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Shemaiah – Shiphmite
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Shemaiah
(‘Jahweh has heard’). 1. The prophet who with Ahijah encouraged the revolution of the ten tribes from Jeroboam. In MT he appears after the revolution has begun (, ). In the second LXX account, however, he appears at the beginning, at the assembly in Shechem (IK ). He is mentioned further in , and his history in . 2. Son of Shecaniah, descendant of Zerubbabel (). 3. Son of Shecaniah, ‘keeper of the east gate,’ and assistant to Nehemiah in repairing the wall (). 4. A Simeonite (), perhaps Shimei of vv.. 5. A Reubenite (). apparently called Shema in . 6. A Merarite Levite dwelling In Jerusalem (, ). 7. A Levite of the family of Jeduthun (), called Shammua in . 8. Head of the Levitical Kohathite clan of Elizaphan in the time of David (, ). 9. The scribe who registered the names of the priestly courses in the time of David, son of Nethanel (). 10. A Korahite Levite, oldest son of Obed-edom (1 Ch , , ) 11. A Levite, teacher of the Law in Judah under Jehoshaphat (). 12. a Levite of the family of Jeduthun, engaged in purifying the Temple under Hezekiah (). 13. A Levite ‘over the freewill offerings of God’ (). 14. A chief of the Levites (). called Samaias in LXX and in 1 Esdras 1:9. 15. A chief man under Ezra (), called Maasmas and Samaias in 1 Esdras 8. 16. One of the family of Adonikam (), in 1 Esdras 8 Samaias. 17. A priest of the family of Harim who married a foreign wife (), in 1 Esdras 9:21 Sameus. 18. A layman of the family of Harim who did the same (). in 1 Esdras 9:32 Sabbeus. 19. A prophet, son of Delaiah, hired by Sanballat and Tobiah to terrify Nehemiah (). 20. One of the 24 courses of priests (Neh , ). 21. A man present at the dedication of the wall (). 22. A priest, descendant of Asaph (). 23. A singer (or clan) having part in the dedication of the wall (). 24. Another, or perhaps the same (). 25. Father of Uriah the prophet ( [Gr. 33] 2»). 26. A prophet, called ‘the Nehelamite,’ carried into captivity at Babylon with Jehoiachin, actively engaged in opposing Jeremiah (). Jeremiah predicted the complete cutting off of his family. 27. Father of Delaiah, who was a prince in the reign of Zedekiah ( [Gr. 43] ‘2). 28.’ The great,’ kinsman of Tobias (Tobit 5). In several cases two of these may be the same individual. The identification has the most probability in reference to 2 and 3, 8 and 9, and 12 and 13.
George R. Berry. SHEMARIAH. — 1. A Benjamite who joined David at Zildag (). 2. A son of Rehoboam (). 3. 4. Two men who had married foreign wives (Ezr
). .
Shemeber
King of Zeboiim ().
Shedied
See Shemeh, No. 4.
Sheiher
1. The owner of the hill purchased by Omri (). 2. A Merarite ( 3. An Asherite (. called in Shomer). 4. A Benjamite(1 Ch ). The Heb. MSS show here some confusion between r and d as the final letter of the name. The AV (Shamed) and RV (Shemed) retain the reading of the Geneva version, which is based on the Vulg. Samad.
Shemida
A ‘son’ of Gilead, according to [P]; called in [JE] a ‘son’ of Manasseh; his descendants are enumerated in . The gentilic name Shemidaites occurs in .
Sheminith
See art. Psalms, p. 772*.
Shemiramoth
A Levitical family (1 Ch IS’8. 20 165, ).
Shemuel
1. The Simeonite appointed to assist in the dividing of the land (). It is not improbable that the MT should be corrected to Shelumiel, the form in , iQis. 2. Grandson of Issachar ().
Shen
(‘the tooth or crag ‘). A well-known place’ the Shen’ named with Mizpah to indicate the position of the stone which was set up by Samuel to commemorate the defeat of the Philistines (). The site is unknown.
Shenazzar
See Sbeshbazzab.
