114 lines
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114 lines
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isbe[8001]='Shemariah`shem-a-ri\'-a, she-mar\'-ya (shemaryah and shemaryahu, "whom Jahveh guards"):<P>(1) A Benjamite warrior who joined David at Ziklag (<a onClick="return mV(\'1Ch\',12,5);">1Ch 12:5</a>, Codex Vaticanus Sammaraia; Codex Sinaiticus and Codex Alexandrinus Samaria; Lucian, Samarias).<P>(2) A son of Rehoboam (<a onClick="return mV(\'2Ch\',11,19);">2Ch 11:19</a>).<P>(3) One of the sons of Harim who had married foreign wives (<a onClick="return mV(\'Ezr\',10,32);">Ezr 10:32</a>, Codex Vaticanus Samareia, Lucian, Samarias; Codex Sinaiticus and Codex Alexandrinus Semaria).<P>(4) One of the sons of Bani who had married foreign wives (<a onClick="return mV(\'Ezr\',10,41);">Ezr 10:41</a>, Codex Alexandrinus Samareias; Codex Vaticanus Samareia; Lucian, Samarias).``197';
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isbe[8002]='Shemeber`shem-e\'-ber, shem\'-e-ber (shem\'-ebher): The king of Zeboiim (<a onClick="return mV(\'Gen\',14,2);">Ge 14:2</a>).`<a href="./study/isbe/search.html?string=SHINAB">SHINAB</a>`1';
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isbe[8003]='Shemed`she\'-med.`<a href="./study/isbe/search.html?string=SHEMER">SHEMER</a>`1';
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isbe[8004]='Shemer`she\'-mer (shemer; Semer, Lucian, Semmer):<P>(1) The owner of the hill which Omri bought and which became the site of Samaria (<a onClick="return mV(\'1Ki\',16,24);">1Ki 16:24</a>, 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, 165f).<P>(2) A Merarite (<a onClick="return mV(\'1Ch\',6,46);">1Ch 6:46</a> (31), Semmer).<P>(3) An Asherite (<a onClick="return mV(\'1Ch\',7,34);">1Ch 7:34</a>, A and Lucian, Somer), called "Shomer" in <a onClick="return mV(\'1Ch\',7,32);">1Ch 7:32</a>.<P>(4) A Benjamite (<a onClick="return mV(\'1Ch\',8,12);">1Ch 8:12</a>, Codex Vaticanus Semer; Codex Alexandrinus Semmer; Lucian, Samaiel); the Revised Version (British and American) "Shemed," the King James Version "Shamed."<P>The Hebrew manuscripts differ; some read "Shemer," others "Shemedh."``197';
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isbe[8005]='Shemida; Shemidah; Shemidaites`she-mi\'-da, she-mi\'-da-its (shemidha): A Gileadite clan belonging to Manasseh (<a onClick="return mV(\'Num\',26,32);">Nu 26:32</a>; <a onClick="return mV(\'Jos\',17,2);">Jos 17:2</a>, Codex Vaticanus Sumareim; Codex Alexandrinus Semirae; Lucian, Samidae; <a onClick="return mV(\'1Ch\',7,19);">1Ch 7:19</a>, the King James Version "Shemidah," after whom the Shemidaites (<a onClick="return mV(\'Num\',26,32);">Nu 26:32</a>) were called).``1';
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isbe[8006]='Sheminith`shem\'-i-nith.`<a href="./study/isbe/search.html?string=MUSIC">MUSIC</a>; <a href="./study/isbe/search.html?string=PSALMS">PSALMS</a>`1';
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isbe[8007]='Shemiramoth`she-mir\'-a-moth, she-mi\'-ra-moth, shem-i-ra\'-moth (shemiramoth; in <a onClick="return mV(\'2Ch\',17,8);">2Ch 17:8</a>, Kethibh shemiramoth; Semeiramoth): The name of a Levitical family. In <a onClick="return mV(\'1Ch\',15,18,20);">1Ch 15:18,20</a>; <a onClick="return mV(\'1Ch\',16,5);">16:5</a> Shemiramoth is listed among the names of David\'s choirs; in <a onClick="return mV(\'2Ch\',17,8);">2Ch 17:8</a> 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").``197';
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isbe[8008]='Shemites`shem\'-its.`<a href="./study/isbe/search.html?string=SEMITES">SEMITES</a>`1';
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isbe[8009]='Shemuel`she-mu\'-el, shem\'-u-el (shemu\'el, "name of God" (?) (<a onClick="return mV(\'1Ch\',6,33);">1Ch 6:33 (Hebrew 18)</a>); the Revised Version (British and American) Samuel, the prophet (see <a href="./study/isbe/search.html?string=SAMUEL">SAMUEL</A>); compare Gray, HPN, 200, note 3):<P>(1) The Simeonite appointed to assist in the division of the land (<a onClick="return mV(\'Num\',34,20);">Nu 34:20</a>). The Massoretic Text should be emended to shelumi\'el, to correspond with the form found in <a onClick="return mV(\'Num\',1,6);">Nu 1:6</a>; <a onClick="return mV(\'Num\',2,12);">2:12</a>; <a onClick="return mV(\'Num\',7,36,41);">7:36,41</a>; <a onClick="return mV(\'Num\',10,19);">10:19</a>. Septuagint has uniformly Salamiel.<P>(2) Grandson of Issachar (<a onClick="return mV(\'1Ch\',7,2);">1Ch 7:2</a>) (Codex Vaticanus Isamouel; Codex Alexandrinus and Lucian, Samouel).``1';
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isbe[8010]='Shen`shen (ha-shen, "the tooth" or "peak"; tes palaias): A place named only in <a onClick="return mV(\'1Sa\',7,12);">1Sa 7:12</a> 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 <a onClick="return mV(\'2Ch\',13,19);">2Ch 13:19</a> (OHL, under the word). Then it may be represented by \'Ain Sinia, to the north of Beitin.``1';
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isbe[8011]='Shenazar`she-na\'-zar: the King James Version = the Revised Version (British and American) <a href="./study/isbe/search.html?string=SHENAZZAR">SHENAZZAR</A> (which see).``1';
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isbe[8012]='Shenazzar`she-naz\'-ar (shen\'atstsar): A son of Jeconiah (Jehoiachin) and uncle of Zerubbabel (<a onClick="return mV(\'1Ch\',3,18);">1Ch 3:18</a>, 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 (<a onClick="return mV(\'Ezr\',1,8,11);">Ezr 1:8,11</a>), "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."``1';
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isbe[8013]='Shenir`she\'-ner (senir, shenir): Only found in <a onClick="return mV(\'Sgs\',4,8);">So 4:8</a> (Massoretic Text).`<a href="./study/isbe/search.html?string=SENIR">SENIR</a>`1';
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isbe[8014]='Sheol`she\'-ol (she\'ol):<P>1. The Name<P>2. The Abode of the Dead<P class="in15">(1) Not a State of Unconsciousness<P class="in15">(2) Not Removed from God\'s Jurisdiction<P class="in15">(3) Relation to Immortality<P>3. Post-canonical Period<hr /><P>1. The Name:<P>This word is often translated in the King James Version "grave" (e.g. <a onClick="return mV(\'Gen\',37,35);">Ge 37:35</a>; <a onClick="return mV(\'1Sa\',2,6);">1Sa 2:6</a>; <a onClick="return mV(\'Job\',7,9);">Job 7:9</a>; <a onClick="return mV(\'Job\',14,13);">14:13</a>; <a onClick="return mV(\'Psa\',6,5);">Ps 6:5</a>; <a onClick="return mV(\'Psa\',49,14);">49:14</a>; <a onClick="return mV(\'Isa\',14,11);">Isa 14:11</a>, etc.) or "hell" (e.g. <a onClick="return mV(\'Deu\',32,22);">De 32:22</a>; <a onClick="return mV(\'Psa\',9,17);">Ps 9:17</a>; <a onClick="return mV(\'Psa\',18,5);">18:5</a>; <a onClick="return mV(\'Isa\',14,9);">Isa 14:9</a>; <a onClick="return mV(\'Amo\',9,2);">Am 9:2</a>, etc.); in 3 places by "pit" (<a onClick="return mV(\'Num\',16,30,33);">Nu 16:30,33</a>; <a onClick="return mV(\'Job\',17,16);">Job 17:16</a>). It means really the unseen world, the state or abode of the dead, and is the equivalent of the Greek Haides, by which word it is translated in Septuagint. The English Revisers have acted somewhat inconsistently in leaving "grave" or "pit" in the historical books and putting "Sheol" in the margin, while substituting "Sheol" in the poetical writings, and putting "grave" in the margin ("hell" is retained in <a onClick="return mV(\'Isa\',14,\'1-\');">Isa 14</a>). Compare their "Preface." The American Revisers more properly use "Sheol" throughout. The etymology of the word is uncertain. A favorite derivation is from sha\'al, "to ask" (compare <a onClick="return mV(\'Pro\',1,12);">Pr 1:12</a>; <a onClick="return mV(\'Pro\',27,20);">27:20</a>; <a onClick="return mV(\'Pro\',30,15,16);">30:15,16</a>; <a onClick="return mV(\'Isa\',5,14);">Isa 5:14</a>; <a onClick="return mV(\'Hab\',2,5);">Hab 2:5</a>); others prefer the sha\'al, "to be hollow." The Babylonians are said to have a similar word Sualu, though this is questioned by some.<P>2. The Abode of the Dead:<P>Into Sheol, when life is ended, the dead are gathered in their tribes and families. Hence, the expression frequently occurring in the Pentateuch, "to be gathered to one\'s people," "to go to one\'s fathers," etc. (<a onClick="return mV(\'Gen\',15,15);">Ge 15:15</a>; <a onClick="return mV(\'Gen\',25,8,17);">25:8,17</a>; <a onClick="return mV(\'Gen\',49,33);">49:33</a>; <a onClick="return mV(\'Num\',20,24,28);">Nu 20:24,28</a>; <a onClick="return mV(\'Num\',31,2);">31:2</a>; <a onClick="return mV(\'Deu\',32,50);">De 32:50</a>; <a onClick="return mV(\'Deu\',34,5);">34:5</a>). It is figured as an under-world (<a onClick="return mV(\'Isa\',44,23);">Isa 44:23</a>; <a onClick="return mV(\'Eze\',26,20);">Eze 26:20</a>, etc.), and is described by other terms, as "the pit" (<a onClick="return mV(\'Job\',33,24);">Job 33:24</a>; <a onClick="return mV(\'Psa\',28,1);">Ps 28:1</a>; <a onClick="return mV(\'Psa\',30,3);">30:3</a>; <a onClick="return mV(\'Pro\',1,12);">Pr 1:12</a>; <a onClick="return mV(\'Isa\',38,18);">Isa 38:18</a>, etc.), <a href="./study/isbe/search.html?string=ABADDON">ABADDON</A> (which see) or Destruction (<a onClick="return mV(\'Job\',26,6);">Job 26:6</a>; <a onClick="return mV(\'Job\',28,22);">28:22</a>; <a onClick="return mV(\'Pro\',15,11);">Pr 15:11</a>), the place of "silence" (<a onClick="return mV(\'Psa\',94,17);">Ps 94:17</a>; <a onClick="return mV(\'Psa\',115,17);">115:17</a>), "the land of darkness and the shadow of death" (<a onClick="return mV(\'Job\',10,21);">Job 10:21</a>f). It is, as the antithesis of the living condition, the synonym for everything that is gloomy, inert, insubstantial (the abode of Rephaim, "shades," <a onClick="return mV(\'Job\',26,5);">Job 26:5</a>; <a onClick="return mV(\'Pro\',2,18);">Pr 2:18</a>; <a onClick="return mV(\'Pro\',21,16);">21:16</a>; <a onClick="return mV(\'Isa\',14,9);">Isa 14:9</a>; <a onClick="return mV(\'Isa\',26,14);">26:14</a>). It is a "land of forgetfulness," where God\'s "wonders" are unknown (<a onClick="return mV(\'Psa\',88,\'10-12\');">Ps 88:10-12</a>). There is no remembrance or praise of God (<a onClick="return mV(\'Psa\',6,5);">Ps 6:5</a>; <a onClick="return mV(\'Psa\',88,12);">88:12</a>; <a onClick="return mV(\'Psa\',115,17);">115:17</a>, etc.). In its darkness, stillness, powerlessness, lack of knowledge and inactivity, it is a true abode of death (see <a href="./study/isbe/search.html?string=DEATH">DEATH</a>); hence, is regarded by the living with shrinking, horror and dismay (<a onClick="return mV(\'Psa\',39,13);">Ps 39:13</a>; <a onClick="return mV(\'Isa\',38,\'17-19\');">Isa 38:17-19</a>), though to the weary and troubled it may present the aspect of a welcome rest or sleep (<a onClick="return mV(\'Job\',3,\'17-22\');">Job 3:17-22</a>; <a onClick="return mV(\'Job\',14,12);">14:12</a>f). The Greek idea of Hades was not dissimilar.<P>(1) Not a State of Unconsciousness.<P>Yet it would be a mistake to infer, because of these strong and sometimes poetically heightened contrasts to the world of the living, that Sheol was conceived of as absolutely a place without consciousness, or some dim remembrance of the world above. This is not the case. Necromancy rested on the idea that there was some communication between the world above and the world below (<a onClick="return mV(\'Deu\',18,11);">De 18:11</a>); a Samuel could be summoned from the dead (<a onClick="return mV(\'1Sa\',28,\'11-15\');">1Sa 28:11-15</a>); Sheol from beneath was stirred at the descent of the king of Babylon (<a onClick="return mV(\'Isa\',14,9);">Isa 14:9</a>). The state is rather that of slumbrous semi-consciousness and enfeebled existence from which in a partial way the spirit might temporarily be aroused. Such conceptions, it need hardly be said, did not rest on revelation, but were rather the natural ideas formed of the future state, in contrast with life in the body, in the absence of revelation.<P>(2) Not Removed from God\'s Jurisdiction.<P>It would be yet more erroneous to speak with Dr. Charles (Eschatology, 35ff) of Sheol as a region "quite independent of Yahwe, and outside the sphere of His rule." "Sheol is naked before God," says Job, "and Abaddon hath no covering" (<a onClick="return mV(\'Job\',26,6);">Job 26:6</a>). "If I make my bed in Sheol," says the Psalmist, "behold thou art there" (<a onClick="return mV(\'Psa\',139,8);">Ps 139:8</a>). The wrath of Yahweh burns unto the lowest Sheol (<a onClick="return mV(\'Deu\',32,22);">De 32:22</a>). As a rule there is little sense of moral distinctions in the Old Testament representations of Sheol, yet possibly these are not altogether wanting (on the above and others points in theology of Sheol).<P>See <a href="./study/isbe/search.html?string=ESCHATOLOGY+OF+THE+OLD+TESTAMENT">ESCHATOLOGY OF THE OLD TESTAMENT</A>.<P>(3) Relation to Immortality.<P>To apprehend fully the Old Testament conception of Sheol one must view it in its relation to the idea of death as something unnatural and abnormal for man; a result of sin. The believer\'s hope for the future, so far as this had place, was not prolonged existence in Sheol, but deliverance from it and restoration to new life in God\'s presence (<a onClick="return mV(\'Job\',14,\'13-15\');">Job 14:13-15</a>; <a onClick="return mV(\'Job\',19,\'25-27\');">19:25-27</a>; <a onClick="return mV(\'Psa\',16,10,11);">Ps 16:10,11</a>; <a onClick="return mV(\'Psa\',17,15);">17:15</a>; <a onClick="return mV(\'Psa\',49,15);">49:15</a>; <a onClick="return mV(\'Psa\',73,\'24-26\');">73:24-26</a>; see <a href="./study/isbe/search.html?string=IMMORTALITY">IMMORTALITY</a>; <a href="./study/isbe/search.html?string=ESCHATOLOGY+OF+THE+OLD+TESTAMENT">ESCHATOLOGY OF THE OLD TESTAMENT</A>; <a href="./study/isbe/search.html?string=RESURRECTION">RESURRECTION</A>). Dr. Charles probably goes too far in thinking of Sheol in <a onClick="return mV(\'Psa\',49,\'1-\');">Psalms 49</a> and <a onClick="return mV(\'Psa\',73,\'1-\');">73</a> as "the future abode of the wicked only; heaven as that of the righteous" (op. cit., 74); but different destinies are clearly indicated.<P>3. Post-canonical Period:<P>There is no doubt, at all events, that in the postcanonical Jewish literature (the Apocrypha and apocalyptic writings) a very considerable development is manifest in the idea of Sheol. Distinction between good and bad in Israel is emphasized; Sheol becomes for certain classes an intermediate state between death and resurrection; for the wicked and for Gentiles it is nearly a synonym for Gehenna (hell).`<a href="./study/isbe/search.html?string=ESCHATOLOGY+OF+THE+NEW+TESTAMENT">ESCHATOLOGY OF THE NEW TESTAMENT</a>; <a href="./study/isbe/search.html?string=DEATH">DEATH</a>; <a href="./study/isbe/search.html?string=HADES">HADES</a>; <a href="./study/isbe/search.html?string=HELL">HELL</a>`132';
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isbe[8015]='Shepham`she\'-fam (shepham; Sepphamar): A place, probably a hill town, on the ideal eastern boundary of Israel, named in <a onClick="return mV(\'Num\',34,10);">Nu 34:10</a>, but omitted in <a onClick="return mV(\'Eze\',47,\'15-18\');">Eze 47:15-18</a>. It lay between Hazar-enan and Harbel (Massoretic Text: "Hariblah"), which must have been in the neighborhood of Hermon. The word means a "naked" place, and doubtless indicates one of the barer midway ridges of Anti-Lebanon. It was probably the native place of Zabdi the Shiphmite, who was David\'s chief vine-gardener (<a onClick="return mV(\'1Ch\',27,27);">1Ch 27:27</a>).``1';
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isbe[8016]='Shephatiah`shef-a-ti\'-a, she-fat\'-ya (shephatyah, "Yah has judged"):<P>(1) A son of David, by Abital (<a onClick="return mV(\'2Sa\',3,4);">2Sa 3:4</a>; <a onClick="return mV(\'1Ch\',3,3);">1Ch 3:3</a>).<P>(2) A Benjamite, father of Meshullam, of Jerusalem (<a onClick="return mV(\'1Ch\',9,8);">1Ch 9:8</a>).<P>(3) A Benjamite, who joined David at Ziklag (<a onClick="return mV(\'1Ch\',12,5);">1Ch 12:5</a>).<P>(4) A prince of the Simeonites in the time of David (<a onClick="return mV(\'1Ch\',27,16);">1Ch 27:16</a>).<P>(5) A son of King Jehoshaphat (<a onClick="return mV(\'2Ch\',21,2);">2Ch 21:2</a>).<P>(6) A family, 372 of whom returned with Zerubbabel (<a onClick="return mV(\'Ezr\',2,4);">Ezr 2:4</a>; <a onClick="return mV(\'Neh\',7,9);">Ne 7:9</a>); 80 more males of this family, with their head, returned with Ezra (<a onClick="return mV(\'Ezr\',8,8);">Ezr 8:8</a>).<P>(7) A servant of Solomon, 392 of whose descendants returned with Zerubbabel (<a onClick="return mV(\'Ezr\',2,57);">Ezr 2:57</a>f; <a onClick="return mV(\'Neh\',7,59);">Ne 7:59</a>f); "Saphat" in 1Esdras 5:9 and "Saphatias" in 1Esdras 8:34.<P>(8) A Perezzite (Judahite), some of whose descendants dwelt at Jerusalem in the time of Nehemiah (<a onClick="return mV(\'Neh\',11,4);">Ne 11:4</a>).<P>(9) A son of Mattan, a contemporary of Jeremiah (<a onClick="return mV(\'Jer\',38,1);">Jer 38:1</a>).``132';
