SHE – SIH

Volume II, pages 682–701 of the 1732 edition, from SHE to SIH: everything printed on these pages, in order.

Continued from Shelomith (I)

in the Camp, was condemned to be stoned. The Scripture tells us, that Shelomith had this Blasphemer by an Egyptian, which should be naturally understood of an Egyptian that had marry’d her: But the Rabbins explain it otherwise. They say that Shelomith was a very handsome and virtuous Woman, who having been much tempted by an Egyptian to criminal Conversation with him, one who was an Overseer of the Hebrews Labours, without complying with him in the least; he at last found an Opportunity by Night, of slipping into the House and Bed of Shelomith, in the Absence of her Husband, and so abused her Simplicity.

The Day following, when this Woman had discover’d the Injury that had been done her, she bitterly complain’d of it to her Husband, as soon as he return’d. He at first thought of putting her away from him, but he still kept her for some time, to see if she should prove with Child by the Egyptian. After some Months her Pregnancy was evident, he sent her away, and with Words he assaulted the Officer, who had done this Outrage to him. But the Egyptian abused him still further, both by Words and Blows; so that Moses coming thither by Chance, and hearing of the Injury that the Egyptian had done to the Israelite, he took up his Defence, kill’d the other, and buried him in the Sand.

The Brethren of Shelomith seeing their Sister to be put away like an Adulteress, from the House of her Husband, pretended to call him to Account for it, and to oblige him to take her again. He refus’d it, and the Quarrel grew so high, that at last they came to Blows. Moses happening to be there again, had a mind to reconcile them; but the Husband of Shelomith ask’d him, What he had to do in the Matter? Who had made him a Judge over them? and, Whether he had a mind to kill him also, as Yesterday he kill’d the Egyptian? Moses hearing this, was afraid, and withdrew out of Egypt, into the Country of Midian.

The Blasphemer that was ston’d in the Lev. xxiv. 10, 11.Wilderness was, as the Jews say, the Son of Shelomith and the Egyptian. The Officer who had the Oversight of the Hebrews Labour, is he that Moses speaks of Exod. ii. 11, 12. and the Husband of Shelomith is intimated in the same Place, Exod. ii. 13, 14. ‘Tis thus the Jews sometimes corrupt the Scriptures, by supplying the Text, and refining upon its Narrations.

II. SHELOMITH, Daughter of Zerubbabel, Prince of Judah. 1 Chron. iii. 19.

III. SHELOMITH, Son of Shimei, a Levite of the Family of Gershom. 1 Chron. xxiii. 9.

IV. SHELOMITH, Son of Izhar, a Levite of the Family of Gershom, the Son of Moses. 1 Chron. xxiii. 18.

V. SHELOMITH, Daughter of Reboboam King of Judah; and of Maachah, the Daughter of Absalom. 2 Chron. xi. 20.

VI. SHELOMITH, Son of Zichri, a Descendant of Eliazar the Son of Moses, Keeper of the Treasures of the Temple. 1 Chron. xxvi. 26.

SHELOMOTH, or Salemoth, Son of Izhari, and Father of Jahath. 1 Chron. xxiv. 22. perhaps the same as Shelomith IV.

SHELUMIEL, or Salamiel, Son of Numb. i. 22. vii. 36, 37. x. 19.Zurishaddai, Prince of the Tribe of Simeon. He came out of Egypt at the Head of fifty-nine thousand, three hundred Men, that carried Arms, and made his Offering to the Tabernacle in his Order, as Head of his Tribe.

Gen. vi. 10.SHEM, or Sem, Son of Noah. He was born in the Year of the World 1558, before the Deluge 98 Years, before Christ 2442, before the vulgar Era 2446. We think he was younger than Japheth, and older than Ham¹. He enter’d into the Ark with Noah his Father; and when the good old Man was overtaken with Wine, and was found lying naked in his Tent,² Shem and Japheth cover’d him, nor would see any thing in him that was indecent. When Noah awoke, he conferr’d his Blessings upon Shem, saying; Let the Lord God of Shem be blessed, and let Canaan be the Slave of Shem. The greatest Prerogative of Shem was, that from his Race the Messiah was to proceed, and the Worship of the true God was to be preserved among his Posterity. Being an hundred Years of Age he begat Arphaxad, and died at the Age of six hundred Years, in the Year of the World 2158, before Christ 1842, before the vulgar Era 1846. The Posterity of Shem obtain’d for their Portion the best Provinces of Asia.

The Jews ascribe to Shem the Theological Tradition of the Things that Noah had learn’d from the first Men. Shem communicated them to his Children, and by this means the true Religion was preserved in the World. The Rabbins think also, that Shem set up an Academy or School of Religion upon Mount Tabor. They say that Shem is the same as Melchizedek, and that he himself had been at the School of Methuselah before the Deluge for seventyeight Years; that he gave Abraham the whole Tradition, the Ceremonies of the Sacrifices of Religion, according to which

this Patriarch afterwards offer’d his Sacrifices. Lastly, the Hebrews think, that he taught Men the Law of Justice, and the manner of reckoning Months and Years, and the Intercalations of the Months. They pretend God gave him the Spirit of Prophecy an hundred Years after the Deluge, and that he prophesy’d for four hundred Years, tho’ with little Success, because Men were become so corrupted. Methodius says, that he dwelt in the Island of the Sun, that he invented Astronomy, and that he was the first King that govern’d upon the Earth. They impute to him the Foundation of Septa, a Maritime City of Africa, of Salernum in Italy, and of Salem in Judea. Those that confound him with Melchizedek, ascribe to him Psalm cx. The Lord said unto my Lord, &c. and a Book of Physick which is found in an Hebrew Manuscript in the Library of the Elector of Bavaria. See P. Scipio Sgambat, Archiv. vet. Testament. l. 1. p. 165.

Shem had five Sons, Elam, Asher, Arphaxad, Lud, and Aran, who peopled the finest Provinces of the East. See their several Articles. The principal Design of Moses being to give the History and the Laws of the Jews; he has carry’d the Genealogy of Shem farther than that of the other Sons of Noah, which did not directly belong to his Subject. ‘Tis pretended that Noah committed to Shem the Care of the Body of Adam, which he sent and buried upon Calvary. ‘Tis said also, he deposited his Will with him, by which he distributed the whole Earth among his three Sons. There is reason to conjecture, that the Heathen have confounded him with Typhon a famous Giant, or hurtful Deity. Ham is Jupiter, Japheth is Neptune, and Shem is Pluto. See Bochart’s Phaleg. l. 1. c. 1.

I. SHEMA, Sama, or Samma, a City of the Tribe of Judah. Josh. xv. 26.

II. SHEMA, the fourth Son of Hebron, and Father of Rahan. 1 Chron. ii. 42, 43.

III. SHEMA, Son of Joel, and Father of Azaz, of the Tribe of Reuben. 1 Chron. v. 8.

SHEMAAH, or Samaa, Father of Joash, of the Tribe of Benjamin; he was one of those that join’d himself to David at 1 Chron. xii. 3.Gibeah, while Saul persecuted him.

I. SHEMAIAH, Samaias, or Semeias, Father of Shimri, of the Tribe of Simeon. 1 Chron. iv. 37.

II. SHEMAIAH, Son of Joel, of the 1 Chron. v. 4.Tribe of Reuben.

III. SHEMAIAH, a Prophet of the Lord. He was sent to Rehoboam King of Judah,³ with this Message from God; Ye shall not go up, nor fight against your Brethren the Children of Israel; return every Man to his House, for this thing is from me. They hearkened therefore to the Word of the Lord, and returned to depart, according to the Word of the Lord.

Some Years after this,⁴ Shishak King of Egypt came into Judea, made War against Rehoboam, and took the best Places of his Kingdom. Then the Prophet Shemaiah told Rehoboam and the Princes of Judah, who had retired into Jerusalem, that they had forsaken the Lord, and now he in his Turn would forsake them, and deliver them into the Hands of Shishak King of Egypt. The King and the Princes being in a Consternation, answer’d; The Lord is Just. God seeing their Humiliation, sent his Word to Shemaiah, saying; Since they have humbled themselves under my Hand, I will not entirely destroy them, I will give them some Succour, and my Wrath shall not be poured out upon Jerusalem; but I will bring them into Subjection to this foreign Prince, that they may know the Difference between my Government, and that of the Kings of the Earth. Shishak enter’d into Jerusalem, and contented himself with taking away what was most valuable in the Treasuries of the Temple, and the King’s Treasury, and so return’d into Egypt. The same Prophet Shemaiah wrote the History of King Rehoboam. 2 Chron. xii. 15. This is all we know of this Prophet.

IV. SHEMAIAH, Son of Shecaniah, of the Royal Family of Judah. 1 Chron. iii. 22.

V. SHEMAIAH, Son of Hasshub, a Levite. 1 Chron. ix. 14.

VI. SHEMAIAH, of the Race of Elizaphan, a Levite; he officiated in the Tabernacle with two hundred of his Brethren, of whom he was Head. 1 Chron. xv. 8, 11.

VII. SHEMAIAH, Son of Galal, and Grandson of Jeduthun. 1 Chron. ix. 16.

VIII. SHEMAIAH, Son of Nathaniel, Secretary of the Temple. 1 Chron. xxiv. 6. I imagine him to be the same as Shemaiah, the Descendant of Elizaphan, mention’d before, and 1 Chron. xv. 8, 11. and also 1 Chron. xxv. 17.

IX. SHEMAIAH, Son of Obed-edom, a Levite, and Porter of the Temple. 1 Chron. xxvi. 4, 7.

X. SHEMAIAH, a Levite, who lived in the Time of King Jehoshaphat, and with several others was sent by this Prince to instruct the People in the Cities of Judah. 2 Chron. xvii. 8.

XI. SHEMAIAH, a Levite of the Race of Jeduthun, in the Time of King Hezekiah. 2 Chron. xxix. 14.

XII. SHEMAIAH, a Priest in the Time of Hezekiah. 2 Chron. xxxi. 15.

XIII. SHEMAIAH, Prince of the Levites, in the Time of King Josiah. 2 Chron. xxxv. 9.

XIV. SHEMAIAH, one of the principal Israelites, who return’d from the Captivity with Ezra. Ezr. viii. 16. x. 21, 31. and perhaps Nehem. viii. 4.

XV. SHEMAIAH, Son of Dalaiah, a false Prophet in the Time of Nehemiah, who being corrupted by Sanballat, and the other Enemies of Nehemiah, would have persuaded him to retire into the Temple. Nehem. vi. 10.

XVI. SHEMAIAH, the Nehelamite, a false Prophet that lived at Babylon while Jeremiah was in Judea, and at Jerusalem. Jeremiah having sent some Prophecies to Jer. xxix. 24, 25.— 31, 32.the captive Jews at Babylon, Shemaiah the Nehelamite wrote back to the People of Jerusalem, to decry this Prophet; and to Zephaniah Prince of the Priests, and to the rest of the Priests, to reproach them for not seizing Jeremiah, and not putting him in Prison, as one possessed with a Spirit of false Prophecy. Jeremiah in his Turn wrote back to all the People who were in Captivity at Babylon, in such Terms as these. Since Shemaiah the Nehelamite has spoke to you in my Name, tho’ he had no Commission from me; and since he has given you false Hopes; this is what the Lord says against Shemaiah the Nehelamite, and against his Posterity; None of his Race shall ever sit in the midst of the People, and he shall have no Share in the Happiness that I shall shower down upon my People.

XVII. SHEMAIAH, Father of Delaiah, one of the Princes of Judah in the Time of King Jehoiakim. Jerem. xxxvi. 12.

I. SHEMARIAH, or Samarias, one of those stout Men who repair’d to the Assistance of David at Ziklag. 1 Chron. xii. 5.

II. SHEMARIAH, one of those that had married strange Wives, and divorced them after their Return from the Captivity. Ezr. x. 32.

SHEMEBER, or Semeber, King of Zeboüm; he was one of the five Kings that were defeated by Chedorlaomer and his Allies, Gen. xiv. 2, &c. In the Year of the World 2092, before Christ 1908, before the vulgar Era 1912.

SHEMER, Semer, or Somer. This is the Name of him that sold the Mount of Somer to Omri King of Israel, upon which he built the City of Samaria. a The Name of Semer or Somer is also given to the Mountain itself. See SAMARIA.