Sheol
The Semitic equivalent of the classical conception of Hades. The word has been derived from a number of roots. The two main probable origins seem to be those from the Assyr. root sha’al (‘to consult an oracle’), and shilu (‘chamber’). The latter derivation seems somewhat more in accordance with the synonym of pit. In any case, according to this derivation of the word, Sheol was regarded as an underworld of the dead in which the shades lived. Hebrew eschatology, although somewhat obscure in its early phase, probably tended to perpetuate the animistic conception. The habit of burying the family in communal tombs may also have lent some meaning to the word. In Sheol the dead continued to live as on earth. It seems to have been a somewhat common belief that they could be summoned by some process of necromancy (). In the absence of any consistent Hebrew eschatology, however, it is impossible to determine whether the dead were believed to be conscious or active. Apparently different opinions existed on this point (ct. . , with ). From the latter it would appear that the non-activity of the dead was the more current opinion.
According to Eth. Enoch , Sheol was divided into four sections, intended respectively for the martyrs, the righteous who were not martyrs, sinners who had lived prosperously, and sinners who had been to some degree punished. The situation of those in these four sections varied from extreme bliss in the first case to loss of all hope of the resurrection in the fourth. The souls in the third division were to be ‘slain’ in the day of judgment; but the meaning of this is obscure. Nor is it at all clear that this fourfold division was commonly held. The twofold division into the abode of the blessed and the abode of those suffering punishment seems the more generally held. At the resurrection, which preceded the judgment, it was believed, at least by those under the influence of Pharisaism, that the righteous shades would rise from Sheol, and, after receiving new bodies, ascend to heaven.
The NT conception of Sheol is not fundamentally other than that of Judaism, if we may judge from the few references. The most important is that of , the parable of Dives and Lazarus. Hades (AV hell) in the NT is either the synonym of death, or of complete loss and misery, although the idea of punishment is usually expressed by Gehenna. It would appear that the idea of purgatorial cleansing, which Rabbinical Judaism introduced into the conception, was altogether absent from NT thought. Christ is said () to have ‘the keysof death and Hades,’ and in He is said to have preached to ‘spirits in prison,’ i.e. in Sheol (cf. Apoc. Baruch 23. 2 Esdras 7:85, 95). Generally speaking, however, the NT does not develop any new doctrine of Sheol, and is as far as possible from favouring, the extreme speculation of either Rabbinic Judaism or of Patristic Christianity. Shailer Mathews.
Shefhaji
A place on the eastern boundary of the Promised Land (, ). The site has not been identified. Perhaps Zabdi, the Shiphmite (), was a native of Shepham.
Shephatiah
(‘Jah has judged’). !. One of David’s sons ( Ch ). 2. A family which returned with Zerub. ( =Neh T) and Ezra (). The name appears in 1 Esdras 6:9 as Saphat and in 8:34 as Saphatias. 3. A family of the ‘sons’ of Solomon’s servants’(Ezr2"=Neh7’»)= l Es63s Saphuthi. 4. A Juda^ hite family (). 5. A Benjamite family (). Either this or the preceding should perhaps be identified with No. 2 above. 6. A contemporary of Jeremiah (). 7. A Benjamite warrior who joined David at Ziklag (). 8. A Simeonite prince (). 9. A son of Jehoshaphat ().
Shephelah
See Plain (5).
Shepher
A ‘station’ of the children of Israel (, ). Nothing is known about its position.
Shepherd
See Sheep.
Suephi
Suephi () or SHEPHO (). A Horlte chief.
Shephupham
Shephupham ( or SHEPHUPHAN (). — A Benjamite famny=Gn 46 Muppint and , Shuppim; gentilic Shuphamites in
Sherebiah
One of the Levites who joined Ezra (, , Cis) , ). The name appears In 1 Esdras 8:47 as Asebebias, v. 54 Eserebias, and 9 Sarabias. Cf. Mahli.
Sheresh
A Manassite clan ().
Sheriff
In ‘sheriffs’ is the EV tr. of Aram, tipht&yd’, a word of quite uncertain meaning.
Sheshach
A cryptic name of Babel, found in the received text of . It is formed by the method called Atbash, that is a substitution of tau for aleph, shin for beth, and so on. The word is, however, no part of the original text of Jeremiah, being a conceit of later editors. In both passages it is lacking in LXX. Cf. Leb-kamai. J. F. McCuedy.
Sheshai
A clan resident in Hebron, driven thence by Caleb (. , ).
Sheshan
A Jerahmeelite ().
