Part 69
set, for the ephod." (fc) To plant: Mk 12 1, "set a hedge about it." (Q To mock: Lk 23 11, "Herod .... set him at nought." (m) To honor:
1 S 18 30, "so that his name was much set by." (n) To start: Acts 21 2, "We went aboard, and set sail." As may be seen the word is used in an endless variety of meanings. Henry E. Dosker
SETH, seth, SHETH, sheth (nffi, shelh; 2^9, Stlh)
(1) The son born to Adam and Eve after the death of Abel (Gen 4 25 f ; 5 3 fT; 1 Ch 1 1; Sir 49 16; Lk 3 38). In Gen 4 25 the derivation of the name is given. Eve "called his name Seth: For, said she, God hath appointed [shath] me another seed instead of Abel." In 1 Ch 1 1 AV, the form is "Sheth"; elsewhere in AV and in RV throughout the form is "Seth."
Thus in Cant 5 14, " hands are as rings of gold set with beryl," the Heb word is sbli maie'," to be filled," "full." Vulg translates plenae, the Dutch gevuld, the Ger. voll; Prov 8 27, "when he set a circle," Heb ppH hdkak, "to describe," "decree," Vulg vallahat, Dutch beschreef; Ezr 4 10, "set in the city of Samaria," Aram. ^P"'
(2) AV "the children of Sheth," RV "the sons of tumult." According to AV rendering, the name of an unknown race mentioned in Balaam's parable
ythihh. "to cause to sit down," "to cause to dwell," Vulg hahiiare eas fecit, Dutch doen wonen; Ps 2 6, "Yet have I set my king upon my holy hill," Heb tfOD . ndsakh, " to pour out," "to anoint," Dutch (7eeaZ/(i; Isa 19 2, AV "I will s?t the Egyptians against the Egyptians," Heb tTDO . sdkhakh, "to disturb," "to confuse," Vulg concur-
(Nu 24 17). S. F. Hunter
SETHUR, se'thur ("linD , ^Hhur; SaBoiiip, Sa-
thour): An Asherite spy (Nu 13 13 [14]).
rere faciam, Dutch verwarren, Ger. an einander setzen; Rev 3 8, "I have set before thee a door," Gr 6i6u)/ii, diddmi, "to give," Vulg dedi coram te, Dutch gegeven, Ger. gegeben; Acts 19 27, AV "Our craft is in danger to be set at nought." Gr IpxoiJ^a^, Irchomai. "to come," Vulg periclitabituT , Dutch in verachting komen; Lk:_4 18, "to set at liberty them," Gr aTTorrriWisj. apostello, "to send away," Dutch keen te zenden in vrijheid; Acts 13 9, AV "Saul .... set his eyes on him," Gr irei-i^o,,
SETTING, set'ing {Ty&Ta
, millu'ah, ht. "a filling") : The word is used in the description of the manufacture of the breastplate of judgment (Ex 28
17). The instruction runs: "Thou shaft set in it settings of stones," viz. four rows of precious stones. The same word is rendered "inclosings"
atenizo, "to stare fixedly," Vulg intuens in eum, Dutch de oogen op hem houdende. These are but a few examples chosen at random where our Eng. translators have rendered Heb and Gr words by "set," where a more
in ver 20, and in 39 13 AV.
literal tr, in equally good idiomatic language, was
SETTLE, set"l (tllTr , 'dzarah) : For this word in Ezk 43 14.17.20; 45' 19, ARV and ERVm sub-
f)ossible. The word "set" is the causative of "sit," and ndicates primarily a power of self-support, in opposition to the Idea of the word "lay."
stitute more correctly "ledge." See Temple.
(1) In its primary meaning the word "set" is used in our Eng. Bible in many senses: (a) Foun-
SETTLE : The Heb language has 8 words which are thus tr'': yashabh, nahath, ''dmadh, shdkat, tabha'',
dation: Cant 5 15, "His legs are as pillars of marble
7id;abh, mdkom, kapha'. Now the meaning is to settle down, to cause to occur (Ezk 38 11 AV; 1 Ch 17
set upon." (6) Direction: Ezk 21 16, "whither-
soever thy face is set." (c) Appointed lime: Acts
14); then it denotes fixedness (2 K 8 11; Ps 119
12 21, "upon a set day." {d) Fixed -place: 2 Ch 20 17, "Set yourselves, stand ye still, and see"; 2 S 6 17; Mt 4 5. (e) Cause to sit: 1 S 2 8, AV
89; Prov 8 25); again it points to a condition of absolute quiescence, as the settlings on the lees (Jer 48 11); and in still another place it means packing solidly together (Ps 65 10). In the NT the words
"to set them among princes"; 2 Ch 23 20; Ps 68 6.
(0 Appointment: Ezr 7 2.5, AV "set magistrates and judges"; Gen 41 41; 1 S 12 13; Ps 2 6; Dnl
^S/jdios, hedraios, BefieXiSa^ themelioo, and TlB-qui^ tithemi, have been tr'' "settle." RV in 1 Pet 5 10 has tr-i "estabhsh," and the context unquestionably points to the idea of a fixed establishment in the faith. In Lk 21 14 the word tr<* "settle" evidently points to a fixed determination. Henry E. Dosker
1 11. (g) To lift up: Gen 31 17, "set his eons and his wives upon." (h) Appointed place: Gen
1 17, "God set them in the firmament." (i) Cause
to stand: Gen 47 7, "Joseph brought in Jacob .... and set him before Pharaoh"; Nu 8 13; 2 Ch 29
25. 0) Sitting: Mt 5 1, AV "when he was set"; He 8 1 AV. (k) Location: Mt 5 14, "a city set on
SEVEN, sev"n (3751?, shehha'; tirrd.Aepid). See Number.
a hill." These by no means exhaust the meaning which the word, in its primary sense, has in our
SEVEN CHURCHES. See Churche.s, Seven.
Eng. Bible.
(2) In a secondary or tropical sense it is used with
SEVEN STARS. See Astronomy.
equal frequency, usually with various prepositions.
Seveneh Shade, Shadow THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2744
SEVENEH, se-ven'e, se-ve'ne {T\'.')D , s'weneh): For AV "the tower of Syene," in Ezk 2Q 10; 30 6, RV reads, "the tower of Seveneh," with note m, "or, from Migdol to Syene." Seveneh is the to'o'n at the First Cataract in Egj-pt, now known as Assuan. Fresh interest has recently been given to it by the Elephantine discoveries bearing on the ancient Jewish colony and temple of Jeh in that place in the 5th
with "the going forth of the commandments to restore and build Jerus' ' (ver 25) , is divided into three
parts, 7 weeks (49 years), 62 weeks (434 years), and one week (7 years). The 69 weeks extend to the appearance of "an anointed one [Heb "Mes-
siah"], the prince" (ver 25), who, after the 62 weeks,
shall be "cut off" (ver 26), apparently in the "midst"
of the 70th week (ver 27). On the traditional view
(see Pusey), the 69 weeks (483 years) mark the interval from the decree to rebuild Jerus till the appearance of Christ; and if, with Pusey, the decree in question be taken to be that of the 7th year of Artaxerxes (457-56 BC; the mission of Ezra; cf Ezr 7 8 G), confirmed and extended in the 20th year of the same king (mission of Nehemiah;
cent. BC. See Aramaic; Egypt; Papyri; Sanctuary, 4, etc.
SEVENTH, sev"nth, DAY. See Sabbath.