Shemer, or Shomeron, was a very agreeable and fruitful Mountain, and of an advantageous Situation, about twelve Miles from Dothaim, twelve from Merrom, and four from Atharoth,⁵ upon which King Omri built the City of Samaria. Before that Time this Mountain was famous for the Battle between Abijah King of Judah,2 Chron. xiii. and Jeroboam King of Israel. Abijah at the Head of four hundred thousand Men, encamped upon the Mountain of Shemer; Jeroboam was as strong again, having an Army of eight hundred thousand Men, all stout and chosen Soldiers. The King of Judah had a mind to harangue Jeroboam and his People, who were encamped in the Plain, to endeavour to bring them to their Duty, by representing to them the Guilt and Injustice of the Cause they were engaged in. While he was thus speaking, Jeroboam, having the superior Army, caus’d his Troops to file off, in order to surprize Abijah, and to hem him in behind. But he perceiving this, cry’d out to the Lord, and the Priests sounded the Trumpets. At the same Time the whole Army of Judah put forth loud Cries, and the Lord spread a Pannick Terror into the whole Army of Israel, who betook themselves to Flight. The Children of Judah then falling upon them, kill’d so great a Number of them, that they counted five hundred thousand of those that were routed. Abijah pursu’d his Victory, and took several Cities from the Enemy; and after this time Jeroboam was no longer in a Condition to make any Enterprizes upon Judah.

☞ Here is a famous Battle between two Observations upon the Defeat of Jeroboam by Abijah, at the Foot of Mount Shemer. 2 Chron. xiii. 3, &c.Armies, whose Numbers would be almost incredible, did we not find Armies still more numerous in Scripture.

Here are all the Subjects of two Kings, that were able to bear Arms, assembled together to decide the Fate of two Kingdoms, and to finish a War at one Stroke. The Jews were all Soldiers; for their perpetual Wars, either with neighbouring Nations, or among one another, had extreamly inured them to War. Therefore the Scriptures tell us, that they were all brave and valiant. However, if we are to believe Abijah in his Harangue, the Army of his Enemy was composed of a Multitude of worthless, wicked, and scoundrel People.

It is a Hardship upon the Subjects of two neighbouring Kingdoms, that they must be obliged to expose their Lives, to forsake their Wives, Children, and Estates, to engage in an uncertain Enterprize, only to decide the Quarrel of two wicked and passionate Princes. It is a sad thing to⁶

have such Governors, and that a People must hazard all that is near and dear to ‘em, to gratify the Ambition of such a King as Jeroboam was; who to his Wickedness and Impiety, had join’d Cowardice and want of Experience. For it is the Completion of Misfortune, and a certain Loss of an Army, when it is commanded by a General who has neither Courage, Honour, Conduct, nor any other Quality that makes him fit to command. Neither the Superiority nor the Valour of his Troops are of any Effect; that they know him, and despise him is enough to make them despair of a Victory.

Abijah was not the stronger; for he had but four hundred thousand Men against Jeroboam, who had an Army of eight hundred thousand. So that being no very expert Warrior, he had need of all his Rhetorick to encourage his Army. He did not fail to make use of the Topick of Religion; for that was the surest Means of raising the Courage of a People, who were full of Zeal for the Worship of the Lord, and who had not yet forgot the Miracles that had been done in their Favour, tho’ they were always ungrateful and unworthy of them, as may be observed here; especially in the Case of Jeroboam and his Subjects, who were plunged in Wickedness and Idolatry.

When two Generals have taken a Resolution to fight, they are not long without finding an Occasion. Tho’ Abijah was inferior to his Enemy, yet he did not intend to decline Battle; for he knew very well what kind of Person he had to do with. He encamped upon Mount Shemer, or Zemaraim, which is in Mount Ephraim. There these two Armies faced one another, and Abijah made an Oration to them. It is a very good one, and full of Craft. I call it crafty, because he pretends to be very devout, and delivers it like an Apostle, tho’ he was not much better than Jeroboam as to Matter of Religion. It was no hard thing to impose upon the Jews, who were generally simple and ignorant People; but to awaken them and provoke their Courage, it is enough that Religion be the Theme; they were immediately fired with Zeal for the Lord, and so he gave them the Victory. Their King had hardly any Share in it, if it is of him that the sacred Author speaks, when he says; And the Lord struck him, and he died.

2 Chron. xiii. 20.When Abijah thus turn’d Preacher, and seem’d as if he were inspired, the Audience must have been very attentive to hear him. For while he was speaking, Jeroboam endeavour’d to surprize him with an Ambush behind him, which encompass’d him before he was aware. Jeroboam had caused some Troops to file off behind the Hills, in order to surround him with the Multitude of his Army, and afterwards to attack him in Front and in Rear, and to cut off all Retreat from him. That he might have Time for such a Motion as this, Abijah’s Speech must have been longer than what is deliver’d in Holy Writ. However this be, the Troops of Jeroboam set themselves in Array; and began to extend themselves, and to get behind the Army of Abijah.

There is Nobody but will imagine, when they read this Piece of Management of Jeroboam’s, that I am not very consistent with my self, when I describe him as a meer Ignoramus in the Art of War, and that this Stratagem of his, confutes my Opinion of him; since Abijah turns Haranguer, while his Enemy lays a Snare for him, into which he was very like to have fall’n. I cannot accuse Abijah of Imprudence in this, tho’ I do not think he was very skilful in martial Affairs. But I find here a Piece of Cunning, which was not however the Result of any deep Reasoning. Perhaps he might not be the Author of this Management himself, but God thought fit to bring it about, in order to give the Victory to that smaller Number of his People who were faithful to him; and intended that the Stratagem of Jeroboam should be the Occasion of his Defeat, and of the Loss of his reprobate Army.

That this may be the better apprehended, it must be explain’d as clearly as possible, and in a few Words. Does it appear, at first Sight, that this Ambush of Jeroboam was a subtle, crafty, and profound Artifice? Not at all. For by thus dividing his Forces, to surround and encompass so large an Army on all Sides, he makes half of his Troops useless, by making a Motion that could not be done in a small Time. What he has left to oppose his Enemy in Front, is no more than what his Enemy has to oppose him. And such a Motion of a stronger Army, which is intended to encompass a weaker, serves only to make them desperate, that is, they are reduced to a Necessity either to conquer or to die.

And when Judah looked back, behold, the Battle was before and behind. When Abijah perceived that he was almost inclosed, and that his Enemy requir’d more Time to compleat his Stratagem, than was necessary for him to fall on with equal Force, he takes the Advantage of so favourable an Opportunity. And they cried unto the Lord, and the Priests sounded with the Trumpets. Then the Men of Judah gave a Shout; and as the Men of Judah shouted, it came to pass that God smote Jeroboam and all Israel before Abijah and Judah; that is to say, Judah made a vigorous Assault, and pierced through

every thing that durst oppose them. The Slaughter must be very dreadful, since there fell down slain of Israel, five hundred thousand chosen Men. Thus was this Kingdom almost depopulated by the Sword, in the Cause of a Prince who had neither Courage, Experience, nor Religion.

SHEM-HAMPHORASH, or Schemhamphorasch,⁷ that is, the Name manifested, or the Name distinguished; the Name Jehovah, the incommunicable Name, which the Jews never pronounce, and do not so much as know the true Pronunciation of it. See the Article JEHOVAH.

SHEMIDA, or Semida, Son of Gilead, of the Tribe of Manasseh. He was Head of the Family of the Shemidaites. Numb. xxvi. 32. 1 Chron. vii. 19.

SHEMINITH, or Seminith;⁸ this Hebrew Word is found before some of the Psalms, and is generally translated by Octava. But it signifies either an Instrument of eight Strings, or the eighth Band of the Musicians of the Temple.

SHEMIRAMOTH, or Semiramoth, a Levite, a Porter of the Temple. 1 Chron. xv. 18.

Shen, dens.SHEN, or Sen; this Hebrew Word signifies a Tooth; ‘tis also given to a sharp Rock, naked as a Tooth. See 1 Sam. viii. 12. Samuel erected a Stone between Mishpat and Sen, to serve as a Monument of the Victory that the Hebrews had obtain’d over the Philistines, and to this Stone he gave the Name of the Stone of Assistance.

SHENAZAR, or Sennefer, Son of JeconiahשניShene, Dentes, Scopuli. King of Judah. 1 Chron. iii. 18.

SHENE, or Sene; this Word is plural, and signifies Teeth or Rocks, Jonathan and his ‘Squire penetrated into the Camp of the Philistines, by passing between two Rocks, one of which was call’d Bozez, and the other Seneh. 1 Sam. xiv. 4.

SHEPHAM, or Sephama, a City of Syria, which was the Eastern Limit of the Land of Promise. Numb. xxxiv. 10, 11. This might be the same as Apamea.

I. SHEPHATIAH, Saphatia, or Sephatia, Son of David and Abital. 2 Sam. iii. 4. 1 Chron. iii. 3.

II. SHEPHATIAH, Son of Reuel, and Father of Meshullam. 1 Chron. ix. 8.

III. SHEPHATIAH, one of the Men of Might that came over to David at Ziklag. 1 Chron. xii. 5.

IV. SHEPHATIAH, Son of Maachah. He was Chief of the Tribe of Simeon, in the Time of King David. 1 Chron. xxvii. 16.

V. SHEPHATIAH, one of the Sons of King Jehoshaphat. 2 Chron. xxi. 2. His Posterity returned into Judea, after the Captivity of Babylon. Ezr. ii. 57. They were to the Number of three hundred and seventy-two. See Nehem. vii. 9.

VII. SHEPHATIAH, Son of Mahalaleel, of the Race of Pharez.

VIII. SHEPHATIAH, Son of Mattan; he was one of those that accused Jeremiah of intimidating the People by his doleful Predictions. Jerem. xxxviii. 1.

SHEPHELAH, or Sephela;⁹ this Hebrew Word signifies an open Field, or a Plain. The Greek and Latin Interpreters generally translate it by a Plain; but the Seventy have sometimes preserved the Word Sephela¹⁰. Eusebius and St. Jerome inform us,¹¹ that even in their Time, the whole flat Country, which is to the North and West about Eleutheropolis, was call’d Sephela. Simon Maccabæus fortify’d the City of Adida in Sephela, or in the Plain of which we are speaking.

SHEPHERDS, or Pastors. When the Patriarch Joseph invited his Father and Gen. xlvi. 31, 32, 33, 34.Brethren to settle in Egypt, he bid them tell Pharaoh, that they were Shepherds or Breeders of Sheep, that they might have the Land of Goshen assign’d to ‘em for an Habitation; Because, says Joseph, the Egyptians have an Abomination to Shepherds. Quia detestantur Ægyptii omnes Pastores ovium. Now it is inquir’d, whence it is that the Egyptians had such an Abhorrence to Shepherds? There are two Reasons generally assign’d for this. First, because the Hebrews who bred Sheep, made no Difficulty to kill and eat them, or to sacrifice them to their Gods. Whereas the Egyptians worshipped Sheep and Goats, and all Creatures of that Kind, Diodor. Sicul. l. 1.and would have thought it a great Crime to kill or sacrifice them. Diodorus Siculus says, that Sheep are in very great Veneration throughout all Egypt. And Strabo assures us, that they sacrificed them only in the Nome or Province of Nitria, or in that Herodot. l. 2. c. 42.of Mendese, according to Herodotus. Tacitus observes, that the Israelites sacrificed Sheep and Lambs, as if it were to insult Jupiter Ammon, a Deity of the Egyptians; and that they kill’d Oxen without any Scruple, to affront the Ox Apis. Cæso ariete velut in contumeliam Ammonis; Bos quoque immolatur, quem Ægyptii Apim colunt. But all this does not prove, that the Employment of Oxkeepers or Neatherds was of itself odious to the Egyptians, as the Scripture insinuates it was: On the contrary, this Office would have recommended them to the Esteem of the People, if they had not kill’d these Animals; as in the Nome of Mendese, the

Keepers of Goats were honour’d, because the Goat was the favourite Deity of that Canton.

