the one accorded with the value of the xiv. 9.) Here the "angel," properly other, when that version was made. | the "messenger of God," is also called It would seem that the definite weight the "pillar of cloud," which is repreof silver amounting to a shekel varied sented as the throne of the shekinahin different times. Even Josephus the visible symbol of Jehovah dwelspeaks of the shekel having been equalling in the midst of His people. So to four Attic drachmæ, i.e., as answer- also, in the bush that "burned with ing nearest in value to that sum. (Ant. | fire," not improbably the shekinah, as iii. 8. 2.)-See MONEY. a supernatural light or fire, glowing with a lambent but innocuous flame, was the symbol of Jehovah's Presence. (Ex. iii. 2.) And the "glory of the Lord," the visible splendour bursting from the cloud, "like devouring fire,' on the summit of Sinai, was the same Divine symbol. (Ex. xxiv. 15-17.) The shekinah, or visible symbol of the Divine majesty, is represented as resting or dwelling between the cherubim over the mercy seat in the Most Holy place, in the tabernacle and in the temple of Solomon. We read in Ex. xxv. 8, "and let them make me a sanctuary, that I may dwell among them." The Targum of Palestine reads, "And they shall make a sanctuary to my name, that my shekinah may dwell among them." So also, in Ex. xxix. 45, the same Targum, and that of Onkelos, reads, "And I will make my shekinah to dwell in the midst of the sons of Israel." SHEKINAH. This word does not occur in the Hebrew Bible, but it is used in the Chaldee Targums and by the later Jewish writers, as a derivative from the Biblical word shakan="to| dwell," to express the visible majesty of the Divine Presence, or the manifestation of His glory anywhere; and is frequently interchanged with "glory," | the "glory of the Lord." They even represented the shekinah as the fulness of all the Divine virtues, or at least, they affirmed that those virtues dwelt in the shekinah; hence the use of the term as a frequent periphrasis for God, considered as dwelling amongst the Hebrews. This visible symbol of the Divine Presence is mentioned in connection with the several recorded Theophanies. In Gen. iii. 24, the Targum of Jerusalem reads, "And He cast out Adam, and made the glory of His shekinah to dwell at the front of the east of the garden of Eden, above the two cherubim." So in the march of the Hebrews through the wilderness, the Targum of Jonathan says, "And the glory of the shekinah of the Lord went before them by day in the pillar of cloud to lead them in the way, and at night the pillar of the cloud removed behind them to darken on their pursuers; but to be a pillar of fire to enlighten them before, that they might go forward by day and by night." Moses, when relating this Divine manifestation, says, "that the Lord went before them in a pillar of cloud by day, and by night in a pillar of fire." (Ex. xiii. 21.) And again, "and the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them." (Ex. 66 The shekinah, as the visible symbol of the Divine majesty, is not unfre quently identified in the Targums with the memra or "word," the audible symbol, so to speak, of His Presence. The one the Divine manifestation to the sight, and the other the Divine manifestation to the ear. So in Gen. xvi. 11, when Hagar had seen the angel of the Lord," the Targum of Palestine says, "And she gave thanks before the Lord whose memra-word spake to her, and thus said, Thou art He who livest and art eternal; who seest, but art not seen! for she said, For, behold, here is revealed the glory of the shekinah of the Lord after a vision." So also, where in other