SEVENTY, sev"n-ti (D''3?niB , shibh'im; ipSoii^iKovTa, hehdomekonta) . See Number.
cf Neh 2 1 ff), the 483 years run out about 27-28 AD, when Our Lord's pubhc ministry began. On the other hand, the view which supposes that the Book of Dnl belongs whoUy to the Maccabean age, and does not here contain genuine prediction, is under the necessity of making the 490 years terminate with the reign of Antiochus Epiphanes (171-164 BC), and this, it is admitted, cannot be done. To give time the violent expedient is adopted of dating the commencement of the 70 weeks from the prophecy of Jeremiah of the 70 years' captivity, or
SEVENTY DISCIPLES: The account of the designation and mission of these is found only in Lk 10. Some have therefore sought to maintain that we have here only a confused variant of the appointment of the Twelve; but this is impossible
in the light of Luke's account of the Twelve in ch 9. The documents vary as between the numbers seventy and seventy-two, so that it is impossible
to determine which is the correct reading; and internal evidence does not help at all in this case. There is nothing in the function or circumstances
of the rebuilding of Jerus (606 or 587 BC), i.e.
before the captivity had begun. Even this, as Dr. Driver admits (p. 146), leaves us in 171 BC, some 67 years short of the duration of the 62 weeks, and a huge blunder of the writer of Dnl has to be assumed. The divergent reckonings are legion, and are mutually contradictory (see table in Pusey, p. 217). To invaUdate the older view Dr. Driver avails himself of the altered renderings of vs 25 and 27 in ERV. It is to be noted, however, that ARV does not foUow ERV in these changes. Thus, whereas ERV reads in ver 25, "Unto the anointed one, the prince, shall be seven weeks: and threescore and two weeks, it shall be built again," and accordingly takes "the anointed one" of ver 26 to be a distinct person, ARV (as also ERVm) reads, as in AV, "shall be seven weeks, and threescore and two weeks." Again, where ERV reads in ver 27 "For the half of the week he shall cause the sacrifice and the oblation to cease," ARV (and ERVm) has as formerly, "In the midst of the week he shall cause" etc (conversely, in ver 25 ARVm gives the ERV rendering). The question cannot be discussed here, but it is believed that the traditional interpretation may yet claim acceptance from those who do not accept the postulates of the newer
to indicate any reason for the specific number.
Commentators have sought parallels in the seventy elders chosen to assist Moses (Nu 11) and suppose that Jesus was incidentally indicating Himself as the " prophet like unto Moses" whom God would raise up.
Again, the Jews popularly reckoned the "number of the nations of the earth" at seventy (cf Gen 10), and some have supposed Jesus to be thus indicating that His gospel is universal. Attention is called to the fact that the Seventj' are not forbidden to go to Gentiles and that their commission probably included Peraea, where many Gentiles were to be found. Some, again, have supposed that Jesus had in mind the Jewish Sanhedrin, composed of seventy (or seventy-two), and that the appointment of a like number to extend the work of His kingdom was a parabolic recognition that as the Jews were officially rejecting Him. so He was rejecting them as agents for the work of the kingdom. It is impossible to speak with any certainty as to any of these suggestions. It is to be noted that there is the same confusion between the numbers seventy and seventy-two in all four instances, as also in the tradition as to the number of translators of the LXX.
Inasmuch as no further mention is made of these workers, it is to be understood that they were appointed for a temporary ministry. Tradition names several of them and identifies them with
disciples active after Pentecost. While it is probable that some of these were witnesses later, the tradition is worthless in details. The mission of these and the reason assigned for their appointment are essentially the same as in the case of the Twelve. Jesus is now completing His last popular campaign in preaching and introducing the kingdom of heaven. The employing of these in this service is in line with the permanent ideal of Chris-
critical writers. See Daniel; Jubilees, Book op.
James Orr SEVENTY YEARS: The period assigned by Jeremiah for the duration of the Jewish exile in Babylon (Jer 25 11.12; 29 10; cf 2 Ch 36 21 f; Ezr 1 1; Dnl 9 2). If the period be reckoned from the date of the first deportation in the 4th year of Jehoiakim (2 K 24 1; 2 Ch 36 6fT; Dnl 1 1 by another reckoning calls it the 3d year), i.e. 606 BC, till the decree of Cyrus, 536 BC, the prediction was fulfilled to a year. See Captivity.
tianity, which makes no distinction between the "laymen" and the "clergy" in responsibility and
service. Jesus was perhaps employing all whose experience and sympathy made them fit for work in the harvest that was so plenteous while the laborers were few. He foimd seventy such now as He would find a hundred and twenty such after His ascension (Acts 1 15). William Owen Carver
SEVER, sev'er: The three Heb words hddhal, paldh and paradh are thus tr"*. The idea conveyed
is that of setting apart (Lev 20 26 AV) or of setting someone or something apart in a miraculous way (Ex 8 22; 9 4 AV, ERV), or, agam, of simple separation on one's ovra vohtion (Jgs 4 11 AV, ERV). The Gr word d^opifw, aphorlzo (Mt 13 49) stands for final judicial segregation.
SEVENTY WEEKS: The "seventy weeks" of the prophecy in Dnl 9 24-27 have long been a sub-
ject of controversy in the critical schools. The
conflicting views may be seen very fuUy in Dr. Driver's Dnl, 94 ff, 14.3 £f, and Dr. Pusey's Daniel
the Prophet, lects II, III, IV. On both sides it is agreed that the "weeks" in this prophecy are to be interpreted as "weeks of years," i.e. the 70 weeks represent 490 years. This period, commencing
SEVERAL, sev'er-al, SEVERALLY, sev'er-al-i: The Heb words hophshuth and hophshUh, tr** "several" in AV, ERV, 2 K 15 5; 2 Ch 26 21, are in both cases tr'' "separate" in ARV, and indicate
2745 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Seveneh Shade, Shadow
ceremonial uncleanness and consequent severance on account of leprosy. In the parable of the Talents (Mt 25 15) and also in 1 Cor 12 11 the word tdios, idios, is tx"^ "several," "severally." In both cases it points to the individuality of the recipients of the gift bestowed.
with Socoh and Azekah; the vanquished army of the Philis passed a Shaaraim in their flight from Socoh toward Gath and Ekron (1 S 17 52). It
is possible that in this latter reference the "two gates" may refer—as LXX implies—to the two Phili strongholds themselves. Shaaraim has been identified with Tell Zakanya (see however Azekah) and with Kh. Sa'lreh {PEF, III, 124, Sh XVII), an old site W. of Beit 'Atab. Both proposals are hazardous.
SHAALABBIN, sha-a-lab'in (T'5'?3'lp , sha'Mabhin; B, 2a\aP«(v, Salabein, A, 2aXa|ielv, Salameln): A town in the territory of Dan named between Irshemesh and Aijalon (Josh 19 42). It seems to be identical with Shaalbim.
(2) One of the towns of Simeon (1 Ch 4 31), called (Josh 19 6) "Sharuhen" and, as one of the uttermost cities of Judah, called (Jash 15 32) "Shilhim." This town was in Southwestern Pal and is very probably identical with the fortress Sharhana, a place of some importance on the road from Gaza to Egypt. Aahmes (XVIIIth Dynasty) besieged and captured this city in the 5th year of his reign in his pursuit of the flying Hyksos (Petrie, Hist, II, 22, 35), and a century later Tahutmes III, in the 23d year of his reign, took the city of Sharuhen on his way to the siege and capture of Megiddo
SHAALBIM, sha-al'bim (n"'?l':?'llj , sha'alblm; B, BtjeaXaiieC, Bethalamei, A, 2a\ap~c[|x, Salabelm, in Josh BA 0a\aP6(|i, Thalabeim): When the Amorites had forced the children of Dan into the mountain they came and dwelt in Mt. Heres, Aijalon and Shaalbim, where, it appears, they were made tributary to the house of Joseph (Jgs 1 35). In the time of Solomon it was included in the administrative district presided over by Ben-deker, along with Makaz, Beth-shemesh and Elon-beth-hanan
(Petrie, Hist, II, 104). On philological grounds Tell esh-Sheri'ah, 12 miles N.W. of Beersheba, a large ruin, has been proposed, but it does not suit at all the Egyp data (PEF, III, 399, Sh XXIV).