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isbe[8017]='Shephelah`shef-e\'-la (ha-shephelah; sephela, saphela):<P>1. Name and References:<P>The word denotes "lowland," and is variously rendered in the King James Version. It is "vale" in <a onClick="return mV(\'Deu\',1,7);">De 1:7</a>; <a onClick="return mV(\'Jos\',10,40);">Jos 10:40</a>; <a onClick="return mV(\'1Ki\',10,27);">1Ki 10:27</a>; <a onClick="return mV(\'2Ch\',1,15);">2Ch 1:15</a>; <a onClick="return mV(\'Jer\',33,13);">Jer 33:13</a>; "valley" in <a onClick="return mV(\'Jos\',9,1);">Jos 9:1</a>; <a onClick="return mV(\'Jos\',11,2,16);">11:2,16</a>; <a onClick="return mV(\'Jos\',12,8);">12:8</a>; <a onClick="return mV(\'Jos\',15,33);">15:33</a>; <a onClick="return mV(\'Jdg\',1,9);">Jud 1:9</a>; <a onClick="return mV(\'Jer\',32,44);">Jer 32:44</a>; "low plain" in <a onClick="return mV(\'1Ch\',27,28);">1Ch 27:28</a>; <a onClick="return mV(\'2Ch\',9,27);">2Ch 9:27</a>; "plain" in <a onClick="return mV(\'Jer\',17,26);">Jer 17:26</a>; <a onClick="return mV(\'Oba\',1,19);">Ob 1:19</a>; <a onClick="return mV(\'Zec\',7,7);">Zec 7:7</a>; and "low country" in <a onClick="return mV(\'2Ch\',28,18);">2Ch 28:18</a>. the Revised Version (British and American) renders uniformly "lowland." As the word always occurs with the definite article, indicating a distinct district, it might have been well to retain it without translation. The boundaries of the district are clearly marked and include much broken country; the hills being low compared with the mountains to the east, but much higher than the plain that runs to the shore. If a translation was to be made, perhaps "lowlands" would have been the best, as applied to the "Lowlands" of Scotland, "which likewise are not entirely plain, but have their groups and ranges of hills" (HGHL, 203). In the wide sense the Shephelah included the territory originally given to the tribe of Dan, and also a considerable part of Western and Southwestern Judea. At an early day the tribes of Dan and Simeon were practically absorbed by Judah, and hence, we find in <a onClick="return mV(\'Jos\',15,\'1-\');">Jos 15</a> many cities in the Shephelah which belonged to that tribe (LB, I, 211).<P>2. Districts and Features:<P>(1) The sites of many ancient cities named in the Shephelah have been identified. They all lie within the strip of hill country that runs along the western base of the mountains of Judah, terminating in the north at the Valley of Aijalon. Once indeed the name appears to apply to the low hills north of this (<a onClick="return mV(\'Jos\',11,16);">Jos 11:16</a>, \'the mount of Israel and its Shephelah\'). Every other reference applies only to the South.<P>Principal G. A. Smith has pointed out the difference between the district to the north and that to the south of Aijalon (HGHL, 203ff). "North of Ajalon the low hills which run out on Sharon are connected with the high mountains behind them. You ascend to the latter from Sharon either by long sloping ridges, such as that which today carries the telegraph wire and the high road from Jaffa to Nablus; or else you climb up terraces, such as the succession of ranges closely built upon one another by which the country rises from Lydda to Bethel. That is, the low hills west of Samaria are (to use the Hebrew phrase) \'ashedhoth, or slopes of the central range, and not a separate group. But South of Ajalon the low hills do not so hang upon the Central Range, but are separated from the mountains of Judah by a series of valleys, both wide and narrow, which run all the way from Ajalon to near Beersheba; and it is only when the low hills are thus flung off the Central Range into an independent group, separating Judea from Philistia, that the name Shephelah seems to be applied to them."<P>(2) On the east of the Shephelah, then, taking the name in this more limited sense, rises the steep wall of the mountain, into which access is gained only by narrow and difficult defiles. The hills of the Shephelah are from 500 to 800 ft. high, with nothing over 1,500. The formation is soft limestone. In the valleys and upland plains there is much excellent land which supports a fairly good population still. Wheat, barley and olives are the chief products. But ancient wine presses cut in the rocks testify to the culture of the vine in old times. The district is almost entirely dependent on the rain for its water-supply. This is collected in great cisterns, partly natural. The rocks are in many places honeycombed with caves.<P>The western boundary is not so definite as that on the east. Some have held that it included the Philistine plain. This contention draws support from the mention of the Philistine cities immediately after those of Judah, which are said to be in the Shephelah (<a onClick="return mV(\'Jos\',15,45);">Jos 15:45</a>; these verses can hardly be ruled out as of a later date). On the other hand the Philistines are said to have invaded the cities of the Shephelah (<a onClick="return mV(\'2Ch\',28,18);">2Ch 28:18</a>), which implies that it was outside their country. In later times the Talmud (Jerusalem, Shebhi\'ith 9 2) distinguishes the Mountain, the Shephelah, and the Plain. See, however, discussion in Buhl (GAP, 104, n.; and G. A. Smith, The Expositor, 1896, 404ff).<P>3. The Five Valleys:<P>The Shephelah is crossed by five wide valleys which furnish easy access from the plain. These are of importance chiefly because from each of them a way, crossing the "foss," enters one of the defiles by which alone armies could approach the uplands of Judea. The hills of Judea are much steeper on the east than on the west, where they fall toward Philistia in long-rolling hills, forming the Shephelah.<P>(1) Vale of Aijalon:<P>The most noteworthy of these is the Vale of Aijalon. It winds its way first in a northeasterly direction, past the Beth-horons, then, turning to the Southeast, it reaches the plateau at el-Jib, the ancient Gibeon, fully 5 miles northwest of Jerusalem. This is the easiest of all the avenues leading from the plain to the heights, and it is the one along which the tides of battle most frequently rolled from the days of Joshua (<a onClick="return mV(\'Jos\',10,12);">Jos 10:12</a>) to those of the Maccabees (1Macc 3:16ff, etc.). It occupies also a prominent place in the records of the Crusades.<P>(2) Wady ec-Surar:<P>Wady ec-Surar, the Valley of Sorek, crosses the Shephelah South of Gezer, and pursues a tortuous course past Beth-shemesh and Kiriath-jearim to the plateau Southwest of Jerusalem. This is the line followed by the Jaffa-Jerus Railway.<P>(3) Wady ec-Sunt:<P>Wady ec-Sunt runs eastward from the north of Tell ec-Safieh (Gath) up the Vale of Elah to its confluence with Wady ec-Sur which comes in from the South near Khirbet Shuweikeh (Socoh); and from that point, as Wady el-Jindy, pursues its way South of Timnah to the uplands west of Bethlehem.<P>(4) Wady el-\'Afranj:<P>Wady el-\'Afranj crosses the plain from Ashdod (Esdud), passes Beit Jibrin (Eleutheropolis), and winds up through the mountains toward Hebron.<P>(5) Wady el-Chesy:<P>Wady el-Chesy, from the sea about 7 miles north of Gaza, runs eastward with many windings, passes to the north of Lachish, and finds its way to the plateau some 6 miles Southwest of Hebron.<P>From the Shephelah thus opened the gateways by which Judea and Jerusalem might be assailed: and the course of these avenues determined the course of much of the history. It is evident that the shephelah lay open to attack from both sides, and for centuries it was the debatable land between Israel and the Philistines. The ark for a time sojourned in this region (<a onClick="return mV(\'1Sa\',5,6);">1Sa 5:6</a>f). In this district is laid the scene of Samson\'s exploits (<a onClick="return mV(\'Jdg\',14,\'1-\');">Jud 14-16</a>). The scene of David\'s memorable victory over the giant was in the Wady ec-Sunt, between Socoh and Azekah (<a onClick="return mV(\'1Sa\',17,1);">1Sa 17:1</a>). David found refuge here in the cave of Adullam (<a onClick="return mV(\'1Sa\',22,1);">1Sa 22:1</a>). For picturesque and vivid accounts of the Shephelah and of the part it played in history see Smith, HGHL, 201ff; A. Henderson, Palestine, Its Historical Geography, 1894.``54';
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isbe[8018]='Shepher`she\'-fer (shepher, "beauty"): A mount near which the Israelites encamped (<a onClick="return mV(\'Num\',33,23);">Nu 33:23</a>f).`<a href="./study/isbe/search.html?string=WANDERINGS+OF+ISRAEL">WANDERINGS OF ISRAEL</a>`1';
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isbe[8019]='Shepherd`shep\'-erd (ro\'eh, ro\'i; poimen, "a feeder"): The sheep owner frequently tends the flocks himself (<a onClick="return mV(\'Gen\',4,4);">Ge 4:4</a>; <a onClick="return mV(\'Gen\',30,40);">30:40</a>; compare <a onClick="return mV(\'Eze\',34,12);">Eze 34:12</a>), but more often he delegates the work to his children (<a onClick="return mV(\'Gen\',29,9);">Ge 29:9</a>; <a onClick="return mV(\'1Sa\',16,19);">1Sa 16:19</a>; <a onClick="return mV(\'1Sa\',17,15);">17:15</a>) or relatives (<a onClick="return mV(\'Gen\',31,6);">Ge 31:6</a>). In such cases the sheep have good care because the keepers have a personal interest in the well-being of the animals, but when they are attended by a hireling (<a onClick="return mV(\'1Sa\',17,20);">1Sa 17:20</a>) the flocks may be neglected or abused (<a onClick="return mV(\'Isa\',56,10,11);">Isa 56:10,11</a>; <a onClick="return mV(\'Eze\',34,8,10);">Eze 34:8,10</a>; <a onClick="return mV(\'Zec\',11,15,17);">Zec 11:15,17</a>; <a onClick="return mV(\'Jhn\',10,12);">Joh 10:12</a>). The chief care of the shepherd is to see that the sheep find plenty to eat and drink. The flocks are not fed in pens or folds, but, summer and winter, must depend upon foraging for their sustenance (<a onClick="return mV(\'Psa\',23,2);">Ps 23:2</a>). In the winter of 1910-11 an unprecedented storm ravaged Northern Syria. It was accompanied by a snowfall of more than 3 ft., which covered the ground for weeks. During that time, hundreds of thousands of sheep and goats perished, not so much from the cold as from the fact that they could get no food. Goats hunt out the best feeding-grounds, but sheep are more helpless and have to be led to their food (compare <a onClick="return mV(\'Num\',27,16,17);">Nu 27:16,17</a>); nor do they possess the instinct of many other animals for finding their way home (compare <a onClick="return mV(\'Eze\',34,\'6-8\');">Eze 34:6-8</a>). Flocks should be watered at least once a day. Where there are springs or streams this is an easy matter. Frequently the nearest water is hours away. One needs to travel in the dry places in Syria or Palestine, and then enter the watered valleys like those in Edom where the flocks are constantly being led for water, to appreciate the Psalmist\'s words, "He leadcth me beside still waters." Sometimes water can be obtained by digging shallow wells (<a onClick="return mV(\'Gen\',26,\'18-22\',25,32);">Ge 26:18-22,25,32</a>). The shepherd frequently carries with him a pail from which the sheep can drink when the water is not accessible to them. On the mountain tops the melting snows supply the needed water. In other districts it is drawn from deep wells (<a onClick="return mV(\'Gen\',29,2);">Ge 29:2</a>; <a onClick="return mV(\'Jhn\',4,6);">Joh 4:6</a>). The usual time for watering is at noon, at which time the flocks are led to the watering-places (<a onClick="return mV(\'Gen\',29,2,3);">Ge 29:2,3</a>). After drinking, the animals lie down or huddle together in the shade of a rock while the shepherd sleeps. At the first sound of his call, which is usually a peculiar guttural sound, hard to imitate, the flock follow off to new feeding-grounds. Even should two shepherds call their flocks at the same time and the sheep be intermingled, they never mistake their own master\'s voice (<a onClick="return mV(\'Jhn\',10,\'3-5\');">Joh 10:3-5</a>).<P>The shepherd\'s equipment is a simple one. His chief garment is a cloak woven from wool or made from sheepskins. This is sleeveless, and so made that it hangs like a cloak on his shoulders. When he sleeps he curls up under it, head and all. During the summer a lighter, short-sleeved \'aba or coat is worn. He carries a staff or club (see <a href="./study/isbe/search.html?string=STAFF">STAFF</A>), and a characteristic attitude is to make a rest for his arms by placing his staff on his shoulders against the back of his neck. When an especially productive spot is found, the shepherd may pass the time, while the animals are grazing, by playing on his pipe (<a onClick="return mV(\'Jdg\',5,16);">Jud 5:16</a>). He sometimes carries a sling (qela\') of goat\'s hair (<a onClick="return mV(\'1Sa\',17,40);">1Sa 17:40</a>). His chief belongings are kept in a skin pouch or bag (keli) (<a onClick="return mV(\'1Sa\',17,40);">1Sa 17:40</a>). This bag is usually a whole tawed skin turned wrong side out, with the legs tied up and the neck forming the opening. He is usually aided in the keeping and the defending of the sheep by a dog (<a onClick="return mV(\'Job\',30,1);">Job 30:1</a>). In Syria the Kurdish dogs make the best protectors of the sheep, as, unlike the cowardly city dogs, they are fearless and will drive away the wild beasts. The shepherd is often called upon to aid the dogs in defending the sheep (<a onClick="return mV(\'Gen\',31,39);">Ge 31:39</a>; <a onClick="return mV(\'1Sa\',17,34,35);">1Sa 17:34,35</a>; <a onClick="return mV(\'Isa\',31,4);">Isa 31:4</a>; <a onClick="return mV(\'Jer\',5,6);">Jer 5:6</a>; <a onClick="return mV(\'Amo\',3,12);">Am 3:12</a>).<P>Figurative:<P>The frequent use of the word "shepherd" to indicate a spiritual overseer is familiar to Bible readers (<a onClick="return mV(\'Psa\',23,1);">Ps 23:1</a>; <a onClick="return mV(\'Psa\',80,1);">80:1</a>; <a onClick="return mV(\'Ecc\',12,11);">Ec 12:11</a>; <a onClick="return mV(\'Isa\',40,4);">Isa 40:4</a>; <a onClick="return mV(\'Isa\',63,14);">63:14</a>; <a onClick="return mV(\'Jer\',31,10);">Jer 31:10</a>; <a onClick="return mV(\'Eze\',34,23);">Eze 34:23</a>; <a onClick="return mV(\'Eze\',37,24);">37:24</a>; <a onClick="return mV(\'Jhn\',21,\'15-17\');">Joh 21:15-17</a>; <a onClick="return mV(\'Eph\',4,11);">Eph 4:11</a>; <a onClick="return mV(\'1Pe\',5,\'1-4\');">1Pe 5:1-4</a>). We still use the term "pastor," literally, "a shepherd." Leaders in temporal affairs were also called shepherds (<a onClick="return mV(\'Gen\',47,17);">Ge 47:17</a> margin; <a onClick="return mV(\'Isa\',44,28);">Isa 44:28</a>; <a onClick="return mV(\'Isa\',63,11);">63:11</a>). "Sheep without a shepherd" typified individuals or nations who had forgotten Yahweh (<a onClick="return mV(\'Num\',27,17);">Nu 27:17</a>; <a onClick="return mV(\'1Ki\',22,17);">1Ki 22:17</a>; <a onClick="return mV(\'2Ch\',18,16);">2Ch 18:16</a>; <a onClick="return mV(\'Eze\',34,5,8);">Eze 34:5,8</a>; <a onClick="return mV(\'Zec\',10,2);">Zec 10:2</a>; <a onClick="return mV(\'Mat\',9,36);">Mt 9:36</a>; <a onClick="return mV(\'Mar\',6,34);">Mr 6:34</a>).<P>Jesus is spoken of as the good shepherd (<a onClick="return mV(\'Jhn\',10,14);">Joh 10:14</a>); chief shepherd (<a onClick="return mV(\'1Pe\',5,4);">1Pe 5:4</a>); great shepherd (<a onClick="return mV(\'Hbr\',13,20);">Heb 13:20</a>); the one shepherd (<a onClick="return mV(\'Jhn\',10,16);">Joh 10:16</a>). "He will feed his flock like a shepherd, he will gather the lambs in his arm, and carry them in his bosom, and will gently lead those that have their young" (<a onClick="return mV(\'Isa\',40,11);">Isa 40:11</a>) is a picture drawn from pastoral life of Yahweh\'s care over His children. A strong sympathy for helpless animals, though sometimes misdirected, is a marked characteristic of the people of Bible lands. The birth of offspring in a flock often occurs far off on the mountain side. The shepherd solicitously guards the mother during her helpless moments and picks up the lamb and carries it to the fold. For the few days, until it is able to walk, he may carry it in his arms or in the loose folds of his coat above his girdle.`<a href="./study/isbe/search.html?string=SHEEP">SHEEP</a>`133';
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isbe[8020]='Shephi, Shepho`she\'-fi, she\'-fo (shephi; Codex Vaticanus Sob, Codex Alexandrinus Sophar; Lucian, Sapphei (<a onClick="return mV(\'1Ch\',1,40);">1Ch 1:40</a>); or Shepho, shepho; Codex Alexandrinus Soph; Lucian, Sophan (<a onClick="return mV(\'Gen\',36,23);">Ge 36:23</a>)): A Horite chief.``1';
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isbe[8021]='Shephupham, Shephuphan`she-fu\'-fam or she-fu\'-fan (shephupham; Codex Vaticanus and Codex Alexandrinus Sophan; Lucian, Sophan (<a onClick="return mV(\'Num\',26,39);">Nu 26:39 (Hebrew 43)</a>); or Shephuphan, shephuphan; Codex Vaticanus Sopharphak, Codex Alexandrinus Sophan, Lucian, Seppham (<a onClick="return mV(\'1Ch\',8,5);">1Ch 8:5</a>), "a kind of serpent," Gray, HPN, 95): Eponym of a Benjamite family. The name occurs in <a onClick="return mV(\'Gen\',46,21);">Ge 46:21</a> as "Muppim" and in <a onClick="return mV(\'1Ch\',7,12,15);">1Ch 7:12,15</a>; <a onClick="return mV(\'1Ch\',26,16);">26:16</a> as "Shuppim." It is almost impossible to arrive at the original form; the gentilic "Shuphamites" appears in <a onClick="return mV(\'Num\',26,39);">Nu 26:39</a> (43).``1';
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isbe[8022]='Sherah`she\'-ra.`<a href="./study/isbe/search.html?string=SHEERAH">SHEERAH</a>`1';
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isbe[8023]='Sherd`shurd.`<a href="./study/isbe/search.html?string=POTSHERD">POTSHERD</a>`1';
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isbe[8024]='Sherebiah`sher-e-bi\'-a, she-reb\'-ya (sherebhyah, "God has sent burning heat"(?); the form is doubtful): A post-exilic priest and family. Sherebiah, who joined Ezra at the river Ahava (<a onClick="return mV(\'Ezr\',8,18);">Ezr 8:18</a>; the Septuagint omits), and had charge, along with eleven others, of the silver and gold and vessels for the Temple (<a onClick="return mV(\'Ezr\',8,24);">Ezr 8:24</a>, Codex Vaticanus and Codex Alexandrinus Saraia, Lucian, Sarabias). He aided in the exposition of the Law (<a onClick="return mV(\'Neh\',8,7);">Ne 8:7</a>), was among those who made public confession (<a onClick="return mV(\'Neh\',9,4);">Ne 9:4</a>) and sealed the covenant (<a onClick="return mV(\'Neh\',10,12);">Ne 10:12 (13)</a>). His name also appears in <a onClick="return mV(\'Neh\',12,8,24);">Ne 12:8,24</a>. In every passage listed above except <a onClick="return mV(\'Neh\',10,12);">10:12 (13)</a>, Codex Vaticanus and Codex Alexandrinus read Sarabia, Lucian, Sarabias. In 1Esdras 8:47 the name appears as "Asebebia," the Revised Version (British and American) "Asebebias"; in 1Esdras 8:54, "Esebrias," the Revised Version (British and American) "Eserebias," and 1Esdras 9:48, "Sarabias." Many of the companion-names on the lists are plainly ethnic (Cheyne).``197';
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isbe[8025]='Sheresh`she\'-resh, sharesh; Codex Vaticanus Souros; Codex Alexandrinus Soros, Lucian, Phares, Phoros): A Machirite name in a genealogy of Manasseh (<a onClick="return mV(\'1Ch\',7,16);">1Ch 7:16</a>).``1';
