and Reissner, Cairo Museum Catalogue, "Models of Ships and Boats," 1913, contain descriptions and figured representations which are instructive. On shipping and navigation in classical antiquity Smith of Jordanhill, Voyage and Shipwreck of Paul, is still the standard authority.

T. Nicol


SHISHA

shi'-sha (shisha'): One of Solomon's officers of state (1 Ki 4:3).


SHISHAK

shi'-shak (shishaq (1 Ki 14:25); Sousakeim):

1. Shishak, 952-930 BC:

Sheshonk or Sheshenq I, as he is called on the monuments, the founder of the XXIInd Dynasty, was in all probability of Libyan origin. It is possible that his claim to the throne was that of the sword, but it is more likely that he acquired it by marriage with a princess of the dynasty preceding. On the death of Pasebkhanu II, the last of the kings of the XXIst Dynasty, 952 BC, Shishak ascended the throne, with an efficient army and a well-filled treasury at his command. He was a warlike prince and cherished dreams of Asiatic dominion.

2. Patron of Jeroboam:

He had not long been seated on the throne when Jeroboam the son of Nebat, of the tribe of Ephraim, whom Solomon had promoted but afterward had cause to suspect, fled from the displeasure of his sovereign to the court of Shishak (1 Ki 11:26 ff). There Jeroboam remained till the death of Solomon, when he returned to Canaan, and, on Rehoboam's returning an unsatisfactory answer to the people's demands for relief from their burdens, headed the revolt of the Ten Tribes, over whom he was chosen king with his capital at Shechem (1 Ki 12:25 ff). Whether there was not in the XXIst Dynasty some kind of suzerainty of Egypt over Palestine, when Solomon married Pharaoh's daughter and received with her Gezer as a dowry, seems not to be clearly established. It is, however, natural that Jeroboam's patron in the day of adversity should take sides with him against Rehoboam, now that the kingdom was divided. Active support of Jeroboam would be in the line of his dreams of an eastern empire.

3. Syrian Campaign:

So it came to pass that in the 5th year of Rehoboam, Shishak came up against Jerusalem with 1,200 chariots, and 60,000 horsemen, and people without number out of Egypt, the Libyans, Sukkiim, and Ethiopians, and took the fenced cities of Judah, and came to Jerusalem. At the preaching of the prophet Shemaiah, Rehoboam and his people repented, and Jerusalem was saved from destruction, though not from plunder nor from servitude, for he became Shishak's servant (2 Ch 12:8). Shishak took away the treasures of the house of the Lord and the treasures of the king's house, carrying off among the most precious of the spoils all the shields of gold which Solomon had made (1 Ki 14:25 ff; 2 Ch 12:1-9). From the Scripture narrative it does not appear that there was any occupation of Palestine by the Egyptian forces on this occasion.

4. Shishak's Record at Karnak:

There is, however, a remarkable contemporary record of the campaign engraved on the south wall of the Temple of Amon at Karnak by Shishak himself. Not only is the expedition recorded, but there is a list of districts and towns of Palestine granted to his victories by Amon-Ra and the goddess of Thebes engraved there. A number of towns mentioned in the Book of Josh have been identified; and among the names of the list are Rabbath, Taanach, Gibeon, Mahanaim, Beth-horon and other towns both of Israel and Judah. That names of places in the Northem Kingdom are mentioned in the list does not imply that Shishak had directed his armies against Jeroboam and plundered his territories. It was the custom in antiquity for a victorious monarch to include among conquered cities any place that paid tribute or was under subjection, whether captured in war or not; and it was sufficient reason for Shishak to include these Israelite places that Jeroboam, as seems probable, had invited him to come to his aid. Among the names in the list was "Jud-hamalek"--Yudhmalk on the monuments--which was at first believed to represent the king of Judah, with a figure which passed for Rehoboam. Being, however, a place-name, it is now recognized to be the town Yehudah, belonging to the king. On the death of Shishak his successor assumed a nominal suzerainty over the land of Canaan.

LITERATURE.

Flinders Petrie, History of Egypt, III, 227 ff; Maspero, Struggle of the Nations, 772 ff; Nicol, Recent Archaeology and the Bible, 222-25.

T. Nicol


SHITRAI

shit'-ri, shit-ra'-i, shit'-ra-i (shiTray): A Sharonite, David's chief shepherd (1 Ch 27:29).