(1 K 4 9). Beth-shemesh is the same as Ir-shemesh (Josh 19 42). Shaalbim is probably only another name of Shaalabbin. One of David's mighty men
E. W. G. Masterman SHAASHGAZ, sha-ash'gaz (TjllB?ip, sha'ash-
is called Eliahba the Shaalbonite. This presumes the existence of a town called Shaalbon (2 S 23 32
1 Ch 11 33), which again is probably identical with Shaalbim. Onom identifies it with Salaba, a large village in the district of Sebaste (Samaria), which apparently Eusebius and Jerome thought to be in the territory of Dan. It seems, however, too far to the N. Jerome in his comm. on Ezk 48 speaks of the towers of Aijalon and Selebi and Emmaus. Conder would identify Selebi with Selbit, 3 miles N.W. of Aijalon {Yalo), and 8 miles N.' of Bethshemesh. This would suit for Shaalbim, as far as position is concerned; but it is difficult to account for the heavy t in the name, if derived from Shaalbim.
gaz; LXX reads TaC, Oai, the same name it gives to the official referred to in Est 2 8.15; the name may go back to the Old Bactrian word Sasakshant, "one anxious to learn" [Scheft] ; most commentators suggest no explanation) : A chamberlain of Ahasuerus, king of Persia; as keeper of "the second house of women," he had Esther under his charge
(ver 14).
SHABBETHAI, shab'g-thi (in^TB, shabbHhay, "one born on the Sabbath"; B, 2aPa9a£, Sabalhai, A, KappaBat, iCa6ba(Aai = "Sabbateus" of 1 Esd 9 14) : A Levite who opposed (?) Ezra's suggestion that the men who had married foreign wives put them aside (Ezr 10 15). Kuenen, however, ren-
W. EWING SHAALBONITE, sha-al-bo'nit, sha-al'bo-nlt
(^;35yi25n , ka-sha'albonl; 6 2aXaPo)V€£Tr)s, ho Salaboneim [2 S 23 32]^ B, 6 'Ov-iL, ho Homel, A,
ders the phrase tlST 5^ ^TS^ , ''aiWdhv, ^al zo'th, of which Asahiel and Jahaziah are the subjects, to mean "stand over," "have charge of," rather than "stand against," "oppose" {Gesammelte Abhandlungen, 247 f ) ; this would make Shabbethai, who was in accord with the two men mentioned above, an ally rather than an opponent of Ezra. We incline toward Kuenen's interpretation in view of the position attained by Shabbethai under Nehemiah one he would have been unlikely to attain had he been hostile to Ezra. He is mentioned among those appointed to explain the Law (Neh 8 7), and as one of the chiefs of the Levites who had the oversight of "the outward business of the house of God" (Neh 11 16). Horace J. Wolf
6 SaXaPuvC, ho Salaboni) : EUahba, one of David's
heroes, a native of Shaalbon. See Shaalbim.
SHAALIM, sha'a-lim, LAND OF (D"'byia yyf.
'ereg sha'&lim; B, Tfjs yf[S 'Eao-aK^ii, tts gts EasaHm, A, Tf|s -yns SaaXttii, ds gts Saaleim; AV Shalim): Saul in search of his father's asses passed through Mt. Ephraim and the land of Shahshah, then through the land of Shaahm and the land of y'mlni. This last name EV renders "Benjamin" (I S 9 4). The whole passage is so obscure that no certain conclusions can be reached. The search party may have proceeded northward from Gibeah, through the uplands of Ephraim, turning then westward, then southward, and finally eastward. We should thus look for the land of Shahshah and the land of Shaalim on the west side of the mountain range: and the latter may have been on the slopes to the E of Lydda. Possibly we ought here to read "Shaalbim," instead of "Shaalim." W. Ewing
SHACHIA, sha-kl'a, shak'i-a (H^Sip , sakh'yah [so Baer, Ginsberg] ; some edd read 5'|'3ip , sakh'ya',
or K^Dlp , sakh'ya'; also H^pllj , shakh'yah, and n^Dip , shdbh'yah. This last reading is favored by the Syrian and the LXX [B, Sapta, Sabla, A, 2«Pi.A, Sebid, but Luc, StxiA, Sechid]; the forms in kh (D) instead of bh (3) have the support of the Vulg, Sechia, "Yahweh has forgotten"[?]) : A name in a genealogy of Benjamin (1 Ch 8 10).
SHAAPH, sha'af (0?© , sha'aph) :
(1) A son of Jahdai (1 Ch 2 47).
(2) The son of Maachah, a concubine of Caleb,
the brother of Jerahmeel. Shaaph is called the
"father," or founder, of the city Madmannah (1 Ch
SHADDAI, shad'a-i, shad'i. See God, Names OF, II, 8.
2 48 f).
SHAARAIM, sha-a-ra'im (D";n7lC , sha'&rayim,
SHADE, shad, SHADOW, .shad'6, SHADOWING, shad'o-ing (53? , ^el; o-Kid, skid) : A shadow is any obscuration of the Ught and heat with the form
"two gates"; SaKapcffi, Sakareim; AV Sharaim):
(1) A city in the Shephelah or "lowland" of Judah mentioned (Josh 15 36) in close association
Shadow of Death Shalmaneser THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2746
Nebuchadnezzar, at Daniel's request, set Shadrach, Meshach and Abed-nego over the affairs of the province of Babylon (Dnl 2). With Meshach and Abed-nego, Shadrach was cast into a fiery furnace, but escaped unhurt (Dnl 3). SeeABED-KEQo; Hananiah; Song of Three Children.
of the intervening object, obscurely projected, constantly changing and passing away. "Shadow" is used lit. of a roof (Gen 19 8), of mountains (Jgs 9 36), of trees (Jgs 9 15, etc), of wings (Ps 17 8, etc), of a cloud (Isa 25 5), of a great rock (Isa 32 2), of a man (Peter, Acts 5 1.5), of the shadow on the dial (2 K 20 9, etc), of Jonah's gourd (Jon 4 5f). It is used also figuratively (1) of shelter and protection (of man. Gen 19 8; Cant 2 3; Isa 16 3, etc; of God, Ps 36 7; 91 1; Isa 4 6, etc);
R. Dick Wilson SHADY, shad'i, TREES (Job 40 21 f). See Lotus Trees.
SHAFT, shaft: Isa 49 2 for yn , heg,"a.naTTOw";
(2) of anything fleeting or transient, as of the days of man's hfe on earth (1 Ch 29 15; Job 8 9; Ps 109 23) ; (3) with the idea of obscurity or imperfection (in He 8 5; 10 1, of the Law; cf Col 2
also Ex 25 31; 37 17; Nu 8 4 AV for a part of the candlestick of the tabernacle somewhat vaguely designated by the word ^"l^
, j/areA:/i, "thigh." The context in the first 2 verses shows that the upright stem or "shaft" is intended, but in Nu 8 4a different context has caused RV to substitute "base." See also Archery; Armor, Arms.
17); (4) of darkness, gloom; see Shadow of De.ath. In Jas 1 17, we have in AV, "the Father of lights, with whom is no variableness, neither shadow of turning" {aposkiasma), RV "shadow that
is cast by turning"; the reference is to the unchangeableness of God as contrasted with the changes of the heavenly bodies. RV has "of the rusthng of wings" for "shadowing with wings" in Isa 18 1; ARV has "shade" for "shadow" in various places (Jgs 9 15; Job 40 22; Isa 4 6, etc). In Job 40 21.22, for "shady trees" RV has "lotus-trees." W. L. Walkeb SHADOW OF DEATH (Hipb?, ^almaweth): The Heb word tr"^ "shadow of death" is used poetically for thick darkness (Job 3 5), as descriptive of Sheol (Job 10 21 f; 12 22; 38 17); figuratively of deep distress (Job 12 22; 16 16; 24 17 6is; 28 3; 34 22 [in the last three passages ARV has "thick darkness" and "thick gloom"]; Ps 23 4, RVm "deep darkness [and so elsewhere]"; 44 19; 107 10.14; Isa 9 2; Jer 2 6; 13 16; Am 5 8; Mt 4 16; Lk 1 79, skid thanatou). The Heb word is perhaps composecl of gel, "shadow," and maweth, "death," and the idea of "the valley of the shadow of death" was most probably derived from the deep ravines, darkened by over-hanging briars, etc, through which the shepherd had sometimes to lead or drive his sheep to new and better pastures. W. L. Walker
SHAGEE, sha'ge (SJIB , shaghe'; B, 2»Xd, Sold,
A, Say'^, Sage; AV Shage) : The father of Jonathan, one of David's heroes (1 Ch 11 34)
SHAHARAIM, sha-ha-ra'im (D'^'iniB , shahdrayim; B, Saap^jX, Saartl, A, Saap^iii, Saarem): A Benjamite name (1 Ch 8 8). The passage is corrupt beyond only the most tentative emendation. "Sharaim" has no connection with the foregoing
text. One of the suggested restorations of vs 8.9 reads: "And Shaharaim begat in the field of Moab, after he had driven them [i.e. the Moabites] out, from Hodesh his wife, Jobab," etc (Curtis, ICC).