We must therefore seek for another Cause of the Aversion which the Egyptians Joseph. cont. App. l.i.p.1042.express’d towards Shepherds. Manetho relates, that an Army of Strangers from the Coasts of Arabia, or from the East, made an Irruption into Egypt, and finding it without Defence, they subdued it, and had a Succession of Kings in Lower Egypt for about five hundred and eleven Years. After which the Kings of Thebais, and of the rest of Egypt, maintain’d a long War against them, and at last drove them out of the Country. The Race of these Princes was call’d Hicsos, that is to say, Kings of Shepherds. Some, says Manetho, affirm, they were Arabians; but we find in other Books, that they were not Kings, but Captives. For in Egyptian, the Word Hic, when pronounced as Hoc, signifies a Captive. This Reason of the Hatred of the Egyptians against Shepherds appears to be more plausible. But whatever the Motive was, the Fact itself is beyond Controversy. See before the Article EXODUS.

Abel was a Keeper of Sheep, according to Gen. iv. 2.Moses, and the greatest Number of the antient Patriarchs follow’d the same Profession. When Men began to multiply, and to be distinguish’d from one another by following different Employments, Jabal, Son of Lamech bigamus, and his Wife Adah, Gen. iv. 20.was acknowledg’d as Father and Founder of Shepherds and Nomades, whose Dwelling was in Tents: He was the Father of such as dwell in Tents, and of such as have Cattle. God sometimes takes the Isa. xl. 11.Name of the Shepherd of Israel; in the same manner as Kings, both in Scripture and antient Writers, are distinguish’d by the Title of Shepherds of the People. And Eze. xxxiv. 23. Numbers xxvii. 17. 1 Kings xxii. 17. Judith xi. If. xliv. 28. 15. Isa. xl. 11.the People forsaken, are compared to a Flock without a Shepherd. Isaiah says, that the Messiah shall feed his Flock. God calls Cyrus his Shepherd. The Prophets often inveigh against the Shepherds of Israel, against the Kings, who feed themselves, and neglect their Flocks; who distress them, treat them ill, seduce them, and lead them astray. See to this purpose Ezekiel xxxiv.

The Lord says, that he brought through the Red-sea his People with their Shepherds;If. lxiii. 11. that is, having Moses, Aaron, and the Chief of the People at their Head. Mic. v. 5.Micah says, that the Lord shall raise up seven Shepherds over his People, and an eighth to govern the Land of Assyria, and to bring from thence the People of Israel. We take these seven or eight Shepherds to be the seven Princes confederate with Darius Son of Hystaspis, who killed Smerdis the Magian, who had possessed himself of the Empire of the Persians, after the Death of Cambyses.

Zech. xi. 8.Zechariah makes mention of three Shepherds that the Lord had cut off in one Month. These three Shepherds were Aaron, Moses, and Miriam, who died in the Wilderness; not indeed within the Space of one Month, but who all had the Sentence of Death passed upon them in a Month, and died at a little Distance of Time from one another. This is the Explication of the Rabbins. Others think that these three Shepherds were David, Adonijah, and Joab, who did indeed die all in the Space of one Month. Others are of Opinion, they were the three Brethren Maccabees, Judas, Jonathan, and Simeon, who died within a Month of Years, that is to say, within thirty Years. We think it may be understood of the three Roman Emperors who succeeded Nero, that is, Galba, Otho, and Vitellius, who were put to Death by their own Subjects within the Space of a Year and some Days. Afterwards the Prophet makes God speak in this manner; Zec. xi. 10.And I took my Staff, even Beauty, and cut it asunder. This Rupture happen’d when the Jews revolted against the Romans; and when these attack’d them, took Jerusalem, destroy’d the Temple, and dispersed the Nation of the Jews.

The same Zechary received Order from Zech xi. 14, 15.the Lord, saying, Take unto thee yet the Instruments of a foolish Shepherd; for, says the Lord, I will raise up a Shepherd in the Land, which shall not visit those that be cut off, &c. The Shepherds having forsaken Jesus Christ, who was their lawful Shepherd, were deliver’d up to foolish Shepherds, who misused them, and plunged them into Calamities. These Shepherds are the Roman Emperors, Successors of Tiberius, under whom Jesus Christ was crucified. Caligula succeeded Tiberius, Claudius, Caligula; and Nero succeeded Claudius. Every one knows the Characters of those Princes; that they were truly foolish Shepherds, mad, wicked, and cruel.

The Messiah is often represented under Jer. xxiii. 4, 5.the Name of a Shepherd. I will set up Shepherds over them, which shall feed them. I will raise unto David a righteous Isai. xl. 11. Zec. xiii 7.Branch. Isaiah speaks in the same manner. He shall feed his Flock like a Shepherd, he shall gather the Lambs with his Arm, and Math. xxvi 31.carry them in his Bosom, and shall gently lead those that are with young. And Zechariah says, Awake, O Sword, against my Shepherd, and against the Man that is my Fellow, saith the Lord of Hosts. Smite the Shepherd, and the Sheep shall be scattered, and I will turn mine Hand upon the little ones. Jesus Christ makes the Application of this Passage to what should happen at his Passion. He takes upon himself the Title

of a good Shepherd, who gives his Life for his John x. 11, 14, 15. Heb. xiii. 20.Sheep. St. Paul calls him the great Shepherd of the Sheep; and St. Peter gives him the 1 Pet. v. 4.Appellation of Prince of Shepherds.

God gives up to his Ministers the Tythe of Oxen, of Sheep, and of Goats, which pass under Lev. xvii. 32.the Crook of the Shepherd, or are under his Care. Or he makes an Allusion to what is done when the Tythe was given to the Priest: The Shepherd stands with his Hook at the Entrance of the Sheep-fold, and as the young Kids or Lambs go out of the Fold, he counts them, and retains the Tenth for the Priest or the Levite.

Amos i. 1.Amos says, that the Beauty of Shepherds is in Mourning during a dry Season. Luxerunt speciosa pastorum. The Hebrew says according to the Letter, the Huts or Abodes of the Shepherds are in Mourning. These are what are elsewhere call’d Cameræ Pastorum, or 2 Kings x. 12.Habitacula Pastorum. St. Jerome, speaking of the City and Desart of Tekoah, says, that one cannot so much as see there the Hovel of the Shepherds, being like subterraneous Ovens, which the Africans call by the Name Jerom. præf. in Amos.of Mapalia.

In the Description that our Saviour gives John x. 11, 12, &c.us of a good Shepherd, he says, that he lays down his Life for his Sheep; that he knows them, and they know him; that they hear his Voice, and follow him; that he goes before them; that no one shall force them out of his Hands; that he calls them by their Name; that the Hireling, or the bad Shepherd, forsakes the Sheep, and the Thief enters not by the Door of the Sheep-fold, but climbs over by another Way.

SHEPHI, Sephi, or Shepho, Son of Shobal, of the Race of Seir. 1 Chron. i. 38. Gen. xxxvi. 23. one of the antient Kings of Idumea.

SHEPHUPHAN, or Sephuphan, or Shupham, Son of Bela, and Grandson of Benjamin. 1 Chron. viii. 5.

SHERESH, or Sares, Son of Peresh, and of Machir. 1 Chron. vii. 16.

SHEREZER, or Sarasar. See SHAREZER.

ששShesh, Linum.SHESH. This is a pure Hebrew Word. It is generally translated by Flax.

SHESHACH, or Sesach; by this Name Jer. xxv. 26. li. 41.Jeremy hints at Babylon. Jeremiah was to cause all Nations to drink of the Cup of the Fury of the Lord, and the King of Sheshach shall drink after them. And elsewhere, How is Sheshach taken, and how is the Praise of the whole Earth surprized! How is Babylon become an Astonishment among the Nations! But how comes it that he gives this Name to Babylon? St. Jerome¹² thinks he does it out of Caution, that he might not provoke Nebuchadnezzar, who then was laying Siege to Jerusalem. We take Shesbach to be a Pagan Deity, who was chiefly worshipped at Babylon. He gives this City the Name of its tutelar Deity, as he says elsewhere, Babylon Jer. l. 2.is taken, Bel is confounded, Merodach is broken in Pieces. Bel and Merodach were the Gods of the Country. Shesbach was probably the Moon. At Babylon¹³ they celebrated Feasts call’d Sacæa, which had a great Resemblance to the Saturnalia of the Romans. The Servants then acted the Part of Masters. Strabo says, they were celebrated Strab. l. xi. p. 351, 352.in Honour of Anais, which is the same as Diana, or the Moon. See our Commentary upon Jeremiah xxv. 26. and Gerard John Vossius, de origine & progressu Idololat. l. 2. c. 22.

SHESHEAI, Sesai, or Sasai, a Giant, a Son or Descendant of Anak, who was drove away from Hebron with his Brethren Ahiman and Talmai, by Caleb the Son of Jephunneh. Josh. xv. 14.

SHESHBAZZAR, or Sassabasar. When King Cyrus restor’d to the Jews the sacred Vessels of the Temple of Jerusalem, which had been carried away to Babylon by NebuchadnezzarEzr. i. 8. Zec. iv. 9.; he had an Account taken of them, and committed them to Sheshbazzar Prince of Judah. The greatest Part of Interpreters think, that Sheshbazzar is the same as Zerubbabel, and that he bore the Name of Sheshbazzar among the Babylonians, as Daniel had that of Belshazzar. The Scripture says, that Zerubbabel laid the Foundation of the Temple, and it says the same of Ezr. v. 16.Sheshbazzar. Others will have Sheshbazzar to be a Persian Officer, sent to govern the Jews. It is not very certain that Zerubbabel had this Government conferr’d upon him. The Grecians give to Sheshbazzar, or (as they call him) Sammanaser, the Quality of Governor of Judea¹⁴. See the Commentators upon Ezr. i. 8.

SHETHAR, or Sethar, one of the principal Officers of the Court of King Abasuerus, Spouse to Queen Esther. Esth. i. 14.

SHETHAR-BOZNAI, or Starbuzania, one of the Officers of the King of Persia beyond the Euphrates, who wrote to Court against the Jews that were lately return’d from their Captivity. Ezr. v. 6.

SHEVA, or Siva, Secretary to King David, 2 Sam. xx. 25.

SHEW-BREAD. The Hebrew¹⁵ signifies literally, Bread of Faces, or, of the Face. They thus call’d the Loaves of the Bread, that the Priest of the Week put

every Sabbath-day upon the Golden Table which was in the Sanctum before the Lord. These Loaves were square, and had four Faces, as the Rabbins say: They were cover’d with Leaves of Gold: They were twelve in number, and represented the twelve Tribes of Israel. Every Loaf must be of a considerable Bigness, since they us’d Lev. xxiv. 5, 6, 7.two Tenth-deals of Flour for each, which are about six Pints. They served them up hot on the Sabbath-day in the Presence of the Lord, and at the same time took away the stale ones, which had been expos’d for the whole Week, and which could not be eaten but by the Priests alone. Mat. xii. 4.If, in an extraordinary Case, David 1 Sam. xxi. 4. Lev. xxiv. 9.thought he might eat of them, nothing but urgent Necessity could exempt him from Lev. xxiv. 7.Sin. This Offering was accompany’d with Frankincense and Salt. Some Commentators Lev. ii. 13.think,¹⁶ that Wine was added to it also. The Frankincense was burnt upon the Golden Table every Saturday, when they set on fresh Loaves.

They are not agreed as to the Manner in which the Loaves of Shew-bread were ranged upon the Altar of the Sanctum. Some think there were three Piles of them, of four in each. Others will have them to be in two Piles of six in each; and it is hard to conceive it could be otherwise, or that a Table of two Cubits in Length, and one in Breadth, could allow Room enough for twelve Loaves, in each of which were six Pints of Flour. The Rabbins say, that between every two Loaves there were two Golden Pipes, supported by Forks of the same Metal, whose Ends rested upon the Ground, to convey Air to the Loaves, and to hinder them from growing mouldy.

Lev. xxi. 8.Moses seems to say, that the Israelites furnished the Loaves that were presented before the Lord; but this ought to be understood only, as it was the People that paid the First-fruits and Tenths to the Priests, which was the chief of their Income. And of these Tenths and First-fruits they took wherewith to make the Shew-bread, and whatever else belong’d to ‘em to furnish, in the Service of the Temple. In the Time of David,¹⁷ the Levites of the Family of Kahath had the Care of the Shew-bread, or, as it is call’d in the Chronicles, the Bread of Ordering. Probably it was the Levites that baked and prepared them; but it was the Priests that offer’d them before the Lord, as it is said in another Place, Sacerdotes autem 1 Chron. xxiii. 28. Vulg. Hieron. in Mal. i.super panes propositionis. However, St. Jerom says, from a Tradition of the Jews, that the Priests sowed, reaped, ground, kneaded, and baked the Shew-bread: Panes propositionis, quos juxta traditiones Hebraicas, ipsi ferere, ipsi demetere, ipsi molere, ipsi coquere debeatis. See the Commentary upon 1 Chron. ix. 33. & xxiii. 28.