SHITTAH; TREE; SHITTIM WOOD

shit'a, (shiTTah; Septuagint xulon asepton; the Revised Version (British and American) ACACIA TREE (Isa 41:19)); (`ace shiTTim; the Revised Version (British and American) ACACIA WOOD (Ex 25:5,10,13; 26:15,26; 27:1,6; Dt 10:3)): The word was originally shinTah, derived from the Arabic sanT, now a name confined to one species of acacia, Acacia nilotica (Natural Order, Leguminosae), but possibly was once a more inclusive term. The Acacia nilotica is at present confined to the Sinaitic peninsula and to Egypt. Closely allied species, the Acacia tortilis and Acacia seyal, both classed together under the Arabic name sayyal, are plentiful in the valleys about the Dead Sea from Engedi southward. Those who have ridden from `Ain Jidy to Jebel Usdum will never forget these most striking features of the landscape. They are most picturesque trees with their gnarled trunks, sometimes 2 ft. thick, their twisted, thorny branches, which often give the whole tree an umbrella-like form, and their fine bipinnate leaves with minute leaflets. The curiously twisted pods and the masses of gum arabic which exude in many parts are also peculiar features. The trees yield a valuable, hard, close-grained timber, not readily attacked by insects.

E. W. G. Masterman


SHITTIM

shit'-im (ha-shiTTim, "the acacias"; Sattein):

(1) This marked the last camping-ground of Israel before they crossed the Jordan to begin the conquest of Western Palestine. Here it was that the people fell into the snare set for them by the satanic counsel of Balaam, who thus brought upon them greater evil than all his prohibited curses could have done (Nu 25:1 ff; 31:16). In Nu 33:49 it is called Abel-shittim. It was from Shittim that Joshua sent the spies to view out the land and Jericho (Josh 2:1); and from this point the host moved forward to the river (Josh 3:1). The place is mentioned by Micah in a passage of some difficulty (Josh 6:5): after "what Balaam the son of Beor answered," perhaps some such phrase as "remember what I did" has fallen out. This would then be a reference to the display of divine power in arresting the flow of Jordan until the host had safely crossed. Josephus places the camp "near Jordan where the city Abila now stands, a place full of palm trees" (Ant., IV, viii, 1). Eusebius, Onomasticon says Shittim was near to Mt. Peor (Fogor). It may possibly be identical with Khirbet el-Kefrain, about 6 miles South of the Jordan, on the lip of Wady Seiseban, where there are many acacias.

(2) In Joel 3:18 we read of the valley of Shittim which is to be watered by a fountain coming forth of the house of the Lord. It must therefore be sought on the West of the Jordan. The waters from the Jerusalem district are carried to the Dead Sea down the Wady which continues the Brook Kidron: Wady en-Nar. The acacia is found plentifully in the lower reaches of this valley, which may possibly be intended by the prophet.

W. Ewing


SHIZA

shi'-za (shiza; Saiza): A Reubenite, one of David's leading warriors (1 Ch 11:42).


SHOA

sho'-a (shoa`; Soue): A people named in Ezek 23:23 in association with Babylonians, Chaldeans and Assyrians. Schrader identifies with the Sutu of the inscriptions (East of the Tigris).


SHOBAB

sho'-bab (~shobhabh]; Sobab):

(1) One of the sons of David (2 Sam 5:14; 1 Ch 3:5; 14:4).

(2) A son of Caleb (1 Ch 2:18).


SHOBACH

sho'-bak (shobhakh; Sobak): Captain of the Syrian host (2 Sam 10:16,18); but "Shophach" (shophakh) in 1 Ch 19:16,18.


SHOBAI

sho'-bi, sho-ba'-i, sho'-ba-i (shobhay; Codex Vaticanus Abaou; Codex Alexandrinus Lucian, Sobai): The head of one of the families which returned from the Babylonian captivity (Ezr 2:42; Neh 7:45).


SHOBAL

sho'-bal (shobhal, "overflowing"; Sobal, with variants):

(1) An Edomite name mentioned in connection with Lotan, Zibeon and Anah, as that of a "son" of Seir (Gen 36:20), the father of a clan (Gen 36:23), and a Horite "duke" ('alluph) (Gen 36:29; 1 Ch 1:38,40).

(2) A Calebite, the father (possibly of the inhabitants) of Kiriath-jearim (1 Ch 2:50,52).

(3) A Judahite, perhaps to be identified with (2) above (1 Ch 4:1 f).


SHOBEK

sho'-bek (shobheq; Sobek): One of those who sealed the covenant under Nehemiah after the Babylonian captivity (Neh 10:24).


SHOBI

sho'-bi (shobhi; Ouesbei): One of those who remained faithful to David during the rebellion of Absalom (2 Sam 17:27).


