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isbe[7901]='Shallum (2)`(shallum, shallum, "the requited one" (<a onClick="return mV(\'2Ki\',15,\'10-15\');">2Ki 15:10-15</a>)): The 15th king of Israel, and successor of Zechariah, whom he publicly assassinated in the 7th month of his reign. Nothing more is known of Shallum than that he was a son of Jabesh, which may indicate that he was a Gileadite from beyond Jordan. He is said to have made "a conspiracy" against Zechariah, so was not alone in his crime. The conspirators, however, had but a short-lived success, as, when Shallum had "reigned for the space of a month in Samaria," Menahem, then at Tirzah, one of the minor capitals of the kingdom, went up to Samaria, slew him and took his place.<P>It was probably at this time that Syria threw off the yoke of tribute to Israel (see <a href="./study/isbe/search.html?string=JEROBOAM">JEROBOAM</a>, II), as when next we meet with that kingdom, it is under its own king and in alliance with Samaria (<a onClick="return mV(\'2Ki\',16,5);">2Ki 16:5</a>).<P>The 10 years of rule given to Menahem (<a onClick="return mV(\'2Ki\',15,17);">2Ki 15:17</a>) may be taken to include the few months of military violence under Zechariah and Shallum, and cover the full years 758-750, with portions of years before and after counted as whole ones. The unsuccessful usurpation of Shallum may therefore be put in 758 BC (some date lower).``17';
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isbe[7902]='Shallun`shal\'-un (shallun, not in the Septuagint): Another form of Shallum, the son of Col-hozeh. He was the ruler of the district of Mizpah. He assisted Nehemiah in building the wall of Jerusalem and in repairing the gate by the Pool of Siloah at the King\'s Gardens (<a onClick="return mV(\'Neh\',3,15);">Ne 3:15</a>).``1';
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isbe[7903]='Shalmai`shal\'-mi, shal\'-ma-i: the King James Version form in <a onClick="return mV(\'Ezr\',2,46);">Ezr 2:46</a> for "Shamlai"; <a onClick="return mV(\'Neh\',7,48);">Ne 7:48</a> "<a href="./study/isbe/search.html?string=SALMAI">Salmai</a>" (which see).``1';
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isbe[7904]='Shalman`shal\'-man (shalman): A name of uncertain meaning, found only once in the Old Testament (<a onClick="return mV(\'Hsa\',10,14);">Ho 10:14</a>), in connection with a place-name, equally obscure, "as Shalman destroyed Betharbel." Shalman is most commonly interpreted as a contracted form of Shalmaneser, the name of several Assyrian kings. If this explanation is correct, the king referred to cannot be identified. Some have thought of Shalmaneser IV, who is said to have undertaken expeditions against the West in 775 and in 773-772. Others have proposed Shalmaneser V, who attacked Samaria in 725. This, however, is improbable, because the activity of Hosea ceased before Shalmaneser V became king. Shalman has also been identified with Salamanu, a king of Moab in the days of Hosea, who paid tribute to Tiglath-pileser V of Assyria; and with Shalmah, a Northern Arabian tribe that invaded the Negeb. The identification of <a href="./study/isbe/search.html?string=BETH-ARBEL">BETH-ARBEL</A> (which see) is equally uncertain. From the reference it would seem that the event in question was well known and, therefore, probably one of recent date and considerable importance, but our present historical knowledge does not enable us to connect any of the persons named with the destruction of any of the localities suggested for Beth-arbel. The ancient translations offer no solution; they too seem to have been in the dark.``50';
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isbe[7905]='Shalmaneser`shal-ma-ne\'-zer (shalman\'ecer; Septuagint Samennasar, Salmandsar): The name of several Assyrian kings. See <a href="./study/isbe/search.html?string=ASSYRIA">ASSYRIA</A>; <a href="./study/isbe/search.html?string=CAPTIVITY">CAPTIVITY</a>. It is Shalmaneser IV who is mentioned in the Biblical history (<a onClick="return mV(\'2Ki\',17,3);">2Ki 17:3</a>; <a onClick="return mV(\'2Ki\',18,9);">18:9</a>). He succeeded Tiglathpileser on the throne in 727 BC, but whether he was a son of his predecessor, or a usurper, is not apparent. His reign was short, and, as no annals of it have come to light, we have only the accounts contained in 2 Kings for his history. In the passages referred to above, we learn that Hoshea, king of Israel, who had become his vassal, refused to continue the payment of tribute, relying upon help from So, king of Egypt. No help, however, came from Egypt, and Hoshea had to face the chastising forces of his suzerain with his own unaided resources, the result being that he was taken prisoner outside Samaria and most likely carried away to Nineveh. The Biblical narrative goes on to say that the king of Assyria came up throughout all the land, and went up to Samaria and besieged it 3 years. There is reason to believe that, as the siege of Samaria was proceeding, Shalmaneser retired to Nineveh and died, for, when the city was taken in 722 BC, it is Sargon who claims, in his copious annals, to have captured it and carried its inhabitants into captivity. It is just possible that Shalman (<a onClick="return mV(\'Hsa\',10,14);">Ho 10:14</a>) is a contraction for Shalmaneser, but the identity of Shalman and of Beth-arbel named in the same passage is not sufficiently made out.<P>LITERATURE.<P>Schrader, COT, I, 258ff; McCurdy, HPM, I, 387ff.``128';
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isbe[7906]='Shama`sha\'-ma (shama\'): One of David\'s heroes (<a onClick="return mV(\'1Ch\',11,44);">1Ch 11:44</a>).``1';
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isbe[7907]='Shamai`sham\'-a-i.`<a href="./study/isbe/search.html?string=SALMAI">SALMAI</a>`1';
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isbe[7908]='Shamariah`sham-a-ri\'-a, sha-mar\'-ya.`<a href="./study/isbe/search.html?string=SHEMARIAH">SHEMARIAH</a>`1';
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isbe[7909]='Shambles`sham\'-b\'-lz (makellon): A slaughter-house; then a butcher\'s stall, meat-market. The word is once used in the New Testament in <a onClick="return mV(\'1Cr\',10,25);">1Co 10:25</a>.``1';
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isbe[7910]='Shame`sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (<a onClick="return mV(\'Jer\',3,24);">Jer 3:24</a>), a Nessus-garment (<a onClick="return mV(\'Jer\',3,25);">Jer 3:25</a>), a blight (<a onClick="return mV(\'Jer\',20,18);">Jer 20:18</a>), a sin against one\'s own soul (<a onClick="return mV(\'Hab\',2,10);">Hab 2:10</a>), and twice as the condensed symbol of Hebrew abomination<6F>Baal (<a onClick="return mV(\'Jer\',11,13);">Jer 11:13</a> margin; <a onClick="return mV(\'Hsa\',9,10);">Ho 9:10</a> margin; see <a href="./study/isbe/search.html?string=ISH-BOSHETH">ISH-BOSHETH</a>). It is bracketed with defeat (<a onClick="return mV(\'Isa\',30,3);">Isa 30:3</a>), reproach (<a onClick="return mV(\'Psa\',69,7);">Ps 69:7</a>; <a onClick="return mV(\'Isa\',54,4);">Isa 54:4</a>; <a onClick="return mV(\'Mic\',2,6);">Mic 2:6</a>), confusion (<a onClick="return mV(\'Isa\',6,7);">Isa 6:7</a>), nakedness (<a onClick="return mV(\'Isa\',47,3);">Isa 47:3</a>; <a onClick="return mV(\'Mic\',1,11);">Mic 1:11</a>), everlasting contempt (<a onClick="return mV(\'Dan\',12,2);">Da 12:2</a>), folly (<a onClick="return mV(\'Pro\',18,13);">Pr 18:13</a>), cruelty (<a onClick="return mV(\'Isa\',50,6);">Isa 50:6</a>; <a onClick="return mV(\'Hbr\',12,2);">Heb 12:2</a>), poverty (<a onClick="return mV(\'Pro\',13,18);">Pr 13:18</a>), nothingness (<a onClick="return mV(\'Pro\',9,7);">Pr 9:7</a> the King James Version), unseemliness (<a onClick="return mV(\'1Cr\',11,6);">1Co 11:6</a>; <a onClick="return mV(\'1Cr\',14,35);">14:35</a> the King James Version; <a onClick="return mV(\'Eph\',5,12);">Eph 5:12</a>), and "them that go down to the pit" (<a onClick="return mV(\'Eze\',32,25);">Eze 32:25</a>). In the first Biblical reference to this emotion, "shame" appears as "the correlative of sin and guilt" (Delitzsch, New Commentary on Genesis and Biblical Psychology). Shamelessness is characteristic of abandoned wickedness (<a onClick="return mV(\'Phl\',3,19);">Php 3:19</a>; <a onClick="return mV(\'Jud\',1,13);">Jude 1:13</a>, margin "Greek: \'shames\'"). Manifestly, then, shame is a concomitant of the divine judgment upon sin; the very worst that a Hebrew could wish for an enemy was that he might be clothed with shame (<a onClick="return mV(\'Psa\',109,29);">Ps 109:29</a>), that the judgment of God might rest upon him visibly.<P>Naturally, to the Hebrew, shame was the portion of those who were idolaters, who were faithless to Yahweh or who were unfriendly to themselves<65>the elect people of Yahweh. Shame is to come upon Moab because Moab held Israel in derision (<a onClick="return mV(\'Jer\',48,39);">Jer 48:39</a>, <a onClick="return mV(\'Jer\',48,27);">27</a>), and upon Edom "for violence against his brother Jacob" (<a onClick="return mV(\'Oba\',1,10);">Ob 1:10</a>). But also, and impartially, shame is the portion of faithless Israelites who deny Yahweh and follow after strange gods (<a onClick="return mV(\'Eze\',7,18);">Eze 7:18</a>; <a onClick="return mV(\'Mic\',7,10);">Mic 7:10</a>; <a onClick="return mV(\'Hsa\',10,6);">Ho 10:6</a>, and often). But shame, too, comes upon those who exalt themselves against God, who trust in earthly power and the show of material strength (<a onClick="return mV(\'2Ch\',32,21);">2Ch 32:21</a>; <a onClick="return mV(\'Isa\',30,3);">Isa 30:3</a>); and upon those who make a mock of righteousness (<a onClick="return mV(\'Job\',8,22);">Job 8:22</a>; <a onClick="return mV(\'Psa\',35,26);">Ps 35:26</a>; <a onClick="return mV(\'Psa\',132,18);">132:18</a>). With a fine sense of ethical distinctions the Biblical writers recognize that in confessing to a sense of shame there is hope for better things. Only in the most desperate cases is there no sense of shame (<a onClick="return mV(\'Hsa\',4,18);">Ho 4:18</a>; <a onClick="return mV(\'Zep\',3,5);">Ze 3:5</a>; <a onClick="return mV(\'Phl\',3,19);">Php 3:19</a>; <a onClick="return mV(\'Jud\',1,13);">Jude 1:13</a>); in pardon God is said to remove shame (<a onClick="return mV(\'Isa\',54,4);">Isa 54:4</a> twice; <a onClick="return mV(\'Isa\',61,7);">Isa 61:7</a>).<P>On conditions beyond the grave the Biblical revelation is exceedingly reticent, but here and there are hints that shame waits upon the wicked here and hereafter. Such an expression as that in Daniel (<a onClick="return mV(\'Dan\',12,2);">12:2</a>) cannot be ignored, and though the writing itself may belong to a late period and a somewhat sophisticated theological development, the idea is but a reflection of the earlier and more elementary period, when the voice of crime and cruelty went up from earth to be heard in the audience chamber of God (<a onClick="return mV(\'Gen\',4,11);">Ge 4:11</a>; <a onClick="return mV(\'Gen\',6,13);">6:13</a>). In the New Testament there is similar reticence but also similar implications. It cannot be much amiss to say that in the mind of the Biblical writers sin was a shameful thing; that part of the punishment for sin was a consciousness of guilt in the sense of shame; and that from this consciousness of guilt there was no deliverance while the sin was unconfessed and unforgiven. "Many of them that sleep in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt." From one\'s own past there is no deliverance, save through contrition of spirit and the grace and forgiveness of God. While the sense of shame persists, or, in other words, while the moral constitution of man\'s nature remains as it is, there will never be wanting an avenger of sin.``168';
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isbe[7911]='Shamed`sha\'-med.`<a href="./study/isbe/search.html?string=SHEMED">SHEMED</a>`1';
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isbe[7912]='Shamefacedness`sham\'-fast-nes, sham-fas\'-ed-nes.`<a href="./study/isbe/search.html?string=SHAMEFASTNESS">SHAMEFASTNESS</a>`1';
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isbe[7913]='Shamefastness`sham\'-fast-nes: The original the King James Version translation of aidos, in Sirach 41:16 and <a onClick="return mV(\'1Ti\',2,9);">1Ti 2:9</a>. Perhaps half a century later the spelling "shamefacedness" supplanted the better form, and continues in the ordinary editions of the King James Version. The Revised Version (British and American), however, rightly restores "shamefastness."``1';
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isbe[7914]='Shamer`sha\'-mer.`<a href="./study/isbe/search.html?string=SHEMER">SHEMER</a>`1';
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isbe[7915]='Shamgar`sham\'-gar (shamgar):<P>1. Biblical Account:<P>One of the judges, son of Anath (\'anath), in whose days, which preceded the time of Deborah (<a onClick="return mV(\'Jdg\',5,6,7);">Jud 5:6,7</a>) and followed those of Ehud, Israel\'s subjugation was so complete that "the highways were unoccupied, and the travelers walked through byways." The government had become thoroughly disorganized, and apparently, as in the days of Deborah, the people were entirely unprepared for war. Shamgar\'s improvised weapon with which he helped to "save Israel" is spoken of as an oxgoad. With this he smote of the Philistines 600 men. This is the first mention of the Philistines as troublesome neighbors of the Israelites (<a onClick="return mV(\'Jdg\',3,31);">Jud 3:31</a>). According to a tradition represented in Josephus (Ant., V, iv, 3), Shamgar died in the year he became judge.<P>2. Critical Hypotheses:<P>Several writers have challenged the Biblical account on the following grounds: that in <a onClick="return mV(\'Jdg\',5,\'1-\');">Jud 5</a> no mention is made of any deliverance; that the name "Shamgar" resembles the name of a Hittite king and the name "Anath" that of a Syrian goddess; that the deed recorded in <a onClick="return mV(\'Jdg\',3,31);">Jud 3:31</a> is analogous to that of Samson (<a onClick="return mV(\'Jdg\',15,15);">Jud 15:15</a>), and that of Shammah, son of Agee (<a onClick="return mV(\'2Sa\',23,11);">2Sa 23:11</a>f); and lastly, that in a group of Greek manuscripts and other versions this verse is inserted after the account of Samson\'s exploits. None of these is necessarily inconsistent with the traditional account. Neverthelesss, they have been used as a basis not only for overthrowing the tradition, but also for constructive theories such as that which makes Shamgar a foreign oppressor and not a judge, and even the father of Sisera. There is, of course, no limit to which this kind of interesting speculation cannot lead.<P>(For a complete account of these views see Moore, "Judges," in ICC, 1895, 104f; and same author in Journal of the American Oriental Society, XIX, 2, 159-60.)``80';
