SHEMARIAH

28. 'The great,' kinsman of Tobias (To 5"). In several cases two of these may be the same individual. The identification has the most probability in reference to 2 and 3, 8 and 9, and 12 and 13.

George R. Berry. SHEMARIAH. — 1. A Benjamite who joined David at Zildag (1 Ch 12'). 2. A son of Rehoboam (2 Ch 11"). 3. 4. Two men who had married foreign wives (Ezr

1032. 41) .

SHEMEBEE.— King of Zeboiim (Gn 142).

SHEDIED. — See Shemeh, No. 4.

SHEIHER. — 1. The owner of the hill purchased by Omri (1 K 16"). 2. A Merarite (1 Ch 6" «»>). 3. An Asherite (1 Ch 7*", called in v.^^ Shomer). 4. A Ben-jamite (1 Ch 8"). The Heb. MSS show here some confusion between r and d as the final letter of the name. The AV (Shamed) and RV (Shemed) retain the reading of the Geneva version, which is based on the Vulg. Samad.

SHEMIDA.— A 'son' of Gilead, according to Nu 26»2 [P]; called in Jos 17^ [JE] a 'son' of Manasseh; his descendants are enumerated in 1 Ch 7". The gentilic name Shemidaites occurs in Nu 26»2.

SHEMINITH.— See art. Psalms, p. 772*.

SHEMIEAMOTH.— A Levitical family (1 Ch IS'8. 20 165, 2 Ch 178).

SHEMUEL. — 1. The Simeonite appointed to assist in the dividing of the land (Nu 34™). It is not improbable that the MT should be corrected to Shelumiel, the form in 1« 212 73!. M iQis. 2. Grandson of Issachar (1 Ch 72).

SHEN (' the tooth or crag '). — A well-known place ' the Shen' named with Mizpah to indicate the position of the stone which was set up by Samuel to commemorate the defeat of the Philistines (1 S 7'2). The site is unknown.

SHENAZZAR. — See Sbeshbazzab.

SHEOL. — The Semitic equivalent of the classical con-ception of Hades. The word has been derived from a number of roots. The two main probable origins seem to be those from the Assyr. root sha'al ('to consult an oracle'), and shilu ('chamber'). The latter deriva-tion seems somewhat more in accordance with the synonym of pit. In any case, according to this deriva-tion of the word, Sheol was regarded as an underworld of the dead in which the shades lived. Hebrew escha-tology, although somewhat obscure in its early phase, probably tended to perpetuate the animistic conception. The habit of burying the family in communal tombs may also have lent some meaning to the word. In Sheol the dead continued to live as on earth. It seems to have been a somewhat common belief that they could be summoned by some process of necromancy (1 S 2'). In the absence of any consistent Hebrew eschatology, how-ever, it is impossible to determine whether the dead were believed to be conscious or active. Apparently different opinions existed on this point (ct. Ps 88'= 94" 30'», Job 14', with Ezk 322'). From the latter it would appear that the non-activity of the dead was the more current opinion.

According to Eth. Enoch 22'-", Sheol was divided into four sections, intended respectively for the martyrs, the righteous who were not martyrs, sinners who had lived prosperously, and sinners who had been to some degree punished. The situation of those in these four sections varied from extreme bliss in the first case to loss of all hope of the resurrection in the fourth. The souls in the third division were to be 'slain' in the day of judgment; but the meaning of this is obscure. Nor is it at all clear that this fourfold division was commonly held. The twofold division into the abode of the blessed and the abode of those suffering punishment seems the more generally held. At the resurrection, which pre-ceded the judgment, it was believed, at least by those under the influence of Pharisaism, that the righteous

SHESHBAZZAR

shades would rise from Sheol, and, after receiving new bodies, ascend to heaven.