SHOCHOH

sho'-ko (sokhoh, Codex Vaticanus Sokchoth; Codex Alexandrinus Okcho): This in 1 Sam 17:1 the King James Version is a variant of SOCOH (which see).


SHOE; SHOE-LATCHET

shoo, shoo'-lach-et (na`al, literally, "that which is fastened," with denominative verb na`al, "to provide with shoes" (2 Ch 28:15; Ezek 16:10); hupodema (Sirach 46:19; Mt 3:11, etc.), from the verb hupodeo (Mk 6:9; Eph 6:15), "to bind under," sandalion, "sandal" (Judith 10:4; 16:9; Mk 6:9; Acts 12:8); the King James Version, the Revised Version margin also have "shoe" for min`al, "bar" (so the Revised Version (British and American) text) in Dt 33:25; the "latchet" is either serokh, "twisted thing" (Gen 14:23; Isa 5:27), or himas, "leather thong" (Mk 1:7; Lk 3:16; Jn 1:27)): The na`al was a simple piece of leather tied on the foot with the serokh, so easy of construction that its low cost was proverbial (Am 2:6; 8:6; Sirach 46:19; compare Gen 14:23), and to be without it was a sign of extreme poverty (2 Ch 28:15; Isa 20:2). Women, however, might have ornamental sandals (Song 7:1; Judith 16:9), and Ezekiel names "sealskin" (16:10) as a particularly luxurious material, but the omission of sandals from the list of Isa 3:18-23 shows that they were not commonly made articles of great expense. The hupodema was likewise properly a sandal, but the word was also used to denote a shoe that covered the foot. The contrast between hupodema in Mt 10:10 and sandalion in Mk 6:9 seems to show that this meaning is not unknown in the New Testament, the "shoe" being regarded as an article of luxury (compare Lk 15:22). But in Mt 3:11 and parallel's, only the sandal can be meant.

Sandals were not worn indoors, so that putting them on was a sign of readiness for activity (Ex 12:11; Acts 12:8; Eph 6:15), the more wealthy having them brought (Mt 3:11) and fastened (Mk 1:7 and parallel's) by slaves. When one entered a house they were removed; all the more, naturally, on entering a sanctuary (Ex 3:5; Josh 5:15; Acts 7:33). Mourners, however, did not wear them even out of doors, as a sign of grief (Ezek 24:17,23), perhaps for the same reason that other duties of the toilet were neglected (2 Sam 12:20, etc.). A single long journey wore out a pair of sandals (Josh 9:5,13), and the preservation of "the latchet of their shoes" from being broken (Isa 5:27) would require almost miraculous help.

Ruth 4:7 f states as a "custom in former times in Israel," that when any bargain was closed "a man drew off his shoe, and gave it to his neighbor." This was of course simply a special form of earnest-money, used in all transactions. In Dt 25:9 f the custom appears in a different light. If a man refused to perform his duty to his deceased brother's wife, the elders of the city were to remove his shoe and disgrace him publicly, "And his name shall be called in Israel, The house of him that hath his shoe loosed." The removal of the shoe is apparently connected with the rite in Ruth 4:7 as a renunciation of the man's privilege. But the general custom seems to have become obsolete, for the removal of the shoe is now a reproach.

The meaning of Ps 60:8 parallel 108:9, "Upon (margin "unto") Edom will I cast my shoe," is uncertain. `al, may mean either "upon" or "unto." If the former, some (otherwise unsubstantiated) custom of asserting ownership of land may be meant. If the latter, the meaning is "Edom I will treat as a slave," to whom the shoes are cast on entering a house.

Burton Scott Easton


SHOHAM

sho'-ham (shoham, "onyx"; Codex Vaticanus Isoam; Codex Alexandrinus Issoam): One of the sons of Merari (1 Ch 24:27).


SHOMER

sho'-mer (shomer):

(1) The father of one of the conspirators who killed Joash (2 Ki 12:21).

See SHIMEATH .

(2) One of the sons of Heber of the tribe of Asher (1 Ch 7:32).

See SHEMER .


SHOPHACH

sho'-fak.

See SHOBACH .


SHOPHAN

sho'-fan (shophan).

See ATROTH-SHOPHAN .