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isbe[7916]='Shamhuth`sham\'-huth.`<a href="./study/isbe/search.html?string=SHAMMUAH">SHAMMUAH</a>`1';
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isbe[7917]='Shamir (1)`sha\'-mer (shamir; Sameir):<P>(1) Mentioned along with Jattir and Socoh (<a onClick="return mV(\'Jos\',15,48);">Jos 15:48</a>) as one of the cities of Judah in the hill country. Possibly it is Khirbet (or Umm) Somerah, 2,000 ft. above sea-level, a site with ancient walls, caves, cisterns and tombs not far west of Debir (edh Dhatheriyeh) and 2 miles north of Anab (\'Anab) (Palestine Exploration Fund, III,262,286, Sh XX).<P>(2) A place in the hill country of Ephraim (<a onClick="return mV(\'Jdg\',10,1);">Jud 10:1</a>) from which came "Tola, the son of Pual, a man of Issachar," who judged Israel 23 years; he died and was buried there. It is an attractive theory (Schwartz) which would identify the place with the semi-fortified and strongly-placed town of Sanur on the road from Nablus to Jenin. A local chieftain in the early part of the last century fortified Sanur and from there dominated the whole district. That Sanur could hardly have been within the bounds of Issachar is an objection, but not necessarily a fatal one. It is noticeable that the Septuagint\'s Codex Alexandrinus has Samareia, for Shamir (Palestine Exploration Fund, II, Sh XI).``117';
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isbe[7918]='Shamir (2)`(shamir; Samer): A Kohathite, son of Micah (<a onClick="return mV(\'1Ch\',24,24);">1Ch 24:24</a>).``1';
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isbe[7919]='Shamlai`sham\'-la-i, sham\'-li.`<a href="./study/isbe/search.html?string=SALMAI">SALMAI</a>`1';
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isbe[7920]='Shamma`sham\'-a (shamma\'; Codex Vaticanus Sema; Codex Alexandrinus Samma): An Asherite (<a onClick="return mV(\'1Ch\',7,37);">1Ch 7:37</a>).``1';
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isbe[7921]='Shammah`sham\'-a (shammah):<P>(1) The son of Reuel, the son of Esau, a tribal chief of Edom (<a onClick="return mV(\'Gen\',36,13,17);">Ge 36:13,17</a>; <a onClick="return mV(\'1Ch\',1,37);">1Ch 1:37</a>, Som<6F>).<P>(2) The third son of Jesse and brother of David. Together with his two other brothers he fought under Saul in the campaign against the Philistines and was with the army in the valley of Elah when David slew Goliath (<a onClick="return mV(\'1Sa\',17,13);">1Sa 17:13</a>). One redactor states that he was a witness of the anointing of David by Samuel (<a onClick="return mV(\'1Sa\',16,\'1-13\');">1Sa 16:1-13</a>). He was the father of Jonadab, the friend of Amnon (<a onClick="return mV(\'2Sa\',13,3);">2Sa 13:3</a>), and that Jonathan whose victory over a Philistine giant is narrated in <a onClick="return mV(\'2Sa\',21,20);">2Sa 21:20</a>ff was also his son. His name is rendered as "Shammah" (<a onClick="return mV(\'1Sa\',16,9);">1Sa 16:9</a>; <a onClick="return mV(\'1Sa\',17,13);">17:13</a>), "Shimeah" (<a onClick="return mV(\'2Sa\',13,3,12);">2Sa 13:3,12</a>), "Shimei" (<a onClick="return mV(\'2Sa\',21,21);">2Sa 21:21</a>), and "Shimea" (<a onClick="return mV(\'1Ch\',2,13);">1Ch 2:13</a>; <a onClick="return mV(\'1Ch\',20,7);">20:7</a>).<P>(3) The son of Agee, a Hararite, one of the "three mighty men" of David (<a onClick="return mV(\'2Sa\',23,11);">2Sa 23:11</a>, Septuagint Samaia), who held the field against the Philistines. The parallel passage (<a onClick="return mV(\'1Ch\',11,10);">1Ch 11:10</a>) ascribes this deed to Eleazar, the son of Dodo. The succeeding incident (<a onClick="return mV(\'2Sa\',23,13);">2Sa 23:13</a>), namely, the famous act of three of David\'s heroes who risked their lives to bring their leader water from the well of Bethlehem, has frequently been credited to Shammah and two other members of "the three"; but the three warriors are plainly said (<a onClick="return mV(\'2Sa\',23,13);">2Sa 23:13</a>) to belong to "the thirty"; <a onClick="return mV(\'2Sa\',23,33);">2Sa 23:33</a> should read "Jonathan, son of Shammah, the Hararite." Jonathan, one of David\'s "thirty," was a son of Shammah; the word "son" has been accidentally omitted (Driver, Budde, Kittel, etc.). The parallel passage (<a onClick="return mV(\'1Ch\',11,34);">1Ch 11:34</a>) has "son of Shagee," which is probably, a misreading for "son of Agee." Lucian\'s version, "son of Shammah," is most plausible. "Shimei the son of Ela" (<a onClick="return mV(\'1Ki\',4,18);">1Ki 4:18</a>) should also appear in this passage if Lucian\'s reading of "Ela" for "Agee" (<a onClick="return mV(\'2Sa\',23,11);">2Sa 23:11</a>) be correct.<P>(4) A Harodite (<a onClick="return mV(\'2Sa\',23,25,33);">2Sa 23:25,33</a>), i.e. probably a native of \'Ain-charod (\'Ain Jalud, <a onClick="return mV(\'Jdg\',7,1);">Jud 7:1</a>; see <a href="./study/isbe/search.html?string=HAROD">HAROD</A>). One of "the thirty" and captain of Solomon\'s 5th monthly course. In the parallel lists (<a onClick="return mV(\'1Ch\',11,27);">1Ch 11:27</a>) he is called "the Harorite" (this last being a scribal error for Harodite) and "Shamhuth the Izrahate" (<a onClick="return mV(\'1Ch\',27,8);">1Ch 27:8</a>).``197';
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isbe[7922]='Shammai`sham\'a-i, sham\'-i (shammay):<P>(1) A Jerahmeelite (<a onClick="return mV(\'1Ch\',2,28,32);">1Ch 2:28,32</a>).<P>(2) The son of Rekem and father of Maon (<a onClick="return mV(\'1Ch\',2,44);">1Ch 2:44</a>).<P>(3) A Judahite (<a onClick="return mV(\'1Ch\',4,17);">1Ch 4:17</a>).``1';
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isbe[7923]='Shammoth`sham\'-oth, sham\'-oth.<P>See <a href="./study/isbe/search.html?string=SHAMMAH">SHAMMAH, (4)</A>.``1';
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isbe[7924]='Shammua; Shammuah`sha-mu\'-a, sham\'-u-a (shammua\'):<P>(1) The Reubenite spy (<a onClick="return mV(\'Num\',13,4);">Nu 13:4</a>, Samouel, and other forms).<P>(2) One of David\'s sons (<a onClick="return mV(\'2Sa\',5,14);">2Sa 5:14</a>; <a onClick="return mV(\'1Ch\',14,4);">1Ch 14:4</a>, Sammous). In <a onClick="return mV(\'1Ch\',3,5);">1Ch 3:5</a> he is called "Shimea."<P>(3) A Levite (<a onClick="return mV(\'Neh\',11,17);">Ne 11:17</a>); he is called "Shemaiah" in <a onClick="return mV(\'1Ch\',9,16);">1Ch 9:16</a>.<p>(4) The head of a priestly family (<a onClick="return mV(\'Neh\',12,18);">Ne 12:18</a>); a contemporary of Joiakim.``1';
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isbe[7925]='Shamsherai`sham\'-she-ri, sham-she-ra\'-i (shamsheray): A Benjamite (<a onClick="return mV(\'1Ch\',8,26);">1Ch 8:26</a>).``1';
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isbe[7926]='Shape`shap: In the King James Version the translation of eidos, "form," "appearance" (<a onClick="return mV(\'Luk\',3,22);">Lu 3:22</a>; <a onClick="return mV(\'Jhn\',5,37);">Joh 5:37</a>), and of homoioma, "likeness," "resemblance" (<a onClick="return mV(\'Rev\',9,7);">Re 9:7</a>). The meaning of these words is not so much "tangible shape," in which sense we use the word in modern English, but rather "aspect," "appearance," the looks of a thing or a person. This is even the case where the word is joined with the adjective somatikos, "bodily" as in the passage <a onClick="return mV(\'Luk\',3,22);">Lu 3:22</a>, "The Holy Spirit descended in a bodily form (i.e. "in a corporeal appearance," the King James Version "in a bodily shape"), as a dove, upon him." The second passage also refers to the "appearance" of God, and cannot therefore be regarded as material shape: "Ye have neither heard his voice at any time, nor seen his form" (the King James Version "shape") (<a onClick="return mV(\'Jhn\',5,37);">Joh 5:37</a>). As has been seen from the above quotations, the Revised Version (British and American) which retains the translation "shape" for homoioma, has translated eidos with "form," which also serves to render several other Greek synonyms, such as morphe (<a onClick="return mV(\'Mar\',16,12);">Mr 16:12</a>; <a onClick="return mV(\'Phl\',2,6);">Php 2:6</a>f), morphosis (<a onClick="return mV(\'Rom\',2,20);">Ro 2:20</a>; <a onClick="return mV(\'2Ti\',3,5);">2Ti 3:5</a>), tupos (the Revised Version margin "pattern" <a onClick="return mV(\'Rom\',6,17);">Ro 6:17</a>), and hupotuposis (the Revised Version (British and American) "pattern," <a onClick="return mV(\'2Ti\',1,13);">2Ti 1:13</a>). In the King James Version <span class="noTag">The Wisdom of Solomon 18:1</span> "shape" translates morphe, the Revised Version (British and American) "form."``106';
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isbe[7927]='Shapham`sha\'-fam (shapham; Sapham, Sabat): Name of a Gadite chief, who had the second place in command of his tribe (<a onClick="return mV(\'1Ch\',5,12);">1Ch 5:12</a>). So far as the fragmentary genealogies are intelligible, they seem to indicate that Shap-ham and his chief, Joel, lived in the time of Saul and shared in the war against the Hagrites (<a onClick="return mV(\'1Ch\',5,\'7-10\',\'18-22\');">1Ch 5:7-10,18-22</a>), but it is to be noted that these lists were first recorded between the years 750 and 740 BC, just before the eastern tribes were carried into captivity.``1';
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isbe[7928]='Shaphan`sha\'-fan (shaphan, "rockbadger," English Versions of the Bible "coney"; Saphphan): An old totem clan name (so W.R. Smith; compare, however, the article <a href="./study/isbe/search.html?string=TOTEMISM">TOTEMISM</a>; Gray, Gray, Studies in Hebrew Proper Names, 103ff, and Jacob\'s Studies in Biblical Archaeology, 84ff).<P>(1) Son of Azaliah and scribe of King Josiah. He received from Hilkiah the Book of the Law which had been found in the Temple (<a onClick="return mV(\'2Ki\',22,3);">2Ki 22:3</a>ff; <a onClick="return mV(\'2Ch\',34,\'8-28\');">2Ch 34:8-28</a>). It was from Shaphan\'s lips that Josiah heard the Law read. Shaphan was also one of those sent by the king to the prophetess Huldah (<a onClick="return mV(\'2Ki\',22,\'1-\');">2Ki 22</a>; <a onClick="return mV(\'2Ch\',34,\'1-\');">2Ch 34</a>). He was undoubtedly one of the staunchest supporters of Josiah in his work of reform. He was the father of Ahikam (<a onClick="return mV(\'2Ki\',22,12);">2Ki 22:12</a>; <a onClick="return mV(\'2Ch\',34,20);">2Ch 34:20</a>; <a onClick="return mV(\'Jer\',26,24);">Jer 26:24</a>), who befriended and protected the prophet Jeremiah. Another son, Elasah, was one of the two men entrusted by Jeremiah with his letter to the captives in Babylon (<a onClick="return mV(\'Jer\',29,3);">Jer 29:3</a>). A third son, Gemariah, vainly tried to prevent King Jehoiakim from burning "the roll" (<a onClick="return mV(\'Jer\',36,10,11,12,25);">Jer 36:10,11,12,25</a>). The Micaiah of <a onClick="return mV(\'Jer\',36,11,12);">Jer 36:11,12</a>, and Gedaliah, the governor of Judea after the captivity of 586 BC, were his grandsons (<a onClick="return mV(\'Jer\',39,14);">Jer 39:14</a>).<P>(2) Perhaps the father of Jaazaniah, one of the 70 men whom Ezekiel saw, in his vision of the Temple, sacrificing to idols (<a onClick="return mV(\'Eze\',8,11);">Eze 8:11</a>).``197';
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||
isbe[7929]='Shaphat`sha\'-fat (shaphat):iah, one of the 70 men whom Ezekiel saw, in his vision of the Temple, sacrificing to idols (<a onClick="return mV(\'Eze\',8,11);">Eze 8:11</a>).<P>(1) The Simeonite spy (<a onClick="return mV(\'Num\',13,5);">Nu 13:5</a>, Saphat).<P>(2) The father of the prophet Elisha (<a onClick="return mV(\'1Ki\',19,16);">1Ki 19:16</a>; <a onClick="return mV(\'2Ki\',3,11);">2Ki 3:11</a>, Septuagint Saphath).<P>(3) A name in the royal genealogy of Judah (<a onClick="return mV(\'1Ch\',3,22);">1Ch 3:22</a>).<P>(4) A Gadite (<a onClick="return mV(\'1Ch\',5,12);">1Ch 5:12</a>).<P>(5) One of David\'s herdsmen (<a onClick="return mV(\'1Ch\',27,29);">1Ch 27:29</a>).``1';
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||
isbe[7930]='Shapher`sha\'-fer.`<a href="./study/isbe/search.html?string=SHEPHER">SHEPHER</a>`1';
|
||
isbe[7931]='Shaphir`sha\'-fer (shaphir, "glittering"; kalos; the King James Version Saphir): One of a group of towns mentioned in <a onClick="return mV(\'Mic\',1,\'10-15\');">Mic 1:10-15</a>. From the association with Gath, Achzib (of Judah) and Mareshah, it would seem that the places mentioned were in Southwestern Palestine. According to Eusebius, in Onomasticon, there was a Sapheir, "in the hill country" (from a confusion with Shamir (<a onClick="return mV(\'Jos\',15,48);">Jos 15:48</a>), where Septuagint A has Sapheir) between Eleutheropolis and Ascalon. The name probably survives in that of three villages called es-Suafir, in the plain, some 3 1/2 miles southeast of Ashdod (PEF, II, 413, Sh XV). Cheyne (EB, col. 4282) suggests the white "glittering" hill Tell ec-Cafi, at the entrance to the Wady ec-Sunt, which was known to the Crusaders as Blanchegarde, but this site seems a more probable one for <a href="./study/isbe/search.html?string=GATH">GATH</A> (which see).``117';
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||
isbe[7932]='Sharai`sha-ra\'-i, sha\'-ri (sharay): One of the sons of Bani who had married foreign wives (<a onClick="return mV(\'Ezr\',10,40);">Ezr 10:40</a>).``1';
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||
isbe[7933]='Sharaim`sha-ra\'-im.`<a href="./study/isbe/search.html?string=SHAARAIM">SHAARAIM</a>`1';
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||
isbe[7934]='Sharar`sha\'-rar.`<a href="./study/isbe/search.html?string=SACAR">SACAR</a>`1';
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||
isbe[7935]='Share`shar.`<a href="./study/isbe/search.html?string=PLOW">PLOW</a>`1';
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||
