Shewbread, The – Shinab

Shewbread, The

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

See SHEW:

1. The Term:

The marginal reading of Exodus 25:30; Exodus 35:13, the Revised Version (British and American) "Presence-bread," exactly gives the meaning of the Hebrew. In 2 Chronicles 2:4 it is spoken of as the "continual showbread," because it was to be before Yahweh "alway" (Exodus 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 (Leviticus 24:5–9). From the description of the table upon which the fiat cakes were to lie (Exodus 25:23–30; Exodus 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 (Deuteronomy 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 Samuel 21:4–6 (Matthew 12:4; Mark 2:26; Luke 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 (Numbers 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 (Numbers 4:7,Numbers 4:8,Numbers 4:16). 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 (Numbers 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 Numbers 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 (Luke 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 Genesis 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. (Judges 12:6). The word probably has the sense of stream or "flood" (compare Psalms 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 Psalms 7:1–17, and, in the plural, in the verse introducing Habakkuk's prayer (Habakkuk 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 Jos 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 Chronicles 13:5; Isaiah 23:3) are perfectly satisfied by this identification. The "seed of South" (Isaiah 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 (Joshua 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 Joshua 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 Kings 22:42 = 2 Chronicles 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" (Joshua 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 (Joshua 15:32)): See SHAARAIM, (2). Possibly Azubah the mother of Jehoshaphat, who is called "the daughter of Shilhi" (1 Kings 22:42; 2 Chronicles 20:31), was a native of Shilhim.

Shillem, Shillemites

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

Shiloah

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

See SILOAM.

Shiloh (1)

shi'-lo (shiloh): The prophecy in Genesis 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 Isaiah 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 Ezekiel 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 Excursus II 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 (Joshua 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 18-21). 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 Judges 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 Samuel 1:3). To Shiloh Samuel was brought and consecrated to God's service (1 Samuel 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 Samuel 3:1–21; 1 Samuel 4:1–22). The sanctuary in Shiloh is called a "temple" (1 Samuel 1:9; 1 Samuel 3:3) with doorpost and doors (1 Samuel 1:9; 1 Samuel 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 Samuel 22:11). 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 (Psalms 78:60; Jeremiah 12:14; Jeremiah 26:6). Here the blind old prophet Ahijah was appealed to in vain by Jeroboam's wife on behalf of her son (1 Kings 14:2,1 Kings 14:4), and it was still occupied in Jeremiah's time (Jeremiah 41:5).

The position of Shiloh is indicated in Judges 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 Chronicles 9:29), shiloni (2 Chronicles 10:15; Nehemiah 11:5), Shilowniy; Selonei, Seloneites): This denotes an inhabitant of Shiloh, and applies (1) to Ahijah the prophet (1 Kings 11:29, etc.); and (2) to a family of the children of Judah, who, after the exile, made their home in Jerusalem (1 Chronicles 9:5; Nehemiah 11:5, the King James Version "Shiloni").

Shilshah

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

Shimea

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

See SHAMMUA and SHAMMAH.

(1) Brother of David.

See SHAMMAH.

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

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

(4) A Gershonite Levite (1 Chronicles 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 Chronicles 8:32); in 1 Chronicles 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 Kings 12:21 (22)), one of the murderers of Joash, king of Judah. According to 2 Chronicles 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 Chronicles 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 Exodus 6:17; "Shimhi" in 1 Chronicles 8:21; "Shimeah" in 2 Samuel 21:21. the Revised Version (British and American) has "Shimeites" in Zechariah 12:13, where the King James Version has "Shimei," and Numbers 3:21 for the King James Version "Shimites." English Versions of the Bible has "Shema" in 1 Chronicles 8:13,1 Chronicles 8:21 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 (Exodus 6:17; Numbers 3:18; 1 Chronicles 6:17; 1 Chronicles 23:7,1 Chronicles 23:10). 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 Chronicles 6:42), possibly the same as (a) above, Jahath the son of South (compare 1 Chronicles 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 Chronicles 6:29).

(d) One of the 288 trained singers in the service of the sanctuary under Asaph (1 Chronicles 25:17).

(e) One of the Levites who helped to cleanse the Temple in Hezekiah's reformation (2 Chronicles 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 Chronicles 31:11,2 Chronicles 31:12).

(f) A Levite who under Ezra put away his foreign wife (Ezra 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 Samuel 16:5–12; 2 Samuel 19:16–20; 1 Kings 2:8,1 Kings 2:9,1 Kings 2:36–46), 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 Samuel 16:5,2 Samuel 16:6). 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 Samuel 16:11,2 Samuel 16:12). 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 Samuel 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 Kings 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 Kings 2:36–38). Feeling secure after some years, Shimei left his home in Jerusalem to recapture some escaped slaves (1 Kings 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 Kings 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 Kings 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 Kings 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 Chronicles 8:21), whose home was in Aijalon, where he was a "head of fathers' houses" (1 Chronicles 8:13); but his descendants lived in Jerusalem (1 Chronicles 8:28). In the King James Version he is called "Shimhi"; in 1 Chronicles 8:13 he is called "Shema."

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

(6) A brother of David (2 Samuel 21:21, the King James Version "Shimeah"); in 1 Samuel 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 Chronicles 27:27).

(8) A Simeonite living in the time of David (1 Chronicles 4:26,1 Chronicles 4:27), 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 Chronicles 4:39, the Septuagint), and upon Mt. Seir, driving out the Amalekites (1 Chronicles 4:43).

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

(10), (11) Two men of "Israel," i.e. not priests or Levites, one "of the sons of Hashum" (Ezra 10:33), the other "of the sons of Bani" (Ezra 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 Chronicles 3:19).

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

Edward Mack

Shimeon

shim'-e-on (shim`on; elsewhere "Simeon"): One of the sons of Harim who had married foreign wives (Ezra 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 Chronicles 4:20).

Shimrath

shim'-rath (shimrath; Samarath): The last of nine sons of Shimei of the tribe of Benjamin (1 Chronicles 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 Chronicles 4:37).

(2) The father of Jediael, a bodyguard of King David (1 Chronicles 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 Chronicles 26:10).

(4) One of the sons of Elizaphan, a Levite. He assisted in purifying the temple in the time of Hezekiah (2 Chronicles 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 Chronicles 24:26). Elsewhere (2 Kings 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 (Genesis 46:13; Numbers 26:24; 1 Chronicles 7:1), and ancestor of the Shimronites (Numbers 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 (Joshua 11:1). It was in the territory allotted to Zebulun (Joshua 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, with REHUM (which see) and others, wrote to Artaxerxes to persuade him to prohibit the rebuilding of the temple (Ezra 4:8,Ezra 4:9,Ezra 4:17,Ezra 4:23).

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 (Genesis 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 (Genesis 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 Genesis 14:8, it is highly probable that they are later additions to the text.

Horace J. Wolf