SHORE

shor: (1) choph, always of the Mediterranean, variously translated "haven," "beach," "shore," "sea-shore," "coast," "sea coast" (Gen 49:13; Dt 1:7; Josh 9:1; Jdg 5:17; Jer 47:7; Ezek 25:16). (2) saphah, literally, "lip"; compare Arabic shafat, "lip"; of the sand upon the seashore, a figure of multitude (Gen 22:17; Ex 14:30; Josh 11:4; Jdg 7:12; 1 Sam 13:5; 1 Ki 4:29); the shore of the Red Sea or Gulf of `Aqabah by Ezion-geber (1 Ki 9:26; 2 Ch 8:17); the brink of the River Nile (Gen 41:3,17); the edge (the King James Version "brink") of the valley of Arnon (Dt 2:36). (3) qatseh, literally, "end," "extremity," the uttermost part (the King James Version "shore") of the Salt Sea (Josh 15:2); qetsh ha-'arets, "the end of the earth" (Ps 46:9); compare Arabic 'aqaci-l-'ard, "the uttermost parts of the earth." (4) cheilos, literally, "lip," "as the sand which is by the seashore" (Heb 11:12). (5) aigialos, the beach (the King James Version "shore") of the Sea of Galilee (Mt 13:2,48; Jn 21:4); of the Mediterranean (Acts 21:5; 27:39,40). (6) asson parelegonto ten Kreten, doubtful reading, "sailed along Crete, close in shore" (the King James Version "sailed along by Crete") (Acts 27:13).

See COAST ;HAVEN ;SAND .

Alfred Ely Day


SHORTEN

shor'-t'-n: The Hebrew word qatsar and the Greek koloboo literally indicate abbreviation of time or space (Ps 89:45; Prov 10:27; Ezek 42:5); figuratively they point to limitation of power or of suffering (Nu 11:23; Isa 50:2; 59:1; Mt 24:22; Mk 13:20).


SHOSHANNIM EDUTH

sho-shan'-im e'-duth.

See SONG ;PSALMS .


SHOULDER

shol'-der (shekhem, katheph, zeroa` or zerowa`, or zero`ah, shoq; omos, brachion (Sirach 7:31 only)): The meanings of the Hebrew words are rather varied. The first (shekhem) has perhaps the widest application. It is used for the part of the body on which heavy loads are carried (Gen 21:14; 24:15,45; Ex 12:34; Josh 4:5; Jdg 9:48). King Saul's impressive personality is thus described: "There was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people" (1 Sam 9:2; 10:23). To carry loads on the shoulder or to have "a staff on the shoulder" is expressive of subjection and servitude, yea, of oppression and cruel punishment, and the removal of such burdens or of the rod of the oppressor connotes delivery and freedom (Isa 9:4; 14:25).

Figuratively:

The shoulders also bear responsibility and power. Thus it is said of King Messiah, that "the government shall be upon his shoulder" (Isa 9:6) and "the key of the house of David will I lay upon his shoulder; and he shall open, and none shall shut; and he shall shut, and none shall open" (Isa 22:22). Job declares that he will refute all accusations of unlawful conduct made against him, in the words: "Oh .... that I had the indictment which mine adversary hath written! Surely I would carry it upon my shoulder" (Job 31:35 f).

The Hebrew word katheph comes very close in meaning to the above, though it is occasionally used in the sense of arm-piece and shoulder-piece of a garment. Like Hebrew shekhem, it is used to describe the part of the body accustomed to carry loads. On it the Levites carried the implements of the sanctuary (Nu 7:9; 1 Ch 15:15; 2 Ch 35:3). Oriental mothers and fathers carried their children on the shoulder astride (Isa 49:22; compare 60:4); thus also the little bundle of the poor is borne (Ezek 12:6,7,12). The loaded shoulder is likely to be "worn" or chafed under the burden (Ezek 29:18). In the two passages of the New Testament in which we find the Greek equivalent of shoulder (omos, fairly common in Apocrypha), it corresponds most closely with this use (Mt 23:4; Lk 15:5). Of the shoulders of animals the word katheph is used in Ezek 34:21 (of sheep, where, however, men are intended) and in Isa 30:6 (of asses).

Stubborn opposition and unwillingness is expressed by "withdrew the shoulder" (Neh 9:29), or "pulled away the shoulder" (Zec 7:11), where the marginal rendering is "they gave (or "turned") a stubborn shoulder." Contrast "bow the shoulder," i.e. "submit" (Baruch 2:21). Compare "stiffnecked"; seeNECK . Somewhat difficult for the understanding of Occidentals is the poetical passage in the blessing of Moses: "Of Benjamin he said, The beloved of Yahweh shall dwell in safety by him; he covereth him all the day long, and he dwelleth between his shoulders" (Dt 33:12). The "shoulders" refer here to the mountain saddles and proclivities of the territory of Benjamin between which Jerusalem, the beloved of Yahweh, which belonged to Judah, lay nestling close upon the confines of the neighboring tribe, or even built in part on ground belonging to Benjamin.