isbe[7936]='Sharezer`sha-re\'zer (sar\'etser, shar\'etser): Corresponds to the Assyrian Shar-ucur, "protect the king"; found otherwise, not as a complete name, but as elements in personal names, e.g. Bel-shar-ucur, "may Bel protect the king," which is the equivalent of Belshazzar (<a onClick="return mV(\'Dan\',5,1);">Da 5:1</a>). The name is borne by two persons in the Old Testament:<P>(1) The son of Sennacherib, king of Assyria, who with <a href="./study/isbe/search.html?string=ADRAMMELECH">ADRAMMELECH</a> (which see) murdered his father (<a onClick="return mV(\'2Ki\',19,37);">2Ki 19:37</a>; <a onClick="return mV(\'Isa\',37,38);">Isa 37:38</a>). The Babylonian Chronicle says concerning Sennacherib\'s death: "On the 20th day of Tebet Sennacherib, king of Assyria, was slain by his son in a revolt." This differs from the Old Testament account in that it speaks of only one murderer, and does not give his name. How the two accounts can be harmonized is still uncertain. Hitzig, (Kritik, 194ff), following Abydenus, as quoted by Eusebius, completed the name of Sennacherib\'s son, so as to read Nergal-sharezer = Nergal-shar-ucur (<a onClick="return mV(\'Jer\',39,3,13);">Jer 39:3,13</a>), and this is accepted by many modern scholars. Johns thinks that Sharezer (shar\'etser or sar\'etser) may be a corruption from Shar-etir-Ashur, the name of a son of Sennacherib (1-vol HDB, under the word). The question cannot be definitely settled.<P>(2) A contemporary of the prophet Zechariah, mentioned in connection with the sending of a delegation to the spiritual heads of the community to inquire concerning the propriety of continuing the fasts: "They of Beth-el had sent Sharezer and Regem-melech" (<a onClick="return mV(\'Zec\',7,2);">Zec 7:2</a>). This translation creates a difficulty in connection with the succeeding words, literally, "and his men." The Revisers place in the margin as an alternative rendering, "They of Beth-el, even Sharezer...had sent." Sharezer sounds peculiar in apposition to "they of Beth-el"; hence, some have thought, especially since Sharezer seems incomplete, that in the two words Beth-el and Sharezer we have a corruption of what was originally a single proper name, perhaps Bel-sharezer = Bel-shar-ucur = Bel-shazzar. The present text, no matter how translated, presents difficulties.`<a href="./study/isbe/search.html?string=REGEM-MELECH">REGEM-MELECH</a>`50';
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||
isbe[7937]='Sharon`shar\'-un (ha-sharon, with the definite article possibly meaning "the plain"; to pedion, ho drumos, ho Saron):<P>(1) This name is attached to the strip of fairly level land which runs between the mountains and the shore of the Mediterranean, stretching from Nahr Ruben in the south to Mt. Carmel in the north. There are considerable rolling hills; but, compared with the mountains to the east, it is quite properly described as a plain. The soil is a deep rich loam, which is favorable to the growth of cereals. The orange, the vine and the olive grow to great perfection. When the many-colored flowers are in bloom it is a scene of rare beauty.<P>Of the streams in the plain four carry the bulk of the water from the western slopes of the mountains to the sea. They are also perennial, being fed by fountains. Nahr el-\'Aujeh enters the sea to the north of Jaffa; Nahr Iskanderuneh 7 miles, and Nahr el-Mefjir fully 2 miles south of Caesarea; and Nahr ez-Zerqa, the "Crocodile River," 2 1/2 miles north of Caesarea. Nahr el-Falik runs its short course about 12 miles north of Nahr el-\'Aujeh. Water is plentiful, and at almost any point it may be obtained by digging. Deep, finely built wells near some of the villages are among the most precious legacies left by the Crusaders. The breadth of the plain varies from 8 to 12 miles, being broadest in the Sharon. There are traces of a great forest in the northern part, which accounts for the use of the term drumos. Josephus (Ant., XIV, xiii, 3) speaks of "the woods" (hoi drumoi) and Strabo (xvi) of "a great wood." There is still a considerable oak wood in this district. The "excellency" of Carmel and Sharon (<a onClick="return mV(\'Isa\',35,2);">Isa 35:2</a>) is probably an allusion to the luxuriant oak forests. As in ancient times, great breadths are given up to the pasturing of cattle. Over David\'s herds that fed in Sharon was Shitrai the Sharonite (<a onClick="return mV(\'1Ch\',27,29);">1Ch 27:29</a>). In the day of Israel\'s restoration "Sharon shall be a fold of flocks" (<a onClick="return mV(\'Isa\',65,10);">Isa 65:10</a>). Jerome speaks of the fine cattle fed in the pastures of Sharon, and also sings the praises of its wine (Comm. on <a onClick="return mV(\'Isa\',33,\'1-\');">Isa 33</a> and <a onClick="return mV(\'Isa\',65,\'1-\');">65</A>). Toward the Sharon no doubt there was more cultivation then than there is at the present day. The German colony to the north of Jaffa, preserving in its name, Sarona, the old Greek name of the plain, and several Jewish colonies are proving the wonderful productiveness of the soil. The orange groves of Jaffa are far-famed.<P>"The rose of Sharon" (<a onClick="return mV(\'Sgs\',2,1);">So 2:1</a>) is a mistranslation: chabhatstseleth is not a "rose," but the white narcissus, which in season abounds in the plain.<P>Sharon is mentioned in the New Testament only in <a onClick="return mV(\'Act\',9,35);">Ac 9:35</a>.<P>(2) A district east of the Jordan, occupied by the tribe of Gad (<a onClick="return mV(\'1Ch\',5,16);">1Ch 5:16</a>; here the name is without the article). Kittel ("Chronicles," SBOT) suggests that this is a corruption from "Sirion," which again is synonymous with Hermon. He would therefore identify Sharon with the pasture lands of Hermon. Others think that the mishor or table-land of Gilead is intended.<P>(3) In <a onClick="return mV(\'Jos\',12,18);">Jos 12:18</a> we should perhaps read "the king of Aphek in Sharon." See <a href="./study/isbe/search.html?string=LASSHARON">LASSHARON</A>. The order seems to point to some place northeast of Tabor. Perhaps this is to be identified with the Sarona of Eusebius, Onomasticon, in the district between Tabor and Tiberias. If so, the name may be preserved in that of Sarona on the plateau to the southwest of Tiberias.``54';
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||
isbe[7938]='Sharonite`shar\'-un-it (ha-sharoni; ho Saroneites): Applied in Scripture only to Shitrai (<a onClick="return mV(\'1Ch\',27,29);">1Ch 27:29</a>).`<a href="./study/isbe/search.html?string=SHARON">SHARON</a>`1';
|
||
isbe[7939]='Sharuhen`sha-roo\'-hen (sharuchen; hoi agroi auton): One of the cities in the territory of Judah assigned to Simeon (<a onClick="return mV(\'Jos\',19,6);">Jos 19:6</a>). In <a onClick="return mV(\'Jos\',15,32);">Jos 15:32</a> it is called "Shilhim," and in <a onClick="return mV(\'1Ch\',4,31);">1Ch 4:31</a>, "<a href="./study/isbe/search.html?string=SHAARAIM">Shaaraim</a>" (which see).``1';
|
||
isbe[7940]='Shashai`sha\'-shi (shashay; Sesei): One of the sons of Bani who had married foreign wives (<a onClick="return mV(\'Ezr\',10,40);">Ezr 10:40</a>) = "Sesis" in 1Esdras 9:34.``1';
|
||
isbe[7941]='Shashak`sha\'-shak (shashak): Eponym of a Benjamite family (<a onClick="return mV(\'1Ch\',8,14,25);">1Ch 8:14,25</a>).``1';
|
||
isbe[7942]='Shaul; Shaulites`sha\'-ul, sha\'-ul-its (sha\'ul; Saoul):<P>(1) A king of Edom (<a onClick="return mV(\'Gen\',36,37);">Ge 36:37</a> = <a onClick="return mV(\'1Ch\',1,48);">1Ch 1:48</a>).<P>(2) A son of Simeon (<a onClick="return mV(\'Gen\',46,10);">Ge 46:10</a>; <a onClick="return mV(\'Exd\',6,15);">Ex 6:15</a>; <a onClick="return mV(\'Num\',26,13);">Nu 26:13</a>; <a onClick="return mV(\'1Ch\',4,24);">1Ch 4:24</a>). The clan was of notoriously impure stock, and, therefore, Shaul is called "the son of a Canaanitish woman" (<a onClick="return mV(\'Gen\',46,10);">Ge 46:10</a>; <a onClick="return mV(\'Exd\',6,15);">Ex 6:15</a>); the clan was of mixed Israelite and Canaanitish descent. The patronymic Shaulites is found in <a onClick="return mV(\'Num\',26,13);">Nu 26:13</a>.<P>(3) An ancestor of Samuel (<a onClick="return mV(\'1Ch\',6,24);">1Ch 6:24 (Hebrew 9)</a>); in <a onClick="return mV(\'1Ch\',6,36);">1Ch 6:36</a> he is called "Joel."``1';
|
||
isbe[7943]='Shaveh, Vale of`sha\'-ve (\'emeq shaweh).`<a href="./study/isbe/search.html?string=KING\'s+vale">KING\'S VALE</a>`1';
|
||
isbe[7944]='Shaveh-Kiriathaim`sha\'-ve-kir-ya-tha\'-im (shaweh qiryathayim; en Saue te polei): Here Chedorlaomer is said to have defeated the Emim (<a onClick="return mV(\'Gen\',14,5);">Ge 14:5</a>). the Revised Version margin reads "the plain of Kiriathaim." If this rendering is right, we must look for the place in the neighborhood of Kiriathaim of Moab (<a onClick="return mV(\'Jer\',48,1);">Jer 48:1</a>, etc.), which is probably represented today by el-Qareiyat, about 7 miles to the north of Dibon.``1';
|
||
isbe[7945]='Shaving`shav\'-ing (in <a onClick="return mV(\'Job\',1,20);">Job 1:20</a>, gazaz, usually galach; in <a onClick="return mV(\'Act\',21,24);">Ac 21:24</a>, xurao): Customs as to shaving differ in different countries, and in ancient and modern times. Among the Egyptians it was customary to shave the whole body (compare <a onClick="return mV(\'Gen\',41,14);">Ge 41:14</a>). With the Israelites, shaving the head was a sign of mourning (<a onClick="return mV(\'Deu\',21,12);">De 21:12</a>; <a onClick="return mV(\'Job\',1,20);">Job 1:20</a>); ordinarily the hair was allowed to grow long, and was only cut at intervals (compare Absalom, <a onClick="return mV(\'2Sa\',14,26);">2Sa 14:26</a>). Nazirites were forbidden to use a razor, but when their vow was expired, or if they were defiled, they were to shave the whole head (<a onClick="return mV(\'Num\',6,5,9,18);">Nu 6:5,9,18</a>; compare <a onClick="return mV(\'Act\',21,24);">Ac 21:24</a>). The shaving of the beard was not permitted to the Israelites; they were prohibited from shaving off even "the corner of their beard" (<a onClick="return mV(\'Lev\',21,5);">Le 21:5</a>). It was an unpardonable insult when Hanun, king of the Ammonites, cut off the half of the beards of the Israelites whom David had sent to him (<a onClick="return mV(\'2Sa\',10,4);">2Sa 10:4</a>; <a onClick="return mV(\'1Ch\',19,4);">1Ch 19:4</a>).<P>Shaving "with a razor that is hired" is Isaiah\'s graphic figure to denote the complete devastation of Judah by the Assyrian army (<a onClick="return mV(\'Isa\',7,20);">Isa 7:20</a>).``132';
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||
isbe[7946]='Shavsha`shav\'-sha (shawsha\'; in <a onClick="return mV(\'2Sa\',20,25);">2Sa 20:25</a>, Kethibh, sheya\', Kere, shewa\', English Versions of the Bible "Sheva," are refuted by the Septuagint; in <a onClick="return mV(\'2Sa\',8,\'15-18\');">2Sa 8:15-18</a>, in other respects identical with Chronicles, "Seraiah" is found; the Septuagint varies greatly in all passages; it is the general consensus that Shavsha is correct): State secretary or scribe during the reign of David (<a onClick="return mV(\'1Ch\',18,16);">1Ch 18:16</a>; <a onClick="return mV(\'2Sa\',20,25);">2Sa 20:25</a>). He was the first occupant of this office, which was created by David. It is significant that his father\'s name is omitted in the very exact list of David\'s officers of state (<a onClick="return mV(\'1Ch\',18,\'14-17\');">1Ch 18:14-17</a> parallel <a onClick="return mV(\'2Sa\',8,\'15-18\');">2Sa 8:15-18</a>); this fact, coupled with the foreign sound of his name, points to his being an "alien"; the assumption that the state secretary handled correspondence with other countries may explain David\'s choice of a foreigner for this post. Shavsha\'s two sons, Elihoreph and Ahijah, were secretaries of state under Solomon; they are called "sons of Shisha" (<a onClick="return mV(\'1Ki\',4,3);">1Ki 4:3</a>), "Shisha" probably being a variant of "Shavsha."``197';
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||
isbe[7947]='Shawl`shol: the Revised Version (British and American) substitutes "shawls" for the King James Version "wimples" in <a onClick="return mV(\'Isa\',3,22);">Isa 3:22</a>.`<a href="./study/isbe/search.html?string=DRESS">DRESS</a>`1';
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isbe[7948]='Sheaf; Sheaves`shef, shevz (\'alummah, \'omer, \'amir): When the grain is reaped, it is laid in handfuls back of the reaper to be gathered by children or those who cannot stand the harder work of reaping (<a onClick="return mV(\'Psa\',129,7);">Ps 129:7</a>). The handfuls are bound into large sheaves, two of which are laden at a time on a donkey (compare <a onClick="return mV(\'Neh\',13,15);">Ne 13:15</a>). In some districts carts are used (compare <a onClick="return mV(\'Amo\',2,13);">Am 2:13</a>). The sheaves are piled about the threshing-floors until threshing time, which may be several weeks after harvest. It is an impressive sight to see the huge stacks of sheaves piled about the threshing-floors, the piles often covering an area greater than the nearby villages (see <a href="./study/isbe/search.html?string=AGRICULTURE">AGRICULTURE</A>). The ancient Egyptians bound their grain into small sheaves, forming the bundles with care so that the heads were equally distributed between the two ends (see Wilkinson, Ancient Egyptians,1878, II, 424; compare Joseph\'s dream, <a onClick="return mV(\'Gen\',37,\'5-8\');">Ge 37:5-8</a>). The sheaves mentioned in <a onClick="return mV(\'Gen\',37,\'10-12\',15);">Ge 37:10-12,15</a> must have been handfuls. It is a custom in parts of Syria for the gatherers of the sheaves to run toward a passing horseman and wave a handful of grain, shouting kemshi, kemshi (literally, "handful"). They want the horseman to feed the grain to his horse. In Old Testament times forgotten sheaves had to be left for the sojourner (<a onClick="return mV(\'Deu\',24,19);">De 24:19</a>); compare the kindness shown to Ruth by the reapers of Boaz (<a onClick="return mV(\'Rth\',2,7,15);">Ru 2:7,15</a>).<P>Figurative: "Being hungry they carry the sheaves" is a picture of torment similar to that of the hungry horse urged to go by the bundle of hay tied before him (<a onClick="return mV(\'Job\',24,10);">Job 24:10</a>). The joyful sight of the sheaves of an abundant harvest was used by the Psalmist to typify the joy of the returning captives (<a onClick="return mV(\'Psa\',126,6);">Ps 126:6</a>).``133';
|
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isbe[7949]='Sheal`she\'-al (she\'al, "request"): One of the Israelites of the sons of Bani who had taken foreign wives (<a onClick="return mV(\'Ezr\',10,29);">Ezr 10:29</a>, Septuagint: Salouia; Septuagint, Lucian, Assael; 1Es 9:30</a>, "Jasaelus").``1';
|
||
