with Dinah and wanted to marry her. But Jacob’s sons were enraged about the affair and, “with deceit,” said that they could make marriage arrangements only with circumcised men. This was agreeable to Shechem and his father Hamor and they convinced the Shechemites to get circumcised. However, before the males of Shechem could recover from being circumcised, Jacob’s sons, Simeon and Levi, attacked the city, killing Hamor, Shechem and all the other men.—Gen. 34:1-31.

2. A son of Gilead of the tribe of Manasseh. Shechem became the family head of the Shechemites, who are not to be confused with the Canaanite inhabitants of Shechem.—Num. 26:28, 30, 31; Josh. 17:2.

3. A son of Shemida of the tribe of Manasseh.—1 Chron. 7:19.

4. An ancient city linked with Nablus or, more precisely, with nearby Tell Balatah. (Ps. 60:6; 108:7) Situated at the E end of the narrow valley running between Mount Gerizim and Mount Ebal, Tell Balatah lies about thirty miles (48 kilometers) N of Jerusalem. A good supply of water is available, and just E of the site there is a fertile plain. Anciently Shechem commanded the E-W and N-S roads traversing central Palestine. (Compare Judges 21:19.) Lacking the military advantage of being built on a mountain, the city depended on its fortifications for security.—Judg. 9:35.

When Abram (Abraham) first entered the Promised Land, he traveled as far as “the site of Shechem” and encamped near the big trees of Moreh, where he later built an altar. (Gen. 12:6-9) Nearly two centuries afterward Jacob, upon returning from Paddan-aram, pitched camp in front of Shechem and purchased some land there. In reaction to their sister Dinah’s being violated by Shechem the son of Hamor, the sons of Jacob, Simeon and Levi, killed the men of the city. (Gen. 33:18–34:31) At God’s direction Jacob left Shechem but, before doing so, took all the foreign gods and earrings in the possession of his household and buried them under the big tree close by Shechem. (Gen. 35:1-4) Later, Jacob’s sons pastured their flocks near the city, being able to do so safely, doubtless because the “terror of God,” which had kept the neighboring peoples from pursuing Jacob, still exercised some effect on them.—Gen. 35:5; 37:12-17.

When Jacob’s descendants, the Israelites, entered the Promised Land after the sojourn of more than two centuries in Egypt, they buried Joseph’s bones “in Shechem in the tract of the field that Jacob had acquired from the sons of Hamor.” (Josh. 24:32) How ever, in his defense before the Jews, Stephen said that Joseph was buried “in the tomb that Abraham had bought . . . from the sons of Hamor in Shechem.” (Acts 7:16) Perhaps Stephen’s statement was an elliptical one. If the ellipses were filled in, Stephen’s statement could read: “Jacob went down into Egypt. And he deceased; and so did our forefathers, and they were transferred to Shechem and were laid in the tomb that Abraham had bought for a price with silver money [and in that bought] from the sons of Hamor in Shechem.” (Acts 7:15, 16) There is also a possibility that, since Jacob was Abraham’s grandson, the purchase could have been ascribed to Abraham as the patriarchal head. This would be using the name Abraham similarly to the way that that of Israel (Jacob) and others were later used, the name of the forefather applying to and being used for the descendants.—Compare Hosea 11:1, 3, 12; Matt. 2:15-18.

Among the tribal allotments in the Promised Land, Shechem seems to have been within Manasseh’s territory, being less than two miles (3.2 kilometers) NW of the border town of Michmethath. (Josh. 17:7) Since Shechem is described as being “in the mountainous region of Ephraim,” it may have been an Ephraimite ‘enclave city’ in Manassite territory. (Josh. 16:9; 1 Chron. 6:67) The city was thereafter assigned with other Ephraimite cities to the Levites and given sacred status as a city of refuge. (Josh. 21:20, 21) Just before his death, Joshua assembled all the tribes of Israel at Shechem (compare Deuteronomy 27:11-13; Joshua 8:32-35), encouraging them to serve Jehovah.—Josh. 24:1-29.

Although the Israelites had covenanted at Shechem to uphold true worship, the inhabitants of that city began worshiping Baal-berith. (Judg. 8:33; 9:4) They also supported the efforts of Abimelech (the son of Judge Gideon and his Shechemite concubine) to become king. But, in time, they revolted against King Abimelech. In crushing the revolt, Abimelech destroyed the city and sowed it with salt, this perhaps being symbolic of desiring lasting desolation.—Judg. 8:31-33; 9:1-49; compare Psalm 107:33, 34; see ABIMELECH No. 4; BAAL-BERITH.