Much less frequently than the above-mentioned words. we find zeroa`, zero`ah, which is used of the "boiled shoulder of the ram" which was a wave offering at the consecration of a Nazirite (Nu 6:19) and of one of the priestly portions of the sacrifice (Dt 18:3). In Sirach 7:31 this portion is called brachion, properly "arm," but both the King James Version and the Revised Version (British and American) translate "shoulder." Regarding the wave and heave offerings see SACRIFICE . the King James Version frequently translates Hebrew shoq, literally, "leg," "thigh" (which see) by "shoulder," which the Revised Version (British and American) occasionally retains in the margin (e.g. Nu 6:20).

H. L. E. Luering


SHOULDER-BLADE

shol'der-blad (shikhmah): "Then let my shoulder (kathephi) fall from the shoulder-blade (shikhmah), and mine arm (zeroa` be broken from the bone (qaneh)" (Job 31:22). The Hebrew word is the feminine form of shekhem (see SHOULDER ). It is found only in this passage.


SHOULDER-PIECE

shol'-der-pes (katheph): The word designates the two straps or pieces of cloth which passed from the back of the ephod (see EPHOD ) of the high priest over the shoulder and were fastened at the front. These shoulder-pieces seem to have been made of a precious texture of linen (or byssos) with threads of gold, blue, purple and scarlet, to which two onyx (or beryl) stones were attached bearing the names of six tribes of Israel each. These are called the "stones of memorial" (Ex 39:18). On these straps there were also fastened the plaited or woven bands ("wreathed chains") from which, by means of two golden rings, the breastplate was suspended. It is by no means clear from the descriptions (Ex 28:7,12,25; 39:4,7,18,20) how we have to imagine the form and attachment of these shoulder-pieces. It has been thought that the ephod might be of Egyptian origin, which is not very probable, though V. Ancessi, Annales de philosophie chretienne, 1872, 45 ff, reproduces some representations from the great work of Lepsius, Denkmaler, where costly royal garments have two shoulder straps, like the ephod. Usually Egyptian garments have no shoulder strap, or at most one.

H. L. E. Luering


SHOVEL

shuv'-l: (1) rachath, is a wooden shovel used on the threshing-floor for winnowing the grain (Isa 30:24). (2) ya`, is used in various passages to indicate some instrument employed to carry away ashes from the altar (Ex 27:3; 38:3; Nu 4:14; 1 Ki 7:40,45; 2 Ki 25:14; 2 Ch 4:11,16; Jer 52:18). It was very likely a small shovel like those used in connection with modern fireplaces for cleaning away the ashes (compare Hebrew ya`ah, "to sweep away") or for carrying live coals to start a new fire. (3) yathedh (Dt 23:13 the Revised Version margin)

James A. Patch


SHOW

sho.

See SHEW .


SHOWBREAD

sho'-bred.

See SHEWBREAD .


SHOWBREAD, TABLE OF

See SHEWBREAD ,TABLE OF .


SHOWER

shou'-er: (1) rebhibhim, a plural form apparently denoting gentle rain, usually used figuratively, as in Dt 32:2; Ps 72:6; Mic 5:7. (2) geshem, used of gentle rain in Job 37:6: "shower of rain," the King James Version "small rain"; used of the flood in Gen 7:12. Figuratively, of blessing, "showers of blessing" (Ezek 34:26); of destruction: "There shall be an overflowing shower in mine anger, and great hailstones in wrath to consume it" (Ezek 13:13). (3) zerem, usually storm or tempest (compare Isa 4:6; 28:2): "They are wet with the showers of the mountain" (Job 24:8). (4) ombros (Lk 12:54), Rain is unknown in Palestine in the long summer of 5 or 6 months. A few showers usually fall in September, succeeded by fine weather for some weeks before the beginning of the heavy and long-continued winter rains.

Alfred Ely Day


SHRINE

shrin (@naos]): In Acts 19:24 small models of temples for Diana.


SHROUD

shroud (choresh, "bough"): Winding-sheet for the dead. See BURIAL . Used in the King James Version, the English Revised Version Ezek 31:3 in the rare old sense of "shelter," "covering." the American Standard Revised Version has "a forest-like shade" choresh, "wood," "wooded height") (Isa 17:9, etc.). Compare Milton, Comus, 147.


SHRUB

shrub (siach (Gen 21:15)).

See BUSH , (2).


SHUA; SHUAH

shoo'-a:

(1) (shua` "prosperity"): A Canaanite whose daughter Judah took to wife (Gen 38:2,12; 1 Ch 2:3).