isbe[7950]='Shealtiel`she-ol\'-ti-el (she\'alti\'el, but in <a onClick="return mV(\'Hag\',1,12,14);">Hag 1:12,14</a>; <a onClick="return mV(\'Hag\',2,2);">2:2</a>, shalti\'el; Septuagint and the New Testament always Salathiel, hence, "Salathiel" of 1Esdras 5:5,48,56; 6:2; the King James Version of <a onClick="return mV(\'Mat\',1,12);">Mt 1:12</a>; <a onClick="return mV(\'Luk\',3,27);">Lu 3:27</a>): Father of Zerubbabel (<a onClick="return mV(\'Ezr\',3,2,8);">Ezr 3:2,8</a>; <a onClick="return mV(\'Ezr\',5,2);">5:2</a>; <a onClick="return mV(\'Neh\',12,1);">Ne 12:1</a>; <a onClick="return mV(\'Hag\',1,1,12,14);">Hag 1:1,12,14</a>; <a onClick="return mV(\'Hag\',2,2,23);">2:2,23</a>). But, according to <a onClick="return mV(\'1Ch\',3,17);">1Ch 3:17</a>, Shealtiel was the oldest son of King Jeconiah; in <a onClick="return mV(\'1Ch\',3,19);">3:19</A> the Massoretic Text makes Pedaiah, a brother of Shealtiel, the father of Zerubbabel (compare Curtis, ICC).``1';
|
||
isbe[7951]='Shear`sher.`<a href="./study/isbe/search.html?string=SHEEP">SHEEP</a>; <a href="./study/isbe/search.html?string=SHEEP+TENDING">SHEEP TENDING</a>`1';
|
||
isbe[7952]='Shear-Jashub`she-ar-ja\'-shub or jash\'-ub (she\'ar yashubh, "a remnant shall return"; Septuagint ho kataleiphtheis Iasoub): The son of Isaiah, who accompanied him when he set out to meet Ahaz (<a onClick="return mV(\'Isa\',7,3);">Isa 7:3</a>). The name like that of other children of prophets (compare "Immanuel," "Mahershalal-hash-baz," "Lo-ruhamah," etc.) is symbolic of a message which the prophet wishes to emphasize. Thus Isaiah uses the very words she\'ar yashubh to express his oft-repeated statement that a remnant of Israel will return to Yahweh (<a onClick="return mV(\'Isa\',10,21);">Isa 10:21</a>).``1';
|
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isbe[7953]='Sheariah`she-a-ri-a, she-ar\'-ya (she\'aryah; Saraia): A descendant of Saul (<a onClick="return mV(\'1Ch\',8,38);">1Ch 8:38</a>; <a onClick="return mV(\'1Ch\',9,44);">9:44</a>).``1';
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isbe[7954]='Shearing House`sher\'-ing (beth \'eqedh ha-ro\'im, "house of binding of the shepherds"; Codex Vaticanus Baithakath (Codex Alexandrinus Baithakad) ton poimenon): Here in the course of his extinction of the house of Ahab, Jehu met and destroyed 42 men, "the brethren of Ahaziah king of Judah" (<a onClick="return mV(\'2Ki\',10,\'12-14\');">2Ki 10:12-14</a>). Eusebius (in Onomasticon) takes the phrase as a proper name, Bethacath, and locates the village 15 miles from Legio in the plain. This seems to point to identification with Beit Kad, about 3 miles east of Jenin.``1';
|
||
isbe[7955]='Sheath`sheth.`<a href="./study/isbe/search.html?string=SWORD">SWORD</a>`1';
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isbe[7956]='Sheba (1)`she\'-ba (shebha\'; Saba):<P>(1) Sheba and Dedan are the two sons of Raamah son of Cush (<a onClick="return mV(\'Gen\',10,7);">Ge 10:7</a>).<P>(2) Sheba and Dedan are the two sons of Jokshan the son of Abraham and Keturah (<a onClick="return mV(\'Gen\',25,3);">Ge 25:3</a>).<P>(3) Sheba is a son of Joktan son of Eber who was a descendant of Shem (<a onClick="return mV(\'Gen\',10,28);">Ge 10:28</a>).<P>From the above statements it would appear that Sheba was the name of an Arab tribe, and consequently of Semitic descent. The fact that Sheba and Dedan are represented as Cushite (<a onClick="return mV(\'Gen\',10,7);">Ge 10:7</a>) would point to a migration of part of these tribes to Ethiopia, and similarly their derivation from Abraham (<a onClick="return mV(\'Gen\',25,3);">Ge 25:3</a>) would indicate that some families were located in Syria. In point of fact Sheba was a South-Arabian or Joktanite tribe (<a onClick="return mV(\'Gen\',10,28);">Ge 10:28</a>), and his own name and that of some of his brothers (e.g. Hazarmaveth = Hadhramaut) are place-names in Southern Arabia.<P>The Sabeans or people of Saba or Sheba, are referred to as traders in gold and spices, and as inhabiting a country remote from Palestine (<a onClick="return mV(\'1Ki\',10,1);">1Ki 10:1</a>f; <a onClick="return mV(\'Isa\',60,6);">Isa 60:6</a>; <a onClick="return mV(\'Jer\',6,20);">Jer 6:20</a>; <a onClick="return mV(\'Eze\',27,22);">Eze 27:22</a>; <a onClick="return mV(\'Psa\',72,15);">Ps 72:15</a>; <a onClick="return mV(\'Mat\',12,42);">Mt 12:42</a>), also as slave-traders (<a onClick="return mV(\'Joe\',3,8);">Joe 3:8</a>), or even desert-rangers (<a onClick="return mV(\'Job\',1,15);">Job 1:15</a>; <a onClick="return mV(\'Job\',6,19);">6:19</a>; compare CIS 84 3).<P>By the Arab genealogists Saba is represented as great-grandson of Qachtan (= Joktan) and ancestor of all the South-Arabian tribes. He is the father of Chimyar and Kahlan. He is said to have been named Saba because he was the first to take prisoners (shabhah) in war. He founded the capital of Saba and built its citadel Marib (Mariaba), famous for its mighty barrage.<P>1. History: The authentic history of the Sabeans, so far as known, and the topography of their country are derived from South-Arabian inscriptions, which began to be discovered about the middle of the last century, and from coins dating from about 150 BC to 150 AD, the first collection of which was published in 1880, and from the South-Arabian geographer Hamdani, who was later made known to European scholars. One of the Sabean kings is mentioned on Assyrian inscriptions of the year 715 BC; and he is apparently not the earliest. The native monuments are scattered over the period extending from before that time until the 6th century AD, when the<P>Sabean state came to an end, being most numerous about the commencement of our era. Saba was the name of the nation of which Marib was the usual capital. The Sabeans at first shared the sovereignty of South Arabia with Himyar and one or two other nations, but gradually absorbed the territories of these some time after the Christian era. The form of government seems to have been that of a republic or oligarchy, the chief magistracy going by a kind of rotation, and more than one "king" holding office simultaneously (similarly <a onClick="return mV(\'Deu\',4,47);">De 4:47</a> and often in the Old Testament). The people seem to have been divided into patricians and plebeians, the former of whom had the right to build castles and to share in the government.<P>2. Religion:<P>A number of deities are mentioned on the inscriptions, two chief being Il-Maqqih and Ta\'lab. Others are Athtar (masculine form of the Biblical \'ashtaroth), Rammon (the Biblical Rimmon), the Sun, and others. The Sun and Athtar were further defined by the addition of the name of a place or tribe, just as Baal in the Old Testament. Worship took the form of gifts to the temples, of sacrifices, especially incense, of pilgrimages and prayers. Ceremonial ablution, and abstinence from certain things, as well as formal dedication of the worshipper and his household and goods to the deity, were also religious acts. In return the deity took charge of his worshipper\'s castle, wells, and belongings, and supplied him with cereals, vegetables and fruits, as well as granted him male issue.<P>3. Civilization:<P>(1) The chief occupations of the Sabeans were raiding and trade. The chief products of their country are enumerated in <a onClick="return mV(\'Isa\',60,6);">Isa 60:6</a>, which agrees with the Assyrian inscriptions. The most important of all commodities was incense, and it is significant that the same word which in the other Semitic languages means "gold," in Sabean means "perfume" (and also "gold"). To judge, however, from the number of times they are mentioned upon the inscriptions, agriculture bulked much more largely in the thoughts of the Sabean than commerce, and was of equal importance with religion.<P>(2) The high position occupied by women among the Sabeans is reflected in the story of the Queen of Sheba and Solomon. In almost all respects women appear to have been considered the equal of men, and to have discharged the same civil, religious and even military functions. Polygamy does not seem to have been practiced. The Sabean inscriptions do not go back far enough to throw any light upon the queen who was contemporary with Solomon, and the Arabic identification of her with Bilqis is merely due to the latter being the only Sabean queen known to them. Bilqis must have lived several centuries later than the Hebrew monarch.<P>(3) The alphabet used in the Sabean inscriptions is considered by Professor Margoliouth to be the original Semitic alphabet, from which the others are derived. In other respects Sabean art seems to be dependent on that of Assyria, Persia and Greece. The coins are Greek and Roman in style, while the system of weights employed is Persian.<P>See further <a href="./study/isbe/search.html?string=SABAEANS">SABAEANS</a>.<P>LITERATURE.<P>Rodiger and Osidander in ZDMG, volumes XX and XXI; Halevy in Journal Asiatique, Serie 6, volume IX; Corpus Inscriptionum Semiticarum, pt. IV, edition by J. and H. Derenbourg; Hamdani, edition by D. H. Muller, 1891; Mordtmann, Himyarische Inschriften, 1893; Hommel, Sudarabische Chresthomathie, 1893; Glaser, Abyssinien in Arabien, 1895; D. H. Muller, Sudarabische Alterthumer, 1899; Derenbourg, Les monuments sabeens, 1899. On the coins, Schlumberger, Le tresor de San\'a, 1880; Mordtmann in Wiener numismatische Zeitschrift, 1880.``189';
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isbe[7957]='Sheba (2)`she\'-ba (shebha\'; Sabee, or Samaa): The name of one of the towns allotted to Simeon (<a onClick="return mV(\'Jos\',19,2);">Jos 19:2</a>). the King James Version mentions it as an independent town, but as it is not mentioned at all in the parallel list (<a onClick="return mV(\'1Ch\',4,28);">1Ch 4:28</a>), and is omitted in <a onClick="return mV(\'Jos\',19,2);">Jos 19:2</a> in some manuscripts, it is probable that the Revised Version (British and American) is correct in its translation "Beer-sheba or Sheba." Only in this way can the total of towns in this group be made 13 (<a onClick="return mV(\'Jos\',19,6);">Jos 19:6</a>). If it is a separate name, it is probably the same as <a href="./study/isbe/search.html?string=SHEMA">SHEMA</a> (which see).``117';
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isbe[7958]='Sheba, Queen of``<a href="./study/isbe/search.html?string=QUEEN+OF+SHEBA">QUEEN OF SHEBA</a>`1';
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isbe[7959]='Shebah`she\'-ba.`<a href="./study/isbe/search.html?string=SHIBAH">SHIBAH</a>`1';
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isbe[7960]='Shebam`she\'-bam.`<a href="./study/isbe/search.html?string=SEBAM">SEBAM</a>`1';
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isbe[7961]='Shebaniah`sheb-a-ni\'-a, she-ban\'-ya (shebhanyah, in <a onClick="return mV(\'1Ch\',15,24);">1Ch 15:24</a>, shebhanyahu):<P>(1) Name of a Levite or a Levitical family that participated in the religious rites that followed the reading of the Law (<a onClick="return mV(\'Neh\',9,4);">Ne 9:4</a>). The name is given in <a onClick="return mV(\'Neh\',10,10);">Ne 10:10</a> among those that sealed the covenant.<P>(2) A priest or Levite who took part in the sealing of the covenant (<a onClick="return mV(\'Neh\',10,4);">Ne 10:4</a>; <a onClick="return mV(\'Neh\',12,14);">12:14</a>). See <a href="./study/isbe/search.html?string=SHECANIAH">SHECANIAH</a>.<P>(3) Another Levite who sealed the covenant (<a onClick="return mV(\'Neh\',10,12);">Ne 10:12</a>).<P>(4) A priest in the time of David (<a onClick="return mV(\'1Ch\',15,24);">1Ch 15:24</a>).``1';
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isbe[7962]='Shebarim`sheb\'-a-rim, she-ba\'-rim (ha-shebharim; sunetripsan): After the repulse of the first attack on their city the men of Ai chased the Israelites "even unto Shebarim" (<a onClick="return mV(\'Jos\',7,5);">Jos 7:5</a>). the Revised Version margin reads "the quarries"; so Keil, Steuernagel, etc. Septuagint reads "until they were broken," i.e. until the rout was complete. The direction of the flight was of course from Ai toward Gilgal in the Jordan valley. No trace of such name has yet been found.``1';
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isbe[7963]='Shebat`she-bat\' (shebhat): The 11th month of the Jewish year (<a onClick="return mV(\'Zec\',1,7);">Zec 1:7</a>), corresponding to February.`<a href="./study/isbe/search.html?string=CALENDAR">CALENDAR</a>`1';
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isbe[7964]='Sheber`she\'-ber (shebher; Codex Vaticanus Saber, Codex Alexandrinus Seber): A son of Caleb by his concubine Maacah (<a onClick="return mV(\'1Ch\',2,48);">1Ch 2:48</a>).``1';
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isbe[7965]='Shebna`sheb\'-na (shebhna\'; Somnas; but shebhnah, in <a onClick="return mV(\'2Ki\',18,18,26);">2Ki 18:18,26</a>; meaning uncertain (<a onClick="return mV(\'2Ki\',18,18,26,37);">2Ki 18:18,26,37</a>; <a onClick="return mV(\'2Ki\',19,2);">19:2</a> = <a onClick="return mV(\'Isa\',36,3,11,22);">Isa 36:3,11,22</a>; <a onClick="return mV(\'Isa\',37,2);">37:2</a>; <a onClick="return mV(\'Isa\',22,15);">22:15</a>)):<P>1. Position in <a onClick="return mV(\'Isa\',22,\'1-\');">Isaiah 22</a>:<P>In <a onClick="return mV(\'Isa\',22,15);">Isa 22:15</a> Shebna is referred to as he "who is over the house," or household, apparently that of the king. The phrase is translated "steward of the house" in the Revised Version (British and American) of <a onClick="return mV(\'Gen\',43,16,19);">Ge 43:16,19</a>; <a onClick="return mV(\'Gen\',44,1);">44:1</a>, and occurs also in <a onClick="return mV(\'Gen\',39,4);">39:4</a>, "overseer"; <a onClick="return mV(\'Gen\',44,4);">44:4</A>. It is used of an officer of the Northern Kingdom in <a onClick="return mV(\'1Ki\',16,9);">1Ki 16:9</a>; <a onClick="return mV(\'1Ki\',18,3);">18:3</a>; <a onClick="return mV(\'2Ki\',10,5);">2Ki 10:5</a>. This officer is distinguished from him "that was over the city" in <a onClick="return mV(\'2Ki\',10,5);">2Ki 10:5</a>, and it is said in <a onClick="return mV(\'2Ki\',15,5);">2Ki 15:5</a> that after his father Azariah was stricken with leprosy, "Jotham, the king\'s son, was over the household, judging all the people of the land." Again <a onClick="return mV(\'Isa\',22,15);">Isa 22:15</a> speaks of "this cokhen," a phrase that must apply to Shebna if the prophecy refers to him. This word is the participle of a verb meaning "to be of use or service," so "to benefit" in <a onClick="return mV(\'Job\',15,3);">Job 15:3</a>; <a onClick="return mV(\'Job\',22,2);">22:2</a>; <a onClick="return mV(\'Job\',34,9);">34:9</a>. The feminine participle is employed of Abishag in <a onClick="return mV(\'1Ki\',1,24);">1Ki 1:2,4</a>, where King James Version, margin translates "cherisher"; BDB renders it "servitor" or "steward" in <a onClick="return mV(\'Isa\',22,15);">Isa 22:15</a>. It occurs also as a Canaanite gloss in the Tell el-Amarna Letters (Winckler, number 237, 9). The cokhen was evidently a high officer: Shebna had splendid chariots (<a onClick="return mV(\'Isa\',22,18);">22:18</A>), but what the office exactly was is not certain. The other reference to Shebna in the title of the prophecy would lead one to conclude that it denoted him "who was over the household," i.e. governor of the palace, probably, or major-domo. The word cokhen is thus a general title; others deny this, maintaining that it would then occur more frequently.