Sheshbazzar
This name is of Bab. origin, and appears in LXX in several forms, some of which point to the sun-god Samas, others (.e.g. Sanabassar) to the moon-god Sin as the derivation, the meaning being ‘O sun-god [or moon-god], protect the lord [or the son].’ The person Sheshbazzar is described as ‘the prince of Judah,’ and is said to have received from Cyrus the sacred Temple vessels and to have taken them to Jerusalem (, , ct. 1 Esdras 2:12, 15). The same fact is stated in , , where Sheshbazzar is designated ‘the governor’ (pechah), and is also said to have laid the foundations of the Temple (ct. 1 Esdras 6:18, 20). It is probable that the Persian title ‘Tirshatha’ in , refers to Sheshbazzar.
Some have identified Sheshbazzar with Zerubbabel on the ground that the laying of the foundation of the Temple is in ascribed to Zerubbabel and in to Sheshbazzar, while instances of men bearing two different names occur not infrequently (e.g. , ). But, when we compare and , it does not seem necessary to assume that the two men are identical. Both may have returned from Babylon at the same time, and while Sheshbazzar was the ruling official, Zerubbabel may in all likelihood have been the moving spirit in building the Temple. gives the Chronicler’s own account of the work, while purports to be an official report, and would naturally mention the official head of the community as the person responsible for what occurred during his term of office. Then the possibility of the one person bearing two names, while not impossible, seems unlikely here, because (1) both names are of foreign origin, unlike the double names Daniel and Belieshazzar, where the one is Hebrew and the other foreign; and (2) as a rule the Chronicler is careful to note the identification — e.g. ■ Daniel whose name xuas Belteshazzar.’
If, then, Sheshbazzar and Zerubbabel were two different men, was Sheshbazzar a Jew or a foreigner? In all probability he was a Jew. It was quite in accordance with the policy of the Persians to appoint a Jew to act as governor in Jerusalem, while the name Sheshbazzar, being of Bab. origin, would not likely be borne by a Persian. It has been conjectured that Sheshbazzar is identical with the Shenazzar of , a son of Jehoiachin and imcle of Zerubbabel; and this would justify the title ‘prince of Judah’ given to him in . Then, further, it is not unlikely that the younger man, Zerubbabel, took the leading part in the work of restoration, and as a result his uncle’s memory would JEall into the background. This theory is made more probable by the fact that Zerubbabel succeeded to the governorship as early as the reign of Darius Hystaspis, B.C. 620 (cf. , ). W. F. Boyd.
Sheth
In (only) AV and BVm tr. bera shith ‘children (sons) of Sheth,’ but there can be little doubt that the correct tr. is that of RV, ‘sons of tumult.’
Shethar
One of the seven princes who had the right of access to the royal presence ().
SHETHAR -BOZENAI. — One of those who corresponded with Darius about the re-building of the Temple (, ). Called in 1 Esdras 6:3, 7, 27 7:1 Sathrabuzanes.
Sheva
1. A son of Caleb (). 2. See Shavsha.
Shewbread
In one of the oldest historical documents preserved in the OT we find, in a passage telling of David’s flight from Saul, the first mention of an offering in the shape of ‘holy bread,’ which was presented to J" in the sanctuary at Nob (). Here this holy bread is also termed ‘the bread of the presence’ (), i.e. of J", which appears in EV as " shewbread’ — a rendering due to Tindale, who adds the note, ‘shewbrede, because it was alway in the presence and sight of the Lorde’ (cf. , which ends literally thus: ‘the presence-bread, that was taken from the presence of J"").’ Presence-bread’ is also the name for this special offering generally used in the Priests’ Code — but ‘continual bread’ in . contracted from the fuller expression . The Chronicler, however, prefers another designation, which may be rendered ‘pile-bread’ ( etc., EV ‘shewbread’) and is to be explained by the arrangement of the loaves in two piles (see below and cf. RVm).
After its first historical mention in connexion with the sanctuary of Nob, where it was periodically renewed — at what Intervals is not stated — the presence-bread Is next met with in the Temple of Solomon. Here was an ‘altar of cedar’ (), which modern scholars regard as an altar for the presentation of the offering of the shewbread. It stood, according to the restored text, in front of the debir, or Most Holy Place, and it is to be identified with ‘the table whereupon the shewbread was,’ mentioned in in a section of later date (see, for the composite text of these chapters, the authorities cited in art. Temple, and cf. ib. § 5). The same interchange of ‘altar’ and ‘table’ is found in , cf . .