SHAHAZUMAH, sha-ha-zob'ma, sha-haz'6o-ma (np^SHiP , shahagumak; B, 2a\el|j. Kara 6d\a<ro-av,
Sale'im katd thdlassan, A, 2a<reifia6, Saseitndth; AV Shahazimah, sha-haz'i-mah) : A town in the territory of Issachar on the boundary which ran from Tabor to the Jordan (Josh 19 22). The site, which has not yet been recovered, must be sought, probably, to the S.E. of the mountain.
SHALEM, sha'lem (05^ , shalein; ets SaXifjp., eis Saltm) : The word as a place-name occurs only in Gen 33 18. With Luther, following LXX, Pesh and Vulg, AV reads "And Jacob came to Shalem, a city of Shechem." RV with the Tgs Onkelos and pseudo-Jonathan, the Sam codex and the Arab., reads, "came in peace to the city of Shechem." There is a heavy balance of opinion among scholars in favor of the latter reading. It is certainly a remarkable fact, supporting AV. that about 4 miles E. of Shechem {Ndhlus), there is a village bearing the name Salem. If AV is right, this must represent the city referred to; and E. of Salem would transpire the events recorded in Gen 44. Against this is the old tradition locating Jacob's well and Joseph's tomb near to Shechem. Onom gets over the difficulty by identifying Shalem with Shechem.
SHADRACH, sha'drak: The Bab name of one of the so-called Heb children. Shadrach is probably the Sumerian form of the Bab Kudurru-Aki, "servant of Sin." It has been suggested by Meiahold that we should read Merodach instead of Shadrach. Since there were no vowels in the original Heb or Aram., and since sh and m as well as r and d are much aUke in the old alphabet m which Dnl was WTitten, this change is quite possible.
Shadrach and his two companions were trained along with Daniel at the court of Nebuchadnezzar, who had carried all four captive in the expedition against Jerus in the 3d year of Jehoiakim (Dnl 1 1). They all refused to eat of the food provided by Ashpenaz, the master who had been set over them by the king, but preferred to eat pulse (Dnl 1 12). The effect was much to their advantage, as they appeared fairer and fatter in flesh than those who ate of the king's meat. At the end of the appointed time they passed satisfactory examinations, both as to their physical appearance and their intellectual acquirements, so that none were found like them among all with whom the king communed, and they stood before the king (see Dnl 1). When Daniel heard that the wise men of Babylon were to be slain because they could not tell the dream of Nebuchadnezzar, after he had gained a respite from the king, he made the thing known to his three companions that they might unite with him in prayer to the God of heaven that they all might not peri.sh with the rest of the wise men of Babylon. After God had heard their prayer and the dream was made known to the king by Daniel,
W. EwiNQ SHALIM, sha'Um. See Shaalim.
SHALISHAH, sha-h'sha, shal'i-sha, LAND OF
(nipbffi-y-lS, 'ereg shdlishdh; B, fj yfi SeXxa, he
gt SelcM, A, t) yf\ 2aXio-crd, he gt Salissd) : If the general indication of the route followed by Saul, given under Shaalim, is correct, the land of Shalishah (1 S 9 4) will he to theN.E. of Lydda on the western slope of the range. Baal-shahshah would most likely be in the district, and may indeed have given its name to it. If Conder is right in identifying this city with Khirbet Kefr Tkilth, about 19 miles N.E. of Jaffa, it meets well enough the general indication given above. Onom knows the name, but gives no guidance as to where the district is.
2747 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Shadow of Death Shalmaneser
Menahem, then at Tirzah, one of the minor capitals of the kingdom, went up to Samaria, slew him and took his place.
Baal-shalishah it places in the Thamnite region, 15 miles N. of Diospolis (Lydda). No boundaries can be laid down, but probability points to this neighborhood. W. Ewinq
It was probably at this time that Syria threw off the yoke of tribute to Israel (see Jeroboam II), as when next we meet with that kingdom, it is under
SHALLECHETH, shal'S-keth, sha-le'keth, THE GATE (riDblB nyiri, s/jaVr sMZeMe^/t, i.e. as in m, "Casting forth"): A gate of the temple "at the causeway that goeth up" (1 Ch 26 16)—probably an ascent from the Tyropoeon Valley to the W. of the temple. It has been supposed on account of the meaning of the name that the ashes and offal of the temple were oast forth there, but this is very unlikely—they were thrown into the Kidron valley to the E. or S.E. The LXX has n-a(7To(t>opiov, pastophorlon, which seems to point to a building with chambers; in consonance with this Cheyne
its own king and in alliance with Samaria (2 K 16 5). The 10 years of rule given to Menahem (2 K 15 17) 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).
W. Shaw Caldecott SHALLUN, shal'un CjlbTC , shallun, not in LXX)
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 Jerus and in repairing the gate by the Pool of Siloah at the King's Gardens (Neh 3 15).
reads in the Heb n'ISTpb , Ushkolh, "[of] the chambers." E. W. G. Masterman
SHALLUM, shal'um (D'lSTlJ , shallum, D^llj
shallum; various forms in LXX) : This is the name of not less than 12 Heb persons;
SHALMAI, shal'ml, shal'ma-I: AV form in Ezr 2 46 for"Shamlai"; Neh 7 48 "Salmai" (q.v.).
(1) The youngest son of NaphtaU (1 Ch 7 13). He is also called "Shillem" in Gen 46 24; Nu 26 49.
SHALMAN, shal'man (Tpblp, shalman): A name of uncertain meaning, found only once in the OT (Hos 10 14), in connection with a place-name, equally obscure, "as Shaknan destroyed Betharbel." Shalman is most commonly interpreted as a contracted form of Shalmaneser, the name of several Assyr 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 North Arabian tribe that invaded the Negeb. The identification of Beth-arbel (q.v.) is equally uncertain. From the reference it would seem that the event in question was well known and, there-
(2) A descendant of Simeon, the son of Shaul and the father of Mibsam (1 Ch 4 25). He lived in 1618 BC.
(.3) The son of Sismai "son" of Shesham of the tribe of Judah (1 Ch 2 40.41). He lived in 1300 BC.
(4) A son of Kore, a porter of the sanctuary during the reign of David (1 Ch 9 17.19.31; Ezr 2 42; Neh 7 45). The name is also written "MeshuUam" in Neh 12 25, "Salum" in 1 Esd 5 28, "Meshelemiah" in 1 Ch 26 1.2.9, and "Shelemiah" in 1 Ch 26 14. He lived about 1050 BC.
(5) A son of Zadok and father of Hilkiah, a high priest and ancestor of Ezra the scribe (1 Ch 6 12.
13; Ezr 7 2). In the works of Jos he is called "SaUumus"; in 1 Esd 8 1, "Salem," and in 2 Esd 1 1, "Salemas."
(6) The 15th king of Israel. See following
article.