places the shekinah is represented as dwelling between the cherubim, Onkelos on Ex. xxv. 22, says, "And I will appoint my memra-word with thee there; and I will speak with thee from above the propitiatory, from between the two cherubim that are upon the ark of the testimony." As regards the visible manifestation of the majesty of the Divine Presence, dwelling amongst the Hebrews, to which the term shekinah has attached itself, the idea which the different accounts in Scripture convey is that of a most brilliant and overpowering effulgence -"the light which no man can approach unto"-enveloped in a cloud, and usually concealed by the cloud, so that the cloud itself was for the most part alone visible; but on particular occasions the glory appeared. (Num. xiv. 10; xvi. 19, 42; Deut. xxxiii. 2; Ps. lxviii. 17; lxxii. 2; lxxxv. 10; Isa. vi. 1, 5; viii. 18; Ezek. xliii. 2; Hagg. i. 8.) The allusions in the New Testament to the shekinah or "glory of the Lord," are not unfrequent. (Luke ii. 9; Acts vii. 2, 55; Rom. ix. 4; Heb. ii. 2; ix. 5; Rev. xxi. 3.) In several passages we are distinctly taught to connect the shekinah with the incarnation of the Messiah: "The Word was made flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father." (John i. 14.) So also in Col ii. 9, "For in Him dwelleth all the fulness of the Godhead bodily." In these passages we do not apprehend that the Apostles meant to teach us, that the manner in which all the fullness of the Godhead dwelt in Christ, and the manner in which God dwelt in the tabernacle or temple, is one and the same. The dwelling in a human person by a union with it, in a manner which trancends our power of description or even of conception "the Word became flesh," -and the manifestation of the Divine Presence in the tabernacle or temple, are surely not, as to the mode, to be physiologically compared or likened in all respects. Enough for us, that the fact of the Divine glory appearing in the ancient sanctuary adumbrated the fact that the same glory was seen in the person of Christ Jesus, indicating that God was with Him-that He was God incarnate.-See WORD. SHELAH-petition. 1. A son of Judah; (Gen. xxxviii. 2, 5;) his descendants were called "Shelanites." (Num. xxvi. 20; 1 Chron. ii. 3.) 2. A son of Arphaxad; (1 Chron. i. 18;) also written "Salah." (Gen. x. 24.) SHELEMIAH=friend of Jehovah. 1. A descendant of Bani. (Ezra x. 39.) 2. One of the priests. (Neh. xiii. 13.) 3. The father of Hananiah. (Neh. iii. 30.) 4. The son of Abdeel. (Jer. xxxvi. 26.) 5. The grandfather of Jehudi. (Jer. xxxvi. 14.) 6. The father of Irijah. (Jer. xxxvii. 14.) 7. The father of Jehucal. (Jer. xxxvii. 3.) 8. One who had married a strange wife. (Ezra x. 41.) 9.-See MESHELEMIAH. SHELEPH=drawn, plucked. A son of Joktan, and founder of a tribe in Arabia Felix; (Gen. x. 26; 1 Chron. i. 20;) perhaps the Salapenoi, mentioned by Ptolemy, dwelling at Sulafin Yemen. SHELESH=triad. A descendant of Asher. (1 Chron. vii. 35.) SHELOMI=pacific. A descendant of Asher. (Num. xxxiv. 27.) 1. The daughter of Dibri. (Lev. xxiv. 11.) 2. A daughter of Zerubbabel. (1 Chron. iii. 19.) 3. A son of Rehoboam. (2 Chron. xi. 20.) 4. One whose posterity went up from the exile. (Ezra viii. 10.) 5. A Levite. (1 Chron. xxiii. 9.) 6. A Levite and descendant of Moses; (1 Chron. xxiii. 