There are still several Rabbinical Remarks about these Loaves, which the Commentators take care to glean: They were placed six in a Pile one upon another, upon a Salver of Gold; and above they were cover’d with another Golden Salver, upon which stood a Golden Cup full of the purest Incense. They were made without Leven, and kneaded with Oil. Tostat says, that they were baked on a Baking-pan of Gold. Others maintain, they were baked in an ordinary Oven, but one that was kept for this Use only; and that the Wood used on this Occasion was chosen on purpose, the soundest and closest that could be got. Beside these Loaves was a Vessel full of excellent Wine; this Vessel was close stopt, that the Wine might not grow sour, and it held the fourth-part of an Hin; that is, something above two Pints.

When the Loaves were changed, the Wine was poured out as a Libation before the Lord. The Vessel or Cup that was fill’d with Salt near these Loaves was of Gold, and cover’d, as well as the Vessel of Incense, that no Dust or any other thing should defile it. These Loaves were eaten in the Temple by the Priests of the Week; and it was not allow’d to take them out of the Temple, to eat them at Home.

SHIBBOLETH, or Sibboleth, an HebrewשבלתShibboleth, Spica. Word which signifies an Ear of Corn, Spica. After Jephtha had beat the Ammonites, the Men of Ephraim were jealous of this Advantage obtain’d by the Tribes beyond Jordan,¹⁸ and came in Arms into the Country, complaining heavily that they had not been call’d to have a Share in this Expedition. Jephtha answer’d them with much Moderation; which yet did not restrain the Ephraimites from using Words of Contempt towards the Men of Gilead, telling them, they were only Fugitives from Ephraim and Manasseh, a kind of Bastards that belong’d to neither of the two Tribes; in a Word, that they were only By -blows of Joseph. But this Reproach was very false, since Machir the Father of Gilead was Manasseh’s own Son, Numb. xxvi. 29. It may be doubted, whether these Invectives happen’d before or after the Combat, but to Blows they went, wherein the Men of Gilead had the Advantage, and kill’d a great Number of the Children of Ephraim. After which, they set Guards at all the Passes of Jordan; and when any Ephraimite that had escaped out of the Battle came to the Water-side, and desired to pass over, they asked him if he was not an Ephraimite? If he said, No; they bid

him pronounce Shibboleth, which signifies an Ear of Corn. But he pronouncing it Sibboleth, according to the Pronunciation of the Ephraimites, and not well pronouncing the first Letter, they kill’d him upon the Spot: So that, on this Occasion, there were kill’d no less than forty-two thousand Ephraimites.

Numbers xxxii. 38. Josh. xiii. 9. Isai xvi. 8. 19. Jer. xlviii. 32.SHIBMAH, or Sabama, or Sibma, a City of the Tribe of Reuben. Isaiah speaks of the Vines of Shibmah, which were cut down by the Enemies of the Moabites: For these People had taken the City of Shibmah, and others of the Country of Reuben, after this Tribe was carry’d away into Captivity, by Tiglath-pilnesér¹⁹. St. Jerom says,²⁰ that between Heshbon and Sibmah there was hardly the Distance of five hundred Paces.

Josh. xv. 11.SHICRON, or Sechrona, a City of the Tribe of Judah, which is thought to have been yielded up, together with several others, to the Tribe of Simeon.

SHIELD. In Scripture, God is often call’d Gen. xv. 1. Psal. v. 12.the Shield of his People: I am thy Shield, says God to Abraham. The Psalmist says, Thou, Lord, wilt bless the Righteous; with Favour wilt thou compass him, as with a Shield. Princes and Great Men are also call’d 2 Sam. i. 21. Ps. xlvii. 9.the Shield of the People. Saul is call’d the Shield of Israel. The Shields of the Earth belong unto God, or are in his Dependance. The Septuagint have it; The strong Gods of the Earth have greatly exalted themselves.

They hung their Shields upon Towers for Ornaments, and to make use of upon Occasion. The Tower of David was adorn’d with a thousand Shields, which hung round about it. There were to be found Arms of Cant. iv. 4.all kinds: Mille clypei pendent ex ea, omnis armatura fortium. The Maccabees adorn’d the Front of the Temple with Shields 1 Macc. iv. 57.which they hung thereon: Ornaverunt faciem templi coronis aureis & scutulis. They took them down from thence when there was Occasion to march against the Enemy: Isai. xxii. 16.Parietem nudavit clypeus. Ezekiel says, that the Persians, the Lydians, and the Lybians had hung up their Shields in Tyre, for an Ornament to that City: Clypeum & galeam Ezekiel xxvii. 10.suspenderunt in te, pro ornatu tuo.

The common Materials of a Shield were Wood: It was cover’d with Leather, with Plates of Gold, or Brass. Sometimes they were made all of Gold, or Brass. Those that Solomon made were of massy Gold. Shishak King of Egypt took these away, and Rehoboam made others of Brass to serve in their stead. Goliah’s Shield was of Brass. Nahum 1 Sam. xvii. 45. Nahum ii. 3.describes the Shields of the Chaldeans as all bright and sparkling. The Psalmist says, that God shall cause Peace to reign among his People, and that they shall throw their Shields into the Fire: Et scuta comburet igni, Psal. xlv. 10. These Shields therefore were of Wood.

SHIGGAION, Shigionoth, or Sigaion²¹. This Word is found in the Hebrews, in the Title of Psalm vii. and in Habakkuk iii. 1. The Septuagint have translated it by Psalm, or Canticle; but Aquila and Symmachus have render’d it by Ignorance, or Sins of Ignorance. Theodotion, in Habakkuk, has it, for voluntary Sins²²: but there is reason to doubt whether his Text be very intire. However it be, some think Shiggaion is an Instrument of Musick; others, that it is a certain Air or Tune, to which this Psalm was sung. Others translate it, The Error of David; others, The Secret of David; others, The Delight of David; and others again, The Disquiet of David. We think it ought to be translated, A Song of Trouble, or, A Song of Consolation of David. The Arabick Word Schaga, signifies to be in Trouble; and the Hebrew Word Schagah, or Shagah, to rejoyce, to be comforted. See our Preface to Psalm vii.

SHION, or Seon, a City of the Tribe of Issachar, Josh. xix. 19. The Hebrew²³ reads it, Shion, or Sion. Eusebius says,²⁴ that even in his Time there was a Place call’d Seon, at the Foot of Mount Tabor.

SHILHI, or Salai, Father of Azubah, the Mother of King Jehoshaphat, 1 Kings xxii. 42.

SHILHIM, or Selim, a City of the Tribe of Judah, Josh. xv. 32.

Gen. xlvi. 24.SHILLEM, or Sallem, or Sellem, or Shallum, the fourth Son of Naphtali, Head of the great Family of the Shallumites, Numb. xxvi. 49.

I. SHILOH. This Term is famous among Interpreters and Commentators upon Scripture. It is found Gen. xlix. 10. to denote the Messiah. The Patriarch Jacob foretells his Coming, in these Words; The Sceptre shall not depart from Judah, nor a Law-giver from between his Feet, until Shiloh come, and unto him shall the Gathering of Gen. xlix. 10. עד כי יבא שלהthe People be. The Hebrew Text reads, Donec veniat Shilo. All Christian Commentators agree, that this Word ought to be understood of the Messiah, of Jesus Christ: But all are not agreed about its literal and grammatical Signification. Saint Jerom, who translates it by Qui mittendus est, manifestly read Shiloach, Sent, instead of Shilo. The Septuagint translate,²⁵ Until the coming of him to whom it is reserved; or, Till we see arrive that which is reserved for him.

It must be own’d, that the Signification of the Hebrew Word Shiloh is not well known. Some translate, The Sceptre shall not depart from Judah, ‘till he comes to whom it belongs²⁶. Others, ‘Till the Coming of the Peace-maker²⁷, or, the Pacifick, or, of Prosperity. Shalah signifies, to be in Peace, to be in Prosperity. Others, ‘Till the Birth of him who shall be born of a Woman, who shall conceive without the Knowledge of a Man²⁸. Otherwise, The Sceptre shall not depart from Judah, ‘till its End, its Ruin; ‘till the Downfall of the Kingdom of the Jews. Some Rabbins have taken the Name Silo, or Shilo, as if it signify’d the City of this Name in Palestine. The Sceptre shall not be taken away from Judah, ‘till it comes to Shiloh²⁹; ‘till it shall be taken from him, to be given to Saul at Shiloh. But in what Part of Scripture is it said, that Saul was acknowledg’d as King, or consecrated, at Shiloh? If we would understand it of Jeroboam the Son of Nebat, the Matter is still as uncertain. The Scripture mentions no Assembly at Shiloh, that admitted him as King. A more modern Author³⁰ derives Shiloh from Shalah, which sometimes signifies to be weary, to suffer; ‘till his Labours, his Sufferings, his Passion shall happen.

But not to amuse our selves about seeking out the grammatical Signification of Shiloh, it is sufficient for us to shew, that the ancient Jews are in this Matter agreed with the Christians: They acknowledge, that this Word stands for the Messiah the King. ‘Tis thus that the Paraphrasts Onkelos and Jonathan, that the ancient Hebrew Commentaries upon Genesis, and that the Talmudists themselves explain it. If Jesus Christ and his Apostles did not make use of this Passage, to prove the Coming of the Messiah, ‘twas because then the Completion of this Prophecy was not sufficiently manifest. The Sceptre still continu’d among the Jews; they had still Kings of their own Nation, in the Persons of the Herods; but soon after the Sceptre was intirely taken away from them, and has never been restored to them since.

The conceited Jews seek in vain to put forced Meanings upon this Prophecy of Jacob; saying, for example, that the Sceptre intimates the Dominion of Strangers, to which they have been in Subjection, or the Hope of seeing, one Day, the Sceptre, or supreme Power, settled again among themselves. It is easy to perceive, that all this is contrived, to deliver themselves out of Perplexity. In vain likewise they take Refuge in certain Princes of the Captivity, whom they pretend to have subsisted beyond the Euphrates, exercising an Authority over their Nation little differing from Absolute, and being of the Race of David. This pretended Succession of Princes is perfectly chimerical; and tho’ at certain Times they could shew a Succession, it continu’d but a short Time, and their Authority was too obscure, and too much limited, to be the Object of a Prophecy so remarkable as this was. This Affair is treated on in its due length in the Commentaries upon Genesis, and in such Authors as have expresly discoursed upon it. See our BIBLIOTHECA SACRA annex’d to this DICTIONARY.

Josh. xviii, xix, xxi.II. SHILOH, or Silo, a famous City of the Tribe of Ephraim, at twelve Miles or four Leagues Distance from Shechem, according to Eusebius; or ten Miles, according to St. Jerom. It was in Acrabatena, according to both of ‘em. In St. Jerom’s time Shiloh was intirely ruin’d³¹, and nothing remarkable was found there, but the Foundation of the Altar of Burnt-offerings, which was there when the Tabernacle was set up there. It was at Shiloh that Joshua assembled the People,³² to make the second Distribution of the Land of Promise. ‘Twas in the same Place that the Tabernacle of the Lord was set up, when the People were settled in the Country, Josh. xix. 51. The Ark and the Tabernacle of the Lord continu’d at Shiloh, from the Year of the World 2560, when it was set up by Joshua, to the Year of the World 2888; before Christ 1112, before the Vulgar Era 1116, at which time it was taken by the Philistines, under the Administration of the High-priest Eli. ‘Twas at 1 Sam. iv. 1 Kings xiv. 2. Jer. vii. 12, 14. & xxvi. 6, 9. 1 Sam. vi. 21.Shiloh that Samuel began to appear: ‘Twas there also that the Prophet Abijah dwelt. Jeremiah foretold, that the Temple of Jerusalem should be reduced to the same Condition as Shiloh was. After the Return of the Ark out of the Country of the Philistines, instead of taking it back to Shiloh, it was laid up at Kirjath-jearim.