(7) A son of Bani, a priest who had taken a heathen wife and was compelled by Ezra the scribe
fore, 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 tr' offer no solution; they too seem to have been in the dark.
to put her away (Ezr 10 42; omitted in 1 Esd 9 34)
(8) The father of Jehizkiah, an Ephraimite in the time of Ahaz king of Israel (2 Ch 28 12).
(9) The husband of the prophetess Huldah (2 K 22 14; 2 Ch 34 22). He was the keeper of the
sacred wardrobe and was probably the uncle of Jeremiah the prophet (Jer 32 7; cf Jer 35 4).
F. C. ElSELEN SHALMANESER, shal-ma-ne'zer (IDNJ^blp
(10) King of Judah and son of Josiah (Jer 22 11;
shalman' e^er : LXX Saiievvio-ap, Samenndsar, 2a\|iavao-ap, Salmandsar) : The name of several Assyr kings. See Assyria; Assyrian Captivity. It is Shalmaneser IV who is mentioned in the Bib. history (2 K 17 3; 18 9). 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 K for his history. In the passages referred to above, we learn that Hoshea, king of
1 Ch 3 15), better known by the name Jehoahaz
II. This name he received when he ascended the
throne of the kingdom of Judah (2 Ch 36 1).
(11) A Levite who was a porter at the time of Ezra (Ezr 10 24; "Sallumus" in 1 Esd 9 25).
(12) A ruler over a part of Jerus and a son of
Hallohesh. He with his daughters aided in build-
ing the walls of Jerus in the time of Nehemiah (Neh 3 12). S. L. Umbach
SHALLUM (01^12) , shallum, D3TZJ , shallum, "the
requited one" [2 K 15 10-1.5]): The 1.5th 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 Bib. 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
Israel, and successor of Zechariah, whom he pub-
licly 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, how-
ever, had but a short-lived success, as, when Shallum had "reigned for the space of a month in Samaria,"
Shama Shaphan THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2748
hereafter. Such an expression as that in Dnl
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 (Hos 10 14) is a contraction for Shalmaneser, but the identity of Shalman and of Beth-arbel named in the same passage is not sufficiently made out.
(12 2) 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 (Gen 4 11; 6 13). In the NT there is
similar reticence but also similar implications. It cannot be much amiss to say that in the mind of the Bib. writers sin was a shameful thing; that part of the punishment for sin was a consciousness of guilt
LiTEHATUHE.—Schrader, COT, I, 258 fl; McCurdy, HPilf , I, 387 fl.
T. NiCOL SHAMA, sha'ma ("Slp^ , shama') : One of David's heroes (1 Ch 11 44).
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
SHAMAI, sham'a-I. See Salmai.
SHAMARIAH, sham-a-rT'a, sha-mar'ya. See Shemariah.
SHAMBLES, sham'b'lz ((idKtXXov, mdkellon)
A slaughter-house; then a butcher's stall, meatmarket. The word is once used in the NT in 1 Cor 10 25.
will never be wanting an avenger of sin.
Charles M. Stuart SHAMED, sha'med. See Shemed.
SHAME, sham (liJ"l3 , bosh, "to be ashamed,"
SHAMEFACED NESS, sham'fast-nes, sham-
rilB3 , bosheth, "shame," Tl^pJ , kalon; alo-xivii,
fas' ed-nes. See Shamefastness.
aischiine, "ignominy," dnjita, atimla, "dishonor," and other words) : An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and
SHAMEFASTNESS, sham'fast-nes: The original AV tr of alSws, aidds, in Sir 41 16 and 1 Tim 2 9. Perhaps halt a century later the spelling "shamefacedness" supplanted the better form, and continues in the ordinary editions of the King James Version. RV, however, rightly restores "shamefastness."
guilt. It is figuratively set forth as a wild beast (Jer 3 24), a Nessus-garment (3 2.5), a blight (20 18), a sin against one's own soul (Hab 2 10), and twice as the condensed symbol of Heb abomination Baal (Jer 11 13 m; Hos 9 10 m; seelsH-BOSHETH). It is bracketed with defeat (Isa 30 3), reproach (Ps 69 7; Isa 64 4; Mic 2 6), confusion (Isa 6 7), nakedness (Isa 47 3; Mic 1 11), everlasting contempt (Dnl 12 2), folly (Prov 18 13), cruelty (Isa 50 6; He 12 2), poverty (Prov 13
SHAMER, sha'mer. See Shemer.
SHAMGAR, sham'giir (IJ'^gTB , shamgar) : One
18), nothingne-ss (Prov 9 7AV), unseemliness
of the judges, son of Anath Candth), in whose days,
(1 Cor 11 6; 14 35 AV; Eph 5 12), and "them that go down to the pit" (Ezk 32 25). In the
which preceded the time of Deborah
1. Biblical (Jgs 5 6.7) and followed those of Account 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 Philis 600 men. This is the first mention of the Philis as troublesome neighbors of the Israelites (Jgs 3 31). According to a tradition represented in Jos (Ant, V,
first Bib. reference to this emotion, "shame" appears as "the correlative of sin and guilt" (De-
litzsch. New Comm. on Gen and Bib. Psychology). Shamelessness is characteristic of abandoned wickedness (Phil 3 19; Jude ver 13, ni "Gr '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 (Ps 109 29), that the judgment of God might rest upon him visibly.
Naturally, to the Hebrew, shame was the portion of those who were idolaters, who were faithless to Jeh or who were unfriendly to themselves—the elect people of Jeh. Shame is to come upon Moab because Moab held Israel in derision (Jer 48 39.27), and upon Edom "for violence against his brother Jacob" (Ob ver 10). But also, and impartially, shame is the portion of faithless Israelites who deny Jeh and follow after strange gods (Ezk 7 18; Mic 7 10; Hos 10 6, and often). But shame, too, comes upon those who exalt themselves against God, who trust in earthly power and the show of material strength (2 Ch 32 21; Isa 30 3); and upon those who make a mock of righteousness (Job 8 22; Ps 35 26; 132 IS). With a fine sense of ethical distinctions the Bib. 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 (Hos 4 18; Zeph 3 5; Phil 3 19; Jude ver 13); in pardon God is said to remove shame (Isa 54 4 bis; 61 7). On conditions beyond the grave the Bib. revelation is exceedingly reticent, but here and there are hints that shame waits upon the wicked here and
iv, 3), Shamgar died in the year he became judge.
Several writers have challenged the Bib. account on the following grounds: that in Jgs 5 no mention
is made of any deliverance; that the 2. Critical name "Shamgar" resembles the name Hypotheses of a Hittite king and the name "Anath"
that of a Syrian goddess; that the deed recorded in Jgs 3 31 is analogous to that of Samson (Jgs 15 15), and that of Shammah, son of Agee (2 S 23 11 f); and lastly, that in a group of Gr MSS and other VSS this verse is inserted after the account of Samson's exploits. None of these
is necessarily inconsistent with the traditional account. Nevertheless, 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.
(For a complete account of these views see Moore, "Jgs," in ICC, 1895, 104 f, and same author
2749 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Shama Shaphan
in Journal of the American Oriental Society, XIX, 2,
Harod). One of "the thirty" and captain of Solomon's 5th monthly course. In the || hsts (1 Ch 11 27) he is called "the Harorite" (this last being a scribal error for Harodite) and "Shamhuth the Izrahite" (1 Ch 27 8). Horace J. Wolf
159-60.) Ella Davis Isaacs SHAMHUTH, sham'huth. See Shammtjah, IV. SHAMIR, sha'mer (TiQlri , shamir; Saiictp, Samelr)
SHAMMAI, sham'a-I, sham'i CBIB , shammay)
(1) A Jerahmeelite (1 Ch 2 28.32).
(1) Mentioned along with Jattir and Socoh (Josh 15 48) as one of the fities of Judah in the hill country. Possibly it is Kh. (or Umm) Somerah, 2,000 ft. above sea-level, a site with ancient walls, caves, cisterns and tombs not far W. of Debtr [edh Dhather'iych) and 2 miles N. of Anab CAnab) (PEF, 111,262, 286, Sh XX).