<P>2. Shebna in <a onClick="return mV(\'2Ki\',18,1);">2 Kings 18</a>f:<P>In <a onClick="return mV(\'2Ki\',18,1);">2Ki 18</a>f = <a onClick="return mV(\'Isa\',36,\'1-\');">Isa 36</a>f we find too a Shebna mentioned among the officers of Hezekiah. There he is called the copher, "scribe" or "secretary," i.e. a minister of state of some kind, whereas Eliakim is he "who is over the household." Is then the Shebna of <a onClick="return mV(\'Isa\',22,\'1-\');">Isa 22</a> the same as this officer? It is of course possible that two men of the same name should hold high office about the same time. We find a Joshua (ben Asaph) "recorder" under Hezekiah (<a onClick="return mV(\'2Ki\',18,18);">2Ki 18:18</a>) and a Joshua (ben Joahaz) having the very same position under Josiah a century later (<a onClick="return mV(\'2Ch\',34,8);">2Ch 34:8</a>). But such a coincidence is rare. Had there been two high officers of state bearing this name, it is most probable that they would somehow have been distinguished one from the other. Shebna\'s name is thought to be Aramaic, thus pointing to a foreign descent, but G. B. Gray, "Isaiah," ICC, 373ff, denies this. We can perhaps safely infer that he was a parvenu from the fact that he was hewing himself a sepulcher in Jerusalem, apparently among those of the nobility, whereas a native would have an ancestral burial-place in the land.<P>However, in 2 Kings, Shebna is the scribe and not the governor of the palace. How is this to be explained? The answer is in Isaiah\'s prophecy.<P>3. <a onClick="return mV(\'Isa\',22,15);">Isaiah 22:15</a>ff:<P>The prophecy of <a onClick="return mV(\'Isa\',22,\'1-\');">Isa 22</a> divides itself into 3 sections. The words "against (not as the Revised Version (British and American) "unto") Shebna who is over the house," or palace, are properly the title of the prophecy, and should come therefore at the very beginning of verse <a onClick="return mV(\'Isa\',22,15);">15</a>.<P>(1) <a onClick="return mV(\'Isa\',22,\'15-18\');">Isa 22:15-18</a> form one whole. In <a onClick="return mV(\'Isa\',22,16);">22:16</a> the words "hewing him out a sepulchre," etc., should be placed immediately before the rest of the verse as <a onClick="return mV(\'Isa\',22,16);">22:16a</A> with the rest of the section is in the second person. We thus read (<a onClick="return mV(\'Isa\',22,15,16,17);">22:15-17</a>): \'Against Shebna who was over the house. Thus saith the Lord, Yahweh of hosts, Go unto this steward (Revised Version margin) that is hewing him out a sepulchre on high, graying a habitation for himself in the rock, (and say) What doest thou here and whom hast thou here that thou hast hewed thee out here a sepulchre? Behold, Yahweh of hosts, ....\' etc. G.H. Box (Isaiah) would further transpose some parts of <a onClick="return mV(\'Isa\',22,17);">22:17</a>f. Shebna is to be tossed like a ball into "a land wide of sides," i.e. a broad extensive land. He is addressed as a disgrace to the house of his royal master. The prophet\'s language is that of personal invective, and one asks what had made him so indignant. Some (e.g. Dillmann, Delitzsch) suggest that Shebna was the leader of a pro-Egyptian party, while others (e.g. Cheyne) believe that the party was pro-Assyrian (compare <a onClick="return mV(\'Isa\',8,\'5-8\');">Isa 8:5-8</a> a). The actual date of the prophecy can only be inferred.<P>(2) <a onClick="return mV(\'Isa\',22,\'19-23\');">Isa 22:19-23</a> contains a prophecy which states that Eliakim is to be given someone\'s post, apparently that of Shebna, if this section be by Isaiah; <a onClick="return mV(\'Isa\',22,23);">22:23</a>, however, is held by many to be a gloss. These verses are not so vehement in tone as the previous ones. Some maintain that the section is not by Isaiah (Duhm, Marti). It can, however, be Isaianic, only later in date than <a onClick="return mV(\'Isa\',22,15);">22:15</a>ff, being possibly meant to modify the former utterance. The palace governor is to lose his office and to be succeeded by Eliakim, who is seen to hold that post in <a onClick="return mV(\'2Ki\',18,1);">2Ki 18</a> f. See <a href="./study/isbe/search.html?string=ELIAKIM">ELIAKIM</a>.<P>(3) <a onClick="return mV(\'Isa\',22,24);">Isa 22:24</a>f are additions to the two utterances by a later hand; they predict the ruin of some such official as Eliakim owing to his own family.<P>4. Date of the Prophecy:<P>There is nothing a priori against believing that these three sections are entirely independent one of another, but there seems to be some connection between (1) and (2), and again between (2) and (3). Now the question that has to be solved is that of the relation of <a onClick="return mV(\'Isa\',22,15);">Isa 22:15</a>ff with <a onClick="return mV(\'2Ki\',18,1);">2Ki 18</a>f = <a onClick="return mV(\'Isa\',36,\'1-\');">Isa 36</a>f; where are given the events of 701 BC. We have the following facts:<P>(a) Shebna is scribe in 701, and Eliakim is governor of the palace;<P>(b) Shebna is governor of the palace in <a onClick="return mV(\'Isa\',22,15);">Isa 22:15</a>, and is to be deposed;<P>(c) if <a onClick="return mV(\'Isa\',22,\'18-22\');">Isa 22:18-22</a> be by Isaiah, Eliakim was to succeed Shebna in that post.<P>Omitting for the moment everything but (a) and (b), the only solution that is to any extent satisfactory is that <a onClick="return mV(\'Isa\',22,\'15-18\');">Isa 22:15-18</a> is to be dated previous to 701 BC. This is the view preferred by G.B. Gray, in the work quoted And this is the most satisfactory theory if we take (2) above into consideration. The prophecy then contained in (1) had not been as yet fulfilled in 701, but (2) had come to pass; Shebna was no longer governor of the palace, but held the position of scribe. Exile might still be in store for him.<P>Another explanation is put forward by K. Fullerton in AJT, IX, 621-42 (1905) and criticized by E. Konig in X, 675-86 (1906). Fullerton rejects verses 24f as not due to Isaiah, and maintains that <a onClick="return mV(\'Isa\',22,\'15-18\');">Isa 22:15-18</a> was spoken by the prophet early in the reign of Manasseh, i.e. later than <a onClick="return mV(\'2Ki\',18,\'1-\');">2Ki 18</a>f; "not so much as a prophecy, a simple prediction, as an attempt to drive Shebna from office....It must be admitted that Isaiah probably did not succeed. The reactionary party seems to have remained in control during the reign of Manasseh....Fortunately, the moral significance of Isaiah does not depend on the fulfillment of this or that specific prediction. We are dealing not with a walking oracle, but with a great character and a noble life" (p. 639). He then infers from the massacres of Manasseh (<a onClick="return mV(\'2Ki\',21,16);">2Ki 21:16</a>) "that a conspiracy had been formed against him by the prophetic party which proposed to place Eliakim on the throne" (p. 640). Isaiah he thinks would not "resort to such violent measures," and so the character of Isaiah makes it questionable whether he was the author of <a onClick="return mV(\'Isa\',22,\'20-23\');">22:20-23</a>. This part would then be due to the prophetic party "who went a step farther than their great leader would approve." This view assumes too much,<P>(a) that the terms in <a onClick="return mV(\'Isa\',22,\'20-23\');">22:20-23</A> refer to kingly power;<P>(b) that Eliakim was of Davidic descent, unless we have a man of non-Davidic origin aiming at the throne, which is again a thing unheard of in Judah; and<P>(c) that there was such a plot in the reign of Manasseh, of which we have no proof.``149';
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isbe[7966]='Shebuel`she-bu\'-el, sheb\'-u-el (shebhu\'el; Soubael):<P>(1) A son of Gershom and grandson of Moses (<a onClick="return mV(\'1Ch\',23,16);">1Ch 23:16</a>). He was "ruler over the treasures" (<a onClick="return mV(\'1Ch\',26,24);">1Ch 26:24</a>). In <a onClick="return mV(\'1Ch\',24,20);">1Ch 24:20</a> he is called "Shubael," which is probably the original form of the name (see Gray, HPN, 310).<P>(2) A son of Heman (<a onClick="return mV(\'1Ch\',25,4);">1Ch 25:4</a>), called in <a onClick="return mV(\'1Ch\',25,20);">1Ch 25:20</a> "Shubael" (Septuagint as in <a onClick="return mV(\'1Ch\',25,4);">25:4</A>).``1';
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isbe[7967]='Shecaniah; Shechaniah`shek-a-ni\'-a, shekan\'-ya (shekhanyah (in <a onClick="return mV(\'1Ch\',24,11);">1Ch 24:11</a>; <a onClick="return mV(\'2Ch\',31,15);">2Ch 31:15</a>, shekhanyahu); Codex Vaticanus Ischania, Sekenia):<P>(1) A descendant of Zerubbabel (<a onClick="return mV(\'1Ch\',3,21,22);">1Ch 3:21,22</a>). This is the same Shecaniah mentioned in <a onClick="return mV(\'Ezr\',8,3);">Ezr 8:3</a>.<P>(2) "The sons of Shecaniah," so the Massoretic Text of <a onClick="return mV(\'Ezr\',8,5);">Ezr 8:5</a> reads, were among those who returned with Ezra, but a name appears to have been lost from the text, and we should probably read "of the sons of Zattu, Shecaniah the son of Jahaziel" (compare 1Esdras 8:32, "of the sons of Zathoes, Sechenias the son of Jezelus").<P>(3) Chief of the tenth course of priests (<a onClick="return mV(\'1Ch\',24,11);">1Ch 24:11</a>).<P>(4) A priest in the reign of Hezekiah (<a onClick="return mV(\'2Ch\',31,15);">2Ch 31:15</a>).<P>(5) A contemporary of Ezra who supported him in his opposition to foreign marriages (<a onClick="return mV(\'Ezr\',10,2);">Ezr 10:2</a>).<P>(6) The father of Shemaiah, "the keeper of the east gate" (<a onClick="return mV(\'Neh\',3,29);">Ne 3:29</a>).<P>(7) The father-in-law of Tobiah the Ammonite (<a onClick="return mV(\'Neh\',6,18);">Ne 6:18</a>).<P>(8) The eponym of a family which returned with Zerubbabel (<a onClick="return mV(\'Neh\',12,3);">Ne 12:3</a>). It is the same name which, by an interchange of "bh" and "kh", appears as Shebaniah (see <a href="./study/isbe/search.html?string=SHEBANIAH">SHEBANIAH, (2)</a>) in <a onClick="return mV(\'Neh\',10,4,12,14);">Ne 10:4,12,14</a>.``197';
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isbe[7968]='Shechem`she\'-kem (shekhem, "shoulder"; Suchem, he Sikima, ta Sikima, etc.; the King James Version gives "Sichem" in <a onClick="return mV(\'Gen\',12,6);">Ge 12:6</a>; and "Sychem" in <a onClick="return mV(\'Act\',7,16);">Ac 7:16</a>):<P>1. Historical:<P>This place is first mentioned in connection with Abraham\'s journey from Haran. At the oak of Moreh in the vicinity he reared his first altar to the Lord in Palestine (<a onClick="return mV(\'Gen\',12,6);">Ge 12:6</a>f). It was doubtless by this oak that Jacob, on his return from Paddan-aram, buried "the strange (the American Standard Revised Version "foreign") gods" (<a onClick="return mV(\'Gen\',35,4);">Ge 35:4</a>). Hither he had come after his meeting with Esau (<a onClick="return mV(\'Gen\',33,18);">Ge 33:18</a>). Eusebius, in Onomasticon, here identifies Shechem with Shalem; but see <a href="./study/isbe/search.html?string=SHALEM">SHALEM</a>. To the east of the city Jacob pitched his tent in a "parcel of ground" which he had bought from Hamor, Shechem\'s father (<a onClick="return mV(\'Gen\',33,19);">Ge 33:19</a>). Here also he raised an altar and called it El-Elohe-Israel, "God, the God of Israel" (<a onClick="return mV(\'Gen\',33,20);">Ge 33:20</a>). Then follows the story of Dinah\'s defilement by Shechem, son of the city\'s chief; and of the treacherous and terrible vengeance exacted by Simeon and Levi (<a onClick="return mV(\'Gen\',34,\'1-\');">Genesis 34</a>). To the rich pasture land near Shechem Joseph came to seek his brethren (<a onClick="return mV(\'Gen\',37,12);">Ge 37:12</a>). It is mentioned as lying to the west of Michmethath (el-Makhneh) on the boundary of Manasseh (<a onClick="return mV(\'Jos\',17,7);">Jos 17:7</a>). It was in the territory of Ephraim; it was made a city of refuge, and assigned to the Kohathite Levites (<a onClick="return mV(\'Jos\',20,7);">Jos 20:7</a>; <a onClick="return mV(\'Jos\',21,21);">21:21</a>). Near the city the Law was promulgated (<a onClick="return mV(\'Deu\',27,11);">De 27:11</a>; <a onClick="return mV(\'Jos\',8,33);">Jos 8:33</a>). When his end was approaching Joshua gathered the tribes of Israel here and addressed to them his final words of counsel and exhortation (chapter <a onClick="return mV(\'Jos\',24,\'1-\');">24</A>). Under the oak in the neighboring sanctuary he set up the stone of witness (<a onClick="return mV(\'Jos\',24,26);">24:26</a>). The war of conquest being done, Joseph\'s bones were buried in the parcel of ground which Jacob had bought, and which fell to the lot of Joseph\'s descendants (<a onClick="return mV(\'Jos\',24,33);">24:33</a>). Abimelech, whose mother was a native of the city, persuaded the men of Shechem to make him king (<a onClick="return mV(\'Jdg\',9,\'1-6\');">Jud 9:1-6</a>), evidently seeking a certain consecration from association with "the oak of the pillar that was in Shechem." Jotham\'s parable was spoken from the cliff of Gerizim overhanging the town (<a onClick="return mV(\'Jdg\',9,7);">Jud 9:7</a>). After a reign of three years Abimelech was rejected by the people. He captured the city, razed it to the foundations, and sowed it with salt. It was then the seat of Canaanite idolatry, the temple of Baal-berith being here (<a onClick="return mV(\'Jdg\',9,4),46;">Jud 9:4,46</a>). In the time of the kings we find that the city was once more a gathering-place of the nation. It was evidently the center, especially for the northern tribes; and hither Rehoboam came in the hope of getting his succession to the throne confirmed (<a onClick="return mV(\'1Ki\',12,1);">1Ki 12:1</a>; <a onClick="return mV(\'2Ch\',10,1);">2Ch 10:1</a>). At the disruption Jeroboam fortified the city and made it his residence (<a onClick="return mV(\'2Ch\',10,25);">2Ch 10:25</a>; Ant, VIII, viii, 4). The capital of the Northern Kingdom was moved, however, first to Tirzah and then to Samaria, and Shechem declined in political importance. Indeed it is not named again in the history of the monarchy. Apparently there were Israelites in it after the captivity, some of whom on their way to the house of the Lord at Jerusalem met a tragic fate at the hands of Ishmael ben Nethaniah (<a onClick="return mV(\'Jer\',41,5);">Jer 41:5</a>). It became the central city of the Samaritans, whose shrine was built on Mt. Gerizim (Sirach 50:26; Ant, XI, viii, 6; XII, i, 1; XIII, iii, 4). Shechem was captured by John Hyrcanus in 132 BC (Ant., XIII, ix, 1; BJ, I, ii, 6). It appears in the New Testament only in the speech of Stephen (<a onClick="return mV(\'Act\',7,16);">Ac 7:16</a>, King James Version "Sychem"). Some (e.g. Smith, DB, under the word) would identify it with Sychar of <a onClick="return mV(\'Jhn\',4,5);">Joh 4:5</a>; but see <a href="./study/isbe/search.html?string=SYCHAR">SYCHAR</a>. Under the Romans it became Flavia Neapolis. In later times it was the seat of a bishopric; the names of five occupants of the see are known.