Pausan. l.6. c.24.Mr. Reland conjectures, that it is from the Name Shiloh, that Pausanias took Occasion to say, that Silenus the Companion of Bacchus was buried in Palestine. Benjamin of Tudela affirms, that the Tomb of Samuel was still to be seen there. Upon the Medals of Shechem, or Neapolis, we see Silenus represented; which should make us think, that it was rather at Shechem than at Shiloh, that they might expect to find the Tomb of this Demi-god.

SHILONITES, or Siloni, 1 Chron. ix. 5. This is taken by some for the Name of a Man, Father of Asaiah, and of the Tribe of Judah. Others will have it deriv’d

from the City of Shiloh, or from Selah the Son of Judah.

SHILSHAH, or Salusa, Son of Zophah, of the Tribe of Asher, 1 Chron. vii. 37.

I. SHIMEA, Samaa, Semmaa, or Simmaa, Prince of one of the Families of Benjamin, and Son of Mikloth, 1 Chron. viii. 32.

II. SHIMEA, a Levite, Son of Michael, and Father of Berachiah, 1 Chron. vi. 39.

III. SHIMEA, Son of Uzza, and Father of Haggia, a Levite, 1 Chron. vi. 30. There were others of this Name, of whom nothing particular is known.

IV. SHIMEA, Brother of David, and Father of Jonathan and Jonadab. This Jonadab is he that advised Ammon the Son 2 Sam. xiii. 3.of David to pretend himself sick, that his Sister Tamar might be sent to him, with whom he was desperately in love. Jonathan was one of the Heroes of King David’s Army, 2 Sam. xxi. 21.

V. SHIMEA, or Shammua, Son of David and Bathsheba, 1 Chron. iii. 5.

I. SHIMEI, or Semei, and Rei, 1 Kings i. 8. See REI.

II. SHIMEI, Son of Gog, Father of Micah, of the Tribe of Reuben, 1 Chron. v. 4.

III. SHIMEI, Son of Zachur, of the Tribe of Simeon, 1 Chron. iv. 27. He had sixteen Sons, and six Daughters.

IV. SHIMEI, Son of Libni, a Descendant of Kohath, 1 Chron. vi. 29.

V. SHIMEI, Son of Gera, a Kinsman of Saul’s. When David was obliged to retire from Jerusalem, a because of the Rebellion of his Son Absalom, Shimei met him at Bahurim, began to curse him, and to throw Stones at him, saying, Come out, come out, thou bloody Man, and thou Man of Belial: The Lord hath returned upon thee all the Blood of the House of Saul, in whose stead thou hast reigned, and the Lord hath delivered the Kingdom into the Hand of Absalom thy Son; and behold, thou art taken in thy Mischief, because thou art a bloody Man. Then Abishai the Son of Zeruiah says to the King, Why should this dead Dog curse my Lord the King? Let me go over, I pray thee, and take off his Head. David reply’d to him, What have I to do with you, ye Sons of Zeruiah? So let him curse, because the Lord hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so? Thus Shimei continued to persecute him, walking along the Side of the Hill, throwing Stones, and raising the Dust as the King passed along.

2 Sam. xix. 16, 17. In the Year of the World 2981.But when David return’d to Jerusalem, after the Defeat and Death of Absalom, Shimei made haste to come with the Men of Judah, and accompany’d with a thousand Men of Benjamin, he went before David. And when this Prince had passed over Jordan, he came and threw himself at his Feet, desiring him to forgive and forget the Fault he had committed, when he loaded him with his Curses. Then Abishai the Son of Zeruiah expostulated in an angry manner; Shall not Shimei be put to Death for this, because he cursed the Lord’s Anointed? But David disapproved of Abishai’s Zeal, and promised Shimei, with an Oath, that he should not be put to Death. And in truth, he suffer’d him to live in Peace as long as he liv’d himself; but as it was an Example of dangerous Consequence, to let such Crimes go away with Impunity, and as he ought to give an Example of Justice to his People; before his Death, he recommended to Solomon,³³ not to let Shimei go unpunish’d, but to take Revenge for it, according as his Discretion should furnish him with an Occasion.

When Solomon therefore ascended the Throne,³⁴ he caus’d Shimei to come to him, and said to him, Build thee an House in Jerusalem, and dwell there, and go not forth thence any whither: For it shall be, that on the Day thou goest out, and passest over the Brook Kidron, thou shalt know for certain, that thou shalt surely die: Thy Blood shall be upon thine own Head. Shimei obey’d the King, and came and dwelt at Jerusalem. But it happen’d three Years after,³⁵ that some of his Slaves run away from him, and took Sanctuary with Achish King of Gath. Shimei having Notice of it, went after them, and brought them back to Jerusalem. The King being inform’d of this Journey, caus’d Shimei to come before him, and said to him; Did not I command you not to go out of Jerusalem? and did not I assure you, that the Day you went out, you should be put to Death? At the same time he gave Orders to Benaiah the Son of Jehoiada to fall upon him, and kill him. Thus the Vengeance of the Lord at last found out this wicked Man.

VI. SHIMEI, of Romathi. He had the Superintendance of King David’s Winecellars. 1 Chron. xxvii. 27.

SHIMI, or Semei, the second Son of Gershon, and Grandson of Levi, Exodus vi. 17. Head of the Family of the Shimites, Numb. iii. 21.

SHIMON, or Simon, of the Race of Judah, and Father of Ammon and of Rinnah, &c. 1 Chron. iv. 20.

SHIMRATH, or Samarath, Son of Shimbi, or Shema, of the Tribe of Benjamin, 1 Chron. viii. 21.³⁶

SHIMRI, or Semri, Son of Shemaiah, and Father of Jedaiah, of the Tribe of Simeon. 1 Chron. iv. 37.

I. SHIMRON, Simeron, Semeron, or Semram; a City of Zebulun, Josh. xix. 15. See SIMONIAS. This Name is also given to the Mountain Somer, upon which the City of Samaria was built.

II. SHIMRON, Son of Issachar. Numb. xxvi. 24. He was Father of the Family of the Shimronites. 1 Chron. vii. 1. Gen. xlvi. 13.

Ezr. iv. 8.SHIMSHAI, or Samsai, a Secretary or Scribe, who with Rehum the Chancellor wrote to King Artaxerxes against the Jews, that were lately returned from their Captivity, in the Year of the World 3470, before Christ 530, before the vulgar Era 534. This Artaxerxes to whom they wrote, was no other than the Magian, who usurped the Empire after the Death of Cambyses. He is call’d Oropastes by Trogus, and Smerdis by Herodotus.

SHINAB, or Sennaab, King of the City of Admah, one of the four Cities that were burned by Fire from Heaven, because of the Crimes of its Inhabitants³⁷. Shinab, with the other Kings of Pentapolis, were overcome by Amraphel, and his Allies³⁸.

SHINAR, or Sennaar, a Province of Babylonia, where the Tower of Babel was Gen xi. 2.undertaken to be built. Calneb was built Gen.x. 10.in the same Country. Amraphel, King of Shinar, was a potent Prince in the Time of Gen.xiv.1.Abraham. Daniel says, that Nebuchadnezzar carried away the sacred Vessels of the Temple of Jerusalem, and put them in the Temple of his God, in the Land of Dan. i. 2.Shinar. There is great Probability that the Mountains of Singares, or Zagras, as well as the City and River of Singare, take their Name from Shinar, Sennaar, or Sengar.

שנערSinnaar or Singar. Exod.i.15.SHIPHRAH, or Sephora, one of the Midwives of Egypt, who preserved the Hebrew Children. Some think she was an Egyptian Women, but ‘tis more likely she was an Israelite. See PUAH.

SHIPTAN, or Sephtam, Father of Kemuel, of the Tribe of Ephraim. Numb. xxxiv. 24.

SHISHA, or Sisa, Father of Abiah. This Abiah was Secretary to King Solomon. 1 Kings iv. 3.

SHISHAK, or Sesac, King of Egypt³⁹; he declared War against Rehoboam King of Judah, in the fifth Year of the Reign of this Prince.⁴⁰ The King of Egypt had twelve thousand Chariots of War, and sixty thousand Horse, with an innumerable Multitude of People that follow’d him out of Egypt, the Country of Lubim of Sachim, and of Cush. He enter’d into Judea, and made himself Master of the strongest Places of the Country, advancing to Jerusalem. Then the Prophet Shemaiah came to Rehoboam and the Princes of Judah, who had shut themselves up in Jerusalem, and said to them; Thus saith the Lord, As you have forsaken me, so have I delivered you up into the Hands of King Shishak. The King of Judah and the Princes with him were in great Consternation, and only reply’d, The Lord is just. God seeing their Humiliation, said to Shemaiah; Since they have humbled themselves under my Hand, I will not destroy them, and will not let all my Fury fall upon Jerusalem by the Arms of Shishak; but they shall be subject to him, that they may know what Difference there is between being under my Discipline, and that of the Kings of the Earth.

Shishak therefore enter’d into Jerusalem, but withdrew soon after, taking with him the Treasures of the Lord’s House, and those of the King’s Palace. He carry’d away with him so much as the golden Bucklers that Solomon had made. The Rabbins are of Opinion, that the chief Motive that prevail’d with this Prince to declare War against Rehoboam, was because he had a great mind to the Ivory Throne that Solomon had made, and with which he was charm’d. This is the same Shishak⁴¹ to whom Jeroboam fled, towards the End of Solomon’s Reign; and when this King of Egypt came into Judea, he did no Harm to Jeroboam’s Territories. Perhaps Jeroboam might have persuaded him to invade Rehoboam’s Country. Till the Time of Shishak the Scripture always mentions the Kings of Egypt by the general Name of Pharaoh, which signifies King. Shishak is the first whose proper Name is mention’d. Chronologists are not agreed as to the Order that Shishak should obtain among the Egyptian Dynasties. Some will have him to be the same as Sesonchis; others⁴² Sesostris, or Sethosis. Usher thinks him to be Sesonchis, and places the Beginning of his Reign to be in the Year of the World 3026, before

Christ 974, before the vulgar Era 978.

SHITRAI, or Setrai, the Sharonite, the Superintendant of King David’s Shepherds and Flocks, who fed them in Sharon. 1 Chron. xxvii. 29.

SHITTIM, or Sethim,⁴³ sort of precious Wood, of which Moses made the greatest Part of the Tables, Altars, and Planks belonging to the Tabernacle. St. Jerome generally keeps the Hebrew Word Shittim in his Translation. The Septuagint have render’d it by incorruptible Wood. The same St. Jerome says,⁴⁴ that the Shittim Wood grows in the Desarts of Arabia, that it is like White-thorn as to its Colour and Leaves, but not as to its Bigness; for the Tree is so large, that it affords very long Planks. The Wood is hard, tough, smooth, without Knots, and extreamly beautiful; so that the Rich and Curious make Screws of it for their Presses. This Kind of Wood does not grow in cultivated Places, nor in any other Place of the Roman Empire, but only in the Solitudes of Arabia. He says likewise in another Place,⁴⁵ that the Shittim Wood resembles White-thorn, and that it is of an admirable Beauty, Solidity, Strength, and Smoothness. ‘Tis thought he means the black Acacia, which is (they say) the only Tree that is found in the Desarts of Arabia⁴⁶. It is so hard and solid, as to become almost incorruptible. It is of the Colour of a Lote-tree when it is cut, and Planks are taken from it of twelve Cubits long. Its Branches don’t rise up in height; its Leaves are round and large, like those of a Pear-tree, of the Colour of Soot underneath, and green above. from it, which the Arabians call Akakia. But it is plain from St. Jerome’s Description of the Shittim Wood, that it cannot be this Acacia of Prosper Alpinus⁴⁷ and Thevenot⁴⁸. Yet very credible Authors affirm, that no other Trees grow in the Desarts of Arabia. See our Commentary upon Exodus xxv. 5.

SHOBAB, or Sobab, Son of David and Bath-sheba. 2 Sam. v. 14.

SHOBACH, or Sobach, General of the Army of Hadarezer, King of Syria, who commanded the Troops that his Master had brought from beyond the Euphrates. But David gave him Battle at Helam, obtain’d a compleat Victory over him,⁴⁹ and mortally wounded him.