(2) The son of Rekem and father of Maon (1 Ch 2 44 ff).
(3) A Judahite (1 Ch 4 17). SHAMMOTH, sham'oth, sham'oth. See Shammah, (4).
(2) A place in the hill country of Ephraim (Jgs 10 1) from which came "Tola, the son of Pual, a rnan 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 San-dr on the road from Nahlus to Jenin. A local chieftain in the early part of the last century fortified Snniir and from there dominated the whole district. That Sanilr could hardly have been within the bounds of Issachar is an objection, but not necessarily a fatal one. It is noticeable that LXX A has "SaixApua, Samdreia, for Shamir (PEF, II, Sh XI). E. W. G. Masteeman
SHAMMUA, SHAMMUAH, sha-mu'a, sham'a-a {"Sym , shammu''):
(1) The Reubenite spy (Nu 13 4, XaiwvfiX, SamouM, and other forms).
(2) One of David's sons (2 S 5 14; 1 Ch 14 4,
Sa,a;i«iCs, Sammous). In 1 Ch 3 5 he is called "Shimea."
(3) A Levite (Neh 11 17); he is called "Shemaiah" in 1 Ch 9 16.
(4) The head of a priestly family (Neh 12 18); a contemporary of Joiakim.
SHAMSHERAI, sham'sh5-rl, sham-shg-ra'i
SHAMIR (T'^B, Shamir; 2o|i^p, Samtr): A Kohathite, son of 'Micah (1 Ch 24 24).
(i"1TpT?TP, shamsh'ray): A Benjamite (1 Ch 8 26).
SHAPE, shap: In AV the tr of eiSos, eldos, "form," "appearance" (Lk 3 22; Jn 5 37), and of
SHAMLAI, sham'lft-i, sham'U. See Salmai.
ofiotuifia, homoloma, "likeness," "resemblance" (Rev 9 7). The meaning of these words is not so much "tangible shape," in which sense we use the word in modern Eng., but rather "aspect," "appearance," the looks of a thing or a person. This
SHAMMA, sham'a (XTGIIJ , shamma' ; B, Stn-d,
<Se?rerf, A, 2a(i|i<i, Samrad): An Asherite (1 Ch 7 37). SHAMMAH, sham'a (riBTS , shammah)
is even the case where the word is joined with the adj. auiJ.aTi.Kbi, somatikos, "bodily," as in the passage Lk 3 22, "The Holy Spirit descended in a bodily form [i.e. "in a corporeal appearance," AV "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" (AV "shape") (Jn 5 37). As has been seen from the above quotations, RV, which retains the tr "shape" for homoidma, has tr'' eidos with "form," which also serves to render several other Gr synonyms, such as M°P0'7, morpht
( 1 ) The sou of Reuel, the son of Esau, a tribal chief ofEdora(Gen 36 13.17; 1 Ch 1 37, Xo/j.^, Some).
(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 Philis and was with the army in the valley of Elah when David slew Goliath (1 S 17 13 ff). One redactor states that he was a witne-ss of the anointing of David by Samuel (1 S 16 1-13). He was the father of Jonadab, the friend of Amnon (2 S 13 3 ff), and that Jonathan whose victory over a Phili giant
is narrated in 2 S 21 20 fT was also his son. His name is rendered as "Shammah" (1 S 16 9; 17
(Mk 16 12; Phil '2 6f), ij.6p4,a<ns, m/nphosis (Rom 2 20; 2 Tim 3 5), riiTros, tiipos (RVm "pattern," Rom 6 17), and vTOTviraais, hupotuposis (RV "pattern," 2 Tim 1 13). In AV Wisd 18 1 "shape" translates morphe, RV "form."
13), "Shimeah" (2 S 13 3.32), "Shimei" (2 S 21
21), and "Shimea" (1 Ch 2 13; 20 7).
(3) The son of Agee, a Hararite, one of the "three mighty men" of David (2 S 23 11, LXX Xa^cud, Samaid), who held the field against the
H. L. E. LUERINQ SHAPHAM, sha'fam (DSlB , shapham; SacjidH., Saphdm, SapAr, Sabdt): Name of a Gadite chief, who had the second place in command of his tribe
|| passage (1 Ch 11 10 ff) ascribes this deed to Eleazar, the son of Dodo. The succeeding
Philis. The
incident (2 S 23 13 ff), viz. the famous act of
three of David's heroes who risked their hves to
(1 Ch 5 12). So far as the fragmentary genealogies are intelligible, they seem to indicate that Shapham and his chief, Joel, lived in the time of Saul and shared in the war against the Hagrites (1 Ch 5 7-10.18-22), but it is to be noted that these
Ijring 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 plainjy said (ver 13) to belong to "the thirty";
ver 33 should read "Jonathan, son of Shammah, the
lists were first recorded between the years 750 and 740 BC, just before the eastern tribes were carried into captivity.
Hararite," Jonathan, one of David's "thirty," was
a son of Shammah; the word "son" has been acci-
dentally omitted (Driver, Budde, Kittcl, etc). The
II passage (1 Ch 11 34) has "son of Shagee,'^ which is probably a misreading for "son of Agee."
SHAPHAN, sha'fan {)^tl , shaphan, "rockbadger," EV "coney"; Sa<j)<|)Av, Saphphdn): An old totem clan name (so W. R. Smith; cf, however,
Lucian's version, "son of Shammah," is most plau-
sible. "Shimei the son of Ela" (1 K 4 18) should
art. Totemism; Gray, HPN , 103 ff, and Jacob's Studies in Bib. Archaeology, 84 ff).
also appear in this passage if Lucian's reading of
"Ela" for "Agee" (2 S 23 11) be correct.
(1) Son of AzaUah and scribe of King Josiah. He received from Hilkiah the Book of the Law
(4) A Harodite (2 S 23 25.33), i.e. probably a
native of \Ain-harod QAin Jalud, Jgs 7 1; see
Shaphat Shavsha THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2750
which had been found in the Temple (2 K 22 3 ff; 2 Ch 34 8-2S). It was from Shaphan's hps that Josiah heard the Law read. Shaphan was also one of those sent by the king to the prophetess Huldah
Eusebius, completed the name of Sennacherib's son, so as to read Nergal-sharezer= Nergal-shar-u§ur
(Jer 39 3.13), and this is accepted by many modern scholars. Johns thinks that Sharezer (shar'eger or
(2 K 22; 2 Cii 34). He was undoubtedly one of the staunchest supporters of Josiah in his work of reform. He was the father of Ahikam (2 K 22 12; 2 Ch 34 20; Jer 26 24), who befriended and protected the prophet Jeremiah. Another son, Elasah, was one of the two men intrusted by Jeremiah with his letter to the captives in Babylon (Jer 29 3). A third son, Gemariah, vainly tried to prevent King Jehoiakim from burning "the roll" (Jer 36 10.11.12. 25). The Micaiah of Jer 36 11.12, and Gedahah, the governor of Judaea after the captivity of 586 BC, were his grandsons (Jer 39 14).
sar'eger) may be a corruption from Shar-etir-Ashur, the name of a son of Sennacherib (1-vol HDB,
S.V.). The question cannot be definitely settled.
(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" (Zee 7 2). This tr creates a difficulty in connection with the succeeding words, lit. "and his men." The Revisers place in the margin as an alternative rendering, "They of Beth-el, even Sharezer .... had sent." Sharezer sounds pecu-
(2) Perhaps the father of Jaazaniah, one of the 70 men whom Ezekiel saw, in his vision of the Temple, sacrificing to idols (Ezk 8 11). Horace J. Wolf SHAPHAT, sha'fat (T3STB , shaphat)
liar in apposition to "they of Beth-el"; hence some have thought, esp. 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= iJei-s?!ar-MSMr = Belshazzar. The present text, no matter how tr"*, presents difficulties. See Regem-melech.
(1) The Simeonite spy (Nu 13 5,^a<p6.T, SapMt).
