Shechem – Shenir

Shechem

she'-kem (shekhem, "shoulder"; Suchem, he Sikima, ta Sikima, etc.; the King James Version gives "Sichem" in Genesis 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 (Genesis 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" (Genesis 35:4). Hither he had come after his meeting with Esau (Genesis 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 (Genesis 33:19). Here also he raised an altar and called it El-Elohe-Israel, "God, the God of Israel" (Genesis 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 (Genesis 37:12). It is mentioned as lying to the West of Michmethath (el-Makhneh) on the boundary of Manasseh (Joshua 17:7). It was in the territory of Ephraim; it was made a city of refuge, and assigned to the Kohathite Levites (Joshua 20:7; Joshua 21:21). Near the city the Law was promulgated (Deuteronomy 27:11; Joshua 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 (Judges 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 (Judges 9:7). 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 (Judges 9:4,Revelation 11:1). 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 Kings 12:1; 2 Chronicles 10:1). At the disruption Jeroboam fortified the city and made it his residence (2Ch 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 (Jeremiah 41:5). 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 John 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 (Numbers 26:31; Joshua 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 (Genesis 9:6; Numbers 35:33; Deuteronomy 21:7; 2 Samuel 20:10; 1 Chronicles 22:8; Proverbs 1:16, etc.). The Greek words ekcheo, and ekchuno, have precisely the same specific meaning (Matthew 23:35; Matthew 26:28; Mark 14:24; Luke 11:50; Hebrews 9:22; Revelation 16:6). Sometimes they are tropically used in reference to the outpouring of the Holy Spirit (Acts 2:33 the King James Version; Titus 3:6), and to the outpouring of the love of God in the believer's heart (Romans 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 (Numbers 1:5; Numbers 2:10; Numbers 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" (Genesis 4:4); "butter of the herd, and milk of the flock" (Deuteronomy 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 under CATTLE; 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 Deuteronomy 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") (Exodus 29:22; Leviticus 3:9; Leviticus 7:3; Leviticus 8:25; Leviticus 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" (John 10:4).

4. Old Testament References:

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

"He chose David also his servant,

And took him from the sheepfolds."

Compare also 2 Samuel 7:8 and 1 Chronicles 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 Samuel 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 Samuel 25:2–13). There is also mention of the sheep-shearing of Judah (Genesis 38:12) and of Laban (Genesis 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 Leviticus 3:6; Leviticus 4:32; Leviticus 5:6; Leviticus 14:10; Leviticus 22:28; Numbers 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 Chronicles 7:5); "And they sacrificed unto Yahweh in that day (in the reign of Asa) .... seven hundred oxen and seven thousand sheep" (2 Chronicles 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 Chronicles 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 Chronicles 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 Chronicles 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 Kings 3:4).

5. Figurative:

Christ is represented as the Lamb of God (Isaiah 53:7; John 1:29; Revelation 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" (Genesis 49:24); "Yahweh is my shepherd; I shall not want" (Psalms 23:1; compare Isaiah 40:11; Ezekiel 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" (John 10:14 f). The people without leaders are likened to sheep without a shepherd (Numbers 27:17; 1 Kings 22:17; 2 Chronicles 18:16; Ezekiel 34:5). Jesus at the Last Supper applies to Himself the words of Zechariah 13:7; "I will smite the shepherd, and the sheep of the flock shall be scattered abroad" (Matthew 26:31; Mark 14:27). The enemies of Yahweh are compared to the fat of the sacrifice that is consumed away in smoke (Psalms 37:20). God's people are "the sheep of his pasture" (Psalms 79:13; Psalms 95:7; Psalms 100:3). In sinning they become like lost sheep (Isaiah 53:6; Jeremiah 50:6; Ezekiel 34:6; Luke 15:3). 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 Samuel 12:3). In Song of Songs 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" (Isaiah 11:6) and that "the wolf and the lamb shall feed together" (Isaiah 65:25). Jesus says to His disciples, "I send you forth as sheep in the midst of wolves" (Matthew 10:16; compare Luke 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" (John 10:12).

Alfred Ely Day

Sheep Gate

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

Sheep Market

(John 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" (Psalms 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 (John 10:1–42)? 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 Kings 3:4).

See SHEEP-SHEARING.

Sheep-Shearing

shep'-sher-ing: The sheep-shearing is done in the springtime, either by the owners (Genesis 31:19; Genesis 38:13; Deuteronomy 15:19; 1 Samuel 25:2,1 Samuel 25:4) or by regular "shearers" (gazaz) (1 Samuel 25:7,1 Samuel 25:11; Isaiah 53:7). There were special houses for this work in Old Testament times (2 Kings 10:12,2 Kings 10:14). The shearing was carefully done so as to keep the fleece whole (Judges 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 Kings 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 (Numbers 32:16; Judges 5:16; 2 Chronicles 32:28; Psalms 78:70; Zechariah 2:6; John 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 (Genesis 31:39; Luke 2:8). In the winter time caves are sought after (1 Samuel 24:3; Zechariah 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 Chronicles 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 Chronicles 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 Chronicles 3:9 and is probably intended to be supplied in 2 Kings 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 Matthew 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 Samuel 14:26), probably the light shekel of 130 grains.

See WEIGHTS AND MEASURES.