SHOBAI, or Sobai, of the Race of the Priests. He return’d from Babylon with Zerubbabel. Ezr. ii. 42.

SHOBI, or Sobi, Son of Nahash, of the City of Rabbah, otherwise call’d Philadelphia. He came with Barzillai to meet David when he fled from Absalom, and brought him Refreshments⁵⁰.

SHOES. We have already spoke of ‘em under the Article HOSING of the Hebrews; and the Title SANDALS may also be consulted. Pythagoras would have his Disciples wear Shoes of the Barks of Trees; probably that they might not wear such as were made of the Skins of Animals; for they refrain’d from the Use of every thing that had Life. The Antients had Shoes which wholly cover’d their Feet, like ours; and others that only defended the Soals of their Feet, with Leather Bands above, that left a Part of the Foot uncover’d. The first Sort was call’d Calceus, Mulleus, Pero, Phæcasium; the latter Caliga, Solea, Crepida, Baxea, Sandaleum. Antiently among the Romans their Shoes were generally of crude or untann’d Leather. None but those that had discharged the Office of Edile, were to wear the Mulleus, which was of Leather dress’d with Allum, and of a red Colour. ‘Tis said that the Roman Senators also wore Shoes of dress’d Leather, but of a black Colour. The Roman Women wore Ælian. var. hist. l. 7. c. 11. Juven. Sat. 7.their Shoes pretty much as the Men. Juvenal speaks of the Moon, or Lunula, which was wore upon black Shoes.

Adpositam nigræ Lunam subtexit alutæ.

Isaiah speaks also of the Moons that the Jewish Women wore upon their Shoes. In die illa auferet dominus ornamentum calceamentorum & lunulas. The Emperor Vopisc. in Aureliano, ad finem.Aurelian forbid the wearing of red, yellow, white, or green Shoes, and would

allow only Women to use them. And Heliogabalus publish’d a Proclamation, to declare what Women should be permitted to wear Gold and precious Stones in their Shoes. Among the Hebrews it is known, that Women of Fashion and Substance wore very valuable Shoes and Stockens. But we know none of their particular Ornaments.

As to the military Dress for the Feet, we see from Moses, that it was sometimes of Metal. Ferrum & æs calceamentum ejus, says he, speaking of Asher. And in the Description Deuter. xxxiii. 25. 1 Sam. xvii. 6.of the Arms of Goliah, we find he had Boots of Brass. Ocreas æreas habebat in cruribus. Homer likewise gives them to his Heroes; some had Boots of Brass, others of Copper, and those of Hercules were Tinsel. Vegetius says, that the Romans wore Iron ones. The Roman Soldiers also put many Nails under their Shoes, they were very sharp, and in great Numbers. Festus calls Isidor. origin. l. 19. cap. ult. Joseph. de bello. l. 7. c. 3.them clavata calceamenta. Josephus speaks of a Roman Soldier of such extraordinary Boldness, that he would let himself fall along the Walls of the Temple, because the Nails he had under his Shoes, which the rest of his Comrades had also, would make him slide down. In the Army of Antiochus the Great, Luxury was grown to such a pitch, that most of the Soldiers themselves had golden Nails under their Shoes. We are Valer. Maxim. Bellon. observ. l. 3. c. 44.assured that in the East, at this Day, all the People, both Rich and Poor, even the Wives of the Great Turk himself, and of his Bashas, wear Iron Plates at the Heels and Toes of their Pumps.

SHOPHAN, or Sophan, Zaphon, or Zaphan, a City of the Tribe of Gad. Numb. xxxii. 35. Josh. xiii. 27. The Jews say, that it was afterwards call’d Amath.

SHOSHANNIM, or Sosanim; a This Title is read before Psal. lxix. and lxxx. The Seventy translate it by those that shall be changed: St. Jerome and Aquila by the Lilies: Symmachus by the Flowers. We think Shoshannim to signify an Instrument of six Strings, or a Song of Rejoycing. See our Preface to the Title of Psalm xlv. Eructavit cor meum verbum meum.

SHOULDER. To give or lend his Gen. xlix. 15.Shoulder, for bearing of a Burden, signifies to submit to Servitude. Issachar bowed his Shoulder to bear, and became a Servant unto Tribute. The Preacher advises his Ecclus. vi. 26.Pupil, to submit his Shoulder to the Yoke of Wisdom. The Messiah has deliver’d his Isa. ix. 4. Bar. ii. 21.People from the Rod, or from the Yoke to which they were subject: Virgam humeri ejus superasti. Baruch advises the Captive Jews at Babylon to submit their Shoulders to King Nebuchadnezzar, that

ἀνθῶν. Nehem. ix. 29.they might live at Ease under his Government. In a contrary Sense, the Scripture calls that a rebellious Shoulder, humerum recedentem, that will not submit to the Yoke; and those that bear it together with joint Consent, servientes humero uno. Zephan. iii. 9. Job xxxi. 36.Heretofore they wore the Marks of Honour and Command upon their Shoulders. Job desires of God to decide his Cause; Surely I would take it upon my Shoulder, Isa. ix 6.and bind it as a Crown to me. Isaiah says, that the Messiah shall bear the Mark of his Government upon his Shoulder. Factus est principatus ejus super humerum ejus. God promises Eliakim the Son of Hilkiah, to give him the Key of the House of David, and to lay it upon his Shoulder; so he shall open, and none shall shut, and he shall shut, and none shall open.

Isai. xlix. 22.To be born upon Shoulders, sometimes stands for a kind of Honour and Distinction. God says, that when he shall bring back his People from the Captivity of Babylon, he will give a Signal to the People, and they shall bring thy Sons in their Arms, and thy Daughters shall be carried upon their Shoulders.

Sometimes, on the contrary, this denotes great Weakness, some great Disgrace. God commanded Ezekiel to make a Breach in the Wall, and carry out thereby on his Ezek. xii. 6, 7.Shoulder, in the Night time, to represent the taking of Jerusalem, and the Captivity Isa. xiv. 25. Bar. vi. 3.of the King and his People. Isaiah and Baruch, to shew the Impotence of Idols, say, that Men are obliged to carry them on their Shoulders.

I. SHUAH, Sua or Sue: Brother of Caleb. 1 Chron. iv. 11. His Son was Mehir.

II. SHUAH, of the Tribe of Asher. She was Daughter to one call’d Heber. 1 Chron. vii. 32.

III. SHUAH, the sixth Son of Abraham and Keturah. Gen. xxv. 2.

Genesis xxxviii. 1, 2, 3, 4, &c.IV. SHUAH, the Daughter of Hirah the Adullamite, and Wife to the Patriarch Judah. She was Mother of Er, Onan, and Shelah. The Jews have a Tradition, that Shuah inspired into her Sons the detestable Resolution, of preventing Tamar to become a Mother by them. See the Articles TAMAR and ER. The Testament of the twelve Patriarchs calls this Woman Bathshuah, Daughter of Barshan, King of Adullam. She could not endure Tamar, because she was an Aramean, and not a Canaanite as she was. When Judah knew that Shuah had prevailed with her Son Shelah to marry a Canaanitish Woman, he gave her his Curse, and she fell down dead, as a Punishment for the Wickedness in which she had involved her three Sons.

SHUAL,⁵¹

SHUAL, or Sual, a Country in the Land of Israel, where the Philistines made an Invasion in the Time of Saul. The Situation of this Canton of Shual, or the Fox, is not known.

SHUBAEL, or Subael, Son of Amram, and Father of Jehdeiah. 1 Chron. xxiv. 20. Shubael, with his twelve Sons, possess’d the thirteenth Order among the four and twenty Families of the Levites. 1 Chron. xxv. 20.

SHUHAM, or Suham, Son of Hushim, Gen. xlvi. 23.and Grandson of Dan. Shuham was Head of the Family of the Shuhamites. Numb. xxvi. 42.

SHUHITE, or Suite. Bildad the Job ii. 11.Shuhite, the Friend of Job, was probably a Descendant from Shua, Son of Abraham and Keturah, mention’d above. The Hebrew reads Shuchite, or Son of Shuach, which is the same as Shuah, according to our way of reading.

SHULAMITE, or Sulamite. This is the Name that is given to the Spouse in the Canticles, as by way of Allusion to the Name of Solomon; Salomon, Salomith, Sulamite,Can. vi. 13. or Shulamite, the Spouse of Solomon. The Hebrew Text, and the best Latin Editions, read Sulamitis; but the greatest Part of the old Books have Sunamitis, as it were a Native of Sunam, or Shunem.

1 Chron. ii. 53.SHUMATHITES, or Sematheans, one of the six Families or Colonies, that came out of Kirjath-jearim. The Shumathites are probably the Inhabitants of Shema, a City of the Tribe of Judah. Josh. xv. 26.

SHUNAMMITE, or Sunamite, a Daughter or Woman born at Shunem. This Surname was given to Abishag the Spouse of David, whom he marry’d in his old Age, 1 Kings i. 2, 15. ii. 17, 21, 22. 2 Kings iv. 12, 25, 36. Can. vi. 13. vii. 1.to keep him warm. It was given also to the Hostess of Elisha, who was used to entertain this Prophet when he came to Shunem. Lastly, it is given to the Spouse in the Canticles, because of a corrupt Reading, which has Sunamitis instead of Sulamitis. See SHULAMITE.

SHUNEM, or Sunam, a City belonging to the Tribe of Issachar. Josh. xix. 18. The Philistines encamped at Shunem, in the great Field or Plain; and King Saul encamped 1 Sam. xxviii. 4.at Gilboa. Eusebius places Shunem, or Sulem, five Miles from Tabor, towards the South. Elsewhere he says, that there is a Place call’d Sanim, in Acrabatene, in the Neighbourhood of Sebaste, or Samaria.

SHUNI, or Suni, the third Son of Gad, Head of the Family of the Sunites. Gen. xlvi. 16. Numb. xxvi. 15.

SHUPHAM, or Sephupham, Son of xiii. 17.Bela, and Grandson of Benjamin. 1 Chron. viii. 5.

Hal Shushan.SHUR, or Sur, a City in Arabia Petræa, which has given its Name to the Desart of Shur in the same Country. Gen. xvi. 7. Exod. xv. 22. 1 Sam. xv. 7. xxvii. 8. Ptolemy speaks of the City of Suratte in Arabia Petræa.

Dan. viii. 2.I. SHUSHAN, or Susan: This Hebrew Word signifies a Lilly. It is read before the Psalm, O God, thou hast cast us off, &c. Which is the sixtieth in the Hebrew, and the fifty-ninth in the Latin Psalter. We think Shushan to be the Name of a musical Instrument of six Strings. The Vulgate reads, Pro his qui immutabuntur.

II. SHUSHAN, Susan, or Suses, the Capital City of Susiana, or of the Country of Elam, that is of Persia. Daniel always gives it the Name of the Palace: I was at Shushan in the Palace; because the Kings of Chaldea had there a Royal Palace. From the Time of Cyrus, the Kings of Persia took up the Custom of passing the Winter here, and the Summer at Ecbatana⁵². The Winter was very moderate at Shushan, but the Heat of the Summer was so great, that the very Lizards and Serpents that were surpriz’d by it in the Strab. l. 15.Streets, were even burnt up by the Heat of the Sun. The Hebrew Word Shushan⁵³ signifies a Lilly. This City stands upon the River Ulai. ‘Twas in this City, and upon this River, that Daniel had the Vision of the Ram with two Horns, and the Goat with one Horn, &c. in the third Year of the Reign of Belshazzar⁵⁴ .

‘Twas also in this City of Shushan, or Suses, that the History of Esther happen’d. ‘Twas here that Ahasuerus, or Darius the Son of Hystaspes, generally resided and reign’d.⁵⁵ Pliny says, he rebuilt Shushan, that is, that he enlarg’d and adorn’d it, l. 6. c. 27. Nehemiah was also at Shushan, when he obtain’d from King Artaxerxes Permission to return into Judea, and to repair the Walls of Jerusalem.⁵⁶ Benjamin of Tudela, and Abulfarage, place the Tomb of Daniel at Chuzestan, which is the antient City of Shushan, the Capital of the Province of Elam.