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isbe[8026]='Sherezer`she-re\'-zer (<a onClick="return mV(\'Zec\',7,2);">Zec 7:2</a> the King James Version).`<a href="./study/isbe/search.html?string=SHAREZER">SHAREZER</a>`1';
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isbe[8027]='Sherghat, Asshur, Assur`shur\'-gat, sher\'-gat: The name of the first capital city of Assyria is known by the Arabs as Qala\' at Sherghat, or the Fortress of Sherghat. Its ancient name was Asshur or Assur (<a onClick="return mV(\'Gen\',10,11);">Ge 10:11</a> margin). From it was derived the name of the country, Assyria, and of the people, Assyrians. The date of the founding of the city is not known. Apparently about 2000 BC a colony of Babylonians migrated northward along the Tigris River and settled upon the right shore about halfway between the Upper and Lower Zab, or halfway between the modern cities of Mosul and Bagdad. Assur, the local deity of the place, became the national god of Assyria. It is uncertain whether the deity gave the name to the city, or the city to the deity, but probably an early shrine of Assur stood there, and the people, building their city about it, became known as the Assyrians. At first the city was a Bah dependency, governed by priests from Babylonia. In time, as the city acquired a political significance, the power of the priesthood declined; allegiance to Babylonia ceased, and the Assyrian empire came into existence. About 1200 BC the political power had so increased that a new capital, Nimrud (Calah) was built to the north near the junction of the Upper Zab with the Tigris. In 722 BC the capital was transferred by Sargon to his new city, Dur-Sharrukin, and in 705 BC Sennacherib enlarged Nineveh, and it remained the capital city till the fall of the empire in 606 BC. Assur, however, as the seat of the national deity, never ceased to be the chief religious center.<P>The mounds of Assur are among the largest in Mesopotamia. They rise abruptly from the Tigris, which they follow for about half a mile, and extend a quarter of a mile inland. In the surrounding plain are other mounds, marking the sites of temples, and indicating that a part of the city was without the walls. At the northern end the mounds are surmounted by a high conical peak, which represents the tower or ziggurat of the temple of Assur.<P>Of the early excavators Layard and Rassam examined the ruins, but the fanaticism of the surrounding Arabs prevented extensive excavations. In 1904 Dr. W. Andrae, for the Deutsche Orientgesellschaft, began the systematic excavations which have been continued by Dr. P. Maresch for ten years. Discoveries of the greatest importance have been made. The city was found to have been surrounded on the land side by a double wall. The space between the walls, several rods in width, was occupied by houses, possibly the homes of the soldiers. The base of the outer wall was of stone; above it were mud bricks strengthened at intervals with courses of burned bricks. Along the outer upper edge was a parapet, protected by battlements. From the floor of the parapet small holes were bored vertically downward, so that the soldiers, without exposing themselves, might discharge their arrows at the enemy close to the base of the wall. Many of the holes are still visible. The wall was pierced with several gateways; the names "Gate of Assur," "Gate of the Tigris," "Gate of the Sun God" have survived. At the sides of the gateways were small chambers for the guards, and from them passageways led to the parapet above. The gates were reached by bridges which spanned the moat. Along the river side the city was protected by a high steep embankment, which was built partly of limestone, but chiefly of square bricks laid in bitumen.<P>The temple of Assur at the northern end of the city has been thoroughly excavated. With its outer and inner court and tower it conformed in its general plan to the older Babylonian temples. Several of the palaces of the early kings were discovered, but the best-preserved of the palaces was one which the excavators have called the residence of the mayor. It stood near the western edge of the city on the main street which ran from the western gate to the Tigris. It consisted of two courts surrounded by chambers. Grooves in the paved floor conducted fresh water to the kitchen, the baths and the chambers, and round tiles beneath the floor carried away the waste water to the arched city sewer and to the Tigris. To the rear of the mayor\'s house was a crowded residential quarter. The streets were very narrow and winding. The houses were exceedingly small; in some of them one could not lie at full length upon the floor. Among their ruins appeared little but stone mortars and broken pottery and other essential household implements.<P>Near the southern end of the city a most remarkable discovery was made. About a hundred monoliths, from 4 to 8 ft. high, were found still standing erect. On the side of each one, near the top, was an inscription of several lines, dedicating the stone to some individual who had been of great service to the state. They were not tombstones; apparently they had been erected during the lifetime of the people whom they honored. Of the greatest interest was one which bore the name of Sammuramat or Semiramis, the once supposed mythical queen of Nineveh. Its translation reads: "The column of Sa-am-mu-ra-mat, the palace wife of Samsi-Adad, king of the world, king of Assyria, the mother of Adad-Nirari, king of the world, king of Assyria, the...of Shalmaneser, king of the four regions." The inscription not only makes Semiramis a historical character, but places her among the foremost rulers of Assyria.<P>The tombs of the kings and nobles were found deep in the ruins in the very center of the city. They were rectangular structures of cut stone, covered above with a rounded arch of burned bricks. In some cases the massive stone doors still turned in their sockets. The roofs of many of them had fallen in; others, which were intact, were filled with dust. From the tombs a vast amount of silver, gold and copper jewelry and stone beads and ornaments were recovered.<P>One of the chief temples of the city stood at short distance without the eastern wall. Nothing but its foundations remain. However, the temple was surrounded by a park, traces of which still exist. The soil of the surrounding plain is a hard clay, incapable of supporting vegetable life. Into the clay large holes, several feet in diameter, were dug and filled with loam. Long lines of the holes may still be traced, each marking the spot where a tree, probably the date palm, stood in the temple park.<P>A modern cemetery on the summit of the main mound is still used by the neighboring Arabs, and therefore it will likely prevent the complete excavation of this oldest of the capital cities of Assyria.`<a href="./study/isbe/search.html?string=ASSYRIA">ASSYRIA</a>`7';
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isbe[8028]='Sheriff`sher\'-if (Aramaic tiphtaye\' "judicial," "a lawyer," "a sheriff" (<a onClick="return mV(\'Dan\',3,2);">Da 3:2</a> f]): Probably a "lawyer" or "jurist" whose business it was to decide points of law. At best, however, the translation "sheriff" is but a conjecture.``1';
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isbe[8029]='Sheshach`she\'-shak (sheshakh, as if "humiliation"; compare shakhakh, "to crouch"): The general explanation is that this is "a cypherform of \'Babel\' (Babylon)" which is the word given as equivalent to "Sheshach" by the Targum (<a onClick="return mV(\'Jer\',25,26);">Jer 25:26</a>; <a onClick="return mV(\'Jer\',51,41);">51:41</a>; the Septuagint omits in both passages). By the device known as Atbas \'atbas, i.e. disguising a name by substituting the last letter of the alphabet for the first, the letter next to the last for the second, etc., sh-sh-k is substituted for babhel. This theory has not failed of opposition. Delitzsch holds that "Sheshach" represents Sis-ku-KI of an old Babylonian regal register, which may have stood for a part of the city of Babylon. (For a refutation of this interpretation see Schrader, KAT2, 415; COT, II, 108 f.) Lauth, too, takes "Sheshach" to be a Hebraization of Siska, a Babylonian district. Winckler and Sayce read Uru-azagga. Finally, Cheyne and a number of critics hold that the word has crept into the text, being "a conceit of later editors."`<a href="./study/isbe/search.html?string=JEREMIAH">JEREMIAH</a>`197';
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isbe[8030]='Sheshai`she\'-shi (sheshay): One of the sons of Anak, perhaps an old Hebronite clan name. (Sayce combines the name with Sasu, the root sh-c-h, the Egyptian name for the Syrian Bedouins.) The clan lived in Hebron at the time of the conquest and was expelled by Caleb (<a onClick="return mV(\'Num\',13,22);">Nu 13:22</a>, Codex Vaticanus Sessei; Codex Alexandrinus Semei; <a onClick="return mV(\'Jos\',15,14);">Jos 15:14</a>, Codex Vaticanus Sousei; Codex Alexandrinus Sousai; <a onClick="return mV(\'Jdg\',1,10);">Jud 1:10</a>, Codex Vaticanus Sessei; Codex Alexandrinus Geththi).``1';
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isbe[8031]='Sheshan`she\'-shan (sheshan; Sosan): A Jerahmeelite whose daughter married his servant Jarha (<a onClick="return mV(\'1Ch\',2,31,34,35);">1Ch 2:31,34,35</a>). The genealogical list which follows embraces some very early names (compare Curtis, ICC, at the place).``1';
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isbe[8032]='Sheshbazzar`shesh-baz\'-ar (shesh-batstsar or sheshbatstsar): Sheshbazzar is the Hebrew or Aramaic form of the Babylonian Shamash-aba-ucur, or Shamash-bana-ucur: "Oh Shamash, protect the father." It is possible that the full name was Shamash-ban-zeri-Babili-ucur, "Oh Shamash, protect the father (builder) of the seed of Babylon." (See Zerubbabel, and Compare the Babylonian names Ashur-banaucur, Ban-ziri, Nabu-ban-ziri, Shamash-ban-apli, Shamash-apil-ucur, Shamash-ban-achi, and others in Tallquist\'s Neubabylonisches Namenbuch, and the Aramaic names on <span class="noTag">numbers</span> 35, 44, 36, and 45 of Clay\'s Aramaic Dockets.) If this latter was the full name, there would be little doubt that Sheshbazzar may have been the same person as Zerubbabel, since the former is called in <a onClick="return mV(\'Ezr\',5,14);">Ezr 5:14</a> the governor of Judah, and the latter is called by the same title in <a onClick="return mV(\'Hag\',1,1,14);">Hag 1:1,14</a>; <a onClick="return mV(\'Hag\',2,2,21);">2:2,21</a>. It is more probable, however, that Sheshbazzar and Zerubbabel were different persons, and that Sheshbazzar was governor of Judah in the time of Cyrus and Zerubbabel in that of Darius. It is possible that Sheshbazzar came to Jerusalem in the time of Cyrus and laid the foundations, and that Zerubbabel came later in the time of Darius Hystaspis and completed the building of the temple (compare <a onClick="return mV(\'Ezr\',2,68);">Ezr 2:68</a>; <a onClick="return mV(\'Ezr\',4,2);">4:2</a>; <a onClick="return mV(\'Hag\',1,14);">Hag 1:14</a>).<P>According to <a onClick="return mV(\'Ezr\',1,8);">Ezr 1:8</a> Sheshbazzar was the prince (Hannasi) of Judah into whose hands Cyrus put the vessels of the house of the Lord which Nebuchadnezzar had brought forth out of Jerusalem and had put in the house of his gods. It is further said in <a onClick="return mV(\'Ezr\',1,11);">1:11</A> that Sheshbazzar brought these vessels with them of the captivity which he brought up from Babylon to Jerusalem. In <a onClick="return mV(\'Ezr\',5,14);">Ezr 5:14</a>f it is said that these vessels had been delivered by Cyrus unto one whose name was Sheshbazzar, whom he had made governor (pechah), and that Sheshbazzar came and laid the foundations of the house of God which was in Jerusalem.`<a href="./study/isbe/search.html?string=SANABASSAR">SANABASSAR</a>`196';
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isbe[8033]='Sheth``<a href="./study/isbe/search.html?string=SETH">SETH</a>`1';
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isbe[8034]='Shethar`she\'-thar (shethar); Codex Vaticanus and Lucian, Sarsathaios; Codex Alexandrinus Sarestheos): One of the "seven princes" at the court of Ahasuerus (<a onClick="return mV(\'Est\',1,14);">Es 1:14</a>); these princes "sat first in the kingdom" and had the right of entrance to the king\'s presence at any time, except when he was in the company of one of his wives. (According to Marquart, Fund., 69, Shethar comes from sh-r-sh-th-y with which the Persian siyatis, "joy," is to be compared.) The word has never really been satisfactorily explained; it is presumably Persian.``1';
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isbe[8035]='Shethar-Bozenai, Shethar-Boznai`she\'-thar-boz\'-e-ni, she\'-thar-boz\'-ni, -boz\'-na-i, (shethar boznay, meaning uncertain): The name of a Persian (?) official mentioned with Tattenai in connection with the correspondence with Darius relative to the rebuilding of the Temple (<a onClick="return mV(\'Ezr\',5,3,6);">Ezr 5:3,6</a>; <a onClick="return mV(\'Ezr\',6,6,12);">6:6,12</a>; Codex Vaticanus Satharbouzan; Codex Alexandrinus Satharbouzanai, in <a onClick="return mV(\'Ezr\',5,3);">Ezr 5:3</a>; <a onClick="return mV(\'Ezr\',6,13);">6:13</a>; Satharbouzanes, in <a onClick="return mV(\'Ezr\',5,6);">Ezr 5:6</a>; Satharbouzane, in <a onClick="return mV(\'Ezr\',6,6);">Ezr 6:6</a>; Lucian, throughout, Tharbouzanaios), called in 1Esdras 6:3,7,27; 7:1 "Shathrabuzanes."<P>Among the conjectures as to the meaning and derivation of the name, the following may be mentioned:<P>(1) Shethar-boznai may be a corruption of metharboznay = Mithrobouzanes, Old Persian Mithrobauzana<6E>i.e. "Mithra is deliverer."<P>(2) shathar is identical with the Old Persian Tsithra ("seed," "brilliance"); names have been found that are confounded with this word.<P>(3) shethar bowzenay may be a title, but sethar, must then be read for shethar.<P>(4) shethar boznay is equivalent to the Old Persian Sethrabuzana, "empire-delivering"; compare Encyclopedia Biblica, article "Shethar-boznai," and Brown, Driver, and Briggs, Hebrew and English Lexicon of the Old Testament.``197';
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isbe[8036]='Sheva`she\'-va (shewa\'; Codex Vaticanus Saou; Codex Alexandrinus Saoul, Lucian, Soue):<P>(1) A son of Caleb by his concubine Maacah (<a onClick="return mV(\'1Ch\',2,49);">1Ch 2:49</a>).`<a href="./study/isbe/search.html?string=SHAVSHA">SHAVSHA</a>`1';
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isbe[8037]='Shew, Show`sho: "Show" (so always the American Standard Revised Version) is simply a modernized spelling of "shew" (so always in the King James Version and generally in the English Revised Version), and it should be carefully noted that "shew" is never pronounced "shoo," not even in the combination "shewbread"; Compare "sew."<P>In the King James Version "shew" as a verb is the translation of a very large number of terms in the original. This number is reduced considerably by the Revised Version (British and American) (especially in the New Testament), but most of these changes are to secure uniformity of rendition, rather than to correct obscurities. The proper sense of the verb, of course, is "to cause a person to see" (<a onClick="return mV(\'Gen\',12,1);">Ge 12:1</a>, etc.) or "to cause a thing (or "person") to be seen" (<a onClick="return mV(\'Deu\',4,35);">De 4:35</a>; <a onClick="return mV(\'Jdg\',4,22);">Jud 4:22</a>, etc.). "Seeing," naturally, can be taken as intellectual or moral (<a onClick="return mV(\'Jer\',38,21);">Jer 38:21</a>; <a onClick="return mV(\'Psa\',16,11);">Ps 16:11</a>, etc.), and can even be used for "hearing" (<a onClick="return mV(\'Isa\',43,9);">Isa 43:9</a>, etc.; contrast the Revised Version (British and American) <a onClick="return mV(\'1Sa\',9,27);">1Sa 9:27</a>). Hence, "shew" can be used as a general translation for the most various phrases, as "be shewed" for ginomai, "come to pass" (<a onClick="return mV(\'Act\',4,22);">Ac 4:22</a>, the Revised Version (British and American) "be wrought"); "shew forth themselves" for energeo, "be active" (<a onClick="return mV(\'Mat\',14,2);">Mt 14:2</a>, the Revised Version (British and American) "work"); "shew" for poieo "do" (<a onClick="return mV(\'Act\',7,36);">Ac 7:36</a>, the Revised Version (British and American) "having wrought"); for diegeomai, "relate" (<a onClick="return mV(\'Luk\',8,39);">Lu 8:39</a> the Revised Version (British and American) "declare"); for deloo, "make clear" (<a onClick="return mV(\'2Pe\',1,14);">2Pe 1:14</a>, the Revised Version (British and American) "signify"), etc. In <a onClick="return mV(\'Sgs\',2,9);">So 2:9</a> the King James Version (English Revised Version) "shewing himself" and the American Standard Revised Version (English Revised Version margin) "glanceth" both miss the poetry of the original: "His eyes shine in through the lattice" (tsuts, "blossom" "sparkle").<P>The King James Version\'s uses of the noun "shew" usually connote appearance in contrast to reality. So <a onClick="return mV(\'Luk\',20,47);">Lu 20:47</a>, "for a shew" (prophasis, "apparent cause," the Revised Version (British and American) "pretence"); <a onClick="return mV(\'Col\',2,23);">Col 2:23</a>, "shew of wisdom" (so the Revised Version (British and American), logos, "word," "repute"); <a onClick="return mV(\'Gal\',6,12);">Ga 6:12</a>, "make a fair shew" (so the Revised Version (British and American), euprosopeo, "have a fair face"); <a onClick="return mV(\'Psa\',39,6);">Ps 39:6</a>, "vain shew" (so the American Standard Revised Version tselem, "image" the Revised Version margin "shadow"). However, in Sirach 43:1 (horama, "spectacle" (so the Revised Version (British and American))) and in <a onClick="return mV(\'Col\',2,15);">Col 2:15</a> deigmatizo, "to display") "shew" = "spectacle." In <a onClick="return mV(\'Isa\',3,9);">Isa 3:9</a> "the shew of their countenance" is a bad translation for "their respect of persons" (so the Revised Version margin for hakkarath penehem). The "shewing" of the Baptist "unto Israel" (<a onClick="return mV(\'Luk\',1,80);">Lu 1:80</a> the King James Version, the English Revised Version) is of course his appearing to begin his ministry.``48';