See BATHSHUA .

(2) (shu`-a'', "prosperity"): Daughter of Heber, an Asherite (1 Ch 7:32).

(3) (shuach, "depression"): A son of Keturah by Abraham (Gen 25:2; 1 Ch 1:32), and his posterity.

See BILDAD .

(4) A brother of Caleb (1 Ch 4:11).

See SHUHAH .


SHUAL

shoo'-al (shu`al): An Asherite (1 Ch 7:36).


SHUAL, LAND OF

('erets shu`al; he Sogal): From their encampment at Michmash the Philistines sent out marauding bands, one going westward toward Beth-horon, another eastward, "the way of the border that looketh down upon the valley of Zeboim." The pass to the South was held against them by Israel. The third party therefore went northward, turning "unto the way that leadeth to Ophrah, unto the land of Shual" (1 Sam 13:17 f). Ophrah is probably identical with et-taiyibeh, a village which lies some 5 miles East of Beitin (Bethel). It is in this district therefore that the land of Shual must be sought, but no definite identification is possible.

W. Ewing


SHUBAEL

shoo'ba-el, shoo-ba'-el (shubha'el):

(1) A Levite, son of Amram (1 Ch 24:20); one of the leaders of song in the temple (1 Ch 25:20).

See SHEBUEL ; Gray,HPN , 310.

(2) A son of Heman (1 Ch 25:4).

See SHEBUEL .


SHUHAH

shoo'-ha (shuchah, "depression"): A brother of Caleb (1 Ch 4:11).


SHUHAM

shoo'-ham (shucham): Son of Dan, ancestor of the Shuhamites (Nu 26:42 f). In Gen 46:23 called "Hushim."


SHUHITE

shoo'-hit (shuchi): Cognomen of Bildad, one of Job's friends (Job 2:11; 8:1; 18:1; 25:1; 42:9). The place referred to cannot be definitely located.

See BILDAD ;SHUAH .


SHULAMMITE

shoo'-la-mit (Song 6:13, the King James Version "Shulamite").

See SHUNAMMITE .


SHUMATHITES

shoo'-math-its (~shumathi]): One of the families of Kiriath-jearim (1 Ch 2:53).


SHUNAMMITE

shoo'-na-mit (shunammith, shunammith; Codex Vaticanus Somaneitis; Codex Alexandrinus Soumanites): Applied to natives of Shunem.

(1) Abishag, who was brought to minister to the aged king David, love for whom led Adonijah to his doom (1 Ki 1:3,15; 2:17, etc.).

(2) The woman, name unknown, whose son Elisha raised from the dead (2 Ki 4:12, etc.). Later when apparently she had become a widow, after seven years' absence on account of famine, in the land of the Philistines, she returned to find her property in the hands of others. Elisha's intervention secured its restoration (2 Ki 8:1-6).

(3) The Shulammite (Song 6:13). In this name there is the exchange of "l" for "n" which is common.

W. Ewing


SHUNEM

shoo'-nem (shunem; Codex Vaticanus Sounan; Codex Alexandrinus Sounam): A town in the territory of Issachar named with Jezreel and Chesulloth (Josh 19:18). Before the battle of Gilboa the Philistines pitched their camp here. They and the army of Saul, stationed on Gilboa, were in full view of each other (1 Sam 28:4). It was the scene of the touching story recorded in 2 Ki 4:8-37, in which the prophet Elisha raises to life the son of his Shunammite benefactress. Eusebius (Onomasticon) describes it as a village called Sulem, 5 Roman miles South of Mt. Tabor. This points to the modern Solam, a village surrounded by cactus hedges and orchards on the lower southwestern slope of Jebel ed-Duchy ("Hill of Moreh"). It commands an uninterrupted view across the plain of Esdraelon to Mt. Carmel, which is about 15 miles distant. It also looks far across the valley of Jezreel to the slopes of Gilboa on the South. It therefore meets satisfactorily the conditions of Joshua and 1 Samuel. A question has, however, been raised as to its identity with the Shunem of 2 Ki 4. Elisha's home was in Samaria. Apparently Carmel was one of his favorite haunts. If he passed Shunem "continually" (2 Ki 4:9), going to and coming from the mountain, it involved a very long detour if this were the village visited. It would seem more natural to identify the Shunem of Elisha with the Sanim of Eusebius, Onomasticon, which is said to be in the territory of Sebaste (Samaria), in the region of Akrabatta: or perhaps with Salim, fully a mile North of Taanach, as nearer the line of travel between Samaria and Carmel.