(2) The father of the prophet Elisha (1 K 19 16; 2 K 3 11, LXX Saphdlh).
. . F. C. Eisblen SHARON, shar'un (""niSn, ha-sharon, with the
(3) A name in the royal genealogy of Judah
(1 Ch 3 22).
def. art. possibly meaning "the plain"; to irtStov,
(4) A Gadite (1 Ch 5 12).
to pedion, 6 Spv)j.(Ss, ho drumos, 6 Sapuv, ho SaroJi)
(5) One of David's herdsmen (1 Ch 27 29).
(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 Rubin in the S. to Mt. Carmel in the N. There are considerable rolUng hills; but, compared with the mountains to the E., 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.
SHAPHER, sha'fer. SeeSnEPHEE.
SHAPHIR, sha'fer (~|1STZJ, shSphir, "glittering"; KaX.ws, kalos; AV Saphir): One of a group of towns mentioned in Mic 1 10-15. From the association with Gath, Achzib (of Judah) and IMareshah, it would seem that the places mentioned were in Southwestern Pal. According to Onom, there was a 'Zacpetp, Sapheir, "in the hill country" (from a confusion with Shamir [Josh 15 48], where LXX A has Sapheir) between Eleutheropolis and Ascalon. The name probably survives in that of three villages called es-Suafir, in the plain, some 3j miles S.E. of Ashdod (PEF, II, 413, Sh XV). Cheyne {EB, col. 4282) suggests the white "glittering" hill Tell e^-Safi, at the entrance to the Wddy es-Sunt, which was known to the Crusaders as Blanchegarde, but this site seems a more probable one for Gath (q.v.). E. W. G. Masterman
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 N. of Jaffa; Nahr Iskanderuneh 7 miles, and Nahr el-Mefjir fully 2 miles S. of Caesarea; and Nahr ez-Zerka, the "Crocodile River," 2i miles N. of Caesarea. Nahr el-Falik runs its short course about 12 miles N. 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 S. There are traces of a great forest in the northern part, which accounts for the use of the term drumos. Jos {Ant, XIV, xiii, 3) speaks of "the woods" {hoi drumoi) and Strabo (xvi) of "a great wood." There
SHARAI, sha-ra'I, sha'ri ("^"lip , sharay) : One of the sons of Bani who had married foreign wives (Ezr 10 40).
SHARAIM, sha-ra'im. See Shaaraim.
SHARAR, sha'rar. See Sacar.
is still a considerable oak wood in this district. The "excellency" of Carmel and Sharon (Isa 35 2)
SHARE, shar. See Plow.
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 (1 Ch 27 29). In the day of Israel's restoration "Sharon shall be a fold of flocks" (Isa 65 10). Jerome speaks of the fine cattle fed in the pastures of Sharon, and also sings the praises of its wine {Comtn. on Isa 33 and 65). Toward the S. no doubt there was more cultivation then than there is at the present day._ IThe Ger. colony to the N. of Jaffa, preserving in its name, Sarona, the old Gr name of the plain, and several Jewish colonies are proving the wonderful productiveness of the soil. The orange groves of Jaffa are far-famed.
SHAREZER, sha-re'zer ("iSJ^lip , sar'e^er, '125,
shar'eqer) : Corresponds to the Assyr Shar-u.^ur, "protect the king"; found otherwise, not as a complete name, but as elements in personal names, e.g. Bel-shar-uijur, "may Bel protect the king," which
is the equivalent of Belshazzar (Dnl 5 1). The name is borne by two persons in the OT:
(1) The son of Sennacherib, king of Assyria, who with Adrammelech (q.v.) murdered his father (2 K 19 37; Isa 37 38). The Bab 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 OT 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, 194 ff), following Abydenus, as quoted by
"The rose of Sharon" (Cant 2 1) is a mistranslation: hdhhaggeleth is not a "rose," but the white narcissus, which in season abounds in the plain.
2751 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Shaphat Shavsha
Sharon is mentioned in the NT only in Acts 9 35.
Canaanitish descent. The patronymic Shaulites
(2) A district E. of the Jordan, occupied by the tribe of Gad (1 Ch 5 16; here the name is without the art.). , Kittel ("Ch," SBOT) sugge.sts 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.
is found in Nu 26 1.3.
(3) An ancestor of Samuel (1 Ch 6 24 [Heb 9]); in ver 36 he is called "Joel."
SHAVEH, sha've, VALE OF (niT» pp?, 'emeJ? shdweh). See King's Vale.
SHAVEH-KIRIATHAIM, sha've-kir-ya-tha'im
(.3) In Josh 12 18 we should perhaps read "the king of Aphek in Sharon." See Lashahon. The order seems to point to some place N.E. of Tabor. Perhaps this is to be identified with the Sarona of OrMm in the district between Tabor and Tiberias. If so, the name may be preserved in that of Sarona on the plateau to the S.W. of Tiberias.
(D^rr^lp rrill) , shUweh kiryalhayim; iv Zaui] t^
ir6X.€i, en Saut It pdlei) : Here Chedorlaomer is said to have defeated the Emim (Gen 14 5). RVm reads "the plain of Kiriathaim." If this rendering
is right, we must look for the place in the neighborhood of Kiriathaim of Moab (Jer 48 1, etc), which
is probably represented today by el-Kareiydt, about 7 miles to the N. of Dibon.
W. EWINQ
Plain of Shaeon.
SHAVING, Bhav'ing (in Job 1 20, TTS, gazaz,
SHARONITE, shar'un-It ("^JIIlBn, ha-sharml;
6 2apuv€tTT)s, ho Saroneites) : Apphed in Scripture only to Shitrai (1 Ch 27 29). See Sharon.
usually nbj, galah; in Acts 21 24, |vpdu, xurdo): Customs as to shaving differ in different countries, and in ancient and modern times. Among the Egyp-
SHARUHEN, sha-roo'hen (]n^"ll9 , sharuhen;
tians it was customary to shave the whole body (cf Gen 41 14). With the Israelites, shaving the head was a sign of mourning (Dt 21 12; Job 1 20); ordinarily the hair was allowed to grow long, and was only cut at intervals (cf Absalom, 2 S 14 26). Nazirites were forbidden to use a razor, but when
ot oiYpol avTMv, hoi agroi aulon): One of the cities
in the territory of Judah as.signed to Simeon (Josh 19 6). In 15 32 it is called "Shilhim," and in 1 Ch 4 31, "Shaaraim" (q.v.).
their vow was expired, or if they were defiled, they were to shave the whole head (Nu 6 5.9.18 ff;
SHASHAI, sha'shi (ilBffl , shashay; 2co-eC, Hesei) One of the sons of Bani who had married foreign wives (Ezr 10 40) = "Sesis" in 1 Esd 9 34.
cf Acts 21 24). The shaving of the beard was not permitted to the Israelites; they were prohibited from shaving off even "the corner of their beard"
SHASHAK, sha'shak (pllJl» , shashak) : Eponym
(Lev 21 5). 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
of a Benjamitefamily (1 Ch 8 14.2.5).
SHAUL, sha'ul, SHAULITES, sha'ul-Its ('^^STIJ
to him (2 S 10 4; 1 Ch 19 4). Shaving "with a razor that is hired" is Isaiah's graphic figure to denote the complete devastation
sha'ul; 2oov\, Saoul) :
(1) A king of Edom (Gen 36 37 ff = l Ch 1
48 ff).
of Judah by the Assyr army (Isa 7 20)
(2) A son of Simeon (Gen 46 10; Ex 6 15; Nu 26 13; 1 Ch 4 24). The clan was of notori-
James Orr SHAVSHA, shav'sha (XTplT?, shawsha' ; in
ously impure stock, and, therefore, Shaul is called
2 S 20 25, Knhibh, S^'^IC, sh'yd', K're, NIllJ, sh'wa', EV "Sheva," are refuted by LXX; in 2 S 8 15-18,
"the son of a Canaanitish woman" (Gen 46 10; Ex 6 15); the clan was of mixed Israelitish and
Shawl Shebna THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA 2752
SHEARIAH, she-a-ri'a, shs-iir'ya (n;!"]?®,
in other respects identical with Ch, "Seraiah" is found; LXX varies greatly in all passages; it is the general consensus that Shavsha is correct) : State secretary or scribe during the reign of David (1 Ch 18 16; 2 S 20 25). He was the first occupant of
sh'^aryah; Sapaid, Saraid) : A descendant of Saul
(1 Ch 8 38; 9 44).