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isbe[8038]='Shewbread, Table of`(shulchan (<a onClick="return mV(\'Exd\',25,\'25-30\');">Ex 25:25-30</a>, etc.); he trapeza kai he prothesis ton arton (<a onClick="return mV(\'Hbr\',9,2);">Heb 9:2</a>)): For construction, see <a href="./study/isbe/search.html?string=TABERNACLE">TABERNACLE</A>; <a href="./study/isbe/search.html?string=TEMPLE">TEMPLE</A>. A rude representation of the table is given on the Arch of Titus in Rome. The bas-relief was measured by Professor Boni in 1905, and the height and width of the represented tables were found to be 48 centimeters, or nearly 19 inches. The table represented is, of course, that of Herod\'s temple, taken at the fall of Jerusalem in 70 AD. See the author\'s article on "The Temple Spoils" in PEFS,1906,306ff.<P>The table of shewbread is to be distinguished from the altar of incense. It has become the fashion of the newer criticism to deny the existence of the altar of incense in preexilic times, and to explain the allusion to it in <a onClick="return mV(\'1Ki\',6,20);">1Ki 6:20</a> as the table of shewbread (so in <a onClick="return mV(\'Eze\',41,22);">Eze 41:22</a>). The other references (<a onClick="return mV(\'1Ki\',6,22);">1Ki 6:22</a>; <a onClick="return mV(\'1Ki\',7,48);">7:48</a>; <a onClick="return mV(\'1Ki\',9,25);">9:25</a>) are dismissed as interpolations. The procedure is radically vicious. The table of shewbread is not an "altar," though the altar is once spoken of as a "table" (<a onClick="return mV(\'Eze\',41,22);">Eze 41:22</a>). There was only one altar of incense (<a onClick="return mV(\'1Ki\',6,20);">1Ki 6:20</a>), but (in <a onClick="return mV(\'2Ch\',4,8);">2Ch 4:8</a>) ten tables of shewbread.`<a href="./study/isbe/search.html?string=SHEWBREAD">SHEWBREAD</a>`17';
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isbe[8039]='Shewbread, the`sho\'-bred lechem ha-panim, "bread of the presence"; he prothesis ton arton (<a onClick="return mV(\'Hbr\',9,2);">Heb 9:2</a>); the American Standard Revised Version "showbread").<P>See <a href="./study/isbe/search.html?string=SHEW,+SHOW">SHEW</A>:<P>1. The Term:<P>The marginal reading of <a onClick="return mV(\'Exd\',25,30);">Ex 25:30</a>; <a onClick="return mV(\'Exd\',35,13);">35:13</a>, the Revised Version (British and American) "Presence-bread," exactly gives the meaning of the Hebrew. In <a onClick="return mV(\'2Ch\',2,4);">2Ch 2:4</a> it is spoken of as the "continual showbread," because it was to be before Yahweh "alway" (<a onClick="return mV(\'Exd\',25,30);">Ex 25:30</a>).<P>2. Mosaic Regulations:<P>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 (<a onClick="return mV(\'Lev\',24,\'5-9\');">Le 24:5-9</a>). From the description of the table upon which the fiat cakes were to lie (<a onClick="return mV(\'Exd\',25,\'23-30\');">Ex 25:23-30</a>; <a onClick="return mV(\'Exd\',37,\'10-16\');">37:10-16</a>), it held a series of golden vessels comprising dishes, spoons, flagons and bowls. As it is unlikely that empty cups were set before Yahweh<65>they being described as "the vessels which were upon the table"<22>we may conclude that the table held presentation offerings of "grain and wine and oil," the three chief products of the land (<a onClick="return mV(\'Deu\',7,13);">De 7:13</a>). 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 <a onClick="return mV(\'1Sa\',21,\'4-6\');">1Sa 21:4-6</a> (<a onClick="return mV(\'Mat\',12,4);">Mt 12:4</a>; <a onClick="return mV(\'Mar\',2,26);">Mr 2:26</a>; <a onClick="return mV(\'Luk\',6,4);">Lu 6:4</a>).<P>3. On Journeyings:<P>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<69>dishes, spoons, bowls, and cups (<a onClick="return mV(\'Num\',4,7);">Nu 4:7</a>). 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 (<a onClick="return mV(\'Num\',4,7,8,16);">Nu 4:7,8,16</a>). 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.<P>4. Significance:<P>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 (<a onClick="return mV(\'Num\',4,7);">Nu 4:7</a>).<P>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 <a onClick="return mV(\'Num\',7,14);">Nu 7:14</a>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 (<a onClick="return mV(\'Luk\',1,10);">Lu 1:10</a>).`<a href="./study/isbe/search.html?string=SHEWBREAD,+TABLE+OF">SHEWBREAD, TABLE OF</a>`17';
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isbe[8040]='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 <a onClick="return mV(\'Gen\',26,33);">Ge 26:33</a>.`<a href="./study/isbe/search.html?string=BEERSHEBA">BEERSHEBA</a>`1';
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isbe[8041]='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. (<a onClick="return mV(\'Jdg\',12,6);">Jud 12:6</a>). The word probably has the sense of stream or "flood" (compare <a onClick="return mV(\'Psa\',69,2);">Ps 69:2</a>).``1';
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isbe[8042]='Shibmah`shib\'-ma (sibhmah).`<a href="./study/isbe/search.html?string=SIBMAH">SIBMAH</a>`1';
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isbe[8043]='Shicron`shik\'-ron (shikkeron).`<a href="./study/isbe/search.html?string=SHIKKERON">SHIKKERON</a>`1';
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isbe[8044]='Shield`sheld.`<a href="./study/isbe/search.html?string=ARMOR">ARMOR</a>`1';
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isbe[8045]='Shiggaion`shi-ga\'-yon, shi-gi\'-on (shiggayon): Occurs in the title of <a onClick="return mV(\'Psa\',7,1);">Ps 7</a>, and, in the plural, in the verse introducing Habakkuk\'s prayer (<a onClick="return mV(\'Hab\',3,1);">Hab 3:1</a>). 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.`<a href="./study/isbe/search.html?string=PSALMS,+BOOK+OF">PSALMS, BOOK OF</a>`1';
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isbe[8046]='Shihon`shi\'-hon (shi\'on).`<a href="./study/isbe/search.html?string=SHION">SHION</a>`1';
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isbe[8047]='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 (<a onClick="return mV(\'Jos\',13,3);">13:3</a>) 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 (<a onClick="return mV(\'Jer\',2,18);">2:18</a> 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 Sihor 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 Sihor. 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 Sihor. It was "before Egypt," as Joshua 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 Sihor" meant to reach the supply of the fresh water of the Nile at the border of the desert. The two other references to South (<a onClick="return mV(\'1Ch\',13,5);">1Ch 13:5</a>; <a onClick="return mV(\'Isa\',23,3);">Isa 23:3</a>) are perfectly satisfied by this identification. The "seed of Sihor" (<a onClick="return mV(\'Isa\',23,3);">Isa 23:3</a> the King James Version) would be grain from Egypt by way of the Shihor.``93';
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isbe[8048]='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 (<a onClick="return mV(\'Jos\',19,26);">Jos 19:26</a>). 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.``54';
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isbe[8049]='Shikkeron`shik\'-er-on (shikkeron; the King James Version Shicron): A place mentioned in <a onClick="return mV(\'Jos\',15,11);">Jos 15:11</a> 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.``1';
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isbe[8050]='Shilhi`shil\'-hi (shilchi): Father of Jehoshaphat\'s mother (<a onClick="return mV(\'1Ki\',22,42);">1Ki 22:42</a> = <a onClick="return mV(\'2Ch\',20,31);">2Ch 20:31</a>; 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" (<a onClick="return mV(\'Jos\',15,32);">Jos 15:32</a>), 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.``1';
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isbe[8051]='Shilhim`shil\'-him shilchim (<a onClick="return mV(\'Jos\',15,32);">Jos 15:32</a>)): See <a href="./study/isbe/search.html?string=SHAARAIM">SHAARAIM, (2)</A>. Possibly Azubah the mother of Jehoshaphat, who is called "the daughter of Shilhi" (<a onClick="return mV(\'1Ki\',22,42);">1Ki 22:42</a>; <a onClick="return mV(\'2Ch\',20,31);">2Ch 20:31</a>), was a native of Shilhim.``1';
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isbe[8052]='Shillem, Shillemites`shil\'-em, shil\'-em-its (shillem, ha-shillemi): Shillem is found in <a onClick="return mV(\'Gen\',46,24);">Ge 46:24</a>, a son of Naphtali; Shillemites, his descendants, are mentioned in <a onClick="return mV(\'Num\',26,49);">Nu 26:49</a>; <a href="./study/isbe/search.html?string=SHALLUM">SHALLUM</A> (which see) is found in <a onClick="return mV(\'1Ch\',7,13);">1Ch 7:13</a>.``1';
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isbe[8053]='Shiloah`shi-lo\'-a, shi-lo\'-a (<a onClick="return mV(\'Isa\',8,6);">Isa 8:6</a>).`<a href="./study/isbe/search.html?string=SILOAM">SILOAM</a>`1';
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isbe[8054]='Shiloh (1)`shi\'-lo (shiloh): The prophecy in <a onClick="return mV(\'Gen\',49,10);">Ge 49:10</a>, "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."<P>(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 <a onClick="return mV(\'Isa\',9,6);">Isa 9:6</a>, "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, Genesis, 413), this application does not appear earlier than the version of Seb. Munster in the 16th century (1534).<P>(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.<P>(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 <a onClick="return mV(\'Eze\',21,27);">Eze 21:27</a>, "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, 54ff, English translation, the commentaries of Delitzsch, Driver, and Skinner, on Genesis (especially Excursus II in Driver), and the articles in the various Bible dictionaries.`<a href="./study/isbe/search.html?string=PROPHECY">PROPHECY</a>`132';
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isbe[8055]='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 (<a onClick="return mV(\'Jos\',18,1);">Jos 18:1</a>). 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 (<a onClick="return mV(\'Jos\',18,\'1-\');">Joshua 18-21</a>). 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 (<a onClick="return mV(\'Jos\',22,\'1-\');">Joshua 22</a>). From <a onClick="return mV(\'Jdg\',18,31);">Jud 18:31</a> 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 (<a onClick="return mV(\'Jdg\',21,21);">21:21</a>ff). While the house of the Lord remained here it was a place of pilgrimage (<a onClick="return mV(\'1Sa\',1,3);">1Sa 1:3</a>). To Shiloh Samuel was brought and consecrated to God\'s service (<a onClick="return mV(\'1Sa\',1,24);">1Sa 1:24</a>). 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 (<a onClick="return mV(\'1Sa\',3,\'1-\');">1Sa 3</a>; <a onClick="return mV(\'1Sa\',4,\'1-\');">4</a>). The sanctuary in Shiloh is called a "temple" (<a onClick="return mV(\'1Sa\',1,9);">1Sa 1:9</a>; <a onClick="return mV(\'1Sa\',3,3);">3:3</a>) with doorpost and doors (<a onClick="return mV(\'1Sa\',1,9);">1Sa 1:9</a>; <a onClick="return mV(\'1Sa\',3,15);">3:15</a>). It was therefore a more durable structure than the old tent. See <a href="./study/isbe/search.html?string=TABERNACLE">TABERNACLE</A>; <a href="./study/isbe/search.html?string=TEMPLE">TEMPLE</A>. 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 (<a onClick="return mV(\'1Sa\',22,11);">1Sa 22:11</a>). 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 (<a onClick="return mV(\'Psa\',78,60);">Ps 78:60</a>; <a onClick="return mV(\'Jer\',7,12);">Jer 7:12:14</a>; <a onClick="return mV(\'Jer\',26,6);">26:6</a>). Here the blind old prophet Ahijah was appealed to in vain by Jeroboam\'s wife on behalf of her son (<a onClick="return mV(\'1Ki\',14,2,4);">1Ki 14:2,4</a>), and it was still occupied in Jeremiah\'s time (<a onClick="return mV(\'Jer\',41,5);">Jer 41:5</a>).<P>The position of Shiloh is indicated in <a onClick="return mV(\'Jdg\',21,19);">Jud 21:19</a>, 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.<P>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.<P>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.``54';
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isbe[8056]='Shilonite`shi\'-lo-nit (shiloni (<a onClick="return mV(\'2Ch\',9,29);">2Ch 9:29</a>), shiloni (<a onClick="return mV(\'2Ch\',10,15);">2Ch 10:15</a>; <a onClick="return mV(\'Neh\',11,5);">Ne 11:5</a>), Shilowniy; Selonei, Seloneites): This denotes an inhabitant of Shiloh, and applies (1) to Ahijah the prophet (<a onClick="return mV(\'1Ki\',11,29);">1Ki 11:29</a>, etc.); and (2) to a family of the children of Judah, who, after the exile, made their home in Jerusalem (<a onClick="return mV(\'1Ch\',9,5);">1Ch 9:5</a>; <a onClick="return mV(\'Neh\',11,5);">Ne 11:5</a>, the King James Version "Shiloni").``1';
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isbe[8057]='Shilshah`shil\'-sha shilshah; Codex Vaticanus and Codex Alexandrinus Saleisa; Lucian, Selemsan): An Asherite (<a onClick="return mV(\'1Ch\',7,37);">1Ch 7:37</a>).``1';
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isbe[8058]='Shimea`shim\'-e-a (shim\'a\'):<P>See <a href="./study/isbe/search.html?string=SHAMMUA">SHAMMUA</A> and <a href="./study/isbe/search.html?string=SHAMMAH">SHAMMAH</A>.<P>(1) Brother of David. See <a href="./study/isbe/search.html?string=SHAMMAH">SHAMMAH</A>.<P>(2) Son of David (<a onClick="return mV(\'1Ch\',3,5);">1Ch 3:5</a>, Codex Vaticanus Saman; but in <a onClick="return mV(\'2Sa\',5,14);">2Sa 5:14</a>; <a onClick="return mV(\'1Ch\',14,4);">1Ch 14:4</a>, "Shammua").<P>(3) A Merarite Levite (<a onClick="return mV(\'1Ch\',6,30);">1Ch 6:30</a>, Codex Vaticanus Somea; Codex Alexandrinus Sama, Lucian, Samaa).<P>(4) A Gershonite Levite (<a onClick="return mV(\'1Ch\',6,39);">1Ch 6:39 (Hebrew 24)</a>, Semaa).``1';
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isbe[8059]='Shimeah`shim\'-e-a (shim\'ah; Codex Vaticanus Semaa, Codex Alexandrinus Samea, Lucian, Samaa): A descendant of Jehiel, the "father" of Gibeon (<a onClick="return mV(\'1Ch\',8,32);">1Ch 8:32</a>); in <a onClick="return mV(\'1Ch\',9,38);">1Ch 9:38</a> 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).``1';
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isbe[8060]='Shimeam`shim\'-e-am.`<a href="./study/isbe/search.html?string=SHIMEAH">SHIMEAH</a>`1';
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isbe[8061]='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 (<a onClick="return mV(\'2Ki\',12,21);">2Ki 12:21 (22)</a>), one of the murderers of Joash, king of Judah. According to <a onClick="return mV(\'2Ch\',24,26);">2Ch 24:26</a> 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, 212ff).``197';
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isbe[8062]='Shimeathites`shim\'-e-ath-its shim\'athim; Codex Vaticanus and Codex Alexandrinus Samathieim; Lucian, Samathein): A subdivision of the tribe of Caleb (<a onClick="return mV(\'1Ch\',2,55);">1Ch 2:55</a>). 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, 30f) 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.``197';
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isbe[8063]='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 <a onClick="return mV(\'Exd\',6,17);">Ex 6:17</a>; "Shimhi" in <a onClick="return mV(\'1Ch\',8,21);">1Ch 8:21</a>; "Shimeah" in <a onClick="return mV(\'2Sa\',21,21);">2Sa 21:21</a>. The Revised Version (British and American) has "Shimeites" in <a onClick="return mV(\'Zec\',12,13);">Zec 12:13</a>, where the King James Version has "Shimei," and <a onClick="return mV(\'Num\',3,21);">Nu 3:21</a> for the King James Version "Shimites." English Versions of the Bible has "Shema" in <a onClick="return mV(\'1Ch\',8,13,21);">1Ch 8:13,21</a> margin for the "Shimei" of <a onClick="return mV(\'1Ch\',8,21);">8:21</A>. In all others of the many occurrences in the King James Version and the Revised Version (British and American) the form is "Shimei."<P>(1) A family name among the Levites before and after the exile, at least five of whom bore it:<P>(a) Son of Gershon and grandson of Levi (<a onClick="return mV(\'Exd\',6,17);">Ex 6:17</a>; <a onClick="return mV(\'Num\',3,18);">Nu 3:18</a>; <a onClick="return mV(\'1Ch\',6,17);">1Ch 6:17</a>; <a onClick="return mV(\'1Ch\',23,7,10);">23:7,10</a>). The text of <a onClick="return mV(\'1Ch\',6,\'1-\');">1 Chronicles 6</a> and <a onClick="return mV(\'1Ch\',23,\'1-\');">23</A> is corrupt, making difficult the tracing of the various genealogies and the identification of the several Shimeis. Evidently that of <a onClick="return mV(\'1Ch\',23,9);">23:9</A> is a scribe\'s error for one of the four sons of Ladan or Libni, whose names are given in the preceding verse.<P>(b) An ancestor of Asaph the musician (<a onClick="return mV(\'1Ch\',6,42);">1Ch 6:42</a>), possibly the same as (a) above, Jahath the son of South (compare <a onClick="return mV(\'1Ch\',23,10);">1Ch 23:10</a>) being by a copyist\'s error transposed so as to read as if he were the father of South<P>(c) A descendant of the Merarite branch of the Levites (<a onClick="return mV(\'1Ch\',6,29);">1Ch 6:29</a>).<P>(d) One of the 288 trained singers in the service of the sanctuary under Asaph (<a onClick="return mV(\'1Ch\',25,17);">1Ch 25:17</a>).<P>(e) One of the Levites who helped to cleanse the Temple in Hezekiah\'s reformation (<a onClick="return mV(\'2Ch\',29,14);">2Ch 29:14</a>). 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 (<a onClick="return mV(\'2Ch\',31,11,12);">2Ch 31:11,12</a>).<P>(f) A Levite who under Ezra put away his foreign wife (<a onClick="return mV(\'Ezr\',10,23);">Ezr 10:23</a>), "Semeis" in 1Esdras 9:23.