Shekel Of The Sanctuary; Sacred Shekel

(sheqel ha-qodhesh (Numbers 7:1–89 passim)): The same as the silver shekel mentioned under SHEKEL (which see), except in Exodus 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 Isaiah 60:2; Matthew 17:5; Luke 2:9; Romans 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 (Genesis 38:5,Genesis 38:11,Genesis 38:14,Genesis 38:26; Genesis 46:12; Numbers 26:20 (Numbers 26:16); 1 Chronicles 2:3; 1 Chronicles 4:21). He gave his name to the family of the Shelanites (Numbers 26:20 (Numbers 26:16)). Probably "the Shelanite" should be substituted for "the Shilonite" of Nehemiah 11:5; 1 Chronicles 9:5.

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

(3) Nehemiah 3:15 = "Shiloah" of Isaiah 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 (Ezra 10:39), called "Selemias" in 1 Esdras 9:34.

(2) Father of Hananiah who restored part of the wall of Jerusalem (Nehemiah 3:30) (Codex Vaticanus Telemia, ..., Telemias). (3) A priest who was appointed one of the treasurers to distribute the Levitical tithes by Nehemiah (Nehemiah 13:13).

(4) The father of Jehucal (or Jucal) in the reign of Zedekiah (Jeremiah 37:3; Jeremiah 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 (Jeremiah 37:13).

(6) 1 Chronicles 26:14.

See MESHELEMIAH.

(7) Another of the sons of Bani who married foreign wives in the time of Ezra (Ezra 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 Jeremiah 36:26, namely, Seraiah, Azriel, Shelemiah.

(8) Ancestor of Jehudi (Jeremiah 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 (Jeremiah 36:26).

Horace J. Wolf

Sheleph

she'-lef (shaleph, in pause; Septuagint Saleph): Son of Joktan (Genesis 10:26; 1 Chronicles 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 Chronicles 7:35).

Shelomi

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

Shelomith

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

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

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

(3) One of the "sons of Izhar" (1 Chronicles 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 (Ezra 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 Chronicles 24:22, Codex Vaticanus and Codex Alexandrinus Salomoth; Lucian, Salomith = "Shelomith" of 1 Chronicles 23:18).

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

(3) A Gershonite (1 Chronicles 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 (Numbers 1:6; Numbers 2:12; Numbers 7:36,Numbers 7:41; Numbers 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 (Genesis 9:18; Genesis 10:1, etc.); and though "the elder" in "Shem the brother of Japheth the elder" (Genesis 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 (Genesis 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 (Genesis 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" (Genesis 9:25,Genesis 9:26). 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 (Joshua 15:26). If, as some think, identical with SHEBA (which see) of Joshua 19:2, then the latter must have been inserted here from Joshua 15:26. It is noticeable that the root letters (sh-m-`) were those from which Simeon is derived. Shema is probably identical with Jeshua (Nehemiah 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 Chronicles 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 Chronicles 8:13, Codex Vaticanus and Codex Alexandrinus Sama, Lucian, Samoa); in 1 Chronicles 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 (Nehemiah 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 Chronicles 12:3). The original text may have read ben yeho-shama` (compare hoshama`, of 1 Chronicles 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 Chronicles 11:2; 2 Chronicles 17:8; 2 Chronicles 31:15; 2 Chronicles 35:9; Jeremiah 26:20; Jeremiah 29:24; Jeremiah 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 Chronicles 12:5,2 Chronicles 12:7). A prophet who, together with Ahijah, protested against Rehoboam's contemplated war against the ten revolted tribes (1 Kings 12:22–24 = 2 Chronicles 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 Chronicles 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 Chronicles 13:7). He is mentioned as the author of a history of Rehoboam (2 Chronicles 12:15).

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

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

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

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

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

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

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

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

(10) A Levite (2 Chronicles 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 Chronicles 31:15, Semeei).

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

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

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

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

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

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

(18) A prophet (Nehemiah 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 (Nehemiah 12:6, Codex Sinaiticus and Codex Alexandrinus Semeias), 15th under Joiakim (Nehemiah 12:18; Codex Sinaiticus and Codex Alexandrinus Semeia), and 21st under Nehemiah (Nehemiah 10:8, Samaia), mentioned in connection with the dedication of the wall.

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

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

(22) Father of the prophet Urijah (Jeremiah 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 (Jeremiah 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 Chronicles 12:5, Codex Vaticanus Sammaraia; Codex Sinaiticus and Codex Alexandrinus Samaria; Lucian, Samarias).

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

(3) One of the sons of Harim who had married foreign wives (Ezra 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 (Ezra 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 (Genesis 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 Kings 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 Chronicles 6:46 (31), Semmer).

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

(4) A Benjamite (1 Chronicles 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 (Numbers 26:32; Joshua 17:2, Codex Vaticanus Sumareim; Codex Alexandrinus Semirae; Lucian, Samidae; 1 Chronicles 7:19, the King James Version "Shemidah," after whom the Shemidaites (Numbers 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 Chronicles 17:8, Kethibh shemiramoth; Semeiramoth): The name of a Levitical family. In 1 Chronicles 15:18,1 Chronicles 15:20; 1 Chronicles 16:5 Shemiramoth is listed among the names of David's choirs; in 2 Chronicles 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 Chronicles 6:33 (1 Chronicles 6:18)); 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 (Numbers 34:20). The Massoretic Text should be emended to shelumi'el, to correspond with the form found in Numbers 1:6; Numbers 2:12; Numbers 7:36,Numbers 7:41; Numbers 10:19. Septuagint has uniformly Salamiel.

(2) Grandson of Issachar (1 Chronicles 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 Samuel 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 Chronicles 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 Chronicles 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 (Ezra 1:8,Ezra 1:11), "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 of Songs 4:8 (Massoretic Text).

See SENIR.