The table of shewbread to be provided for the Tabernacle of P is discussed in the art. Tabernacle, § 6 (o) (cf. Temple, § 9). The preparation of the shewbread itself, which in the time of the Chronicler was the privilege of a division of the Levites (), is prescribed in another section of P (). The offering consisted of twelve unleavened cakes of considerable size, since each cake contained a fifth of an ephah — an ephah held more than a bushel — of fine flour. The cakes or loaves were arranged on the table in two piles; on the top of each pile was placed an oblation of frankincense. The cakes were renewed ‘every Sabbath day’ ( RV); those removed were eaten by the priests alone within the sanctuary precincts, the shewbread being among ‘the most holy of the offerings of the Lord’ ().
As regards the original significance of the shewbread offering there can be no doubt. This antique form of oblation had its origin in pre-historic times in the naive desire to propitiate the deity by providing him with a meal (see Sacrifice and Offebing, § 16). This view is confirmed by the fact that it was accompanied, even in the later period, by a provision of wine, as Is clear from the mention of ‘the flagons thereof, and the bowls thereof, to pour out withal’ ( RV, ). The analogy of the classical lectisternia will at once suggest itself. Less familiar is the similar offering among the Babylonians, who laid cakes of ‘sweet,’ i.e. unleavened, bread on the altars of various deities (see Zimmern’s list in KAT’ 600). The analogy between the Babylonian and Hebrew ritual is rendered still more striking by the identity of the name ‘bread of the presence’ {loc. cit.), and of the number of cakes offered — twelve or a multiple of twelve. This number had probably an astrological origin, having reference originally to the twelve months of the year, or the twelve signs of the Zodiac. For the later Hebrews, at least, the twelve loaves of the presence-bread doubtless represented the twelve tribes of Israel, and were interpreted as a symbolical expression of the nation’s gratitude to God as the continual source of every material blessing. A. R. S. Kennedy.
Shibah
A name given to a well dug by Isaac (), which gave its name to the town Beersheba (wh. see). The word means, according to the writer, ‘an oath’; and Beersheba is ‘the well of the oajih,’ so named from the swearing of the oath of friendship between Isaac and Abimelech (). In we have another account, according to which the well was dug by Abraham and received its name from the oath between Abraham and Abimelech. There is also a play on the word shebiVah, ‘oath’ and sheba\ ‘seven,* as a sacrifice of seven lambs was offered. Perhaps the name, however, was already in existence before Abraham’s time, and the writer simply gives a more or less plausible explanation of its derivation. W. F. Boyd.
Shibboleth
Shibboleth (means both ‘ear of corn’ and ‘stream’). — In the strife that arose between the Gileadites, under Jephthah, and the Ephraimites, an episode occurred which is recounted in . According to this, the Gileadites were holding the fords of Jordan in order to cut off the fugitive Ephraimites; but the only way of differentiating between friend and foe was to test a fugitive as to his pronunciation of such a word as ‘Shibboleth,’ In which the Ephraimite peculiarity of pronouncing sft as s would immediately be noticed. If, on uttering this word, the fugitive pronounced it ‘Sibboleth,’ he was known to be an Ephraimite, and was forthwith slain. In this way there fell, according to the obviously exaggerated account in J, ‘forty and two thousand.’ W. O. E. Oesterley.
Shield
See Ahmodr Arms, § 2 (o).
Shiggaion
See Psalms, p. 772».
Shihor
Shihor in . seems to mean Egypt (?), the Nile (?), or the waters of Egypt: in , , it is the S. W. frontier of Canaan. If the name is Hebrew it may mean ‘the Black,’ in allusion to the dark waters or even to the black alluvial land itself: the Egyp. name of Egypt is Kemi, meaning ‘black.’ But, as Brugsch pointed out, Shi-HSr is the Egyp. name of a stream or canal, possibly the Pelusiac branch of the Nile, on or near the eastern border of Egypt (see Shur). The black alluvium might well be counted as the boundary of Canaan: but elsewhere the boundary is the ‘Brook’ (or ‘River’) of Egypt, i.e. the Wady el- Arish (see Shdr). F. Ll. Griffith.
Shihor-libnath
One of the boundaries of Asher (). It stands apparently for a river, most probably the Nahr ez-Zerka, the Crocodile River.
Shikkeron
A place on the northern boundary of Judah (). The site is unknown.
Shilhi
Father of Asa’s wife (, ).
Shilhim
A town of Judah (). Cf. Shaaraim, 2.
Shillem, Shillekites
See Shallum, No. 7.