<P>2. Location and Physical Features:<P>There is no doubt as to the situation of ancient Shechem. It lay in the pass which cuts through Mts. Ephraim, Ebal and Gerizim, guarding it on the north and south respectively. Along this line runs the great road which from time immemorial has formed the easiest and the quickest means of communication between the east of the Jordan and the sea. It must have been a place of strength from antiquity. The name seems to occur in Travels of a Mohar (Max Muller, Asien u. Europa, 394), "Mountain of Sahama" probably referring to Ebal or Gerizim. The ancient city may have lain somewhat farther east than the modern Nablus, in which the Roman name Neapolis survives. The situation is one of great beauty. The city lies close to the foot of Gerizim. The terraced slopes of the mountain rise steeply on the south. Across the valley, musical with the sound of running water, the great bulk of Ebal rises on the north, its sides, shaggy with prickly pear, sliding down into grain fields and orchards. The copious springs which supply abundance of water rise at the base of Gerizim. The fruitful and well-wooded valley winds westward among the hills. It is traversed by the carriage road leading to Jaffa and the sea. Eastward the valley opens upon the plain of Makhneh. To the east of the city, in a recess at the base of Gerizim, is the sanctuary known as Rijal el-\'Amud, literally, "men of the column" or "pillar," where some would locate the ancient "oak of Moreh" or "of the pillar." Others would find it in a little village farther east with a fine spring, called Balata, a name which may be connected with ballut, "oak." Still farther to the east and near the base of Ebal is the traditional tomb of Joseph, a little white-domed building beside a luxuriant orchard. On the slope of the mountain beyond is the village of \'Askar; see <a href="./study/isbe/search.html?string=SYCHAR">SYCHAR</a>. To the south of the vale is the traditional Well of Jacob; see <a href="./study/isbe/search.html?string=JACOB\'S+WELL">JACOB\'S WELL</a>. To the southwest of the city is a small mosque on the spot where Jacob is said to have mourned over the blood-stained coat of Joseph. In the neighboring minaret is a stone whereon the Ten Commandments are engraved in Samaritan characters. The main center of interest in the town is the synagogue of the Samaritans, with their ancient manuscript of the Pentateuch.<P>3. Modern Shechem:<P>The modern town contains about 20,000 inhabitants, the great body of them being Moslems. There are some 700 or 800 Christians, chiefly belonging to the Greek Orthodox church. The Samaritans do not total more than 200. The place is still the market for a wide district, both east and west of Jordan. A considerable trade is done in cotton and wool. Soap is manufactured in large quantities, oil for this purpose being plentifully supplied by the olive groves. Tanning and the manufacture of leather goods are also carried on. In old times the slopes of Ebal were covered with vineyards; but these formed a source of temptation to the "faithful." They were therefore removed by authority, and their place taken by the prickly pears mentioned above.``54';
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isbe[7969]='Shechemites`she\'-kem-its (hashikhmi; Suchemei): The descendants of Shechem the son of Gilead, a clan of Eastern Manasseh (<a onClick="return mV(\'Num\',26,31);">Nu 26:31</a>; <a onClick="return mV(\'Jos\',17,2);">Jos 17:2</a>).``1';
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isbe[7970]='Shed, Shedding`The three Hebrew words, naghar, sim or sum and shaphakh, translated "shed" in many Old Testament passages, always mean a "pouring out," and in nearly every case point to the effusion of blood (<a onClick="return mV(\'Gen\',9,6);">Ge 9:6</a>; <a onClick="return mV(\'Num\',35,33);">Nu 35:33</a>; <a onClick="return mV(\'Deu\',21,7);">De 21:7</a>; <a onClick="return mV(\'2Sa\',20,10);">2Sa 20:10</a>; <a onClick="return mV(\'1Ch\',22,8);">1Ch 22:8</a>; <a onClick="return mV(\'Pro\',1,16);">Pr 1:16</a>, etc.). The Greek words ekcheo, and ekchuno, have precisely the same specific meaning (<a onClick="return mV(\'Mat\',23,35);">Mt 23:35</a>; <a onClick="return mV(\'Mat\',26,28);">26:28</a>; <a onClick="return mV(\'Mar\',14,24);">Mr 14:24</a>; <a onClick="return mV(\'Luk\',11,50);">Lu 11:50</a>; <a onClick="return mV(\'Hbr\',9,22);">Heb 9:22</a>; <a onClick="return mV(\'Rev\',16,6);">Re 16:6</a>). Sometimes they are tropically used in reference to the outpouring of the Holy Spirit (<a onClick="return mV(\'Act\',2,33);">Ac 2:33</a> the King James Version; <a onClick="return mV(\'Tts\',3,6);">Tit 3:6</a>), and to the outpouring of the love of God in the believer\'s heart (<a onClick="return mV(\'Rom\',5,5);">Ro 5:5</a>).``42';
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isbe[7971]='Shedeur`shed\'-e-ur, she-de\'-ur (shedhe\'ur, "daybreak"; Codex Vaticanus Sediour, Ediour): The father of Elizur, the chief of Reuben (<a onClick="return mV(\'Num\',1,5);">Nu 1:5</a>; <a onClick="return mV(\'Num\',2,10);">2:10</a>; <a onClick="return mV(\'Num\',7,30);">7:30</a>). French Delitzsch correctly conceives the name as an Assyrian compound, sad uri, "daybreak." Cf, however, Gray, HPN, 169, 197, who emends the text to read Shaddai \'Ur, "Shaddai is flame."``1';
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isbe[7972]='Sheep`shep:<P>1. Names:<P>The usual Hebrew word is tso\'n, which is often translated "flock," e.g. "Abel...brought of the firstlings of his flock" (<a onClick="return mV(\'Gen\',4,4);">Ge 4:4</a>); "butter of the herd, and milk of the flock" (<a onClick="return mV(\'Deu\',32,14);">De 32:14</a>). The King James Version and the English Revised Version have "milk of sheep." Compare Arabic da\'n. The Greek word is probaton. For other names, see notes under <a href="./study/isbe/search.html?string=CATTLE">CATTLE</a>; <a href="./study/isbe/search.html?string=EWE">EWE</a>; <a href="./study/isbe/search.html?string=LAMB">LAMB</a>; <a href="./study/isbe/search.html?string=RAM">RAM.</a><P>2. Zoology:<P>The origin of domestic sheep is unknown. There are 11 wild species, the majority of which are found in Asia, and it is conceivable that they may have spread from the highlands of Central Asia to the other portions of their habitat. In North America is found the "bighorn," which is very closely related to a Kamschatkan species. One species, the urial or sha, is found in India. The Barbary sheep, Ovis tragelaphus, also known as the aoudad or arui, inhabits the Atlas Mountains of Northwest Africa. It is thought by Tristram to be zemer, English Versions of the Bible "chamois" of <a onClick="return mV(\'Deu\',14,5);">De 14:5</a>, but there is no good evidence that this animal ranges eastward into Bible lands. Geographically nearest is the Armenian wild sheep, Ovis gmelini, of Asia Minor and Persia. The Cyprian wild sheep may be only a variety of the last, and the mouflon of Corsica and Sardinia is an allied species. It is not easy to draw the line between wild sheep and wild goats. Among the more obvious distinctions are the chin beard and strong odor of male goats. The pelage of all wild sheep consists of hair, not wool, and this indeed is true of some domestic sheep as the fat-rumped short-tailed sheep of Abyssinia and Central Asia. The young lambs of this breed have short curly wool which is the astrachan of commerce. Sheep are geologically recent, their bones and teeth not being found in earlier deposits than the pleiocene or pleistocene. They were, however, among the first of domesticated animals.<P>3. Sheep of Palestine:<P>The sheep of Syria and Palestine are characterized by the possession of an enormous fat tail which weighs many pounds and is known in Arabic as \'alyat, or commonly, liyat. This is the \'alyah, "fat tail" (the King James Version "rump") (<a onClick="return mV(\'Exd\',29,22);">Ex 29:22</a>; <a onClick="return mV(\'Lev\',3,9);">Le 3:9</a>; <a onClick="return mV(\'Lev\',7,3);">7:3</a>; <a onClick="return mV(\'Lev\',8,25);">8:25</a>; <a onClick="return mV(\'Lev\',9,19);">9:19</a>), which was burned in sacrifice. This is at the present day esteemed a great delicacy. Sheep are kept in large numbers by the Bedouin, but a large portion of the supply of mutton for the cities is from the sheep of Armenia and Kurdistan, of which great droves are brought down to the coast in easy stages. Among the Moslems every well-to-do family sacrifices a sheep at the feast of al-\'adcha\', the 10th day of the month dhu-l-chijjat, 40 days after the end of ramadan, the month of fasting. In Lebanon every peasant family during the summer fattens a young ram, which is literally crammed by one of the women of the household, who keeps the creature\'s jaw moving with one hand while with the other she stuffs its mouth with vine or mulberry leaves. Every afternoon she washes it at the village fountain. When slaughtered in the fall it is called ma\'luf, "fed," and is very fat and the flesh very tender. Some of the meat and fat are eaten at once, but the greater part, fat and lean, is cut up fine, cooked together in a large vessel with pepper and salt, and stored in an earthen jar. This, the so-called qauramat, is used as needed through the winter.<P>In the mountains the sheep are gathered at night into folds, which may be caves or enclosures of rough stones. Fierce dogs assist the shepherd in warding off the attacks of wolves, and remain at the fold through the day to guard the slight bedding and simple utensils. In going to pasture the sheep are not driven but are led, following the shepherd as he walks before them and calls to them. "When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice" (<a onClick="return mV(\'Jhn\',10,4);">Joh 10:4</a>).<P>4. Old Testament References:<P>The sheepfolds of Reuben on the plain of Gilead are referred to in <a onClick="return mV(\'Num\',32,16);">Nu 32:16</a> and <a onClick="return mV(\'Jdg\',5,16);">Jud 5:16</a>. A cave is mentioned in <a onClick="return mV(\'1Sa\',24,3);">1Sa 24:3</a> in connection with the pursuit of David by Saul. The shepherd origin of David is referred to in <a onClick="return mV(\'Psa\',78,70);">Ps 78:70</a>:<P class="in15">"He chose David also his servant,<br>And took him from the sheepfolds."<P>Compare also <a onClick="return mV(\'2Sa\',7,8);">2Sa 7:8</a> and <a onClick="return mV(\'1Ch\',17,7);">1Ch 17:7</a>.<P>The shearing of the sheep was a large operation and evidently became a sort of festival. Absalom invited the king\'s sons to his sheep-shearing in Baal-hazor in order that he might find an opportunity to put Amnon to death while his heart was "merry with wine" (<a onClick="return mV(\'2Sa\',13,\'23-29\');">2Sa 13:23-29</a>). The character of the occasion is evident also from the indignation of David at Nabal when the latter refused to provide entertainment at his sheep-shearing for David\'s young men who had previously protected the flocks of Nabal (<a onClick="return mV(\'1Sa\',25,\'2-13\');">1Sa 25:2-13</a>). There is also mention of the sheep-shearing of Judah (<a onClick="return mV(\'Gen\',38,12);">Ge 38:12</a>) and of Laban (<a onClick="return mV(\'Gen\',31,19);">Ge 31:19</a>), on which occasion Jacob stole away with his wives and children and his flocks.<P>Sheep were the most important sacrificial animals, a ram or a young male being often specified. Ewes are mentioned in <a onClick="return mV(\'Lev\',3,6);">Le 3:6</a>; <a onClick="return mV(\'Lev\',4,32);">4:32</a>; <a onClick="return mV(\'Lev\',5,6);">5:6</a>; <a onClick="return mV(\'Lev\',14,10);">14:10</a>; <a onClick="return mV(\'Lev\',22,28);">22:28</a>; <a onClick="return mV(\'Num\',6,14);">Nu 6:14</a>.<P>In the Books of Chronicles we find statements of enormous numbers of animals consumed in sacrifice: "And king Solomon offered a sacrifice of twenty and two thousand oxen, and a hundred and twenty thousand sheep" (<a onClick="return mV(\'2Ch\',7,5);">2Ch 7:5</a>); "And they sacrificed unto Yahweh in that day (in the reign of Asa)...seven hundred oxen and seven thousand sheep" (<a onClick="return mV(\'2Ch\',15,11);">2Ch 15:11</a>); at the cleansing of the temple by Hezekiah "the consecrated things were six hundred oxen and three thousand sheep. But the priests were too few, so that they could not flay all the burnt-offerings: wherefore their brethren the Levites did help them" (<a onClick="return mV(\'2Ch\',29,33);">2Ch 29:33</a>f); and "Hezekiah king of Judah did give to the assembly for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the assembly a thousand bullocks and ten thousand sheep" (<a onClick="return mV(\'2Ch\',30,24);">2Ch 30:24</a>). In the account of the war of the sons of Reuben and their allies with the Hagrites, we read: "And they took away their cattle; of their camels fifty thousand, and of sheep two hundred and fifty thousand, and of asses two thousand, and of men a hundred thousand" (<a onClick="return mV(\'1Ch\',5,21);">1Ch 5:21</a>). Mesha king of Moab is called a "sheep-master," and we read that "he rendered unto the king of Israel the wool of a hundred thousand lambs, and of a hundred thousand rams" (<a onClick="return mV(\'2Ki\',3,4);">2Ki 3:4</a>).