Later Shechem was rebuilt. That it became an important city is suggested by the fact that Rehoboam was installed as king there. (1 Ki. 12:1) After the division of the kingdom, Jeroboam, first king of the northern kingdom, had building work done at Shechem and apparently ruled from there for a time. (1 Ki. 12:25) Centuries later, in 607 B.C.E., after the destruction of Jerusalem by the Babylonians, men from Shechem came to Jerusalem for worship.—Jer. 41:5.

SHECHEMITES

(Sheʹchem·ites).

The descendants of Manasseh through Shechem.—Num. 26:29, 31.

SHEDEUR

(Shedʹe·ur) [light-shedding].

A Reubenite whose son Elizur Jehovah appointed chieftain of their tribe in the wilderness.—Num. 1:5; 2:10; 7:30, 35; 10:18.

SHEEP

One of the principal animals of pastoral life. (Gen. 24:35; 26:14) Sheep are ruminants or cud chewers. As is the case today, the predominant variety of ancient Palestine may have been the broad-tailed sheep, distinguished by its prominent fatty tail, generally weighing about ten pounds (c. 4.5 kilograms) or more. (Compare Exodus 29:22; Leviticus 3:9.) Generally sheep were white in color (Song of Sol. 6:6), though there were also dark-brown and parti-colored ones. (Gen. 30:32) In a pastoral society men of great wealth, such as Job, had thousands of sheep. (Job 1:3, 16; 42:12) The Israelites probably kept some lambs as pets.—2 Sam. 12:3; Jer. 11:19.

Without a shepherd, domestic sheep are helpless and fearful. They get lost and scattered and are at the complete mercy of their enemies. (Num. 27:16, 17; Jer. 23:4; Ezek. 34:5, 6, 8; Mic. 5:8) Sheep allow themselves to be led and faithfully follow their shepherd. They can learn to recognize his voice and to respond to him alone. (John 10:2-5) Illustrating this is a passage from Researches in Greece and the Levant, as quoted by J. G. Wood in Bible Animals, 1877 edition, page 197:

“Having had my attention directed last night to the words in John x. 3, I asked my man if it were usual in Greece to give names to the sheep. He informed me that it was, and that the sheep obeyed the shepherd when he called them by their names. This morning I had an opportunity of verifying the truth of this remark. Passing by a flock of sheep, I asked the shepherd the same question which I had put to the servant, and he gave me the same answer. I then bade him call one of his sheep. He did so, and it instantly left its pasturage and its companions, and ran up to the hands of the shepherd, with signs of pleasure, and with a prompt obedience which I had never before observed in any other animal.

“It is also true that in this country, ‘a stranger will they not follow, but will flee from him.’ The shepherd told me that many of his sheep were still wild, that they had not learned their names, but that by teaching them they would all learn them.”

Areas anciently suited to the raising of sheep included the Negeb (1 Sam. 15:7, 9), Haran (Gen. 29:2-4), the land of Midian (Ex. 2:16), the mountainous region of Judah, where the city of Carmel was located (1 Sam. 25:2), the land of Uz (Job 1:1, 3), Bashan and Gilead.—Deut. 32:14; Mic. 7:14.

Sheep provided the Hebrews and other peoples with numerous products. From the horns of the ram, containers and sounding horns were made. (Josh. 6:4-6, 8, 13; 1 Sam. 16:1) Sheepskins sometimes served as clothing (Heb. 11:37), and ram skins that had been dyed red were used in the construction of the tabernacle. (Ex. 26:14) Sheep’s wool furnished the fiber for what was probably the most common material for clothing. (Job 31:20; Prov. 27:26) Sheep served as an important item of trade (Ezek. 27:21) and they were even used to pay tribute. (2 Ki. 3:4; 2 Chron. 17:11) Both the milk and the meat of sheep were items of diet. (Deut. 14:4; 32:14; 2 Sam. 17:29; Isa. 7:21, 22) Mutton and lamb were enjoyed regularly by kings, governors and others.—1 Sam. 8:17; 1 Ki. 4:22, 23; Neh. 5:18; Amos 6:4.

The meat was prepared by boiling or roasting. For the Passover, a year-old ram or a male goat was roasted whole after the skin was removed and the internal organs were cleaned. (Ex. 12:5, 9) When a sheep was prepared by boiling, the animal was first skinned and then disjointed. At times the bones were cracked open to free the marrow. Both the flesh and the bones were boiled in a large vessel. (Ezek. 24:3-6, 10; Mic. 3:1-3) Once the meat was cooked, it was removed from the pot, and the remaining broth was served separately. (Compare Judges 6:19.) Serving lamb to a guest was a gesture of hospitality.—2 Sam. 12:4.