Shiloah
See Siloah.
Shiloh
1. Here the IsraeliteiS assembled at the completion of the conquest, and erected the Tent of Meeting; portions were assigned to the still landless tribes, and cities to the Levites ( etc. etc.). At Shiloh the congregation deliberated regarding the altar built by the men of the eastern tribes in the Jordan Valley ( ff.). During the period of the Judges, it was the central sanctuary (), the scene of great religious festivals and pilgrimages (, ). On one of these occasions the Benjamites captured as wives the women who danced among the vineyards (). Here the youth of Samuel was spent, and from this narrative we gather that the ‘tent’ had given place to a permanent structure, a ‘temple’ (ftsisi), under the care of the high priest Eli and his family. The loss of the ark and the disaster to his sons proved fatal to Eli ( ff.), and Shiloh apparently ceased to rank as a sanctuary. The destruction of its temple, possibly by the Philistines, is alluded to in , , (cf. ). Eli’s descendants are afterwards found at Nob ( ). The prophet Ahijah was a native of Shiloh ( , ).
The original name, as shown by the gentilic Shilonite, was ShiWn. This form survives in the mod. SeilUn, a ruined site on a hill E. of the road to Shechem, about 9 miles N. of Bethel, and 3 miles S.W. of Khan el^Lubban (Lebonah, ). A terrace on the N. of the hill, with a rock-hewn quadrangle, c. 400 ft. X 80 ft., may have been the site of the ancient temple. There is an excellent spring in the valley to the east. There are also numerous rock-hewn tombs. The terraced slopes tell of vineyards, long since disappeared.
2. The real meaning of the clause ‘until Shiloh come’ ( EV) is doubtful. If ‘Shiloh’ were a name applied to the Messiah, it would have a special significance; but this cannot be discovered. No ancient version so reads it. The Targg. (Onk., Jerus., and pseud.-Jon.) all interpret it of the Messiah. The Peshitta, on the other hand, reads ‘until he shall come whose it [i.e. the kingdom] is.’ Three possible readings are given in RVm. (1) ‘Till he come to Shiloh’; grammatically correct, and supported by many scholars. Elsewhere in Scripture, Shiloh means the Ephraimite town. This is taken to refer to Judah’s laying down the leadership he had exercised, when, the conquest finished, Israel assembled at Shiloh. Apart from other objections, however, shSbet, ‘sceptre,’ seems to denote something more than a mere tribal supremacy, and it is not certain that Judah possessed even that pre-eminence.(2) ‘Until that which is his shall come’; so LXX ‘till the things reserved for him come.’ (3) ‘Until he shall come whose it is’ (Pesh., Targg. as above) . While no certain decision as to the exact meaning is possible, the Messianic character of the verse is dear. It contemplates the ultimate passing of the power of Judah into the hands of an ideal ruler.
Shilonite =‘native of Shiloh’ is used of — 1. Ahijah ( etc.). 2. A family dwelling in Jerusalem ( etc.). In the latter passage the true reading is prob. ‘the Shelanite’ (cf. ). W. Ewing.
Shilonite
1. See Shiloh, 2. 2. See Shelah, 1. SHIISHAH.— An Asherite (). SHBHEA. — ^1. See Shammua, No. 2. 2. A Merarite ( (")). 3. A Gershonite ( <")). i. See Shammah, No. 2.
Shimeah
1. A descendant of Jehiel (1 , called in 9’‘Shimeam). 2. See Shammah, No. 2. SHIMEAJK.— See Shimeah, No. 1. SHBVIEATH. — A name given to the father or mother of one of the murderers of Joash (, ). The murderer himself is called Zabad in 2 Ch. and Jozacar in 2 Kings. Probably for Zabad in 2 Ch. we ought to read Jelwzabad, and undoubtedly Jozacar and Jelwzabad are identical, and by scribal repetition (dittography) we have the two really identical names and the varying forms Shimeath, Shimrith, and Shomer. The descriptions’ Ammonitess’ and ‘Moabitess’ in 2 Ch. are certainly later embellishments of the story, and Shimeath was probably the father of the one murderer, Jehozabad, and an Israelite. The Shimeathites were a family or division of the tribe of Caleb (). They may be included in the description ‘the families of the scribes, which dwelt at Jabez,’ but the whole passage leaves us uncertain. The Vulg. regards the name as referring to the function of a section of the scribes (resonantes) after the Exile. W. F. Boyd.