<P>(2) The best-known Bible character of this name is the Benjamite, of the family of Saul (<a onClick="return mV(\'2Sa\',16,\'5-12\');">2Sa 16:5-12</a>; <a onClick="return mV(\'2Sa\',19,\'16-20\');">19:16-20</a>; <a onClick="return mV(\'1Ki\',2,8.9,\'36-46\');">1Ki 2:8,9,36-46</a>), 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 (<a onClick="return mV(\'2Sa\',16,5,6);">2Sa 16:5,6</a>). 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" (<a onClick="return mV(\'2Sa\',16,11,12);">2Sa 16:11,12</a>). 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 (<a onClick="return mV(\'2Sa\',19,\'16-23\');">2Sa 19:16-23</a>).<P>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" (<a onClick="return mV(\'1Ki\',2,9);">1Ki 2:9</a>). 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 (<a onClick="return mV(\'1Ki\',2,\'36-38\');">1Ki 2:36-38</a>). Feeling secure after some years, Shimei left his home in Jerusalem to recapture some escaped slaves (<a onClick="return mV(\'1Ki\',2,\'39-41\');">1Ki 2:39-41</a>), 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" (<a onClick="return mV(\'1Ki\',2,46);">1Ki 2:46</a>).<P>(3) Another Benjamite, mentioned with Rei as an officer in the king\'s bodyguard, who was faithful to David in the rebellion of Adonijah (<a onClick="return mV(\'1Ki\',1,8);">1Ki 1:8</a>). Josephus reads Rei as a common noun, describing Shimei as "the friend of David." He is to be identified with the son of Elah (<a onClick="return mV(\'1Ki\',4,18);">1Ki 4:18</a>), 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."<P>(4) A man of some prominence in the tribe of Benjamin (<a onClick="return mV(\'1Ch\',8,21);">1Ch 8:21</a>), whose home was in Aijalon, where he was a "head of fathers\' houses" (<a onClick="return mV(\'1Ch\',8,13);">1Ch 8:13</a>); but his descendants lived in Jerusalem (<a onClick="return mV(\'1Ch\',8,28);">1Ch 8:28</a>). In the King James Version he is called "Shimhi"; in <a onClick="return mV(\'1Ch\',8,13);">1Ch 8:13</a> he is called "Shema."<P>(5) Another Benjamite, an ancestor of Mordecai (<a onClick="return mV(\'Est\',2,5);">Es 2:5</a>), "Semeias" in Additions to Esther 11:2.<P>(6) A brother of David (<a onClick="return mV(\'2Sa\',21,21);">2Sa 21:21</a>, the King James Version "Shimeah"); in <a onClick="return mV(\'1Sa\',16,9);">1Sa 16:9</a> he is called "Shammah"; compare "Shimeah," "Shimea."<P>(7) A man of Judah, called "the Ramathite," who was "over the vineyards" in David\'s reign (<a onClick="return mV(\'1Ch\',27,27);">1Ch 27:27</a>).<P>(8) A Simeonite living in the time of David (<a onClick="return mV(\'1Ch\',4,26,27);">1Ch 4:26,27</a>), 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" (<a onClick="return mV(\'1Ch\',4,39);">1Ch 4:39</a>, the Septuagint), and upon Mt. Seir, driving out the Amalekites (<a onClick="return mV(\'1Ch\',4,43);">1Ch 4:43</a>).<P>(9) A man of Reuben, son of Gog (<a onClick="return mV(\'1Ch\',5,4);">1Ch 5:4</a>).<P>(10), (11) Two men of "Israel," i.e. not priests or Levites, one "of the sons of Hashum" (<a onClick="return mV(\'Ezr\',10,33);">Ezr 10:33</a>), the other "of the sons of Bani" (<a onClick="return mV(\'Ezr\',10,38);">Ezr 10:38</a>), who put away their foreign wives at Ezra\'s command, in 1Esdras called respectively "Semei" (9:33) and "Someis" (9:34).<P>(12) A brother of Zerubbabel (<a onClick="return mV(\'1Ch\',3,19);">1Ch 3:19</a>).<P>The Shimeites were descendants of Shimei, grandson of Levi; compare (1) (a) above (<a onClick="return mV(\'Num\',3,21);">Nu 3:21</a>; <a onClick="return mV(\'Zec\',12,13);">Zec 12:13</a>).``109';
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isbe[8064]='Shimeon`shim\'-e-on (shim\'on; elsewhere "Simeon"): One of the sons of Harim who had married foreign wives (<a onClick="return mV(\'Ezr\',10,31);">Ezr 10:31</a>; Codex Vaticanus and Codex Alexandrinus Semeon; Lucian, Sumeon = 1Esdras 9:32, "Simon Chosameus").``1';
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isbe[8065]='Shimhi`shim\'-hi.`<a href="./study/isbe/search.html?string=SHIMEI">SHIMEI</a>`1';
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isbe[8066]='Shimi, Shimites`shim\'-i, shi\'-mi, shim\'-its.`<a href="./study/isbe/search.html?string=SHIMEI">SHIMEI</a>`1';
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isbe[8067]='Shimma`shim\'-a.`<a href="./study/isbe/search.html?string=SHAMMAH">SHAMMAH</a>`1';
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isbe[8068]='Shimon`shi\'-mon (shimon; Codex Vaticanus Semion, Codex Alexandrinus Semeion; Lucian, Sami): A name in the Judahite genealogy (<a onClick="return mV(\'1Ch\',4,20);">1Ch 4:20</a>).``1';
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isbe[8069]='Shimrath`shim\'-rath (shimrath; Samarath): The last of nine sons of Shimei of the tribe of Benjamin (<a onClick="return mV(\'1Ch\',8,21);">1Ch 8:21</a>).``1';
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isbe[8070]='Shimri`shim\'-ri (shimri; various forms in the Septuagint): There are four Hebrews mentioned in the Bible who bear this name:<P>(1) A Simeonite, a son of Shemaiah and father of Jedaiah, a chief of his tribe (<a onClick="return mV(\'1Ch\',4,37);">1Ch 4:37</a>).<P>(2) The father of Jediael, a bodyguard of King David (<a onClick="return mV(\'1Ch\',11,45);">1Ch 11:45</a>).<P>(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 (<a onClick="return mV(\'1Ch\',26,10);">1Ch 26:10</a>).<P>(4) One of the sons of Elizaphan, a Levite. He assisted in purifying the temple in the time of Hezekiah (<a onClick="return mV(\'2Ch\',29,13);">2Ch 29:13</a>).``178';
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isbe[8071]='Shimrith`shim\'-rith (shimrith, "guard," feminine): A Moabitess, the mother of Jehozabad, one of those that conspired against King Joash (<a onClick="return mV(\'2Ch\',24,26);">2Ch 24:26</a>). Elsewhere (<a onClick="return mV(\'2Ki\',12,21);">2Ki 12:21</a>) Jehozabad is described as the son of <a href="./study/isbe/search.html?string=SHOMER">SHOMER</A> (which see), the same name without the feminine ending.``1';
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isbe[8072]='Shimron (1)`shim\'-ron (shimron, "watch"): The 4th son of Issachar (<a onClick="return mV(\'Gen\',46,13);">Ge 46:13</a>; <a onClick="return mV(\'Num\',26,24);">Nu 26:24</a>; <a onClick="return mV(\'1Ch\',7,1);">1Ch 7:1</a>), and ancestor of the Shimronites (<a onClick="return mV(\'Num\',26,24);">Nu 26:24</a>).``1';
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isbe[8073]='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 (<a onClick="return mV(\'Jos\',11,1);">Jos 11:1</a>). It was in the territory allotted to Zebulun (<a onClick="return mV(\'Jos\',19,15);">Jos 19:15</a>). 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.``54';
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isbe[8074]='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 (<a onClick="return mV(\'Jos\',12,20);">12:20</a>). Here the name is followed by that of Achshaph, which also follows the name of Shimron in <a onClick="return mV(\'Jos\',11,1);">11:1</A>. 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.`<a href="./study/isbe/search.html?string=SHIMRON">SHIMRON</a>`54';
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isbe[8075]='Shimshai`shim\'-shi, shim\'-sha-i (shimshay; Codex Vaticanus Samasa, Samae, Sameais Samesa; Codex Alexandrinus Samsai; Lucian, Samaias, throughout; in 1Esdras 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 <a href="./study/isbe/search.html?string=REHUM">REHUM</A> (which see) and others, wrote to Artaxerxes to persuade him to prohibit the rebuilding of the temple (<a onClick="return mV(\'Ezr\',4,8,9,17,23);">Ezr 4:8,9,17,23</a>).``197';
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isbe[8076]='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 <a href="./study/isbe/search.html?string=ALPHABET">ALPHABET</A>.``1';
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isbe[8077]='Shinab`shi\'-nab shin\'abh; Samaritan: shin\'ar; Sennaar): King of <a href="./study/isbe/search.html?string=ADMAH">ADMAH</a> (which see). He is mentioned with Shemeber, king of Zeboiim; he was attacked by Chedorlaomer and his allies (<a onClick="return mV(\'Gen\',14,2);">Ge 14:2</a>). 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 (<a onClick="return mV(\'Gen\',14,2);">Ge 14:2</a>). 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 <a onClick="return mV(\'Gen\',14,8);">Ge 14:8</a>, it is highly probable that they are later additions to the text.``197';
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isbe[8078]='Shinar`shi\'-nar (shin\'ar; Senaar Sen(n)aar):<P>1. Identification<P>2. Possible Babylonian Form of the Name<P>3. Sumerian and Other Equivalents<P>4. The Syriac Sen\'ar<P>5. The Primitive Tongue of Shinar<P>6. Comparison with the Semitic Idiom<P>7. The Testimony of the Sculptures, etc., to the Race<P>8. The Sumerians Probably in Shinar before the Semites<P>9. The States of Shinar:<P class="in15">(1) Sippar;<P class="in15">(2) Kes;<P class="in15">(3) Babylon;<P class="in15">(4) Nippur;<P class="in15">(5) Adab;<P class="in15">(6) Surippak;<P class="in15">(7) Umma;<P class="in15">(8) Erech;<P class="in15">(9) Lagas;<P class="in15">(10) Larsa;<P class="in15">(11) Ur;<P class="in15">(12) Eridu;<P class="in15">(13) The Land of the Sea;<P class="in15">(14) Nisin, Isin, or Karrak;<P class="in15">(15) Upa or Upia (Opis);<P class="in15">(16) Other Well-known Cities<P>10. Shinar and Its Climate<P>11. Sculpture in Shinar<P>12. The First Nation to Use Writing in Western Asia<P>13. The System Employed, with an Example<HR /><P>1. Identification:<P>The name given, in the earliest Hebrew records, to Babylonia, later called Babel, or the land of Babel (babhel, \'erets babhel). In <a onClick="return mV(\'Gen\',10,10);">Ge 10:10</a> it is the district wherein lay Babel, Erech, Accad, and Calneh, cities which were the "beginning" of Nimrod\'s kingdom. In <a onClick="return mV(\'Gen\',11,2);">11:2</A> Shinar is described as the land of the plain where migrants from the East settled, and founded Babel, the city, and its great tower.<P>2. Possible Babylonian Form of the Name:<P>Though sometimes identified with the Babylonian Sumer, the connection of Shinar with that name is doubtful. The principal difficulty lies in the fact that what might be regarded as the non-dialectical form singar (which would alone furnish a satisfactory basis of comparison) is not found, and would, if existent, only apply to the southern portion of Babylonia. The northern tract was called Akkad, after the name of its capital city (see <a href="./study/isbe/search.html?string=ACCAD">ACCAD</A>). The Greek form Sen(n)aar shows that, at the time the Septuagint translation was made, there was no tradition that the \'ayin was guttural, as the supposed Babylonian forms would lead us to expect. As the Biblical form Shinar indicates the whole of Babylonia, it corresponds with the native (Sumerian) Kingi-Ura, rendered "Sumer and Akkad," from which, by changing "K" into "Sh" (found in Sumerian), Shinar may have been derived, but this explanation is not free from difficulties.<P>3. Sumerian and Other Equivalents:<P>This two-fold designation, Kingi-Ura, is that which is commonly used in the inscriptions of the earlier kings, though it cannot then have indicated always the whole country, but only such parts of it as acknowledged their overlordship. Later on the corresponding term seems to have been Kar-Dunias ("the territory of the god Dunias," to all appearance a term introduced by the Kassite rulers). Nabonassar and his successors seem to have contented themselves with the title "king of Babylon," rule in the city implying also the dominion over the whole country. Often, however, the equivalent term for Babylonia is Ehi, probably an abbreviation of Eridu, and here standing for the land belonging to that sacred city<74>"the good city," a type of Paradise, Babylonia being, in fact, situated upon the edinu, or "plain."<P>See <a href="./study/isbe/search.html?string=EDEN">EDEN</A>.<P>4. The Syriac Sen\'ar:<P>All these comparisons tend to show that the Babylonian equivalent of Shinar is not any of the above, and as yet has not, in fact, been found. This is also implied by the fact, that Sen\'ar was used in Syriac for the country around Bagdad, and in ancient times included (it may be supposed) the plain upon which the ruins of Babylon stand. Sen\'ar was therefore in all probability an ancient Babylonian designation of the tract, now lost, but regarded by the Hebrews as synonymous with Babylonia.<P>5. The Primitive Tongue of Shinar:<P>From the inscriptions it would seem that the primitive language of Shinar was not Semitic, but the agglutinative idiom now named Sumerian<61>a tongue long regarded as Turanian, and having, it is thought, Turko-Chinese affinities<65>gal, "to be," Turkish ol-mak; ama (ana), "mother," Turkish ana; abba, "old man," Turkish baba, "father"; (h)e, "house," Turkish ev, etc. The Chinese affinities seem less close, but the following may be quoted: a(y)a "father," Chinese ye (Amoy ia); ge, "night," Chinese ye; gu, "to speak," Chinese yu; shu, "hand," Chinese sheu; kin, "business," Chinese kung, "work"; etc. Chinese and Turkish, however, have had time to pass through many changes since Sumerian was current in Shinar. Many words of the Sumerian language were borrowed by the Semitic Babylonians, and a few (like hekal, "temple," Semitic (h)egal, "great house") entered the other Semitic languages.<P>6. Comparison with the Semitic Idiom:<P>Halevy\'s contention, that Sumerian is simply "an allography" for the expression of Sera Babylonian, seems to be untenable, as they differ not only in words, but also in grammar; moreover, Sumerian had a dialect, called by the natives "woman\'s tongue." For the rest, the principal differences between Sumerian and Semitic Babylonian are:<P>(1) post-positional suffixes instead of prepositions;<P>(2) verbs with long strings of prefixes and infixes to express the persons and regimens, instead of a prefix and a suffix;<P>(3) compound words, both nouns and verbs, are common instead of being exceedingly rare. Sumerian seems to have borrowed several words from Semitic Babylonian.<P>7. The Testimony of the Sculptures, etc. to the Race:<P>Not only the language, but also the sculptures which they have left, point to the probability that the earlier inhabitants of Shinar belonged to a different race from the later. The Semites of Babylonia were to all appearance thick-set and muscular, but the Sumerians, notwithstanding the stumpy figures which their statues and bas-reliefs show, seem to have been slim<69>in any case, their warriors, in the better basreliefs, as well as the figures of the god Nin-Girsu (formerly known as "the god with the firestick"), and the engraved cylinders, have this type. Moreover, the sculptures and cylinder-seals show that certain classes<65>priests or the like<6B>were clean shaven, in marked contrast to Semitic usage elsewhere. Their deities, however, always had hair and beard, implying that they came from a different, though possibly related, stock. These deities were very numerous, and it is noteworthy that, though those with Sumerian names may be counted by hundreds, those with Semitic names are only to be reckoned by tens.<P>8. The Sumerians Probably in Shinar before the Semites:<P>Though there is no certain indication which race entered Shinar first, it is to be noted that Nimrod, presumably Shinar\'s first king and the founder of its great cities, was a son of Cush (<a onClick="return mV(\'Gen\',10,8);">Ge 10:8</a>), and the name of Shinar seems to have existed before the foundation of Babel (Babylon) and its tower (<a onClick="return mV(\'Gen\',11,2);">Ge 11:2</a>). In the native sculptures, moreover, the non-Semitic type precedes the Semitic; and in the inscriptions the non-Semitic idiom precedes that of the Semitic tranlation. Everything points, therefore, to the Sumerians having been in Babylonia before the Semitic inhabitants.<P>9. The States of Shinar:<P>At the earliest period to which our records refer the Sumerians of Shinar were divided into a number of small states, of which the following may be regarded as the principal:<P>(1) Sippar:<P>Sippar or Sippar-Aruru (-Ya\'ruru), possibly including Accad (<a onClick="return mV(\'Gen\',10,10);">Ge 10:10</a>), some distance Southwest of Bagdad. It is the modern \'Abu-habbah, "father of grain." Though it seems to have fallen early under the dominion of the Semites, it was at first Sumerian, as its native name, Zimbir, and the ideographic writing thereof show. According to Berosus, who calls it Pantabiblion, one of its earliest kings was Amelon or Amillarus, who reigned 13 sari, or 46,800 years. Later on came Evedoreschus, the native Enwe-duran-ki, renowned as a priest favored by the gods. His descendants, if of pure race, inherited the divine grace which he enjoyed. It is said to have been in Sippara (Sippar) that Ut-napistim, the Babylonian Noah, buried the records before entering the ark.<P>(2) Kes:<P>About 18 miles north of Babylon lay Kes, now Oheimer<65>a foundation which seems to have preceded Babylon as the capital of Shinar. Its early queen, Azag-Bau, is said to have been the wife of a wine-merchant and to have reigned 100 years.<P>(3) Babylon:<P>Babylon, for which see <a href="./study/isbe/search.html?string=BABEL,+BABYLON">BABEL, BABYLON</A>. As one of its early kings, Berosus mentions Alorus, "the shepherd of the people," as having reigned for 10 sari, or 36,000 years. The state of Babylon probably included Cuthah. (Tel Ibrahim), which once had kings of its own, and possessed a special legend of the Creation. Belonging to Babylon, also, was the renowned city Borsippa, now Birs, or the Birs Nimroud, the traditional site of the Tower of Babel.<P>See <a href="./study/isbe/search.html?string=BABEL,+TOWER+OF">BABEL, TOWER OF</A>.<P>(4) Nippur:<P>Some distance Southeast of Babylon lay Nippur or Niffur, now Niffer (Noufar), identified by the rabbis with the "Calneh" of <a onClick="return mV(\'Gen\',10,10);">Ge 10:10</a>. It was a place of considerable importance, and the seat of the worship of Enlil and Ninlil, later, also, of their son Ninip and his spouse (see <a href="./study/isbe/search.html?string=CALNEH">CALNEH</A>). The American excavations on this site have thrown a flood of light upon almost every branch of Assyriological research.