<P>5. Figurative:<P>Christ is represented as the Lamb of God (<a onClick="return mV(\'Isa\',53,7);">Isa 53:7</a>; <a onClick="return mV(\'Jhn\',1,29);">Joh 1:29</a>; <a onClick="return mV(\'Rev\',5,6);">Re 5:6</a>). Some of the most beautiful passages in the Bible represent God as a shepherd: "From thence is the shepherd, the stone of Israel" (<a onClick="return mV(\'Gen\',49,24);">Ge 49:24</a>); "Yahweh is my shepherd; I shall not want" (<a onClick="return mV(\'Psa\',23,1);">Ps 23:1</a>; compare <a onClick="return mV(\'Isa\',40,11);">Isa 40:11</a>; <a onClick="return mV(\'Eze\',34,\'12-16\');">Eze 34:12-16</a>). Jesus said "I am the good shepherd; and I know mine own, and mine own know me...and I lay down my life for the sheep" (<a onClick="return mV(\'Jhn\',10,14);">Joh 10:14</a>f). The people without leaders are likened to sheep without a shepherd (<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);">Eze 34:5</a>). Jesus at the Last Supper applies to Himself the words of <a onClick="return mV(\'Zec\',13,7);">Zec 13:7</a>; "I will smite the shepherd, and the sheep of the flock shall be scattered abroad" (<a onClick="return mV(\'Mat\',26,31);">Mt 26:31</a>; <a onClick="return mV(\'Mar\',14,27);">Mr 14:27</a>). The enemies of Yahweh are compared to the fat of the sacrifice that is consumed away in smoke (<a onClick="return mV(\'Psa\',37,20);">Ps 37:20</a>). God\'s people are "the sheep of his pasture" (<a onClick="return mV(\'Psa\',79,13);">Ps 79:13</a>; <a onClick="return mV(\'Psa\',95,7);">95:7</a>; <a onClick="return mV(\'Psa\',100,3);">100:3</a>). In sinning they become like lost sheep (<a onClick="return mV(\'Isa\',53,6);">Isa 53:6</a>; <a onClick="return mV(\'Jer\',50,6);">Jer 50:6</a>; <a onClick="return mV(\'Eze\',34,6);">Eze 34:6</a>; <a onClick="return mV(\'Luk\',15,3);">Lu 15:3</a>). In the mouth of Nathan the poor man\'s one little ewe lamb is a vivid image of the treasure of which the king David has robbed Uriah the Hittite (<a onClick="return mV(\'2Sa\',12,3);">2Sa 12:3</a>). In <a onClick="return mV(\'Sgs\',6,6);">So 6:6</a>, the teeth of the bride are likened to a flock of ewes. It is prophesied that "the wolf shall dwell with the lamb" (<a onClick="return mV(\'Isa\',11,6);">Isa 11:6</a>) and that "the wolf and the lamb shall feed together" (<a onClick="return mV(\'Isa\',65,25);">Isa 65:25</a>). Jesus says to His disciples, "I send you forth as sheep in the midst of wolves" (<a onClick="return mV(\'Mat\',10,16);">Mt 10:16</a>; compare <a onClick="return mV(\'Luk\',10,3);">Lu 10:3</a>). In the parable of the Good Shepherd we read: "He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth" (<a onClick="return mV(\'Jhn\',10,12);">Joh 10:12</a>).``37';
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isbe[7973]='Sheep Gate`(sha\'ar ha-tso\'-n (<a onClick="return mV(\'Neh\',3,1,32);">Ne 3:1,32</a>; <a onClick="return mV(\'Neh\',12,39);">12:39</a>)): One of the gates of Jerusalem, probably near the northeast corner.`<a href="./study/isbe/search.html?string=JERUSALEM">JERUSALEM</a>; <a href="./study/isbe/search.html?string=BETHESDA">BETHESDA</a>; <a href="./study/isbe/search.html?string=SHEEP+MARKET">SHEEP MARKET</a>`1';
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isbe[7974]='Sheep Market`(<a onClick="return mV(\'Jhn\',5,2);">Joh 5:2</a>, the Revised Version (British and American) "sheep gate"): The Greek (he probatike) means simply something that pertains to sheep.`<a href="./study/isbe/search.html?string=BETHESDA">BETHESDA</a>; <a href="./study/isbe/search.html?string=SHEEP+GATE">SHEEP GATE</a>`1';
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isbe[7975]='Sheep Tending`ten\'-ding: The Scriptural allusions to pastoral life and the similes drawn from that life are the most familiar and revered in the Bible. Among the first verses that a child learns is "The Lord is my shepherd, I shall not wants" (<a onClick="return mV(\'Psa\',23,1);">Ps 23:1</a> the King James Version, the English Revised Version). What follower of the Master does not love to dwell on the words of the "Good Shepherd" chapter in the Gospel of John (<a onClick="return mV(\'Jhn\',10,\'1-\');">Joh 10</a>)? Jesus must have drawn a sympathetic response when He referred to the relationship of sheep to shepherd, a relationship familiar to all His hearers and doubtless shared by some of them with their flocks. As a rule the modern traveler in the Holy Land meets with disappointment if he comes expecting to see things as they were depicted in the Bible. An exception to this is the pastoral life, which has not changed one what since Abraham and his descendants fed their flocks on the rich plateaus east of the Jordan or on the mountains of Palestine and Syria. One may count among his most prized experiences the days and nights spent under the spell of Syrian shepherd life.``133';
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isbe[7976]='Sheep-Master`(noqedh, "herdsman," <a onClick="return mV(\'2Ki\',3,4);">2Ki 3:4</a>).`<a href="./study/isbe/search.html?string=SHEEP+SHEARING">SHEEP-SHEARING</a>`1';
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isbe[7977]='Sheep-Shearing`shep\'-sher-ing: The sheep-shearing is done in the springtime, either by the owners (<a onClick="return mV(\'Gen\',31,19);">Ge 31:19</a>; <a onClick="return mV(\'Gen\',38,13);">38:13</a>; <a onClick="return mV(\'Deu\',15,19);">De 15:19</a>; <a onClick="return mV(\'1Sa\',25,2,4);">1Sa 25:2,4</a>) or by regular "shearers" (gazaz) (<a onClick="return mV(\'1Sa\',25,7,11);">1Sa 25:7,11</a>; <a onClick="return mV(\'Isa\',53,7);">Isa 53:7</a>). There were special houses for this work in Old Testament times (<a onClick="return mV(\'2Ki\',10,12,14);">2Ki 10:12,14</a>). The shearing was carefully done so as to keep the fleece whole (<a onClick="return mV(\'Jdg\',6,37);">Jud 6:37</a>). The sheep of a flock are not branded but spotted. Lime or some dyestuff is painted in one or more spots on the wool of the back as a distinguishing mark. In <a onClick="return mV(\'2Ki\',3,4);">2Ki 3:4</a>, Mesha, the chief or sheikh of Moab, was a sheep-master, literally, "a sheep spotter."``133';
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isbe[7978]='Sheepcote; Sheepfold`shep\'-kot, shep\'-kot, shep\'-fold (gedherah, mikhlah, mishpethayim, naweh; aule): At night the sheep are driven into a sheepfold if they are in a district where there is danger from robbers or wild beasts. These folds are simple walled enclosures (<a onClick="return mV(\'Num\',32,16);">Nu 32:16</a>; <a onClick="return mV(\'Jdg\',5,16);">Jud 5:16</a>; <a onClick="return mV(\'2Ch\',32,28);">2Ch 32:28</a>; <a onClick="return mV(\'Psa\',78,70);">Ps 78:70</a>; <a onClick="return mV(\'Zep\',2,6);">Ze 2:6</a>; <a onClick="return mV(\'Jhn\',10,1);">Joh 10:1</a>). On the top of the wall is heaped thorny brushwood as a further safeguard. Sometimes there is a covered hut in the corner for the shepherd. Where there is no danger the sheep huddle together in the open until daylight, while the shepherd watches over them (<a onClick="return mV(\'Gen\',31,39);">Ge 31:39</a>; <a onClick="return mV(\'Luk\',2,8);">Lu 2:8</a>). In the winter time caves are sought after (<a onClick="return mV(\'1Sa\',24,3);">1Sa 24:3</a>; <a onClick="return mV(\'Zep\',2,6);">Ze 2:6</a>). The antiquity of the use of some of the caves for this purpose is indicated by the thick deposit of potassium nitrate formed from the decomposition of the sheep dung.``133';
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isbe[7979]='Sheepskin`shep\'-skin.`<a href="./study/isbe/search.html?string=BOTTLE">BOTTLE</a>; <a href="./study/isbe/search.html?string=DRESS">DRESS</a>; <a href="./study/isbe/search.html?string=RAMS\'+skins">RAMS\' SKINS</a>`1';
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isbe[7980]='Sheerah`she\'-e-ra (she\'erah; Codex Alexandrinus Saara, Codex Vaticanus omits): A daughter of Ephraim, who, according to the Massoretic Text of <a onClick="return mV(\'1Ch\',7,24);">1Ch 7:24</a> (the King James Version "Sherah"), built the two Beth-horons and Uzzen-sheerah. The verse has been suspected because elsewhere in the Old Testament the founders of cities are men. Uzzen-sheerah as a place is unidentified; Conder suggests as the site Bet Sira, a village 2 miles southwest of the Lower Beth-horon (Mem 3 16).``1';
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isbe[7981]='Sheet`shet. See <a href="./study/isbe/search.html?string=DRESS">DRESS</a>; compare <a onClick="return mV(\'Act\',10,11);">Ac 10:11</a>, "as it were a great sheet" (othone).``1';
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isbe[7982]='Shehariah`she-ha-ri\'-a (sheharyah): A Benjamite (<a onClick="return mV(\'1Ch\',8,26);">1Ch 8:26</a>).``1';
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isbe[7983]='Shekel`shek\'-\'-l, shek\'-el, she\'-kel, she\'-kul (sheqel): A weight and a coin. The Hebrew shekel was the 50th part of a mina, and as a weight about 224 grains, and as money (silver) was worth about 2 shillings 9d., or 66 cents (in 1915). No gold shekel has been found, and hence, it is inferred that such a coin was not used; but as a certain amount of gold, by weight, it is mentioned in <a onClick="return mV(\'2Ch\',3,9);">2Ch 3:9</a> and is probably intended to be supplied in <a onClick="return mV(\'2Ki\',5,5);">2Ki 5:5</a>. The gold shekel was 1/60 of the heavy Babylonian mina and weighed about 252 grains. In value it was about equal to 2 British pounds and 1 shilling, or about $10.00 (in 1915). See <a href="./study/isbe/search.html?string=MONEY">MONEY</a>; <a href="./study/isbe/search.html?string=WEIGHTS+AND+MEASURES">WEIGHTS AND MEASURES</a>. In the Revised Version (British and American) of <a onClick="return mV(\'Mat\',17,27);">Mt 17:27</a> "shekel" replaces "piece of money" of the King James Version, the translation of stater.`<a href="./study/isbe/search.html?string=STATER">STATER</a>`138';
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||
isbe[7984]='Shekel of the King\'s Weight, Royal Shekel`(\'ebhen ha-melekh, "stone (i.e. weight) of the king"): The shekel by which Absalom\'s hair was weighed (<a onClick="return mV(\'2Sa\',14,26);">2Sa 14:26</a>), probably the light shekel of 130 grains.`<a href="./study/isbe/search.html?string=WEIGHTS+AND+MEASURES">WEIGHTS AND MEASURES</a>`1';
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||
isbe[7985]='Shekel of the Sanctuary; Sacred Shekel`(sheqel ha-qodhesh (<a onClick="return mV(\'Num\',7,\'1-\');">Nu 7</a> passim)): The same as the silver shekel mentioned under <a href="./study/isbe/search.html?string=SHEKEL">SHEKEL</a> (which see), except in <a onClick="return mV(\'Exd\',38,24);">Ex 38:24</a>, where it is used in measuring gold. The term is used for offerings made for sacred purposes.``1';
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isbe[7986]='Shekinah`she-ki\'-na (shekhinah, "that which dwells," from the verb shakhen, or shakhan, "to dwell," "reside"): This word is not found in the Bible, but there are allusions to it in <a onClick="return mV(\'Isa\',60,2);">Isa 60:2</a>; <a onClick="return mV(\'Mat\',17,5);">Mt 17:5</a>; <a onClick="return mV(\'Luk\',2,9);">Lu 2:9</a>; <a onClick="return mV(\'Rom\',9,4);">Ro 9:4</a>. It is first found in the Targums.`<a href="./study/isbe/search.html?string=GLORY">GLORY</a>`1';
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isbe[7987]='Shelah`she\'-la (shelah; Sala):<P>(1) The youngest son of Judah and the daughter of Shua the Canaanite (<a onClick="return mV(\'Gen\',38,5,11,14,26);">Ge 38:5,11,14,26</a>; <a onClick="return mV(\'Gen\',46,12);">46:12</a>; <a onClick="return mV(\'Num\',26,20);">Nu 26:20 (Hebrew 16)</a>; <a onClick="return mV(\'1Ch\',2,3);">1Ch 2:3</a>; <a onClick="return mV(\'1Ch\',4,21);">4:21</a>). He gave his name to the family of the Shelanites (<a onClick="return mV(\'Num\',26,20);">Nu 26:20 (Hebrew 16)</a>). Probably "the Shelanite" should be substituted for "the Shilonite" of <a onClick="return mV(\'Neh\',11,5);">Ne 11:5</a>; <a onClick="return mV(\'1Ch\',9,5);">1Ch 9:5</a>.<P>(2) (shelach): The son or (Septuagint) grandson of Arpachshad and father of Eber (<a onClick="return mV(\'Gen\',10,24);">Ge 10:24</a>; <a onClick="return mV(\'Gen\',11,13,14,15);">11:13 (12), 14,15</a>; <a onClick="return mV(\'1Ch\',1,18,24);">1Ch 1:18,24</a>; <a onClick="return mV(\'Luk\',3,35);">Lu 3:35</a>).<P>(3) <a onClick="return mV(\'Neh\',3,15);">Ne 3:15</a> = "Shiloah" of <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[7988]='Shelanites`she\'-lan-its, she-la\'-nits.`<a href="./study/isbe/search.html?string=SHELAH">SHELAH</a>`1';
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||
isbe[7989]='Shelemiah`shel-e-mi\'-a, she-lem\'-ya (shelemyah; Codex Vaticanus Selemia, Codex Alexandrinus (Selemias):<P>(1) One of the sons of Bani who married foreign wives in the time of Ezra (<a onClick="return mV(\'Ezr\',10,39);">Ezr 10:39</a>), called "Selemias" in 1Esdras 9:34.<P>(2) Father of Hananiah who restored part of the wall of Jerusalem (<a onClick="return mV(\'Neh\',3,30);">Ne 3:30</a>) (Codex Vaticanus Telemia, ..., Telemias). (3) A priest who was appointed one of the treasurers to distribute the Levitical tithes by Nehemiah (<a onClick="return mV(\'Neh\',13,13);">Ne 13:13</a>).<P>(4) The father of Jehucal (or Jucal) in the reign of Zedekiah (<a onClick="return mV(\'Jer\',37,3);">Jer 37:3</a>; <a onClick="return mV(\'Jer\',38,1);">38:1</a>; in the second passage the name is Shelemyahu).<P>(5) The father of Irijah, the captain of the ward, who arrested Jeremiah as a deserter to the Chaldeans (<a onClick="return mV(\'Jer\',37,13);">Jer 37:13</a>).<P>(6) <a onClick="return mV(\'1Ch\',26,14);">1Ch 26:14</a>. See <a href="./study/isbe/search.html?string=MESHELEMIAH">MESHELEMIAH</a>.<P>(7) Another of the sons of Bani who married foreign wives in the time of Ezra (<a onClick="return mV(\'Ezr\',10,41);">Ezr 10:41</a>). It is of interest to note that the order of names in this passage<67>Sharai, Azarel, and Shelemiah<61>is almost identical with the names in <a onClick="return mV(\'Jer\',36,26);">Jer 36:26</a>, namely, Seraiah, Azriel, Shelemiah.<P>(8) Ancestor of Jehudi (<a onClick="return mV(\'Jer\',36,14);">Jer 36:14</a>).<P>(9) Septuagint omits.) Son of Abdeel, one of the men sent by Jehoiakim to seize Baruch and Jeremiah after Baruch had read the "roll" in the king\'s presence (<a onClick="return mV(\'Jer\',36,26);">Jer 36:26</a>).``197';
|
||
isbe[7990]='Sheleph`she\'-lef (shaleph, in pause; Septuagint Saleph): Son of Joktan (<a onClick="return mV(\'Gen\',10,26);">Ge 10:26</a>; <a onClick="return mV(\'1Ch\',1,20);">1Ch 1:20</a>). Sheleph is the name of a Yemenite tribe or district, named on Sabean inscriptions and also by Arabian geographers, located in Southern Arabia.``1';
|
||
isbe[7991]='Shelesh`she\'-lesh (shelesh; Codex Vaticanus Seme; Codex Alexandrinus Selles, Lucian, Selem): An Asherite, son of Helem (<a onClick="return mV(\'1Ch\',7,35);">1Ch 7:35</a>).``1';
|
||