Shimei, Shimeites
Shimei was a popular name among the Hebrews, being especially common in Levitical circles. Of most of the persons bearing It, absolutely nothing except the name is known. 1. The personage of this designation, of whom the historian has given us some details, is a Benjamite of the clan of Saul. On account of his tribal and family connexions, it is quite natural for him to be David’s bitter enemy. As the latter is fleeing before Absalom, Shimei meets him and heaps curses and insults on the fugitive monarch. David’s triumphant return, however, brings him in abject penitence to thefeet of his sovereign, who pardons him ( ff. ff.). Nevertheless, David in his dying charge is represented as enjoining Solomon to ‘bring his hoar head to Sheol with blood.’ After this Shimei is not permitted to go beyond the walls of Jerusalem on pain of death; but presuming three years later to go to Gath in quest of fugitive slaves, he is executed by Benaiah at the command of the king () 2. In the court intrigues connected with the royai succession, a courtier, Shimei (cf. art. Rei) by name, espoused the cause of Solomon (). The official at the head of one of the prefectures which were erected by this monarch, is probably identical with him (). 3. A master of the vineyards under David (). 4. A prince of the Judaean royal house, a brother of Zerubbabel (). 5. The name occurs in the tribal genealogies of both Simeon and Reuben (1 Ch , [in V.’ Shema]). 6. The grandson of Levi (, , , ). 7. A sou of Merari (). 8. In the genealogy of Asaph (1 Ch ). 9. The tenth course of Levitical singers who were appointed by David (). 10. A Levite who took part in the cleansing of the Temple under Hezekiah, probably identical with one mentioned later as having charge of the tithes and oblations ( ZV- "). 11. In post-exilic times the name appears among those who had married foreign wives ( [1 Esdras 9 Semeis] [1 Esdras 9:33 Semei] [1 Esdras 9:34 Someis]). The individuals referred to in vv. " and " belong to the laity. In Zee 12:13 the family of the Shimeites are mentioned as participants in the mourning for national guilt; they appear in this connexion as representatives of the Levites. 12. The name occurs in the genealogy of Mordeoai ( [Ad. Esther 11 Semeias]). 13. Shammah, the brother of David, appears as Shimei in . 14. = shema of ..
James A. Kelso.
Shimeon
One otthe sons of Harim.who had married a foreign wife ( [1 Es g>2 Simon Chosameus]).
Shimon
A Judahite family ().
Shimrath
A Benjamite ().
Shbhri
1. A Simeonite (). 2. The father of one of David’s heroes (). 3. A family of gatekeepers (). 4. A Levite ().
Shburith
See Shimrath.
Shimron
1. The fourth son of Issachar (. o") , ) ; gentilic Shimronites in <20) . 2. One of the towns whose kings Jabin called to his assistance (). It was afterwards allotted to the tribe of Zebulun (). Its site is unknown. Cf. next article.
Shimron-meron
A Canaanite town, west of Jordan, whose king was among those whom Joshua smote (). Comparing its position in the list with that of Shimron in the list given in , we may infer that the two places are identical.
Shehshai
The scribe or secretary of Eehum (, , a), called in 1 Esdras 2 Samellius.
Shin
Shin and SIN .—The twenty-flrst letter of the Hebrew alphabet, and as such employed in the 119th Psalm to designate the 21st part, each verse of which in Heb. begins with this letter in one or other of its two forms.
Shinab
The king of Admah ().
Shinar
A term employed in the OT for the greater part, it not the whole, of Babylonia ( , , , , Zee , Dn I2). Its former identification with Sumer, or Southern Babylonia, never regarded as very satisfactory, is now given up. Equally untenable is the view that it is to be identified with Shankhar, a land or district the king of which is mentioned in a letter from Tell el-Amama along with the king of Khatti. There is little doubt that Shinar is to be identified with the land of Babylonia, but the origin of the name has not been determined. L. W. Kino.
Shion
A town of Issachar (). prob. ‘AyUn esh-Sha’m, about 3 miles east of Nazareth.
Shiphi
A Simeonite prince (
Shiphmite
See Shepham.
James Hastings (ed.), with John A. Selbie and John C. Lambert, Dictionary of the Bible (Charles Scribner’s Sons, 1909). Public domain. Scan of Cornell University Library’s copy from the Internet Archive; text from its OCR, with the Bible references read again from the page images.