This City at this Day among the Persians goes by the Name of Tousther or Schousther, and is the Capital of Kusistan. King Sapor caus’d a Digue of a prodigious Height to be rais’d there, to make the River Choaspes to ascend.⁵⁷ The Tarikmonteked says, that the Tomb of the Prophet Daniel was still to be seen there in his Time. Some Persian Historians ascribe the Foundation of this City to Huschenk, Son

of Siamech, the second Prince of the first Lightfoot, de Templo, c. 3.Dynasty of Persia. Lightfoot says, that the outward Gate of the Eastern Wall of the Temple, was call’d the Gate of Shushan; and that upon this Gate was carved the Figure of the City of Shushan, in Acknowledgment of the Decree granted at Shushan by Darius Son of Hystaspes, which permitted the Rebuilding of the Temple.

SHUTHELA, or Suthala, Son of Ephraim, and Father of Bared. He was Head of the Family of the Shuthalhites.

SIBBECHAI, or Sobachai, of the City of Hushathi, one of the Heroes of David’s Army. He kill’d the Giant Saph in the 2 Sam. xxi. 18. 1 Chro. xx. 4.Battle fought at Gob, otherwise Gazer.

SIBBOLETH, see SHIBBOLETH.

SIBONITE, or Silbonite, or Sinonite, a Country beyond Jordan, whose Situation is Joseph. de Bello, l. 3. c. 2.not well known. It might be a Canton, whose Capital was Silbon; but Silbon itself is unknown.

SIBRAIM, or Sabarim; a Place which terminated the Land of Promise towards Ezek. xlvii. 16.the North. Ezekiel says, that this City was between the Confines of Hamath and those of Damascus. I imagine it to be that which Ismael Abulfeda calls Hovvarin, which he says is a Village of the Country of Ems or Hamath, to the South-East of the City.

SIBYLS. The Scripture no where mentions the Sibyls; and all that is said of ‘em is of so little Certainty, that we think we ought not to spend much Time in treating of them. The Word Sibyl is Greek, a according to most Etymologists, and signifies the Counsel of God. The Sibyls among the Pagans were, as they say, what the Prophets and Prophetesses were among the Hebrews. They foretold future Events, and reveal’d important Truths to the People. There are generally reckon’d ten of them: The Cumæan, the Cumanian, the Persian, the Hellespontiacan, the Lybian, the Samian, the Delphian, the Phrygian, the Tiburtine, and the Erythrean.

Cle. Alex. Strom. l.6.Clemens Alexandrinus quotes these Words as from St. Paul; Take the Greek Books in your Hands, read the Sibyls, and see what they say of the Unity of God, and how they foretel what is to come, and you will there clearly find the Son of God. Several of the antient Fathers have cited the Verses ascribed to the Sibyls, and have drawn Arguments from them in favour of the Christian Religion. But the wiser and more skilful Criticks of our Days are persuaded, that these Verses were composed afterwards, and were never known to the Sibyls. See in this Matter Blondel on the Sibyls, Casaubon against Baron. Exercit. 1. sec. 10. c. 11. Erasm. Schmith. Dissert. de Sibyllis. M. du Pin. Proleg. to the Bible. Servat. Gallæus, Sibyllina Oracula. Amstelod. 1689. Item Dissertationes in Sibyllis of the same Amstelod. 1688.

Plato, Aristotle, Varro, Dionysius Halycarnassæus, Cicero, Livy, all speak of the Plato in Phædro. Aristot. de admirandis.Sibyls with Honour. Virgil without doubt took out of the Sibylline Verses, what he says concerning the Birth of the Messiah; for one can hardly apply to any other these Verses of his fourth Eclogue.

‘Twas from the same Source that Suetonius derived what he says, “That in the Sueton. in Vespasiano. Joseph. Antiq. l. 1. c. 5.Time of Vespasian there was a constant and general Opinion propagated through the whole East, that Fate had decreed, that about that Time should come forth out of Judæa, those who should obtain the Empire of the World”. Josephus the Historian, who is known to have lived in the Time of Vespasian, quotes in his History a Passage from the Sibyls, that mention’d the Deluge. Clemens Alexandrinus assures us, that St. Paul in his Preaching sometimes cited the Sibylline Books, and referr’d the Gentiles to them. The antient Fathers of the Church, such as Justin Martyr, Athenagoras, Theophilus of Antioch, Tertullian, Lactantius, Eusebius, St. Jerome, St. Austin, and others, made good Use of them against the Pagans; and the frequent Use they made of them, occasion’d the Name of Sibyllists to be applied to them.

Vide Orig. l. 7. contra Celsum.Here is more than enough to justify us, for producing here this short Account of these famous and antient Prophetesses. Their Lives, and the Times in which they lived, are Circumstances not very well known. She that was the most famous of them all, was that to whom the Greeks gave the Name of Erythrea, because she was born at Erythra in Ionia; and because she left her Country, and came to settle at Cumæ in Italy, the Latins gave her the Justin. Martyr, cohortatio ad Græcos.Name of Cumana. Justin Martyr says, “that it was pretended she was by Extraction of Babylonia, and Daughter to Berosus the Chaldean Historian; who coming, ‘tis not known how, into Campania, there she gave forth her Oracles, at a City call’d Cumæ, about six Miles from Baiæ. I have seen the Place (adds he) which is a large Oratory cut out of a Rock, which must have cost much Labour to make; for it is very well work’d, and very capacious. There this Sibyl gave out her Responses, as I was inform’d by the Inhabitants of the⁵⁸

“ Place, who preserve the Tradition from Father to Son. In the middle of the Grotto they shew’d me three hollow Places, which were also cut out of the Rock, where they said she us’d to bathe herself when fill’d with Water. After she had dress’d herself, she withdrew into the most remote Apartment of the Grotto, which was a kind of Cell cut also out of the Rock, and there placing herself upon an elevated Seat, which jutted out into the middle of the Cell, she there pronounced her Oracles. ”

This is what Justin Martyr says of the Sibyl’s Cave at Cumæ. We are assured⁵⁹, that it was seen in the same Condition till the Year 1539, at which Time there was a great Earthquake that shaked the whole Country of Campania, and at Puteoli threw out from the bottom of the Sea great Mountains of Sand, Gravel, and bituminous Matter, which quite overwhelmed this Cave of the Sibyl. If this of whom we are speaking was Daughter to Berosus the Babylonian, she must have lived after the Reign of Alexander the Great. Virgil places her at the Time of the Siege of Troy, since he makes Æneas to consult her at his coming into Italy. Others place her in the Reign of Tarquinius Superbus, the last King of Rome.

Dionysius Halycarnassensis, Aulus Gellius, Lactantius,⁶⁰ and some others relate, that under the Reign of this last Prince, there came a strange Woman to Rome, who offer’d to the King nine Volumes of the Sibylline Oracles, for which she asked three hundred Pieces of Gold. Tarquin refused to give her this Sum, upon which she presently burnt three of the nine Volumes, and for the remaining six she asked the same Sum. Tarquin continuing to refuse her with great Derision, she burnt three more of ‘em in his Presence, and still insisted upon having the three hundred Pieces of Gold for the three Volumes that remain’d. A Proceeding so extraordinary as this made Tarquin suspect, that there must be some Mystery in it. He therefore sent to inquire of the Augurs, to know their Opinion about it. They answer’d him, that they found by certain Signs, that what he had so despised was a Present sent him by the Gods; that it was great pity he had not bought the whole nine Volumes, and urged him to give the Woman what she asked for the remaining three. He did so, the Woman deliver’d him the Books, and advised that they might be carefully preserved, as containing the future Destiny of Rome. After these Words she withdrew, and it was not known what became of her. Tarquin caus’d these three Books to be shut up in a kind of Stone Chest, and to be put into a subterraneous Vault in the Temple of Jupiter Capitolinus, and committed the Care of it to two Persons of the first Quality in Rome; with a Charge to let no body read them, or to take a Copy of them, without express Orders from the King. After the Abolition of kingly Government at Rome, they continued to have the same Regard for these Books as before, and the Romans made of ‘em one of their greatest Secrets of Policy, making the People believe, that whatever they judg’d proper to do, was taken out of these Books, which were never consulted or opened but by an express Order of the Senate.

While the Civil War raged between Marius and Sylla,⁶¹ the Fire by chance took hold of the Capitol, and the Sibylline Books were consumed by the Flames. After some Years, when the Capitol was rebuilt, Scribonius Curio, the Consul, proposed to the Senate to restore the Verses of the Sibyls. They were informed that there were some Verses of the Erythrean Sibyl remaining in the City of Erythra, the Place of her Nativity. Three Senators were deputed to go thither, who there made a Collection of about a thousand Greek Verses, which pass’d for the Prophecies of this Sibyl. They brought them to Rome, and at the same Time made several other Collections from several other Places⁶². The whole was laid up in the Capitol instead of those which the Fire had consumed.

But there being several Copies of these Verses to be found, and as every private Person made such Additions to his own Copy as he thought fit; to preserve the Credit of these Books, the Romans forbid all private Persons, upon pain of Death, to keep any Copies of them at all. These Orders were but ill observed, and Augustus, at the Commencement of his Office of Pontifex maximus⁶³ renew’d the former Prohibitions, and having made a diligent Search after those Copies, and examin’d them strictly, he caus’d all those to be burnt which appeared to have been corrupted, and deposited the others in the Capitol, with those that were there before. Afterwards Tiberius⁶⁴ made a new Review of them, and condemned several Volumes to the Flames. And these Sibylline Oracles were still in Vogue till about the Year 399, when they were intirely destroyed.

This is what gave occasion to this Event. Some time before this a Prophecy was handed about in Rome,⁶⁵ taken, as they pretended, out of the Books of the Sibyls, in which it was foretold, that the Christian Religion being founded on the magical Sorceries of Peter, should not continue above three hundred and sixty-five Years, after which Time it should sink intirely. This Period fell upon the Year 398, which is the 368 Year from the Ascension of Jesus Christ. Yet the Christian Religion continued then to be as prosperous as ever. The Emperor Honorius therefore, taking Occasion from this Piece of Pagan Malice, gave Orders to Stilico the Year following, to cause all the Books of the Sibyls to be burnt, which was executed in 399. And they pull’d down the Temple of Apollo to its very Foundations, wherein these pretended Prophecies were us’d to be kept.

Yet this has not prevented the appearing of a Collection of Greek Verses in eight Books, which is now to be seen under the Title of the Oracles of the Sibyls. But this is neither the old Book of the Sibyls, known at Rome from the Time of Tarquin, nor the Collection made a little after the Civil Wars of Marius and Sylla, nor that reform’d and purify’d by Augustus. That which we have at present, includes a Part of the Sibylline Oracles, as in the Time of Augustus and afterwards; but the rest is a Rhapsody put together by some Christian, who had a mind to impose upon the Publick by the Name of the antient Sibyls. But he has perform’d it with so little Wit and Discretion, that the Imposture stares one in the Face every Moment. He makes the Sibyl say, for Example, that she was Wife to one of the three Sons of Noah, and that she had lived with him in the Ark during Lib. Sibyl. l. 3. in fine. Ibid. l. 8.the whole Time of the Deluge. The Author declares himself to be a Christian, in a Passage which begins with these Words; Nos igitur Christi de stirpe creati. He speaks of the Incarnation, of the Birth, of the Circumcision, of the Resurrection, of the Ascension of Jesus Christ, with as much Accuracy as the Evangelists. He describes the Reign of Jesus Christ upon Earth, according Ibid.l. 2, 3. Ibid.l. 5.to the Notions of the Millinaries. He gives a Succession of the Roman Emperors, according to their Order, from Julius Cæsar down to Antoninus Pius, and to the Adoption of Marcus Aurelius and Lucius Verus. All which prove, that these Books, in the State in which we now have them, were composed about the Middle of the second Age of the Church.

SICAMINUM, otherwise Epha, or Kepha, or Caipha, a City at the Foot of Mount Carmel, towards the South, upon the Mediterranean Sea, over-against Ptolemais, which is distant from it only the Extent of its Harbour. See CAIPHA.

Joseph. Antiq. l. 20. c. 7. p. 697.SICARII; thus named from the Latin Word Sica, a Dagger. These were certain Robbers or Assassins, that appeared in Judea some time before the War of the Jews against the Romans. Josephus says, that these Wretches carry’d their Daggers secretly about them, so as not to be perceiv’d, and mixing themselves with the Multitude of People that came to the great Feasts at Jerusalem, they stabb’d whom they thought fit, and then were commonly the first to cry out Murder.