<P>(5) Adab:<P>Adab, now called Bismaya, the city of Mah, the goddess of reproduction. One of the earliest rulers of Adab was seemingly called Lugal-dalu, of whom a fine statue, discovered by the American explorers, exists. It was apparently renowned as a necropolis.<P>(6) Surippak:<P>South and a little west of Adab was Surippak, now Fara. This was the birthplace of the Babylonian Noah, Ut-napistim, son of Opartes (Umbara-Tutu), a Chaldean of Larancha. The coming of the Flood was revealed to Ut-napistim here.<P>(7) Umma:<P>Practically east of Fara lay Umma or Gisuh (or Giuh), now Jokha. This city was apparently of considerable importance, and the traditional rival of Lagas.<P>(8) Erech:<P>South of Fara lay Unuga, Semitic Uruk, the Biblical <a href="./study/isbe/search.html?string=ERECH">ERECH</a> (which see), now Warka. Its most celebrated king, after Gilgames, was Lugal-zaggi-si, one of the opponents of the rulers of Lagas.<P>(9) Lagas:<P>Some distance east of Warka was the territory of Lagas, now Tel-loh<6F>a little state, rather in accessible, but of considerable importance to the antiquarian, which is a testimonial to the advance in civilization which it had made. Its kings and viceroys were among the most renowned, though apparently unknown outside their own domains. The most celebrated were the reformer Uru-ka-gina and viceroy Gudea, to whom many erections in the city were due. (See Gudea\'s remarkable statue in the Louvre.)<P>(10) Larsa:<P>Somewhat to the Southeast of Warka lay Larsa, the "Ellasar" of <a onClick="return mV(\'Gen\',14,1);">Ge 14:1</a> (which see). This center of learning maintained its independence even after the other states had been absorbed by Hammurabi and his dynasty into the Babylonian empire.<P>(11) Ur:<P>To the Southeast of Warka and Senqara lies the site of the ancient <a href="./study/isbe/search.html?string=UR+OF+THE+CHALDEES">UR OF THE CHALDEES</A> (which see) now Mugheir. It was renowned for its temple to the moon, and for the kings known as the dynasty of Ur: Sur-Engur, Dungi, Bur-Sin, Gimil-Sin, and Ibi-Sin.<P>(12) Eridu:<P>South of the Ur lay Eridu, or, in full, Guruduga, "the good city," wherein, apparently, lay the earthly Paradise. This is identified with the present \'Abu-shahrein, and was the seat of Ea or Enki, god of the sea and of fertilizing streams. According to the tradition, it was there that the "dark vine" grew<65>a type, seemingly, of the tree of life. The later kings of Babylon sometimes bear the title "king of Eridu," as though rulers of the domain of Paradise.<P>(13) The Land of the Sea:<P>The Land of the Sea (that bordering on the Persian Gulf), in which, seemingly, the Chaldeans afterward settled, seems to have played an important part in the early history of Shinar. Berosus speaks of its king Ammenon, who reigned 12 sari, or 43,200 years, and in whose time the Musarus Oannes, or Annedotus, arose out of the Persian Gulf. Like others referred to in the legends which Berosus refers to, he was half-man and half-fish. It is thought that these incidents, though evidently mythical, point to the introduction of civilization into Babylonia, from this point.<P>See also <a href="./study/isbe/search.html?string=JONAH">JONAH</a>; <a href="./study/isbe/search.html?string=JONAH,+THE+BOOK+OF">JONAH, THE BOOK OF</A>.<P>(14) Nisin, Isin, or Karrak:<P>Nisin, Isin, or Karrak, seat of the worship of Nin-Karraga, was also an important state governed by its own kings.<P>(15) Upe or Upia (Opis):<P>Upe or Upia, the Greek Opis, apparently obtained renown at a very early date, its kings being given in the great chronological list before those of Kis.<P>(16) Other Well-known Cities:<P>Other well-known cities, possibly state-capitals, were Larak, Greek Laranche; Amarda, one of the centers of the worship of Nergal; Asnunna, a province east of the present Bagdad; Dilmu, now Dailem; Nuru, Ennigi, and Kakra, seemingly centers of the worship of Hadad; Tilmun, at the head of the Persian Gulf, and including the island of Bahrein; the province of Sabu; Seseb or Bagdadu, possibly the modern Bagdad; and several others.<P>10. Shinar and Its Climate:<P>Whether the country was in the same seemingly uncared-for state in ancient times as at present is unknown; but one cannot help admiring the courage of the original immigrants into such a district, for example, as that of Lagas. This, which belongs to the southern region, is very inaccessible on account of the watercourses and marshes. Like the whole of Shinar in general, it is more or less dried up in summer, and unhealthy for Europeans. The alterations in the waterways, owing to changes in the irrigation-channels, must then, as now, have hindered communication. Sharp cold, with frost, succeeds the heat of summer, and from time to time sand-storms sweep across the plain. Notwithstanding the destruction sometimes wrought, the floods were always welcomed in consequence of the fruitfulness which followed, and which was such as to make Babylonia one of the most fertile tracts known.<P>11. Sculpture in Shinar:<P>The reference to the Sumerian sculptures in (7) above will have shown that the inhabitants of the Plain of Shinar possessed an art of no mean order and of some antiquity, even at the time when it first presents itself to our notice. It is true that many specimens are crude and uncouth, but this is probably due to the sculptors having been, often enough, the slaves of their material. Their stones were frequently more or less pebble-shaped, and they had neither the skill nor the tools to reduce them to better proportions<6E>moreover, reduction of bulk would have meant a diminution of their importance. The broad, squat figures which they produced, however, gave them bad models for their bas-reliefs, and it was long ere this defect was removed, notwithstanding the superior work produced by their seal-engravers during and after the 4th millennium BC.<P>12. The First Nation to Use Writing in Western Asia:<P>But in all probability special renown will always be attached to the non-Semitic inhabitants of Shinar as the inventors, or at least the earliest users known to us, of the cuneiform script. It may be objected that the system which they introduced was cumbersome and imperfect, but they knew of nothing simpler, and modern Chinese, with which their script has been compared, is far less practical. Briefly, the system may be described as syllabic for the prefixes and suffixes, and ideographic for the roots. To show this the following transcribed example will probably suffice:<P>13. The System Employed, with an Example:<P>E nu-DU URU nu-DIM, A house was not built, a city was not constructed;<P>URU nu-DIM ADAM nu-mun-GAR, A city was not constructed, a community he had not founded;<P>ABZU nu-DU GURUDUGA nu-DIM, The abyss was not built, Eridu was not constructed;<P>E AZAGA DINGIRene KI-DURA-bi nu-DIM, The holy house of the gods, its seat was not constructed;<P>Su-NIGIN KURKURAgi AABBAama, The whole of the lands was sea.<P>The nominal and verbal roots of the above extract from the bilingual account of the Creation are in capitals, and the pronominal prefixes and suffixes, with a couple of lengthenings which determine the pronunciations of the nouns, in small letters. This will not only give an idea of the poetical form of the Sumerian legend of the Creation by Merodach and Aruru, but also show how short and concise, as a language, was the speech of Shinar, before Semitic supremacy.``136';
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isbe[8079]='Shine`shin: The Hebrew words \'ahal, \'or, halal, zahar, zarach, yapha\', naghah, \'ashath and qaran are all translated "shine." All indicate either the direct or indirect diffusion of beams of light. In a direct and literal sense the word "shine" is used of the heavenly bodies, or of candles, and fire (<a onClick="return mV(\'Job\',18,5);">Job 18:5</a>; <a onClick="return mV(\'Job\',25,5);">25:5</a> the King James Version; <a onClick="return mV(\'Job\',29,3);">Job 29:3</a>; <a onClick="return mV(\'Job\',31,26);">31:26</a>; <a onClick="return mV(\'2Ki\',3,22);">2Ki 3:22</a>). In a figurative sense it is used of reflected light or brightness, in any sense (<a onClick="return mV(\'Exd\',34,29);">Ex 34:29</a>f; <a onClick="return mV(\'Exd\',35,\'1-\');">35</a>; <a onClick="return mV(\'Isa\',60,1);">Isa 60:1</a>; <a onClick="return mV(\'Eze\',43,2);">Eze 43:2</a>; <a onClick="return mV(\'Dan\',12,3);">Da 12:3</a>). God as the sun of righteousness is thus depicted in <a onClick="return mV(\'Psa\',50,2);">Ps 50:2</a>. The New Testament words astrapto, augazo, lampo and phaino are translated "shine." Thus literally it is said of the lightning that it shines (<a onClick="return mV(\'Mat\',24,27);">Mt 24:27</a> the King James Version; <a onClick="return mV(\'Luk\',17,24);">Lu 17:24</a>); the word is tropically applied to the life of faith or to men prominent in the kingdom of God (<a onClick="return mV(\'Mat\',5,16);">Mt 5:16</a>; <a onClick="return mV(\'Jhn\',5,35);">Joh 5:35</a>; <a onClick="return mV(\'2Cr\',4,6);">2Co 4:6</a>; <a onClick="return mV(\'Phl\',2,15);">Php 2:15</a>; <a onClick="return mV(\'2Pe\',1,19);">2Pe 1:19</a>); to the glory of God (<a onClick="return mV(\'Luk\',2,9);">Lu 2:9</a>); to angelic appearances (<a onClick="return mV(\'Luk\',24,4);">Lu 24:4</a>; <a onClick="return mV(\'Act\',12,7);">Ac 12:7</a>), or to Christ as He appeared to John on Patmos (<a onClick="return mV(\'Rev\',1,16);">Re 1:16</a>).``42';
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isbe[8080]='Shion`shi\'-on (shi\'on; Codex Vaticanus Siona, Codex Alexandrinus Seian): A town in the territory of Issachar, named with Shunem, Hapharaim and Anaharath (<a onClick="return mV(\'Jos\',19,19);">Jos 19:19</a>). It is possibly identical with Khirbet Sha\'in, near \'Ain esh-Sha\'in, circa 4 miles northwest of Mt. Tabor.``1';
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isbe[8081]='Shiphi`shi\'fi (shiph\'i; Codex Vaticanus Saphal, Codex Alexandrinus Sephein, Lucian, Sophei): A Simeonite prince (<a onClick="return mV(\'1Ch\',4,37);">1Ch 4:37 (Hebrew 36)</a>).``1';
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isbe[8082]='Shiphmite`shif\'-mit.`<a href="./study/isbe/search.html?string=SHEPHAM">SHEPHAM</a>; <a href="./study/isbe/search.html?string=SIPHMOTH">SIPHMOTH</a>`1';
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isbe[8083]='Shiphrah`shif\'-ra (shiphrah, "fairness," "beauty"; Septuagint Sepphora, the rendering also of tsipporah, in <a onClick="return mV(\'Exd\',2,21);">Ex 2:21</a>): The name of one of the Hebrew midwives (<a onClick="return mV(\'Exd\',1,15);">Ex 1:15</a>).`<a href="./study/isbe/search.html?string=ZIPPORAH">ZIPPORAH</a>`1';
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isbe[8084]='Shiphtan`shif\'-tan (shiphtan; Codex Vaticanus Sabatha; Codex Alexandrinus Sabathan, F, Saphatan, Lucian, (S)ephatha): An Ephraimite prince (<a onClick="return mV(\'Num\',34,24);">Nu 34:24</a>).``1';
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isbe[8085]='Shipmaster`ship\'-mas-ter.`<a href="./study/isbe/search.html?string=SHIPS+AND+BOATS">SHIPS AND BOATS</a>; <a href="./study/isbe/search.html?string=PHOENIX">PHOENIX</a>`1';
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isbe[8086]='Shipmen`ship\'-men.`<a href="./study/isbe/search.html?string=SHIPS+AND+BOATS">SHIPS AND BOATS</a>`1';
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isbe[8087]='Ships and Boats`<B>I. THE HEBREWS AND THE SEA</B><P><B>II. SHIPS IN THE OLD TESTAMENT AND THE APOCRYPHA</B><P class="in15">1. Among the Hebrews<P class="in30">(1) In Early Times<P class="in30">(2) During the Monarchy<P class="in30">(3) In Later Times<P class="in15">2. Among Neighboring Nations<P class="in30">(1) Egypt<P class="in30">(2) Assyria and Babylonia<P class="in30">(3) Phoenicia<P class="in15">3. General References<P><b>III. SHIPS IN THE NEW TESTAMENT</B><P class="in15">1. In the Gospels<P class="in15">2. In the Acts of the Apostles<P class="in15">3. In Other Books<P><b>LITERATURE</b><hr /><P>In the Old Testament the following words are found:<P>(1) The word most commonly used in Hebrew for "a ship" is \'oniyah (<a onClick="return mV(\'Pro\',30,19);">Pr 30:19</a>; <a onClick="return mV(\'Jon\',1,3,4);">Jon 1:3,4</a>), of which the plural \'oniyoth is found most frequently (<a onClick="return mV(\'Jdg\',5,17);">Jud 5:17</a>; <a onClick="return mV(\'1Ki\',22,48);">1Ki 22:48</a>f; and many other places).<P>The collective term for "a navy of ships" is \'oni (<a onClick="return mV(\'1Ki\',9,26);">1Ki 9:26</a>f; <a onClick="return mV(\'1Ki\',10,22);">10:22</a>, \'oni Tharshish, "a navy (of ships) of Tarshish"; but <a onClick="return mV(\'Isa\',33,21);">Isa 33:21</a>, \'oni shayit, a "galley with oars").<P>(2) tsi (<a onClick="return mV(\'Num\',24,24);">Nu 24:24</a>; <a onClick="return mV(\'Eze\',30,9);">Eze 30:9</a>; <a onClick="return mV(\'Isa\',33,21);">Isa 33:21</a>), tsi \'addir, "gallant ship"; <a onClick="return mV(\'Dan\',11,30);">Da 11:30</a>, tsiyim Kittim, "ships of Kittim.\'<P>(3) cephinah, "innermost parts of the ship" the Revised Version (British and American), "sides of the ship" the King James Version (<a onClick="return mV(\'Jon\',1,5);">Jon 1:5</a>, the only place where the word is found).<P>In Apocrypha ploion, is the usual word (<span class="noTag">The Wisdom of Solomon 14:1</span>; Ecclesiasticus 33:2, etc.), translated "vessel" in <span class="noTag">The Wisdom of Solomon 14:1</span>, but "ship" elsewhere. For "ship" The <span class="noTag">Wisdom of Solomon 5:10</span> has naus. "Boat" in 2Macc 12:3,6 is for skaphos, and "navy" in 1Macc 1:17; 2Macc 12:9; 14:1 for stolos. In The <span class="noTag">Wisdom of Solomon 14:6</span> Noah\'s ark is called a schedia, a "clumsy ship" (the literal translation "raft" in the Revised Version (British and American) is impossible).<P>In the New Testament there are four words in use:<P>(1) naus (<a onClick="return mV(\'Act\',27,41);">Ac 27:41</a>, the only place where it occurs, designating the large sea-going vessel in which Paul suffered shipwreck).<P>(2) ploiarion, "a little boat" (<a onClick="return mV(\'Mar\',3,9);">Mr 3:9</a> and two other places, <a onClick="return mV(\'Jhn\',6,22);">Joh 6:22</a>ff; <a onClick="return mV(\'Jhn\',21,8);">21:8</a>).<P>(3) ploion, "boat" (<a onClick="return mV(\'Mat\',4,21,22);">Mt 4:21,22</a> and many other places in the Gospels<6C>the ordinary fishingboat of the Sea of Galilee rendered "boat" uniformly in the Revised Version (British and American) instead of "ship" the King James Version), "ship" (<a onClick="return mV(\'Act\',20,13);">Ac 20:13</a>, and all other places where the ship carrying Paul is mentioned, except <a onClick="return mV(\'Act\',27,41);">Ac 27:41</a>, as above). In <a onClick="return mV(\'Jam\',3,4);">Jas 3:4</a>; <a onClick="return mV(\'Rev\',8,9);">Re 8:9</a>; <a onClick="return mV(\'Rev\',18,17);">18:17</a>ff, it is rendered "ship."<P>(4) skaphe, "boat" (<a onClick="return mV(\'Act\',27,16,30,32);">Ac 27:16,30,32</a>, where it means the small boat of the ship in which Paul was being conveyed as a prisoner to Rome).<P>Cognate expressions are: "shipmen," \'anshe \'oniyoth (<a onClick="return mV(\'1Ki\',9,27);">1Ki 9:27</a>); nautai (<a onClick="return mV(\'Act\',27,27.30);">Ac 27:27,30</a> the King James Version, "sailors" the Revised Version (British and American)); "mariners," mallachim (<a onClick="return mV(\'Jon\',1,15);">Jon 1:15</a>; <a onClick="return mV(\'Eze\',27,9,27,29);">Eze 27:9,27,29</a>), shatim (<a onClick="return mV(\'Eze\',27,8);">Eze 27:8</a> the King James Version, "rowers" the Revised Version (British and American); <a onClick="return mV(\'Eze\',27,26);">Eze 27:26</a>, the King James Version and the Revised Version (British and American)); "pilot," chobhel (<a onClick="return mV(\'Jon\',1,6);">Jon 1:6</a>; <a onClick="return mV(\'Eze\',27,8,27,28,29);">Eze 27:8,27,28,29</a>); "sailing," "voyage," plous (<a onClick="return mV(\'Act\',21,7);">Ac 21:7</a>; <a onClick="return mV(\'Act\',27,9,10);">27:9,10</a>, the Revised Version (British and American) "voyage" in all verses).<P>I. The Hebrews and the Sea.<P>The Hebrews were a pastoral and agricultural people, and had no inducements to follow a seafaring life. They were possessed of a considerable seaboard along the Mediterranean, but the character of their coast gave little encouragement to navigation. The coast line of the land of Israel from Carmel southward had no bays and no estuaries or river-mouths to offer shelter from storm or to be havens of ships. Solomon landed his timber and other materials for the Temple at Joppa, and tradition has handed down what is called "Solomon\'s Harbor" there. The builders of the second temple also got timber from Lebanon and conveyed it to Joppa. It was Simon Maccabeus, however, who built its harbor, and the harbor at Joppa was "the first and only harbor of the Jews" (G. A. Smith, HGHL, 136). Caesarea in New Testament times was a place of shipping and possessed a harbor which Josephus declared to be greater than the Piraeus, but it was Herodian and more Greek and Roman than Jewish. It was mostly inhabited by Greeks (Josephus, BJ, III, ix, 1). Now Caesarea has disappeared; and Joppa has only an open roadstead where vessels lie without shelter, and receive and discharge cargo and passengers by means of boats plying between them and the shore. It was in other directions that Israel made acquaintance with the activities of the sea. Of internal navigation, beyond the fishing-boats on the Sea of Galilee which belong exclusively to the New Testament, the ferry boat on the Jordan (<a onClick="return mV(\'2Sa\',19,18);">2Sa 19:18</a>, \'abharah) alone receives notice, and even that is not perfectly clear (the Revised Version margin "convoy," but a "ford" is doubtless meant). It is from Tyre and Egypt and even Assyria and Babylonia, rather than from their own waters, that the Hebrew prophets and psalmists drew their pictures of seafaring life.