18; xxvi. 25, 26, 28;) also called "Shelomoth." (1 Chron. xxiv. 22.) SHELOMITH=pacific. SHELUMIEL=friend of God. A descendant of Simeon. (Num. i. 6, 23; ii. 12; vii. 36.) SHEM=name, renown. The first mentioned, if not the eldest, of the sons of Noah, (Gen. v. 32,) from whom are derived the Shemitic nations, i.e., the nations of western Asia, the Hebrews, Persians, Assyrians, Aramæans, part of the Arabs, and some of the Ethiopians. (Gen. ix. 18-27; x. 1, 21-24; 1 Chron. i. 4, 17, 18.) The most ancient Jewish commentators hold Shem and Melchizedek to have been the same person. (Gen. xiv. 18.) Shem lived till he was 600 years of age; and was contemporary with Abra ham about 100 years. (Gen. xi. 10 11., In Like 1. 36, he is called “dem.” - JAPHETH. SHEMA=nour. 1. A city in the ❘ south of Judah. (Josh. xv. 26.) 2.¦ A decen tant of Caleb. 1 Caron. 43, 44.) 3. One of the Levites. Neh. v... 4., 4. A descendant of Benjamin. (1 Chron. viii. 13., 5.—See SHEMAIAH SHEMAAH=rocur. The father, of Ahlezer and Joash. The margin properly reads "Hasmaah.” (1 Chron. 2... 3. SHEMAIAH=Jehovah heareth him. 1. A prophet and historiographer in the time of Rehoboam. (1 Kings xii. i 22-24; 2 Chron. xi. 2-4; xii. 5-8, 15., 2. The Nehelamite, a false prophet in the time of Jeremiah. (Jer. xxx. 24, 31, 32.) 3. A descendant of Simeon. (1 Chron. iv. 37.) 4. A descendant of Reuben, (1 Chron. v. 4.) also called "Shema." (1 Chron. v. 5. 5. The father of Delaiah. (Jer. xxxvi. 12.) 6. A son of Shechaniah. (1 Chron. iii. 22; Neh. iii. 29.) 7. A son of Obededom. (1 Chron. xxvi. 4-8.) 8. One of Jehoshaphat's itinerant teachers. (2 Chron. xvii. 8.) 9. The father of Crijah. (Jer. xxvi. 20.) 10. One who returned from the exile. (Ezra viii. 13, 16.) 11. A priest who divorced his strange wife. (Ezra x. 21.) 12. The son of Delaiah. (Neh. vi. 19.) 13. One who had taken a strange wife. (Neh. x. 31.) 14. A priest who signed the covenant. (Neh. x. 8.) 15. A prince of Judah. (Neh. xii. 34, 35.) 16. A priest who aided Ezra and Nehemiah. (Neh. xii. 42.) 17. The name of eight Levites. (1 Chron. ix. 14; Neh. xi. 15; 1 Chron. ix. 16; Neh. xi. 17; 1 Chron. xv. 8, 11; xxiv. 6; 2 Chron. xxix. 14; xxxi. 15; xxxv. 9; Neh. xii. 36.) SHEMARIAH = whom Jehovah quards. 1. One who went over to David at Ziklag. (1 Chron. xii. 5.) 2. A son of Harim. (Ezra x. 32.) 3. A son of Bani. (Ezra x. 41.) SHEMEBER=lofty flight. A king of Zeboim. (Gen. xiv. 2.) SHEMER = watcher, guardian, or lees. The owner, perhaps a descendant sical term denoting the lowest and gravest notes of the scale, sung by inen, the modern bass, opposed to the alamath or trebie. (1 Carou. xv. 21; also P1. vi. and xii. in the title.) SHEMIRAMOTH=nizme most high or heaven most high. 1 A sacred mesician. (1 Chron. xv. 18, 20; xvi. 3.) 2. A Levite. (2 Chron. xvii. 8) SHEMUEL heard of God. 1. A prince of the tribe of Simeon. (Nam. xxxiv. 20.) 2. The grandfather of Heman, the singer. (1 Chron. vi. 33.) 3. A descendant of Issachar. (1 Caron. vii. 2.) SHEN a tooth. A place not far from Mizpeh; probably a rock or peak, called "the Shen." (1 Sam. vii. 12.) SHENAZAR tooth or peak of rock. A descendant of Solomon. (1 Chron. iii. 18.) SHENIR-See HERMON. SHEPHAM=barrenness, a bare region. A place on the north-eastern border of the Land of Promise, between Hazar-enan and Riblah. (Num. xxxiv. 10, 11.) SHEPHATHIAH=whom Jehovah defends. A descendant of Benjamin. (I Chron. ix. 8.) SHEPHATIAH = whom Jehovah defends. 1. A son of king David. (2 Sam. iii. 4; 1 Chron. iii. 3.) 2. A son of king Jehoshaphat. (2 Chron. xxi. 2.) 3. One of David's distinguished officers. (1 Chron. xii. 5.) 4. A descendant of Simeon. (1 Chron. xxvii. 16.) 5. The son of Mattan. (Jer. xxxviii. 1.) 6. A descendant of Judah. (Neh. xi. 4.) 7. Two persons whose descendants returned from the Exile. (Ezra ii. 4, 57; Neh. vii. 9, 59.) SHEPHELAH, THE. The ancient native name of the region lying between the highlands of Judea and the Mediterranean, to the south of Sharon; and corresponding nearly with Philistia. It was a tract of almost unbroken plains; and had a large number of cities and towns. (Josh. xv. 33-47.) This name is translated appellatively, "vale;" (Deut. i. 7; Josh. x. 40; 1 Kings x. 27; 2 Chron. i. 15; Jer. xxxiii. 