SHEARING, sher'ing, HOUSE (Diyhn nj?? Pli?,
this office, which was created by David. It is sig-
heth 'ekedh ha-roHm, "house of binding of the shepherds"; B, BaiBaKaS [A, Bai6dKa8] Twv woin^vcov, Baithdkath [Baithdkad] 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" (2 K 10 12-14). Onom 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 E. of Jenln.
nificant that his father's name is omitted in the very exact hst of David's officers of state (1 Ch 18 14-
17 II 2 S 8 15-18); this fact, coupled with the
foreign sound of his name, points to his being an "ahen"; 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" (1 K 4 3), "Shisha" probably being a variant of "Shavsha."
SHEAR-JASHUB, she-ar-ja'shub or jash'ub
(IITC^ ''¥'?'> sh'^ar yashUhh, "a remnant shall return"; LiXX. ho kataleiphtheis lasoiib) : The son of Isaiah, who accompanied him when he set out to meet Ahaz (Isa 7 3). The name like that of other children of prophets (cf "Immanuel," "Mahershalal-hash-baz," "Lo-ruhamah," etc) is symbolic
Horace J. Wolf SHAWL, shol: RV substitutes "shawls" for AV "wimples" in Isa 3 22. See Dress.
SHEAF, shef, SHEAVES, shevz (Inia'jS, 'alum-
mah, Toy , 'omcr, T^'DS' , 'amir) : When the grain is
of a message which the prophet wishes to empha-
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 (Ps 129 7). The handfuls
size. Thus Isaiah uses the very words sh''dr yashubh to express his oft-repeated statement that a remnant of Israel will return to Jeh (Isa 10 21).
are bound into large sheaves, two of which are laden
at a time on a donkey (cf Neh 13 15). In some
SHEATH, sheth. See Sword.
districts carts are used (cf Am 2 13). The sheaves are piled about the threshing-floors until threshing time, which may be several weeks after harvest.
SHEBA, she'ba (Sni? , shobM'; Sapd, Sabd) : (1) Sheba and Dedan are the two sons of Raamah son of Cush (Gen 10 7). (2) Sheba and Dedan are the two sons of Jokshan the son of Abraham and Keturah (25 3). (3) Sheba is a son of Joktan son of Eber who was a descendant of Shem (10 28).
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 vil-
lages (see Agriculture). 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; cf Joseph's dream. Gen 37 .5-8). The sheaves mentioned in Lev 32 10-12.15 must have been handfuls. It is a custom
From the above statements it would appear that Sheba was the name of an Arab tribe, and consequently of Sem descent. The fact that Sheba and Dedan are represented as Cushite (Gen 10 7) would point to a migration of part of these tribes to Ethiopia, and similarly their derivation from Abraham (25 3) would indicate that some families were located in Syria. In point of fact Sheba was a South-Arabian or Joktanite tribe (Gen 10 28), and his own name and that of some of his brothers
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 (lit. "handful"). They want the horseman to feed the grain to his
horse. In OT times forgotten sheaves had to be
(e.g. Hazarmaveth = Hadhramaut) are place-names in Southern Arabia.
left for the sojourner (Dt 24 19); cf the kindness shown to Ruth by the reapers of Boaz (Ruth 2
The Sabaeans or people of Saba or Sheba, are referred to as traders in gold and spices, and as inhabiting a country remote from Pal (1 K 10 1 f; Isa 60 6; Jer 6 20; Ezk 27 22; Ps 72 15; Mt 12 42), also as slave-traders (Joel 3 8), or even desert-rangers (Job 1 15; 6 19; cf CIS 84 3). By the Arab genealogists Saba is represented as great-grandson of Kahtan ( = Joktan) and ancestor of all the South-Arabian tribes. He is the father of Himyar 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.
7.15). 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 (Job 24 10). The joyful sight of the sheaves of an abundant harvest was used by the Psalmist to typify the joy of the returning captives (Ps 126 6). James A. Patch
SHEAL, she'al (bxffi , sh''al, "request"): One of the Israelites of the sons of Bani who had taken foreign wives (Ezr 10 29, LXX Salmiid. LXX Luc, Assael; 1 Esd 9 30, "Jasaelus").
The authentic history of the Sabaeans, so far as known, and the topography of their country are derived from South-Arabian inscrip-
SHEALTIEL, shG-ol'ti-el (bs^nbsip , sh"aUl'el,
but in Hag 1 12.14; 2 2, bsipbllj , shalti'el; LXX and the NT always 2a\aeLT|\, SalalhiU, hence "Salathiel" of 1 Esd 5 5.48..56; 6 2; AV of Mt 1 12; Lk 3 27): Father of Zerubbabel (Ezr 3 2.8; 5 2; Neh 12 1; Hag 1 1.12.14; 2 2.23). But, according to 1 Ch3 17, Shealtiel was the oldest son of King Jeconiah; in ver 19 the MT makes Pedaiah, a brother of Shealtiel, the father of Zerubbabel (cf Curtis, /CC).
1. History tions, 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 Sabaean kings is mentioned on Assyr 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 0th cent. AD, when the
SHEAR, sher. See Sheep; Sheep Tending.
2753 THE INTERNATIONAL STANDARD BIBLE ENCYCLOPAEDIA Shawl Shebna
Sabaean 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 Sabaeans 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 Dt 4 47 and often in the OT). 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.
as an independent town, but as it is not mentioned at all in the parallel list (1 Ch 4 28), and is omitted in Josh 19 2 in some KISS, it is probable that RV is correct in its tr "Beer-sheba or Sheba." Only in this way can the total of towns in this group be made 13 (Josh 19 6). If it is a separate name,
it is probably the same as Shema (q.v.). E. W. O. Masterman SHEBA, QUEEN OF. See Queen of Sheba.
SHEBAH, she'ba. See Shibah.
SHEBAM, she'bam. See Sebam.
SHEBANIAH, sheb-a-ni'a, shS-ban'ya (H'^^nT?
A number of deities are mentioned on the inscriptions, two chief being Il-Makkih and Ta'lab. Others are Athtar (masc. form of the 2. Religion Bib. 'ashtarolh), Rammon (the Bib. 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 OT. Worship took the form of gifts to the temples, of sacrifices, esp. 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.
sh'hhanyah, in 1 Ch 15 24, sh'bhanyahu)
(1) Name of a Levite or a Levitical family that participated in the religious rites that followed the reading of the Law (Neh 9 4). The name is given in Neh 10 10 among those that sealed the covenant
(2) A priest or Levite who took part in the sealing of the covenant (Neh 10 4; 12 14). See Shecaniah.
(3) Another Levite who sealed the covenant (Neh 10 12).
(4) A priest in the time of David (1 Ch 15 24).
SHEBARIM, sheb'a-rim, shB-ba'rim (Di-l31pn,
ha-sh'hharim; o-i)v^Tpi\|iav, sunetripsan) : After the repulse of the first attack on their city the men of Ai chased the Israelites "even unto Shebarim"
(Josh 7 5). RVm reads "the quarries"; so Keil, Steuernagel, etc. LXX 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 a name has yet been found.
(1) The chief occupations of the Sabaeans were raiding and trade. The chief products of their country are enumerated in Isa 60 6, 3. Civilwhich agrees with the Assyr inscripization tions. The most important of all commodities was incense, and it is significant that the same word which in the other Sem languages means "gold," in Sabaean 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 Sabaean than commerce, and was of equal importance with religion.