<P>II. Ships in the Old Testament and Apocrypha.<P>1. Among the Hebrews:<P>(1) In Early Times.<P>In the early books of the Old Testament there are references connecting certain of the tribes, and these northern tribes, with the activities of the sea. In the "Blessing of Jacob" and in the "Blessing of Moses" Zebulun and Issachar are so connected (<a onClick="return mV(\'Gen\',49,13);">Ge 49:13</a>; <a onClick="return mV(\'Deu\',33,19);">De 33:19</a>); and in Deborah\'s Song, which is acknowledged to be a very early fragment of Hebrew literature, Dan and Asher are also spoken of as connected with the life and work of the sea (<a onClick="return mV(\'Jdg\',5,17);">Jud 5:17</a>). The Oracle of Balaam (<a onClick="return mV(\'Num\',24,24);">Nu 24:24</a>) looks forward to a day when a fleet from Kittim should take the sea for the destruction of Assyria. "Ships of Kittim" are mentioned in Daniel (<a onClick="return mV(\'Dan\',11,30);">11:30</a>). Kittim is referred to in the three greater Prophets (<a onClick="return mV(\'Isa\',23,1,12);">Isa 23:1,12</a>; <a onClick="return mV(\'Jer\',2,10);">Jer 2:10</a>; <a onClick="return mV(\'Eze\',27,6);">Eze 27:6</a>). The land of Kittim is Cyprus, and in the references in Isaiah it is associated with Tyre and the ships of Tarshish.<P>(2) During the Monarchy.<P>It is not till the time of the monarchy that the Hebrews begin to figure as a commercial people. Already in the time of David commercial relations had been established between Israel and Tyre (<a onClick="return mV(\'2Sa\',5,11);">2Sa 5:11</a>f). The friendly cooperation was continued by Solomon, who availed himself not only of the cedar and the fir at Hiram\'s command on Lebanon, but also of the skilled service of Hiram\'s men to bring the timber from the mountains to the sea. Hiram also undertook to make the cedar and the fir into rafts (<a onClick="return mV(\'1Ki\',5,9);">1Ki 5:9</a>, dobheroth, the King James Version "floats"; <a onClick="return mV(\'2Ch\',2,16);">2Ch 2:16</a>, raphcodhoth, "flotes" the King James Version, "floats" the Revised Version (British and American)) to go by sea and to deliver them to Solomon\'s men at the place appointed, which the Chronicler tells us was Joppa. From this cooperation in the building of the Temple there grew up a larger connection in the pursuit of sea-borne commerce. It was at Ezion-geber near to Eloth on the Red Sea, in the land of Edom which David had conquered, that Solomon built his fleet, "a navy of ships" (<a onClick="return mV(\'1Ki\',9,\'26-28\');">1Ki 9:26-28</a>). Hiram joined Solomon in these enterprises which had their center on the Red Sea, and thus the Phoenicians had water communication with the coasts of Arabia and Africa, and even of India. The same partnership existed for the commerce of the West. "For the king (Solomon) had at sea a navy of Tarshish with the navy of Hiram: once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks" (<a onClick="return mV(\'1Ki\',10,22);">1Ki 10:22</a>).<P>Tarshish is the name of the Phoenician colony on the river Tartessus, called also Baetis, the modern Guadalquivir. It was the farthest limit of the western world as known to the Hebrews. Attempts have been made to identify it with Tarsus of Cilicia, but they are not convincing. It is conceived of in Hebrew literature as remote (<a onClick="return mV(\'Isa\',66,19);">Isa 66:19</a>; <a onClick="return mV(\'Jon\',1,3);">Jon 1:3</a>; <a onClick="return mV(\'Jon\',4,2);">4:2</a>), as rich (<a onClick="return mV(\'Psa\',72,10);">Ps 72:10</a>; <a onClick="return mV(\'Jer\',10,9);">Jer 10:9</a>), as powerful in commerce (<a onClick="return mV(\'Eze\',38,13);">Eze 38:13</a>). Ships of Tarshish were no doubt ships actually built for the Tarshish trade (<a onClick="return mV(\'2Ch\',20,36);">2Ch 20:36</a>f; <a onClick="return mV(\'Jon\',1,3);">Jon 1:3</a>), but the expression became a general designation for large sea-going vessels to any quarter. Ships of Tarshish made a deep impression upon the imagination of the Hebrew people. The Psalmist takes it as a proof of the power of Yahweh that He breaks the ships of Tarshish with an east wind (<a onClick="return mV(\'Psa\',48,7);">Ps 48:7</a>). Isaiah includes them among the great and lofty objects of power and glory which the terror of the Lord would certainly overtake (<a onClick="return mV(\'Isa\',2,16);">Isa 2:16</a>). Ezekiel regards them as the caravans that bore the merchandise of the mistress of the sea (<a onClick="return mV(\'Eze\',27,25);">Eze 27:25</a>). It is in ships of Tarshish that the prophet of the Return sees the exiles borne in crowds to Jerusalem as their natural home (<a onClick="return mV(\'Isa\',60,9);">Isa 60:9</a>).<P>From Solomon\'s time onward the kings of Judah retained their hold upon Eloth (<a onClick="return mV(\'1Ki\',22,48);">1Ki 22:48</a>f; <a onClick="return mV(\'2Ch\',20,\'35-37\');">2Ch 20:35-37</a>) till it was seized by the Syrians in the days of Ahaz (<a onClick="return mV(\'2Ki\',16,6);">2Ki 16:6</a>).<P>(3) In Later Times.<P>As Solomon had the cooperation of Hiram in securing material and craftsmen for the building of the first Temple, so Joshua and Zerubbabel by the favor of Cyrus obtained timber from Lebanon, and masons and carpenters from Sidon and Tyre for the building of the second. Again, cedar trees were brought from Lebanon by sea to Joppa, and thence conveyed to Jerusalem (<a onClick="return mV(\'Ezr\',3,7);">Ezr 3:7</a>).<P>From Joppa Jonah fled to avoid compliance with God\'s command to go to Nineveh and preach repentance there (<a onClick="return mV(\'Jon\',1,1);">Jon 1:1</a>). He found a ship bound for Tarshish as far toward the west as Nineveh to the east. The fare (cakhar) paid by him as a passenger, the hold of the ship in which he stowed himself away (cephinah), the crew (mallachim) the captain or shipmaster (rabh ha-chobhel), the storm, the angry sea, the terrified mariners and their cry to their gods, and the casting of Jonah overboard to appease the raging waters<72>all make a lifelike picture.<P>It was in the time of Simon, the last survivor of the Maccabean brothers, that Joppa became a seaport with a harbor for shipping<6E>"Amid all his glory he took Joppa for a haven, and made it an entrance for the isles of the sea" (1Macc 14:5). When Simon reared his monument over the sepulcher of his father and brothers at Modin, he set up seven pyramids with pillars, upon which were carved figures of ships to be "seen of all that sail on the sea" (1Macc 13:29). About this period we hear of ships in naval warfare. When Antiochus IV Epiphanes planned his expedition against Egypt, he had with other armaments "a great navy," presumably ships of war (1Macc 1:17); and at a later time Antiochus VII speaks expressly of "ships of war" (1Macc 15:3).<P>2. Among Neighboring Nations:<P>(1) Egypt.<P>The Egyptians, like other nations of antiquity, had a great horror of the open sea, although they were expert enough in managing their craft upon the Nile. Pharaoh-necoh built up a powerful navy to serve him both in commerce and in war.<P>See <a href="./study/isbe/search.html?string=PHARAOH-NECOH">PHARAOH-NECOH</a>.<P>Of explicit references to Egyptian ships in the Old Testament there are but few. Isaiah speaks of "vessels of papyrus upon the waters" of the Upper Nile, on board of which are the messengers of Cush or Ethiopia returning to tell the tidings of the overthrow of Assyria to the inhabitants of those remote lands (<a onClick="return mV(\'Isa\',18,2);">18:2</a> the King James Version has "bulrushes" instead of "papyrus"). Ezekiel also, foretelling the overthrow of Egypt, speaks of messengers traveling with the news on swift Nile boats to strike terror into the hearts of the "careless Ethiopians" (<a onClick="return mV(\'Eze\',30,9);">30:9</a>). When Job compares his days to "the swift ships" ("the ships of reed" the Revised Version margin), the allusion is most likely to Egypt\'s, these being skiffs with a wooden keel and the rest of bulrushes, sufficient to carry one person, or at most two, and light, to travel swiftly (<a onClick="return mV(\'Job\',9,26);">9:26</A>).<P>(2) Assyria and Babylonia.<P>The Assyrians and Babylonians were mainly an inland people, but their rivers gave them considerable scope for navigation. The Assyrian monuments contain representations of naval engagements and of operations on the seacoast. When Isaiah pictures Yahweh as a better defense of Judah than the rivers and streams of Assyria and Egypt are to their people he says, "There Yahweh will be with us in majesty, a place of broad rivers and streams, wherein shall go no galley with oars (\'oni shayit), neither shall gallant ship (tsi \'addir) pass thereby....Thy tacklings (ropes, cables) are loosed; they could not strengthen the foot of their mast, they could not spread the sail" (<a onClick="return mV(\'Isa\',33,21,23);">Isa 33:21,23</a>). Speaking of Yahweh\'s wonders to be performed toward His people after Babylon had been overthrown, the prophet declares: "Thus saith Yahweh, your Redeemer, the Holy One of Israel: For your sake I have sent to Babylon, and I will bring down all of them as fugitives, even the Chaldeans, in the ships of their rejoicing" (<a onClick="return mV(\'Isa\',43,14);">Isa 43:14</a>). In this case, however, the ships are not war ships, but more probably merchant ships, or ships for pleasure, sailing in the Euphrates.<P>(3) Phoenicia.<P>It was from the Phoenicians that the Mediterranean peoples learned seamanship and skill in navigation. It is fitting, therefore, that in his dirge over the downfall of the mistress of the sea, Ezekiel should represent Tyre as a gallant ship, well built, well furnished, and well manned, broken by the seas in the depths of the waters, fallen into the heart of the seas in the day of her ruin. Ezekiel\'s description (chapter <a onClick="return mV(\'Eze\',27,\'1-\');">27</A>, with Davidson\'s notes) brings together more of the features of the ship of antiquity than any other that has come down to us. Her builders have made her perfect in beauty with planks of fir or cypress, mast of cedar, oars of the oak of Bashan, benches or deck of ivory inlaid with boxwood, sail of fine linen with broidered work from Egypt, and an awning of blue and purple from the coastlands of Elisha (possibly Sicily). She is manned with oarsmen of Sidon and Arvad, pilots of the wise men of Tyre, calkers from Gebal to stop up the cracks and seams in her timbers, mariners and men of war from other lands who enhanced her beauty by hanging up the shield and helmet within her. She is freighted with the most varied cargo, the produce of the lands around, her customers, or as they are called, her traffickers, being Tarshish in the far west, Sheba and Arabia in the south, Haran and Asshur in the east, Javan, which is Greece, and Togarmah, which is Armenia, in the north. One or two of the particulars of this description may be commented upon.<P>(a) As regards rigging, the Phoenician ships of the time of Ezekiel, as seen in Assyrian representations, had one mast with one yard and carried a square sail. Egyptian ships on the Red Sea about the time of the Exodus, from reliefs of the XIXth Dynasty, had one mast and two yards, and carried also one large square sail. The masts and yards were made of fir, or of pine, and the sails of linen, but the fiber of papyrus was employed as well as flax in the manufacture of sail-cloth. The sail had also to serve "for an ensign" (lenes, <a onClick="return mV(\'Eze\',27,7);">Eze 27:7</a>). "The flag proper," says Davidson (ad loc.), "seems not to have been used in ancient navigation; its purpose was served by the sail, as for example at the battle of Actium the ship of Antony was distinguished by its purple sail."<P>(b) As regards the crew, in the two-banked Phoenician ship the rowers of the first bank work their oars over the gunwale, and those of the second through portholes lower down, so that each may have free play for his oar. The calkers were those who filled up seams or cracks in the timbers with tow and covered them over with tar or wax, after the manner of the instruction given to Noah regarding the Ark: "Thou...shalt pitch it within and without with pitch" (<a onClick="return mV(\'Gen\',6,14);">Ge 6:14</a>).<P>(c) As regards cargo, it is to be noted that "the persons of men," that is, slaves, formed an article of merchandise in which Javan, Tubal, and Meshech, countries to the north, traded with Tyre.<P>3. General References:<P>Of general references to shipping and seafaring life there are comparatively few in the Old Testament. In his great series of Nature-pictures in <a onClick="return mV(\'Psa\',104,\'1-\');">Ps 104</a>, the Psalmist finds a place for the sea and ships (<a onClick="return mV(\'Psa\',104,25);">104:25</a>ff), and in <a onClick="return mV(\'Psa\',107,\'1-\');">Ps 107</a> there is a picture of the storm overtaking them that go down to the sea in ships, and of the deliverance that comes to them when God "bringeth" them into their desired haven" (<a onClick="return mV(\'Psa\',104,23);">107:23</A>ff). In the Book of Proverbs the ideal woman who brings her food from far is like "the merchant ships" (<a onClick="return mV(\'Pro\',31,14);">31:14</a>). In the same book the drunkard, because of his unnatural insensibility to danger, is likened to a man "that lieth down in the midst of the sea, or as he that lieth upon the top of a mast" (<a onClick="return mV(\'Pro\',23,34);">23:34</A>); and among the inscrutable things of the world the writer includes "the way of a ship in the midst of the sea" (<a onClick="return mV(\'Pro\',30,19);">30:19</A>). In Wisdom, human life is described "as a ship passing through the billowy water, whereof, when it is gone by, there is no trace to be found, neither pathway of its keel in the billows" (Wisd 5:10). The same book notes it as a striking example of the case of a divine and beneficent Providence that "men entrust their lives to a little piece of wood, and passing through the surge on a raft are brought safe to land" (Wisd 14:1-5). The Jews like the Egyptians and the Assyrians had a natural shrinking from the sea, and Ecclesiasticus interprets their feeling when he says: "They that sail on the sea tell of the danger thereof; and when we hear it with our ears, we marvel" (43:24).<P>III. Ships in the New Testament.<P>1. In the Gospels:<P>It is the fishing-boats of the Sea of Galilee which exclusively occupy attention in the Gospels. In the time of our Lord\'s ministry in Galilee the shores of the sea were densely peopled, and there must have been many boats engaged in the fishing industry. Bethsaida at the northern end of the Lake and Tarichea at the southern end were great centers of the trade. The boats were probably of a size and build similar to the few employed on the Lake today, which are between 20 and 30 ft. in length and 7 ft. in breadth. The word "launch," of putting a boat or a ship into the sea, has disappeared from the Revised Version (British and American), except in <a onClick="return mV(\'Luk\',8,22);">Lu 8:22</a>, where it is more appropriate to an inland lake. They were propelled by oars, but no doubt also made use of the sail when the wind was favorable (<a onClick="return mV(\'Luk\',8,23);">Lu 8:23</a>), though the pictures which we have in the Gospels are mostly of the boatmen toiling in rowing in the teeth of a gale (<a onClick="return mV(\'Mar\',6,48);">Mr 6:48</a>), and struggling with the threatening waves (<a onClick="return mV(\'Mat\',14,24);">Mt 14:24</a>). In the boat on which Jesus and the disciples were crossing the Lake after the feeding of the 5,000, Jesus was in the stern "asleep on the cushion" (<a onClick="return mV(\'Mar\',4,38);">Mr 4:38</a>, the King James Version "a pillow"; Greek proskephalaion, "headrest"). More than once Jesus made special use of a boat. As He was by the seashore a great concourse of people from all parts made it desirable that "a small boat" (ploiarion) should be in attendance off the shore to receive Him in case of need, though He does not seem to have required it (<a onClick="return mV(\'Mar\',3,9);">Mr 3:9</a>). On another occasion, when the crowds were still greater, He went into a boat and sat "in the sea" with the multitude on the sloping beach before Him (<a onClick="return mV(\'Mar\',4,1);">Mr 4:1</a>; <a onClick="return mV(\'Luk\',5,3);">Lu 5:3</a>). This boat is said in Luke\'s narrative to have been Simon\'s, and it seems from references to it as "the boat" on other occasions to have been generally at the disposal of Jesus.<P>2. In the Acts of the Apostles:<P>It is Paul\'s voyages which yield us the knowledge that we possess from Biblical sources of ships in New Testament times. They are recorded for us in the Acts by Luke, who, as Sir William Ramsay puts it, had the true Greek feeling for the sea (St. Paul the Traveler, 21). In Luke\'s writings there are many nautical terms, peculiar to him, used with great exactitude and precision.<P>When Paul had appealed to Caesar and was proceeding to Rome in charge of Julius, the centurion, along with other prisoners, a ship of Adramyttium, a coasting vessel, carried the party from Caesarea along the Syrian coast, northward of Cyprus, past Cilicia and Pamphylia, to Myra of Lycia. There the centurion found a ship of Alexandria sailing for Italy, one of the great corn fleet carrying grain from Egypt for the multitudes of Rome. (After the capture of Jerusalem the emperor Titus returned to Italy in such a vessel, touching at Rhegium and landing at Puteoil.) The size of the vessel is indicated by the fact that there were 276 persons on board, crew and passengers all told (<a onClick="return mV(\'Act\',27,37);">Ac 27:37</a>). Luke has made no note of the name of this or of the previous vessels in which Paul had voyaged. Of the presumably larger vessel, also an Alexandrian corn ship bound for Rome, which had wintered in Melita, and which afterward took on board the shipwrecked party (<a onClick="return mV(\'Act\',28,11);">Ac 28:11</a>), "the sign" (parasemon) is given, and she is called "The Twin Brothers." The expression shows that it was in painting or relief; a figurehead, with the Twin Brothers represented, would be given by episemon. The cargo (phortion, <a onClick="return mV(\'Act\',27,10);">Ac 27:10</a>, the King James Version and the Revised Version (British and American) "lading") in this case was wheat (<a onClick="return mV(\'Act\',27,38);">Ac 27:38</a>), but another word is used, gomos, by Luke of a ship\'s load of varied wares (<a onClick="return mV(\'Act\',21,3);">Ac 21:3</a>; compare <a onClick="return mV(\'Rev\',18,11);">Re 18:11</a>).