13;) "valley;" (Josh. ix. 1; xi. 2, 16; xii. 8; xv. 33; Judg. i. 9; Jer. xxxii. 44;) "plain;" (Jer. xvii. 26; Obad. 19; Zech. vii. 7;) “low plains;" (1 Chron. xxvii. 28; 2 Chron. ix. 27;) and "low country." (2 Chron. xxvi. 10; xxviii. 18.) The Greek form Sephela" is given in 1 Macc. xii. 38. SHEPHERD. The care of sheep was among the earliest and most respectable employments. Most of the ancient patriarchs were keepers of sheep; (Gen. iv. 2; xii. 16; xiii. 5-8; xxix. 1-10; xlvi. 32; Ex. iii. 1; ix. 3;) and the sons and daughters of powerful chiefs did not disdain such employment. (1 Sam. xvi. 11.) Though among the Egyptians, among whom high notions of caste prevailed, the idea of coarseness and barbarism was associated with a shepherd, (Gen. xlvi. 34,) as is evident from the monuments. Among the Hebrews, the office of chief shepherd was one of great trust and responsibility, as well as of distinguished honour. (Gen. xxxi. 36-41; 1 Sam. xvii. 20; xxi. 7; 1 Chron. xxvii. 31; 2 Kings iii. 4.) The shepherd was constantly with his flocks, by night and by day, to gather, feed, conduct, and guard them; (Gen. xxxi. 39, 40; Jer. xxxiii. 13; Luke ii. 8;) he was often attended by a dog; (Job xxx. 1; Isa. lvi. 10, 11;) and his power over his sheep was very great. (Isa. xl. 11; John x. 1-16.) "The Kurdish shepherd," says a recent traveller in Mesopotamia and Syria, "pastures his flocks on the cold mountains of Kurdistan. His custom, at certain seasons, of separating the sheep from the goats, would give to that illustration of the judgment all the force | of a familiar scene. (Matt. xxv. 3—34., He seeks a market for his sheep among the silk growers of Syria. He goes before his flock and they follow him, for they know his voice. (John x. 4, 16.) Is the region about him sterile and bare? Driving his donkey before him and his flock running behind him, he hurries forward to more fruitful scenes; perhaps carrying some weakling in his bosom, or less Scripturally fastening it on the donkey amid the stuff.' Between the Euphrates and the plains of the Orontes, he lifts the stone from the well's mouth, draws the water with such a leathern bucket as the daughters of Jethro used before him; pours it into such rude stone troughs as might have received it from the hands of Moses and David; and perhaps quarrels with other shepherds, who in modern as well as in ancient times, seek to monopolise the precious element. (Gen. xxi. 25; xxvi. 14-22; Ex. ii. 16-19.) So also the Arab herdsman may dispute his title to the pastures through which he passes, as the herdsmen of Lot sought to deal with those of Abraham. (Gen. xiii. 7-11.) Having arrived at the city, the shepherd stalks on before along the narrow streets of the bazaar which are full of confusion, while the sheep, stunned and bewildered by the strange sights and sounds, are intent only on one object-that of keeping near their master, they seem to tell him of their troubles, and claim his protection." Jehovah is sometimes figuratively called a "Shepherd;" (Ps. xxiii. 1; lxxx. 1; Isa. xl. 11;) and His people the 66 sheep of His pasture." (Ps. lxxiv 1; xcv. 7; c. 3; Ezek. xxxiv. 31.) So also, Christ is often called "a Shepherd"-"the good Shepherd who gives His life for the sheep." (Ezek. xxxiv. 23; Zech. xiii. 7; John x. 11; Heb. xiii. 20; 1 Pet. v. 4.) Kings and rulers are sometimes called 66 shepherds." (Isa. xliv. 28; Ezek. xxxiv. 2-33; Mic. v. 10; Zech. xi. 8.) SHEPHI.