There is, however, nothing to show that Elisha's visits to Shunem were paid on his journeys between Samaria and Carmel. It may have been his custom to visit certain cities on circuit, on business calling for his personal attention, e.g. in connection with the "schools of the prophets." Materials do not exist on which any certain conclusion can rest. Both Solam Salim are on the edge of the splendid grain fields of Esdraelon (2 Ki 4:18).

W. Ewing


SHUNI; SHUNITES

shoo'-ni, shoo'-nits. (shuni): One of the sons of Gad and his descendants (Gen 46:16; Nu 26:15).


SHUPHAM; SHUPHAMITES

shoo'-fam, shoo'-fam-its.

See SHEPHUPHAM .


SHUPPIM

shup'-im (shuppim):

(1) One of the descendants of Benjamin (1 Ch 7:12,15).

(2) One of the porters in the temple (1 Ch 26:16).

See MUPPIM ;SHEPHUPHAM .


SHUR

shur, shoor (shur; Sour): The name of a desert East of the Gulf of Suez. The word means a "wall," and may probably refer to the mountain wall of the Tih plateau as visible from the shore plains. In Gen 16:7 Hagar at Kadesh (`Ain Qadis) (see 16:14) is said to have been "in the way to Shur." Abraham also lived "between Kadesh and Shur" (Gen 20:1). The position of Shur is defined (Gen 25:18) as being "opposite Egypt on the way to Assyria." After crossing the Red Sea (Ex 15:4) the Hebrews entered the desert of Shur (Ex 15:22), which extended southward a distance of three days' journey. It is again noticed (1 Sam 15:7) as being opposite Egypt, and (1 Sam 27:8) as near Egypt. There is thus no doubt of its situation, on the East of the Red Sea, and of the Bitter Lakes.

Brugsch, however, proposed to regard Shur ("the wall") as equivalent to the Egyptian anbu ("wall"), the name of a fortification of some kind apparently near Kantarah] (see MIGDOL (2)), probably barring the entrance to Egypt on the road from Pelusium to Zoan. The extent of this "wall" is unknown, but Brugsch connects it with the wall mentioned by Diodorus Siculus (i.4) who wrote about 8 BC, and who attributed it to Sesostris (probably Rameses II) who defended "the east side of Egypt against the irruptions of the Syrians and Arabians, by a wall drawn from Pelusium through the deserts as far as to Heliopolis, for a space of 1,500 furlongs." Heliopolis lies 90 miles (not 188) Southwest of Pelusium: this wall, if it existed at all, would have run on the edge of the desert which extends North of Wady Tumeilat from Kantarah] to Tell el-Kebir; but this line, on the borders of Goshen, is evidently much too far West to have any connection with the desert of Shur East of the Gulf of Suez. See Budge, Hist. Egypt, 90; Brugsch, Egypt under the Pharaohs, abridged edition, 320.

C. R. Conder


SHUSHAN

shoo'-shan (shushan; Sousan, Sousa):

1. Position, Eytmology and Forms of Its Name:

This city, the Susu or Susan of the Babylonians, and the native (Elamite) Susun, is the modern Shush (Sus) in Southwestern Persia, a series of ruin-mounds on the banks of the river Kerkha. The ancient etymologies ("city of lilies" or "of horses") are probably worthless, as an etymology in the language of the place would rather be expected. Sayce therefore connects the name with sassa, meaning "former," and pointing to some such meaning as "the old" city. It is frequently mentioned in the Babylonian inscriptions of the 3rd millennium BC, and is expressed by the characters for the goddess Ishtar and for "cedar," implying that it was regarded as the place of the "divine grove" (see 5, below). In later days, the Assyrians substituted for the second character, that having the value of ses, possibly indicating its pronunciation. Radau (Early Babylonian History, 236) identifies Shushan (Susa) with the Sasa of the Babylonian king Kuri-galzu (14th century BC, if the first of the name), who dedicates to the Babylonian goddess Ninlil an inscription of a certain Siatu, who had, at an earlier date, dedicated it to Ishtar for the life of the Babylonian king Dungi (circa 2500 BC).