<P>Of those engaged in handling the ship we find (<a onClick="return mV(\'Act\',27,11);">Ac 27:11</a>) the master (kubernetes), the owner (naukleros, although this expression seems not quite consistent with the ownership of a grain ship of the imperial service, and Ramsay\'s distinction between the words, making the former "sailing-master" and the latter "captain," may be better), the sailors (<a onClick="return mV(\'Act\',27,30);">Ac 27:30</a>, who treacherously sought to lower the ship\'s boat on the pretense of laying out anchors from the "foreship" or prow, and to get away from the doomed vessel).<P>Of operations belonging to the navigation of the vessel in the storm there were<P>(1) the taking on board of the ship\'s boat and securing it with ropes (<a onClick="return mV(\'Act\',27,16);">Ac 27:16</a>, in which operation Luke seems to have taken part; compare <a onClick="return mV(\'Act\',27,32);">Ac 27:32</a>),<P>(2) the undergirding of the ship (<a onClick="return mV(\'Act\',27,17);">Ac 27:17</a>, using helps, that is taking measures of relief and adopting the expedient, only resorted to in extremities, of passing cables under the keel of the ship to keep the hull together and to preserve the timbers from starting),<P>(3) the lowering of the gear (<a onClick="return mV(\'Act\',27,17);">Ac 27:17</a>, reducing sail, taking down the mainsail and the main yard),<P>(4) throwing freight overboard and later casting out the tackling of the ship (<a onClick="return mV(\'Act\',27,19);">Ac 27:19</a>),<P>(5) taking soundings (<a onClick="return mV(\'Act\',27,28);">Ac 27:28</a>),<P>(6) letting go four anchors from the stern (<a onClick="return mV(\'Act\',27,29);">Ac 27:29</a>, stern-anchoring being very unusual, but a necessity in the circumstances),<P>(7) further lightening the ship by throwing the wheat into the sea (<a onClick="return mV(\'Act\',27,38);">Ac 27:38</a>),<P>(8) cutting the anchor cables, unlashing the rudders, hoisting up the foresail to the wind, and holding straight for the beach (<a onClick="return mV(\'Act\',27,40);">Ac 27:40</a>).<P>Of the parts of the ship\'s equipment there are mentioned "the sounding lead" (bolis, though it is the verb which is here used), "the anchors" (agkurai, of which every ship carried several, and which at successive periods have been made of stone, iron, lead and perhaps other metals, each having two flukes and being held by a cable or a chain), "the rudders" (pedalia, of which every ship had two for steering, which in this case had been lifted out of the water and secured by "bands" to the side of the ship and unlashed when the critical moment came), "the foresail" artemon, not the mainsail, but the small sail at the bow of the vessel which at the right moment was hoisted to the wind to run her ashore), and "the boat" (skaphe, which had been in tow in the wake of the vessel, according to custom still prevalent in those seas<61>coasting-vessels being sometimes becalmed, when the crew get into the small boat and take the ship in tow, using the oars to get her round a promontory or into a position more favorable for the wind). The season for navigation in those seas in ancient times was from April to October. During the winter the vessels were laid up, or remained in the shelter of some suitable haven. The reason for this was not simply the tempestuous character of the weather, but the obscuration of the heavens which prevented observations being taken for the steering of the ship (<a onClick="return mV(\'Act\',27,20);">Ac 27:20</a>).<P>3. In Other Books:<P>In <a onClick="return mV(\'2Cr\',11,25);">2Co 11:25</a> Paul mentions among sufferings he had endured for Christ\'s sake that thrice he had suffered shipwreck, and that he had been "a night and a day in the deep," implying that he had been in danger of his life clinging to a spar, or borne upon a hurriedly constructed raft. It may be a reminiscence of the sea when Paul in the very earliest of his Epistles (<a onClick="return mV(\'1Th\',4,16);">1Th 4:16</a>), speaking of the coming of the Lord, says "The Lord himself shall descend from heaven, with a shout" en keleusmati), where the picture is that of the keleustes, giving the time to the rowers on board a ship. Although huperetes, was "an underrower" and huperesia, "the crew of a ship" as contrasted with kubernetes, "the sailing-master," the derived meaning of "servant" or "officer" has lost in the New Testament all trace of its origin (<a onClick="return mV(\'Mat\',5,25);">Mt 5:25</a>; <a onClick="return mV(\'Luk\',1,2);">Lu 1:2</a> and many passages; compare stellein, and sustellein, where the idea of "furling" or "shifting a sail" is entirely lost: <a onClick="return mV(\'1Cr\',7,29);">1Co 7:29</a>; <a onClick="return mV(\'2Cr\',8,20);">2Co 8:20</a>).<P>Figurative:<P>In Hebrews the hope of the gospel is figured as "an anchor...sure and stedfast, and entering into that which is within the veil" (<a onClick="return mV(\'Hbr\',6,19);">6:19</a>, especially with Ebrard\'s note in Alford, at the place). James, showing the power of little things, adduces the ships, large though they be, and driven by fierce winds, turned about by a very small "rudder" (pedalion), as "the impulse of the steersman willeth" (<a onClick="return mV(\'Jam\',3,4);">Jas 3:4</a>). In Revelation there is a representation of the fall of Babylon in language reminiscent of the fall of Tyre (<a onClick="return mV(\'Eze\',27,1);">Eze 27</a>), in which lamentations arise from the merchants of the earth who can no more buy her varied merchandise (ton gomon, "cargo" the Revised Version margin), and shipmasters and passengers and seafaring people look in terror and grief upon the smoke of her burning (<a onClick="return mV(\'Rev\',18,\'12-18\');">Re 18:12-18</a>).<P>LITERATURE.<P>The usual books on Greek and Roman antiquities furnish descriptions and illustrations. Works on the monuments like Layard, Nineveh, II, 379ff; Maspero, Ancient Egypt and Assyria; Ball, Light from the East, and Reissner, Cairo Museum Catalogue, "Models of Ships and Boats," 1913, contain descriptions and figured representations which are instructive. On shipping and navigation in classical antiquity Smith of Jordanhill, Voyage and Shipwreck of Paul, is still the standard authority.``128';
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isbe[8088]='Shisha`shi\'-sha (shisha\'): One of Solomon\'s officers of state (<a onClick="return mV(\'1Ki\',4,3);">1Ki 4:3</a>).``1';
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isbe[8089]='Shishak`shi\'-shak (shishaq (<a onClick="return mV(\'1Ki\',14,25);">1Ki 14:25</a>); Sousakeim):<P>1. Shishak, 952-930 BC:<P>Sheshonk or Sheshenq I, as he is called on the monuments, the founder of the XXIInd Dynasty, was in all probability of Libyan origin. It is possible that his claim to the throne was that of the sword, but it is more likely that he acquired it by marriage with a princess of the dynasty preceding. On the death of Pasebkhanu II, the last of the kings of the XXIst Dynasty, 952 BC, Shishak ascended the throne, with an efficient army and a well-filled treasury at his command. He was a warlike prince and cherished dreams of Asiatic dominion.<P>2. Patron of Jeroboam:<P>He had not long been seated on the throne when Jeroboam the son of Nebat, of the tribe of Ephraim, whom Solomon had promoted but afterward had cause to suspect, fled from the displeasure of his sovereign to the court of Shishak (<a onClick="return mV(\'1Ki\',11,26);">1Ki 11:26</a>). There Jeroboam remained till the death of Solomon, when he returned to Canaan, and, on Rehoboam\'s returning an unsatisfactory answer to the people\'s demands for relief from their burdens, headed the revolt of the Ten Tribes, over whom he was chosen king with his capital at Shechem (<a onClick="return mV(\'1Ki\',12,25);">1Ki 12:25</a>). Whether there was not in the XXIst Dynasty some kind of suzerainty of Egypt over Palestine, when Solomon married Pharaoh\'s daughter and received with her Gezer as a dowry, seems not to be clearly established. It is, however, natural that Jeroboam\'s patron in the day of adversity should take sides with him against Rehoboam, now that the kingdom was divided. Active support of Jeroboam would be in the line of his dreams of an eastern empire.<P>3. Syrian Campaign:<P>So it came to pass that in the 5th year of Rehoboam, Shishak came up against Jerusalem with 1,200 chariots, and 60,000 horsemen, and people without number out of Egypt, the Libyans, Sukkiim, and Ethiopians, and took the fenced cities of Judah, and came to Jerusalem. At the preaching of the prophet Shemaiah, Rehoboam and his people repented, and Jerusalem was saved from destruction, though not from plunder nor from servitude, for he became Shishak\'s servant (<a onClick="return mV(\'2Ch\',12,8);">2Ch 12:8</a>). Shishak took away the treasures of the house of the Lord and the treasures of the king\'s house, carrying off among the most precious of the spoils all the shields of gold which Solomon had made (<a onClick="return mV(\'1Ki\',14,25);">1Ki 14:25</a>ff; <a onClick="return mV(\'2Ch\',12,\'1-9\');">2Ch 12:1-9</a>). From the Scripture narrative it does not appear that there was any occupation of Palestine by the Egyptian forces on this occasion.<P>4. Shishak\'s Record at Karnak:<P>There is, however, a remarkable contemporary record of the campaign engraved on the south wall of the Temple of Amon at Karnak by Shishak himself. Not only is the expedition recorded, but there is a list of districts and towns of Palestine granted to his victories by Amon-Ra and the goddess of Thebes engraved there. A number of towns mentioned in the Book of Joshua have been identified; and among the names of the list are Rabbath, Taanach, Gibeon, Mahanaim, Beth-horon and other towns both of Israel and Judah. That names of places in the Northern Kingdom are mentioned in the list does not imply that Shishak had directed his armies against Jeroboam and plundered his territories. It was the custom in antiquity for a victorious monarch to include among conquered cities any place that paid tribute or was under subjection, whether captured in war or not; and it was sufficient reason for Shishak to include these Israelite places that Jeroboam, as seems probable, had invited him to come to his aid. Among the names in the list was "Jud-hamalek"<22>Yudhmalk on the monuments<74>which was at first believed to represent the king of Judah, with a figure which passed for Rehoboam. Being, however, a place-name, it is now recognized to be the town Yehudah, belonging to the king. On the death of Shishak his successor assumed a nominal suzerainty over the land of Canaan.<P>LITERATURE.<P>Flinders Petrie, History of Egypt, III, 227ff; Maspero, Struggle of the Nations, 772ff; Nicol, Recent Archaeology and the Bible, 222-25.``128';
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isbe[8090]='Shitrai`shit\'-ri, shit-ra\'-i, shit\'-ra-i (shitray): A Sharonite, David\'s chief shepherd (<a onClick="return mV(\'1Ch\',27,29);">1Ch 27:29</a>).``1';
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isbe[8091]='Shittah; Tree; Shittim Wood`shit\'a, (shittah; Septuagint xulon asepton; the Revised Version (British and American) <a href="./study/isbe/search.html?string=ACACIA+TREE">ACACIA TREE</a> (<a onClick="return mV(\'Isa\',41,19);">Isa 41:19</a>)); (\'ace shittim; the Revised Version (British and American) <a href="./study/isbe/search.html?string=ACACIA+WOOD">ACACIA WOOD</a> (<a onClick="return mV(\'Exd\',25,5,10,13);">Ex 25:5,10,13</a>; <a onClick="return mV(\'Exd\',26,15,26);">26:15,26</a>; <a onClick="return mV(\'Exd\',27,1,6);">27:1,6</a>; <a onClick="return mV(\'Deu\',10,3);">De 10:3</a>)): The word was originally shintah, derived from the Arabic sant, now a name confined to one species of acacia, Acacia nilotica (Natural Order, Leguminosae), but possibly was once a more inclusive term. The Acacia nilotica is at present confined to the Sinaitic peninsula and to Egypt. Closely allied species, the Acacia tortilis and Acacia seyal, both classed together under the Arabic name sayyal, are plentiful in the valleys about the Dead Sea from Engedi southward. Those who have ridden from \'Ain Jidy to Jebel Usdum will never forget these most striking features of the landscape. They are most picturesque trees with their gnarled trunks, sometimes 2 ft. thick, their twisted, thorny branches, which often give the whole tree an umbrella-like form, and their fine bipinnate leaves with minute leaflets. The curiously twisted pods and the masses of gum arabic which exude in many parts are also peculiar features. The trees yield a valuable, hard, close-grained timber, not readily attacked by insects.``117';
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isbe[8092]='Shittim`shit\'-im (ha-shittim, "the acacias"; Sattein):<P>(1) This marked the last camping-ground of Israel before they crossed the Jordan to begin the conquest of Western Palestine. Here it was that the people fell into the snare set for them by the satanic counsel of Balaam, who thus brought upon them greater evil than all his prohibited curses could have done (<a onClick="return mV(\'Num\',25,1);">Nu 25:1</a>ff; <a onClick="return mV(\'Num\',31,16);">31:16</a>). In <a onClick="return mV(\'Num\',33,49);">Nu 33:49</a> it is called Abel-shittim. It was from Shittim that Joshua sent the spies to view out the land and Jericho (<a onClick="return mV(\'Jos\',2,1);">Jos 2:1</a>); and from this point the host moved forward to the river (<a onClick="return mV(\'Jos\',3,1);">Jos 3:1</a>). The place is mentioned by Micah in a passage of some difficulty (<a onClick="return mV(\'Jos\',6,5);">Jos 6:5</a>): after "what Balaam the son of Beor answered," perhaps some such phrase as "remember what I did" has fallen out. This would then be a reference to the display of divine power in arresting the flow of Jordan until the host had safely crossed. Josephus places the camp "near Jordan where the city Abila now stands, a place full of palm trees" (Ant., IV, viii, 1). Eusebius, Onomasticon says Shittim was near to Mt. Peor (Fogor). It may possibly be identical with Khirbet el-Kefrain, about 6 miles South of the Jordan, on the lip of Wady Seiseban, where there are many acacias.<P>(2) In <a onClick="return mV(\'Joe\',3,18);">Joe 3:18</a> we read of the valley of Shittim which is to be watered by a fountain coming forth of the house of the Lord. It must therefore be sought on the west of the Jordan. The waters from the Jerusalem district are carried to the Dead Sea down the Wady which continues the Brook Kidron: Wady en-Nar. The acacia is found plentifully in the lower reaches of this valley, which may possibly be intended by the prophet.``54';
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isbe[8093]='Shiza`shi\'-za (shiza; Saiza): A Reubenite, one of David\'s leading warriors (<a onClick="return mV(\'1Ch\',11,42);">1Ch 11:42</a>).``1';
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isbe[8094]='Shoa`sho\'-a (shoa\'; Soue): A people named in <a onClick="return mV(\'Eze\',23,23);">Eze 23:23</a> in association with Babylonians, Chaldeans and Assyrians. Schrader identifies with the Sutu of the inscriptions (East of the Tigris).``1';
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isbe[8095]='Shobab`sho\'-bab (shobhabh; Sobab):<P>(1) One of the sons of David (<a onClick="return mV(\'2Sa\',5,14);">2Sa 5:14</a>; <a onClick="return mV(\'1Ch\',3,5);">1Ch 3:5</a>; <a onClick="return mV(\'1Ch\',14,4);">14:4</a>).<P>(2) A son of Caleb (<a onClick="return mV(\'1Ch\',2,18);">1Ch 2:18</a>).``1';
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isbe[8096]='Shobach`sho\'-bak (shobhakh; Sobak): Captain of the Syrian host (<a onClick="return mV(\'2Sa\',10,16,18);">2Sa 10:16,18</a>); but "Shophach" (shophakh) in <a onClick="return mV(\'1Ch\',19,16,18);">1Ch 19:16,18</a>.``1';
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isbe[8097]='Shobai`sho\'-bi, sho-ba\'-i, sho\'-ba-i (shobhay; Codex Vaticanus Abaou; Codex Alexandrinus Lucian, Sobai): The head of one of the families which returned from the Babylonian captivity (<a onClick="return mV(\'Ezr\',2,42);">Ezr 2:42</a>; <a onClick="return mV(\'Neh\',7,45);">Ne 7:45</a>).``1';
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isbe[8098]='Shobal`sho\'-bal (shobhal, "overflowing"; Sobal, with variants):<P>(1) An Edomite name mentioned in connection with Lotan, Zibeon and Anah, as that of a "son" of Seir (<a onClick="return mV(\'Gen\',36,20);">Ge 36:20</a>), the father of a clan (<a onClick="return mV(\'Gen\',36,23);">Ge 36:23</a>), and a Horite "duke" (\'alluph) (<a onClick="return mV(\'Gen\',36,29);">Ge 36:29</a>; <a onClick="return mV(\'1Ch\',1,38,40);">1Ch 1:38,40</a>).<P>(2) A Calebite, the father (possibly of the inhabitants) of Kiriath-jearim (<a onClick="return mV(\'1Ch\',2,50,52);">1Ch 2:50,52</a>).<P>(3) A Judahite, perhaps to be identified with (2) above (<a onClick="return mV(\'1Ch\',4,1);">1Ch 4:1</a>f).``1';
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isbe[8099]='Shobek`sho\'-bek (shobheq; Sobek): One of those who sealed the covenant under Nehemiah after the Babylonian captivity (<a onClick="return mV(\'Neh\',10,24);">Ne 10:24</a>).``1';
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isbe[8100]='Shobi`sho\'-bi (shobhi; Ouesbei): One of those who remained faithful to David during the rebellion of Absalom (<a onClick="return mV(\'2Sa\',17,27);">2Sa 17:27</a>).``1';
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