isbe[7992]='Shelomi`she-lo\'-mi, shel\'-o-mi (shelomi): An Asherite (<a onClick="return mV(\'Num\',34,27);">Nu 34:27</a>).``1';
|
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isbe[7993]='Shelomith`she-lo\'-mith, shel\'-o-mith (shelomith; in <a onClick="return mV(\'Ezr\',8,10);">Ezr 8:10</a>, shelomith):<P>(1) The mother of the man who was stoned for blasphemy (<a onClick="return mV(\'Lev\',24,11);">Le 24:11</a>) (BAF, Salomeith, Lucian, Salmith).<P>(2) Daughter of Zerubbabel (<a onClick="return mV(\'1Ch\',3,19);">1Ch 3:19</a>) (Codex Vaticanus Salomethei; Codex Alexandrinus Salomethi, Lucian, Salomith).<P>(3) One of the "sons of Izhar" (<a onClick="return mV(\'1Ch\',23,18);">1Ch 23:18</a>) (Codex Vaticanus Salomoth; Codex Alexandrinus Saloumoth, Lucian, Salomith), called "Shelomoth" in <a onClick="return mV(\'1Ch\',24,22);">24:22</A>.<P>(4) The name of a family whose representatives returned with Ezra (<a onClick="return mV(\'Ezr\',8,10);">Ezr 8:10</a>) (Codex Vaticanus Saleimouth; Lucian, Salimoth). The Massoretic Text here should read, "and the sons of Bani; Shelomith, son of Josiphiah"; and in 1Esdras 8:36, "of the sons of Banias, Salimoth, son of Josaphias."``197';
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isbe[7994]='Shelomoth`she-lo\'-moth, shel\'-o-moth, -moth (shelomoth):<P>(1) An Izharite (<a onClick="return mV(\'1Ch\',24,22);">1Ch 24:22</a>, Codex Vaticanus and Codex Alexandrinus Salomoth; Lucian, Salomith = "Shelomith" of <a onClick="return mV(\'1Ch\',23,18);">1Ch 23:18</a>).<P>(2) A Levite descended from Eliezer ben Moses (<a onClick="return mV(\'1Ch\',26,25);">1Ch 26:25</a>, Qere shelomith; <a onClick="return mV(\'1Ch\',26,28);">1Ch 26:28</a>).<P>(3) A Gershonite (<a onClick="return mV(\'1Ch\',23,9);">1Ch 23:9</a>, Qere Shelomith; Codex Vaticanus Alotheim, Codex Alexandrinus Salomeith).``1';
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isbe[7995]='Shelumiel`she-lu\'-mi-el (shelumi\'el; both the punctuation and interpretation are in doubt. Massoretic Text punctuates the first element as a passive participle; the use of the participle in compounds is common in Assyrian but rare in Heb (compare Gray, HPN, 200). The meaning of the present form, if it be correct, is "at peace with God" (Hommel, Ancient Hebrew Tradition, 200, "my friend is God"). Septuagint reads Salamiel: Prince of the tribe of Simeon (<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>). The genealogy of Judith (8:1) is carried back to this Shelumiel or Shelamiel, called there "Salamiel."``197';
|
||
isbe[7996]='Shem`shem (shem; Sem):<P>1. Position in Noah\'s Family: His Name:<P>The eldest son of Noah, from whom the Jews, as well as the Semitic ("Shemitic") nations in general have descended. When giving the names of Noah\'s three sons, Shem is always mentioned first (<a onClick="return mV(\'Gen\',9,18);">Ge 9:18</a>; <a onClick="return mV(\'Gen\',10,1);">10:1</a>, etc.); and though "the elder" in "Shem the brother of Japheth the elder" (<a onClick="return mV(\'Gen\',10,21);">Ge 10:21</a> margin) is explained as referring to Shem, this is not the rendering of Onkelos. His five sons peopled the greater part of West Asia\'s finest tracts, from Elam on the east to the Mediterranean on the west. Though generally regarded as meaning "dusky" (compare the Assyr-Babylonian samu<6D>also Ham<61>possibly = "black," Japheth, "fair"), it is considered possible that Shem may be the usual Hebrew word for "name" (shem), given him because he was the firstborn<72>a parallel to the Assyr-Babylonian usage, in which "son," "name" (sumu) are synonyms (W. A. Inscriptions, V, plural 23, 11, 29-32abc).<P>2. History, and the Nations Descended from Him:<P>Shem, who is called "the father of all the children of Eber," was born when Noah had attained the age of 500 years (<a onClick="return mV(\'Gen\',5,32);">Ge 5:32</a>). Though married at the time of the Flood, Shem was then childless. Aided by Japheth, he covered the nakedness of their father, which Ham, the youngest brother, had revealed to them; but unlike the last, Shem and Japheth, in their filial piety, approached their father walking backward, in order not to look upon him. Two years after the Flood, Shem being then 100 years old, his son Arpachshad was born (<a onClick="return mV(\'Gen\',11,10);">Ge 11:10</a>), and was followed by further sons and daughters during the remaining 500 years which preceded Shem\'s death. Noah\'s prophetic blessing, on awakening from his wine, may be regarded as having been fulfilled in his descendants, who occupied Syria (Aramaic), Palestine (Canaan), Chaldea (Arpachshad), Assyria (Asshur), part of Persia (Elam), and Arabia (Joktan). In the first three of these, as well as in Elam, Canaanites had settled (if not in the other districts mentioned), but Shemites ruled, at some time or other, over the Canaanites, and Canaan thus became "his servant" (<a onClick="return mV(\'Gen\',9,25,26);">Ge 9:25,26</a>). The tablets found in Cappadocia seem to show that Shemites (Assyrians) had settled in that district also, but this was apparently an unimportant colony. Though designated sons of Shem, some of his descendants (e.g. the Elamites) did not speak a Semitic language, while other nationalities, not his descendants (e.g. the Canaanites), did.`<a href="./study/isbe/search.html?string=HAM">HAM</a>; <a href="./study/isbe/search.html?string=JAPHETH">JAPHETH</a>; <a href="./study/isbe/search.html?string=TABLE+OF+NATIONS">TABLE OF NATIONS</a>`136';
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isbe[7997]='Shema (1)`she\'-ma (shema\'; Samaa): A city of Judah in the Negeb (<a onClick="return mV(\'Jos\',15,26);">Jos 15:26</a>). If, as some think, identical with <a href="./study/isbe/search.html?string=SHEBA">SHEBA</a> (which see) of <a onClick="return mV(\'Jos\',19,2);">Jos 19:2</a>, then the latter must have been inserted here from <a onClick="return mV(\'Jos\',15,26);">Jos 15:26</a>. It is noticeable that the root letters (sh-m-\') were those from which Simeon is derived. Shema is probably identical with Jeshua (<a onClick="return mV(\'Neh\',11,26);">Ne 11:26</a>). The place was clearly far south, and it may be Kh. Sa\'wah, a ruin upon a prominent hilltop between Kh. \'Attir and Khirbet el-Milch. There is a wall around the ruins, of large blocks of conglomerate flint (PEF, III, 409, Sh XXV).``117';
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isbe[7998]='Shema (2)`(shema\'):<P>(1) A Reubenite (<a onClick="return mV(\'1Ch\',5,8);">1Ch 5:8</a>, Codex Vaticanus and Codex Alexandrinus Sama, Lucian, Semeei). See <a href="./study/isbe/search.html?string=SHIMEI">SHIMEI</a>.<P>(2) One of the heads of "fathers\' houses" in Aijalon, who put to flight the inhabitants of Gath (<a onClick="return mV(\'1Ch\',8,13);">1Ch 8:13</a>, Codex Vaticanus and Codex Alexandrinus Sama, Lucian, Samoa); in <a onClick="return mV(\'1Ch\',8,21);">1Ch 8:21</a> he is called "Shimei." The statement is very obscure and the whole incident is probably due to some marginal note.<P>(3) One of those who stood at Ezra\'s right during the reading of the Law (<a onClick="return mV(\'Neh\',8,4);">Ne 8:4</a>, Samaias). He is called "Sammus" in 1Esdras 9:43.``197';
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isbe[7999]='Shemaah`she-ma\'-a, shem\'-a-a (ha-shema\'-ah; Codex Vaticanus Ama, Codex Alexandrinus Samaa, Lucian, Asma): A Benjamite, who was the father, according to the Massoretic Text, of Ahiezer and Joash; but according to the Septuagint huios = (ben) instead of (bene) of Joash alone (<a onClick="return mV(\'1Ch\',12,3);">1Ch 12:3</a>). The original text may have read ben yeho-shama\' (compare hoshama\', of <a onClick="return mV(\'1Ch\',3,18);">1Ch 3:18</a>); then a dittography of the following (h) caused the error (Curtis, ICC).``1';
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isbe[8000]='Shemaiah`she-ma\'-ya, she-mi\'-a (shema\'yah (in <a onClick="return mV(\'2Ch\',11,2);">2Ch 11:2</a>; <a onClick="return mV(\'2Ch\',17,8);">17:8</a>; <a onClick="return mV(\'2Ch\',31,15);">31:15</a>; <a onClick="return mV(\'2Ch\',35,9);">35:9</a>; <a onClick="return mV(\'Jer\',26,20);">Jer 26:20</a>; <a onClick="return mV(\'Jer\',29,24);">29:24</a>; <a onClick="return mV(\'Jer\',36,12);">36:12</a>, shema\'yahu), "Jahveh hears"): The name is most frequently borne by priests, Levites and prophets.<P>(1) Codex Vaticanus Sammaias; Codex Alexandrinus Samaias (<a onClick="return mV(\'2Ch\',12,5,7);">2Ch 12:5,7</a>). A prophet who, together with Ahijah, protested against Rehoboam\'s contemplated war against the ten revolted tribes (<a onClick="return mV(\'1Ki\',12,\'22-24\');">1Ki 12:22-24</a> = <a onClick="return mV(\'2Ch\',11,\'2-4\');">2Ch 11:2-4</a>). He declared that the rebellion had divine sanction. The second Greek account knows nothing of Ahijah in this connection and introduces Shemaiah at the gathering at Shechem where both Jeroboam and Rehoboam were present; it narrates that on this occasion Shemaiah (not Ahijah) rent his garment and gave ten parts to Jeroboam to signify the ten tribes over which he was to become king. (This version, however, is not taken very seriously, because of its numerous inconsistencies.) Shemaiah also prophesied at the invasion of Judah by Shishak (<a onClick="return mV(\'2Ch\',12,\'5-7\');">2Ch 12:5-7</a>). His message was to the effect that as the princes of Israel had humbled themselves, God\'s wrath against their idolatrous practices would not be poured out upon Jerusalem by the hand of Shishak (<a onClick="return mV(\'2Ch\',13,7);">2Ch 13:7</a>). He is mentioned as the author of a history of Rehoboam (<a onClick="return mV(\'2Ch\',12,15);">2Ch 12:15</a>).<P>(2) Son of Shecaniah (<a onClick="return mV(\'1Ch\',3,22);">1Ch 3:22</a>, Samaia), a descendant of Zerubbabel. This is also the name of one of the men who helped to repair the wall (<a onClick="return mV(\'Neh\',3,29);">Ne 3:29</a>, Semeia (...) (compare Curtis, ICC, in <a onClick="return mV(\'1Ch\',3,\'17-24\');">1Ch 3:17-24</a>)).<P>(3) A Simeonite (<a onClick="return mV(\'1Ch\',4,37);">1Ch 4:37</a>, Codex Vaticanus Sumeon; Codex Alexandrinus Samaias), identical, perhaps, with the Shimei of <a onClick="return mV(\'1Ch\',4,26,27);">1Ch 4:26,27</a>.<P>(4) A Reubenite (<a onClick="return mV(\'1Ch\',5,4);">1Ch 5:4</a>, Codex Vaticanus Semeei; Codex Alexandrinus Semein), called Shema in <a onClick="return mV(\'1Ch\',5,8);">1Ch 5:8</a>.<P>(5) A Merarite Levite (<a onClick="return mV(\'1Ch\',9,14);">1Ch 9:14</a>; <a onClick="return mV(\'Neh\',11,15);">Ne 11:15</a>, Samaia), one of those who dwelt in Jerusalem.<P>(6) A Levite of the family of Jeduthun, father of Obadiah or Abda (<a onClick="return mV(\'1Ch\',9,16);">1Ch 9:16</a>, Sameia, Codex Alexandrinus Samias, called "Shammua" in <a onClick="return mV(\'Neh\',11,17);">Ne 11:17</a>).<P>(7) Head of the Levitical Kohathite clan of Elizaphan in the time of David (<a onClick="return mV(\'1Ch\',15,8);">1Ch 15:8</a>, Codex Vaticanus Samaias; Codex Alexandrinus Samaia; Codex Sinaiticus Sameas; <a onClick="return mV(\'1Ch\',15,11);">1Ch 15:11</a>, Codex Vaticanus Samias; Codex Alexandrinus Semeias; Codex Sinaiticus Samai). He may be the same person as (8).<P>(8) The scribe (<a onClick="return mV(\'1Ch\',24,6);">1Ch 24:6</a>), the son of Nethanel, who registered the names of the priestly courses.<P>(9) A Korahite Levite, eldest son of Obed-edom (<a onClick="return mV(\'1Ch\',26,4,6);">1Ch 26:4,6</a>, Codex Vaticanus Samaias; Codex Alexandrinus Sameias; <a onClick="return mV(\'1Ch\',26,7);">1Ch 26:7</a>, Codex Vaticanus Samai; Codex Alexandrinus Semeia).<P>(10) A Levite (<a onClick="return mV(\'2Ch\',17,8);">2Ch 17:8</a>, Codex Vaticanus Samouas; Codex Alexandrinus Samouias). One of the commission appointed by Jehoshaphat to teach the book of the Law in Judah. The names of the commissioners as a whole belong to a period later than the 9th century. (Gray, HPN, 231).<P>(11) One of the men "over the free-will offerings of God" (<a onClick="return mV(\'2Ch\',31,15);">2Ch 31:15</a>, Semeei).<P>(12) A Levite of the family of Jeduthun in the reign of Hezekiah (<a onClick="return mV(\'2Ch\',29,14);">2Ch 29:14</a>), one of those who assisted in the purification of the Temple.<P>(13) A chief of the Levites (<a onClick="return mV(\'2Ch\',35,9);">2Ch 35:9</a>), called "Samaias" in Septuagint and 1Esdras 1:9.<P>(14) A "chief man" under Ezra (<a onClick="return mV(\'Ezr\',8,16);">Ezr 8:16</a>), called "Maasmas" and "Samaias" in 1Esdras 8:43,44.<P>(15) A member of the family of Adonikam (<a onClick="return mV(\'Ezr\',8,13);">Ezr 8:13</a>, Codex Vaticanus Samaia; Codex Alexandrinus Samaeia; "Samaias" in 1Es 8:39).<P>(16) A priest of the family of Harim who married a foreign wife (<a onClick="return mV(\'Ezr\',10,21);">Ezr 10:21</a>), called "Sameus" in 1Esdras 9:21.<P>(17) A layman of the family of Harim who married a foreign wife (<a onClick="return mV(\'Ezr\',10,31);">Ezr 10:31</a>), called "Sabbeus" in 1Esdras 9:32.<P>(18) A prophet (<a onClick="return mV(\'Neh\',6,\'10-14\');">Ne 6:10-14</a>, Codex Vaticanus Semeei; Codex Alexandrinus Semei), employed by Sanballat and Tobiah to frighten Nehemiah and hinder the rebuilding of the wall.<P>(19) One of the 24 courses of priests, 16th under Zerubbabel (<a onClick="return mV(\'Neh\',12,6);">Ne 12:6</a>, Codex Sinaiticus and Codex Alexandrinus Semeias), 15th under Joiakim (<a onClick="return mV(\'Neh\',12,18);">Ne 12:18</a>; Codex Sinaiticus and Codex Alexandrinus Semeia), and 21st under Nehemiah (<a onClick="return mV(\'Neh\',10,8);">Ne 10:8</a>, Samaia), mentioned in connection with the dedication of the wall.<P>(20) A priest, descendant of Asaph (<a onClick="return mV(\'Neh\',12,35);">Ne 12:35</a>).<P>(21) A singer (or clan) participating in the dedication of the wall (<a onClick="return mV(\'Neh\',12,36);">Ne 12:36</a>).<P>(22) Father of the prophet Urijah (<a onClick="return mV(\'Jer\',26,20);">Jer 26:20</a>, Codex Vaticanus and Codex Alexandrinus Samaias; Codex Sinaiticus Maseas).<P>(23) A false prophet who was upbraided by Jeremiah (<a onClick="return mV(\'Jer\',29,\'24-32\');">29:24-32</a>) for attempting to hinder his work. He is styled "the Nehelamite" and was among those carried into captivity with Jehoiachin. In opposition to Jeremiah, he predicted a speedy ending to the captivity. Jeremiah foretold the complete destruction of Shemaiah\'s family.<P>(24) Father of Delaiah, who was a prince in the reign of Zedekiah (<a onClick="return mV(\'Jer\',36,12);">Jer 36:12</a>).<P>(25) "The great," kinsman of Tobias (Tobit 5:13).``197';
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