-See SHEPHO. SHEPHO = nakedness, or baldness. A descendant of Seir; (Gen. xxxvi. | 23;) also written "Shephi." (1 Chron. i. 40.) SHEPHUPHAN = serpent. A desendant of Benjamin. (1 Chron. viii. 5.) SHERAH = Wood-kindred. The daughter of Ephraim who built Bethhoron. (1 Chron. vii. 24.) SHEREBIAH = heat of Jehovah. A chief of the Levites. (Ezra viii. 18, 24; Nch. viii. 7; ix. 4; x. 12; xii. 8, 24.) SHERESH = root. A descendant of Manasseh. (1 Chron. vii. 16.) SHEREZER=prince of fire. One of a deputation to the priests and prophets at Jerusalem. (Zech. vii. 2, 3.) SHESHACH.-See BABYLON. SHESHAI=whitish? A descendant of Anak. (Num. xiii. 22: Josh. xv. 14; Judg. i. 10.) SHESHAN-lily. A descendant of Judah. (1 Chron. i. 31, 34, 35.)— See JARHA. SHESHBAZZAR=fire worshipper. Apparently the Persian name of Zerubbabel. (Ezra i. 8, 11; ii. 2; v. 14, 16.) SHETH.-See SETH. SHETHAR = a star. A Persian prince. (Est. i. 14.) star. SHETHAR - BOZNAI = shining A Persian governor in Syria. (Ezra v. 3; vi. 6.) SHEVA.-See SERAIAH. SHEW-BREAD.-See BREAD. SHIBBOLETHI = stream or flood. The password used by the Gileadites as the test of an Ephraimite. This word naturally suggested itself to the followers of Jephthah, when, having seized all the fords of the Jordan to prevent the return of the defeated Ephraimites, through their known inability to pronounce the aspirated sound sh. The fugitives gave instead, the unaspirated s, according to their own dialect, sibboleth, i. e., ear of grain; on which they were slain without mercy. In this way there fell 42,000 Ephraimites at the fords of the Jordan. (Judg. xii. 6.) The inability of the Ephramites to pronounce the sh, shows that dialetical variations had early obtained among the Hebrew tribes. | SHIBMAH.-See SIBMAH. SHICRON = drunkenness. A place between Ekron and Jabneel, on the northern border of Judah. (Josh. xv. 11.) SHIELD. A piece of defensive armour. There are four Hebrew words which appear to designate different kinds of shields:-1. Shelet, designates the ornamented shield of a distinguished warrior. (2 Sam. viii. 7; 2 Kings xi. 10; 2 Chron. xxiii. 9; Sol. Song, iv. 4; Jer. li. 11; Ezek. xxvii. 11.-2. Tzinnah, rendered "buckler." (Ezek. xxiii. 24; xxxviii. 4.) "target," (1 Kings x. 16.) designates the largest kind of shield, which covered the whole body; (1 Sam. xvii. 7, 41; 2 Chron. xi. 12; Ps. xci. 4; 1 Kings x. 16;) properly rendered "buckler." (Ezek. xxiii. 24; xxxviii. 4; Ps. vi. 13; xxxv. 2.)-3. Schlarah signifies a buckler, as surrounding the whole body. (Ps. xci. 4.)—4. Magan, a smaller and lighter kind of shield, answering to the Roman scutum, borne by the soldiers, and made of wood, covered with leather, and studded with metal. (Judg. v. 8 ; 2 Sam. i. 21; Ezek. xxxix. 9: Job xv. 26; Isa. xxi. 5.) "The term chidon, rendered "target," margin "gorget," and "shield," (1 Sam. xvii. 6, 45,) designates a smaller kind of lance adorned with a flag. The shields of the Assyrians and Egyptians, as exhibited on the monuments, were made, of wood leather, copper, andeven of iron; and frequently ornamented with the precious metals. (1 Kings x. 17; 2 Kings xix. 32; Ezek xxiii. 34; Ps. xxxv. 2.) Jehovah is called the "shield," or "buckler," i. e., the Protector of His people. (Gen. xv. 1; Deut. xxxiii. 29; Ps. iii. 3; v. 12; xviii. 2, 30; cxliv. 2.) The same term is applied to Christ our Saviour. (Ps. lxxxiv. 9, 11.) The "shields of the earth," designate princes, chiefs, protecting the people. (Ps. xlvii. 9; Hos. iv. 18. SHIGGAION. This Hebrew word signifies a song, psalm, or hymn. (Ps. vii. title.) It also occurs in the plural form Shigionoth = songs, psalms. (Hab. iii. 1.) |