The NT conception of Sheol is not fundamentally other than that of Judaism, if we may judge from the few references. The most important is that of Lk 162», the parable of Dives and Lazarus. Hades (AV hell) in the NT is either the synonym of death, or of complete loss and misery, although the idea of punishment is usually expressed by Gehenna. It would appear that the idea of purgatorial cleansing, which Rabbinical Judaism introduced into the conception, was altogether absent from NT thought. Christ is said (Rev 1'*) to have 'the keysof death and Hades,' and in 1 P 3" He is said to have preached to 'spirits in prison,' i.e. in Sheol (cf. Apoc. Baruch 23S 2 Es 7''- "). Generally speaking, how-ever, the NT does not develop any new doctrine ol Sheol, and is as far as possible from favouring, the extreme speculation of either Rabbinic Judaism or of Patristic Christianity. Shailer Mathews.

SHEFHAJI. — A place on the eastern boundary of the Promised Land (Nu 34'°- "). The site has not been identified. Perhaps Zabdi, the Shiphmite (1 Ch 272'), was a native of Shepham.

SHEPHATIAH ('Jah has judged').—!. One of David's sons (2 S 3*=1 Ch 3=). 2. A family which returned with Zerub. (Ezr 2« =Neh T) and Ezra (Ezr 8'). The name appears in 1 Es 6' as Saphat and in 83' as Saphatias. 3. A family of the 'sons' of Solomon's ser-vants' (Ezr2"=Neh7'»)=lEs63sSaphuthi. 4.A Juda^ hite family (Neh 11«). 5. A Benjamite family (1 Ch 98). Either this or the preceding should perhaps be identified with No. 2 above. 6. A contemporary of Jeremiah (Jer 38'). 7. A Benjamite warrior who joined David at Ziklag (1 Ch 12'). 8. A Simeonite prince (1 Ch 27"). 9. A son of Jehoshaphat (2 Ch 212).

SHEPHELAH.— See Plain (5).

SHEFHER. — A 'station' of the children of Israel (Nu 3323- 24). Nothing is known about its position.

SHEPHERD.— See Sheep.

SUEPHI (1 Ch 1") or SHEPHO (Gn 3628).— A Horlte chief.

SHEPHUPHAM (Nu 263» («)) or SHEPHUPHAN (1 Ch 86). — A Benjamite famny=Gn 462' Muppint and 1 Ch 7>2. i' 26>' Shuppim; gentilic Shuphamites in Nu 268" («).

SHEREBIAH. — One of the Levites who joined Ezra (Ezr m- t, Neh 8' 9' 10>2 Cis) 128. 21). The name appears In 1 Es 8" as Asebebias, v." Eserebias, and 9'' Sarabias. Cf. Mahli.

SHERESH.— A Manassite clan (1 Ch 7").

SHERIFF.— In Dn 32- ' 'sheriffs' is the EV tr. ol Aram, tipht&yd', a word of quite uncertain meaning.

SHESHACH.— A cryptic name of Babel, found in the received text of Jer 252= 51". It is formed by the method called Atbash, that is a substitution of tau for aleph, shin for beth, and so on. The word is, however, no part of the original text of Jeremiah, being a conceit of later editors. In both passages it is lacking in LXX. Cf. Leb-kamai. J. F. McCuedy.

SHESHAI. — A clan resident in Hebron, driven thence by Caleb (Nu I322, Jos 15", Jg 1"«).

SHESHAN.— A Jerahmeelite (1 Ch 28i. «■ «s).

SHESHBAZZAR.— This name is of Bab. origin, and appears in LXX in several forms, some of which point to the sun-god Samas, others (.e.g. Sanabassar) to the moon- god Sin as the derivation, the meaning being ' O sun- god [or moon-god], protect the lord [or the son].' The person Sheshbazzar is described as ' the prince of Judah,' and is said to have received from Cyrus the sacred Temple vessels and to have taken them to Jerusalem (Ezr 18. u_ ct. 1 Es 212- u). The same fact is stated in Ezr 5"- ", where Sheshbazzar is designated 'the

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