2. The Ruins:

The surface still covered with ruins is about 2,000 hectares (4,940 acres), though this is but a fraction compared with the ancient extent of the city, which is estimated to have been between 12,000 and 15,000 hectares (29,640-37,000 acres). Though considerable, the extent of Susa was small compared with Nineveh and Babylon. The ruins are divided by the French explorers into four tracts: (1) The Citadel-mound (West), of the Achemenian period (5th century BC), circa 1,476 by 820 ft., dominating the plain (height circa 124 ft.). (2) The Royal City on the East of the Citadel, composed of two parts: the Apadana (Northeast), and a nearly triangular tract extending to the East and the South. This contains the remains of the palace of Darius and his successors, and occupies rather more than 123 acres. The palace proper and the throne-room were separated from the rest of the official buildings. (3) The City, occupied by artisans, merchants, etc. (4) The district on the right bank, similarly inhabited. This in ancient times extended into all the lower plain, between the Shaour and the Kerkha. Besides these, there were many isolated ruins, and the suburbs contained a number of villages and separate constructions.

3. The "Royal City," "The Citadel," and the Ruins Therein:

Most of the constructions at Susa are of the Persian period. In the northern part of the Royal City lie the remains of the Apadana, the only great monument of which remains were found on the level. The principal portion consisted of a great hall of columns, known as the throne-room of Artaxeres Mnemon. It replaced an earlier structure by Darius, which was destroyed by fire in the time of Artaxerxes I. The columns apparently had capitals of the style common in Persia--the foreparts of two bulls kneeling back to back. In the Citadel a palace built by Xerxes seems to have existed, the base of one of his columns having been found there. Bricks bearing the inscriptions of early Elamite kings, and the foundations of older walls, testify to the antiquity of the occupation of this part. According to the explorers, this was the portion of the city reserved for the temples.

4. The Monuments Discovered:

The number of important antiquities found on the site is considerable. Among the finds may be mentioned the triumphal stele of Naram-Sin, king of Agade (3rd-4th millennium BC); the statuettes of the Babylonian king Dungi (circa 2360 BC); the reliefs and inscriptions of the Elamite king Ba(?)-sa-Susinak (circa 2340 BC); the obelisk inscribed with the laws of Hammurabi of Babylon; the bronze bas-relief of the Elamite king Sutruk-Nahhunte (circa 1120 BC), who carried off from Babylonia the stelae of Naram-Sin and Hammurabi above mentioned, together with numerous other Babylonian monuments; the stele of Adda-hamiti-In-Susnak, of a much later date, together with numerous other objects of art and inscriptions--a most precious archaeological find.

5. Assur-bani-apli's Description of the City:

Shushan passed through many serious crises, one of the severest being its capture and destruction by the armies of the Assyrian king Assur-bani-apli about 640 BC. According to his account, the ziqqurat or temple-tower of Susa was built of enameled brick imitating lapis-lazuli, and was adorned with pinnacles of bright bronze. The god of the city was Susinak, who dwelt in a secret place, and none ever saw the form of his divinity. Lagamaru (Laomer) and five other of the city's deities were adored only by kings, and their images, with those of 12 more (worshipped by the people), were carried off as spoil to Assyria. Winged bulls and genii adorned Susa's temples, and figures of wild bulls protected the entrances to their shrines. Other noteworthy things were the sacred groves into which no stranger was allowed to enter, and the burial-places of the Elamite kings. After recovering from the blow inflicted by the Assyrians, Shushan ultimately regained its old importance, and, as the summer residence of the Persian kings, became

the home of Ahasuerus and Queen Esther (Neh 1:1; Est 1:2,5; 2:3; 3:15; 9:11 ff; Dan 8:2; Additions to Esther 11:3).

LITERATURE.

See Perrot et Chipiez, Histoire de l'art dans l'antiquite, volume V, Perse, 1890; de Morgan, Delegation en Perse (Memoires), 1900, etc.; Histoire et travaux de la delegation en Perse, 1905; article "Elamites" in Hastings ERE; article ELAM in this work.

T. G. Pinches


SHUSHAN EDUTH

shoo'-shan e'-duth.

See SONG ;PSALMS .


SHUSHANCHITES

shoo-shan'-kits (shushanekhaye' (Aramaic); Codex Vaticanus Sousunachaioi; the King James Version Susanchites): Colonists in Samaria whose original home was in Shushan (Ezr 4:9).


SHUTHALHITES

shoo-thal'-hits, sho'-thal-hits.

See SHUTHELAH .


SHUTHELAH; SHUTHELAHITES

shoo-the'-la, shoo'-the-la, shoo-the'-la-hits, shoo'-the-la-hits (shuthalchi): A son of Ephraim (Nu 26:35,36; compare 1 Ch 7:20,21), and his descendants.

See GENEALOGY .


SHUTTLE

shut'-'l.

See WEAVING .



Placed in the public domain by SpiritAndTruth.org
Report corrections to contact@SpiritAndTruth.org
(Produced: Thu Nov 30 09:18:40 2000)

Help PreviousNext