SICERA. They call by this Name any inebriating Liquor: Vinum & Siceram non bibet. The Author of the Vulgate sometimes preserves the Word Sicera; at other times he translates it by Omne quod inebriare potest. St. Chrysostom⁶⁶, Theodoret⁶⁷, and Theophilus of Antioch⁶⁸, who were Syrians, and who therefore ought to know the Signification and Nature of Sicera, assure us, that it properly signifies Palm-wine. Pliny acknowledges, that the Wine of the Palm-tree was very well known through all the East, and that it was made, by taking a Bushel of the Dates of the Palm-tree, and throwing them into three Gallons of Water; then squeezing out the Juice, it would intoxicate like Wine.

The Wine of the Palm-tree is white: When it is drank new, it has the Taste of the Cocoa, and is sweet as Honey: When it is kept much longer, it is strong, and intoxicates like Wine. After long keeping, it becomes Vinegar. See Renaudot’s Notes upon the Voyage to China, p. 12.

SICHAR, or Shechem, now call’d Naplouse, a City of the Province of Samaria. See SHECHEM. The Hebrews give the Name of Sichar to the City of Shechem, by way of Mockery. Sichar, in Hebrew, signifies Drunkenness; and Isaiah, chap. xxviii. 1. calls the Israelites of Ephraim, Sicchorim, or Drunkards: Vœ coronœ superbiœ, ebriis Ephraim. This was what gave Occasion to the Jews to change the Name of Shechem into Sichar.

SICHOR, in the Tribe of Asher. See SIHOR.

SICYON, a City of Peloponnesus, or of Achaia, to which the Romans wrote in Favour of the Jews, 1 Macc. xv. 23.

John xix. 34.SIDE, Latus. The Evangelist St. John tells us, that when Jesus Christ was upon the Cross, his Side was open’d by a Soldier, who pierc’d it with his Spear or Lance, and that from this Wound there proceeded

Water and Blood : This Soldier is generally call’d Longinus, and they make a Saint of him. See LONGINUS. St. John does not acquaint us which of his two Sides were pierced. The Arabic and Ethiopic Versions, and the Gospel of the Infancy of Jesus Christ, translated from the Arabic, and some of the Antients, a read the right Side ; but others think,⁶⁹ that he was pierced on his left Side. The Poet Prudentius says, that he was pierced from Side to Side ; Per utrumque Latus.

SIDE, a City of Pamphilia. The Senate of Rome wrote to the Inhabitants of Side, in favour of the Jews, desiring them to consider them as Friends and Allies, 1 Mac. xv. 23. In the Year of the World 3865, before Christ 135, before the Vulgar Era 139.

Gen. x. 15.I. SIDON, or Tzidon, the eldest Son of Canaan, and Founder of the very ancient City of Sidon, the Capital of Phenicia.

II. SIDON, or Zidon, a very ancient and famous City, founded by Sidon the eldest Strabo, l. 16.Son of Canaan. Strabo places Sidon four hundred Stadia from Berytus, and two hundred from Tyre.

,צידהPiscari. Josh. xi. 8.The Name Sidon is commonly deriv’d from the Hebrew or Syrian Word Zada, which signifies to fish. Joshua calls it Sidon the Great, by way of Eminence. From whence some⁷⁰ have taken Occasion to say, that in his Time there were two Sidons, a Greater and a Lesser. But no Geographer has made mention of any other Sidon, distinguished from Sidon the Great. Joshua Josh. xix. 28. Judg. i. 31.assign’d Sidon to the Tribe of Asher ; but this Tribe could never get Possession of it. It is situate upon the Mediterranean, in a fine Country, one Day’s Journey from Paneas, or from⁷¹ the Fountains of Jordan : It has a fine Harbour. Abulfeda places it sixty-six Miles, or twenty-two Leagues, from Damascus. This City has been always famous for its great Trade and Navigation. At present it is call’d Zaide. There are extant some ancient Medals of Sidon, whereon are seen ancient Phenician Characters, which are the same as the Hebrew Characters which the Jews made use of before the Captivity of Babylon. The principal Deities of the Sidonians were Baal and Astarte, or the Sun and Moon : They also worshipp’d Hercules. The Hebrews have often fall’n into the Idolatry of the Phenicians, especially after Ahab King of Israel marry’d Jezebel the Daughter of Eshbaal King of 1 Kings xvii. 31.the Zidonians. There is often mention made of this City in the Scriptures.

Mearah of the SIDONIANS, Maarah Sidoniorum, Josh. xiii. 4. a City probably very near Sidon. Others think it to be a ,מערה Mearah, Caverna.Cavern ; for Mearah, in Hebrew, may signify a Cavern.

SIENE. The Arabian Geographers give the Name of Ajaan to the City of Siene, and place it in the Country which they call Al-vahat, where are still to be seen many fine Ruins, which prove that this Province was heretofore very rich and populous. D’Herbelot. Bibl. Orient. p. 141.Siene is very small in Compass, but well-peopled, both with its own Inhabitants and Strangers, who carry on a Trade there, on Occasion of the Mines of Gold and Silver, which are not far from thence. ‘Tis also said, that the only Mine of Oriental Emeralds, which is known in the World, is to be found in its Territory, which besides abounds in all Sorts of Fruits, altho’ it lies under the Tropic. The Mountains of Alaki, and of Giannadel, where are the great Cataracts of the Nile, inclose its whole Territory. The first of these Mountains is to the East of it, and the other to the West. They reckon five small Days Journies from this City to that of Cous, which is more Northerly, and in the Longitude of 61 Degrees, 30 Minutes, and in the Latitude of 24 Degrees, 10 Minutes. They are both in the second Climate.

SIGIONOTH. See SHIGGAION.

I. SIGN. This Word is taken for any thing that serves to express or represent another thing ; as, when the Lord gave to Gen. ix. 12, 13.Noah the Rainbow, as a Sign of his Covenant ; and when he appointed Abraham the Use of Circumcision, as the Seal of Gen. xvii. 11. Gen. i. 14.the Covenant he made with him and his Posterity. The Sun and the Moon are appointed by God for Signs and Seasons.

II. SIGN is put for a Miracle : Thou Exod. iv. 7, 8, 9. &c.shalt do these Signs and Wonders in the midst of Egypt, says the Lord to Moses ; and if the Egyptians do not believe the first Sign, they will believe the second, &c. The Word Sign is very frequent in this Sense in Scripture.

III. Signum, a SIGN or Token, is often put for the Proof or Evidence of a Thing : Exod. iii. 12. Judg. vi. 17. 2 Kings xx. 8.For Example ; This shall be a Token (or Sign) unto thee, that I have sent thee. Shew me a Sign, that thou talkest with me, that is, a Proof. What shall be the Sign (or Evidence) that the Lord will heal me? This Acceptation agrees with the first abovemention’d ; as also what is said in Gen. iv. 15. And the Lord set a Mark (a Sign) upon Cain ; he put a Token upon him, that he might be known.

IV. The SIGNS of Heaven ; the SIGNS of the Magicians ; are the Phænomena of the Heavens, the Impostures of Magicians, which they make use of to Isai. xliv. 25. Jer. x. ii.deceive the Weak : The Lord frustrateth the Tokens (or Signs) of the Liars, and maketh Diviners mad. And elsewhere ; Be not dismayed at the Signs of Heaven, for the Heathen are dismayed at them.⁷²

V. SIGN; to be a Sign for the House of Isai. viii. 18. Ezek. xiv. 8.Israel: Behold, I and the Children whom the Lord hath given me, are for Signs and for Wonders in Israel; that is to say, what shall happen to me, shall be a Prophecy of what shall happen to all the People of the Lord. See also Ezek. iv. 3. The Lord pours down his Vengeance upon Sinners, and makes them as a Sign, as a publick and sensible Proof of his Wrath.

SIGNAL, or Sign, which was set up upon the Mountains in the Time of publick Dangers, to gather the Soldiers together. See the Article POSTS.

Joseph. de Bello, l. 2. c. 25.SIGO, or Sigoph. Josephus speaks of a City in Galilee by this Name.

SIHON, or Sehon, King of the Amorites, refusing Passage to the Hebrews, and coming to attack them, was himself slain, and his Army routed⁷³. Heshbon his capital City was taken, and all the rest of his Dominions were distributed among the Israelites. This War happen’d in the last Year of Moses’s Life, and some Months before the Israelites enter’d into the Land of Promise; in the Year of the World 2553, before Christ 1447, before the Vulgar Era 1451. Moses observes, that Sihon had made a Conquest from the Moabites of the best Part of the Country he then possess’d, and that he had settled himself in their Place. And ‘tis upon this Account, that in the Judg. xi. 12,13,14.Time of Jephtha, the Ammonites and Moabites demanded the Country that the Israelites had formerly conquer’d from Sihon, pretending it belong’d to them. But Jephtha return’d Answer, That Moses and the Hebrews having taken it from Sihon, who was then in peaceable Possession of it, and having conquer’d it in a fair War, it belong’d to Israel, and that neither Moab nor Ammon had any Right to it.

Sihon King of Heshbon commanded the Numbers xxi. 21, &c. Deut. ii. 26, &c.Amorites on the other Side Jordan. Moses being desirous that the Israelites should pass through the Country of Sihon, sent Deputies to him, to say to him; “ Give us “ Leave to pass through your Territories; “ we will only go by the High-ways, “ without turning aside into the Fields or “ Vineyards; we will pay for all our Provisions; we will even buy the Water “ we shall drink: Allow us then to cross “ over your Country, (as we have been “ suffer’d to do by the Children of Edom “ that inhabit in Seir, and by the Moabites “ that dwell at Ar upon the Arnon) ‘till “ we arrive at the Banks of Jordan, where “ we shall come to the Land which the “ Lord has promis’d to put us in Possession of.” But Sihon refus’d them this Passage, and brought together a powerful Army, because the Lord had hardened his Heart. Then the Lord said to Moses; I shall now begin to perform my Promises which I made to my People, by delivering up Sihon to them, with all his Army. This King then, at the Head of his Army, advanced as far as Jahaz, and gave Battle to the Israelites, who cut the whole Army in Pieces, and became Masters of his Territory, from the Brook Arnon, as far as Jabbok, putting all the Inhabitants to the Edge of the Sword, and settling themselves there, as in a conquer’d Country, which the Lord had deliver’d into their Hands.

When a skilful General has a great Design in Agitation, which cannot be executed without passing through a neutral Country, he does not at first send to ask Observations upon the Defeat of Sihon by the Israelites, Num. xxi. 23. Deut. ii. 31, &c.Leave; because too much Civility would make him lie under the Suspicion of Fear. He ought to enter into it first, shew all the Diligence possible, and then send to the Sovereign, to desire his Permission, that he may march his Troops through his Country. This is a Piece of good Policy: But Moses acted otherwise; he first sent Ambassadors to the King of the Amorites, with this peaceable Message, saying; Let me pass through thy Land; we will not turn into the Fields, or into the Vineyards; we will not drink of the Waters of the Well: but we will go along by the King’s Highway, until we be past thy Borders: Thou shalt sell me Meat for Money, that I may eat; and give me Water for Money, that I may drink; only I will pass through on my Feet.

After so just Proposals as these, if Sihon would not let the Children of Israel pass through his Country, he ought at least to have contented himself with refusing them Passage. It does not appear, that these had either attempted or threaten’d to force their Passage against his Will, and, as the Greeks us’d to say, stooping their Pikes. If therefore he had had no other Design but to hinder them from entring his Country, he ought only to have encamped upon his Frontier, and kept himself upon the Defensive, in case they would have forced him: But thinking himself to be the Braver, and the Stronger, probably because he was at Home, he sets himself at the Head of his Army, and marches out to fight. This War was very unjust on his Side, and even contrary to the Law of Nations; and Sihon was soon punish’d, for his Injustice and Temerity, with the Loss of his Life.

Jos. Antiq. l. 4. c. 4, 5.The sacred Authors give us no Particulars of this important Day, which decided the Fate of the Kingdom of Sihon; and Josephus tells us but little more of it: He even seems to palliate the Injustice of Sihon, by saying, that the Israelites took

Sihon continues on the next page