The time for shearing the sheep was looked forward to with anticipation, as it was much like a harvest. Feasting and rejoicing attended the event.—1 Sam. 25:2, 11, 36; 2 Sam. 13:23, 24, 28.

The Mosaic law prohibited eating the fat of sheep (Lev. 7:23-25), and slaughtering a sheep and its young one on the same day. (Lev. 22:28) It also included provisions for handling matters involving straying sheep and loss, maiming or theft of sheep. (Ex. 22:1, 4, 9-13; Deut. 22:1, 2) Israel’s obedience to God’s laws determined whether their flocks and herds would be blessed or cursed.—Deut. 7:12, 13; 28:2, 4, 15, 18, 31, 51.

Sheep have from earliest times been offered in sacrifice. (Gen. 4:2, 4; 22:7, 8, 13; Job 42:8) Under the Law, all firstborn male lambs were to be sacrificed, but not until at least eight days old. To redeem a firstborn male ass, a sheep was to be offered. (Ex. 34:19, 20; Lev. 22:27) Rams were presented as guilt offerings (Lev. 5:15, 16, 18; 6:6), burnt offerings (Lev. 9:3; 16:3; 23:12) and communion sacrifices (Lev. 9:4), and a ram served as an installation offering for the Aaronic priesthood. (Ex. 29:22; Lev. 8:22-28) Daily, two year-old rams constituted the constant burnt offering. (Ex. 29:38-42) At the start of the months and in connection with the annual festivals, aside from the constant burnt offering, rams and male lambs were sacrificed. (Num. 28:11, 17-19, 26, 27; 29:1-38) The ram was such a prominent feature of Israel’s offerings that the prophet Samuel used “fat of rams” in parallel with “sacrifice.” (1 Sam. 15:22) However, at times female lambs could be presented as communion sacrifices (Lev. 3:6), sin offerings (Lev. 4:32; Num. 6:14) and guilt offerings.—Lev. 5:6.

PROPHETIC AND FIGURATIVE USE

In the Scriptures, “sheep” often denote the defenseless, innocent and, at times, abused people of Jehovah. (2 Sam. 24:17; Ps. 44:11, 22; 95:7; 119:176; Matt. 10:6, 16; John 21:16, 17; Rom. 8:36) Under unfaithful shepherds or leaders, the Israelites as God’s sheep suffered greatly. Through his prophet Ezekiel, Jehovah presents a most pathetic picture of neglect: “The flock itself you do not feed. The sickened ones you have not strengthened, and the ailing one you have not healed, and the broken one you have not bandaged, and the dispersed one you have not brought back, and the lost one you have not sought to find, but with harshness you have had them in subjection, even with tyranny. And they were gradually scattered because of there being no shepherd, so that they became food for every wild beast of the field.” (Ezek. 34:3-5) By contrast, Jesus’ sheep, both the “little flock” and the “other sheep” who follow his lead, are well cared for.—Luke 12:32; John 10:4, 14, 16; Rev. 7:16, 17.

“Rams” sometimes represent persons, particularly oppressive leaders of a nation that are destined for destruction. (Jer. 51:40; Ezek. 39:18) At Ezekiel 34:17-22, the rams, the he-goats and the plump sheep stand for the unfaithful leaders of Israel who appropriated the best to themselves and then befouled what was left for the lean and sick sheep, that is, the people who were oppressed, exploited and shoved about. Jesus compared those doing good toward the least of his brothers to sheep, whereas those refusing to do so he likened to goats.—Matt. 25:31-45.

Jesus Christ was prophetically spoken of as a sheep brought to the slaughtering, and as a ewe that remains mute before her shearers. (Isa. 53:7; Acts 8:32, 35; compare 1 Peter 2:23.) John the Baptist identified Jesus as the “Lamb of God that takes away the sin of the world,” and in the book of Revelation the Son of God is repeatedly called the “Lamb.”—John 1:29; Rev. 5:6; 6:16; 7:14, 17; 14:1; 17:14; 19:7.

The Medo-Persian World Power was depicted under the figure of a ram with two horns of unequal height. The taller horn evidently signified the ascendency of the Persian kings. (Dan. 8:3-7, 20) At Revelation 13:11, the wild beast out of the earth is shown as having two horns like a lamb, suggestive of seeming inoffensiveness. Similarly, Jesus spoke of false prophets as wolves in sheep’s covering, hence dangerous, although appearing to be harmless.—Matt. 7:15.

The trembling of Mount Sinai at the time of Jehovah’s giving the Law to Israel (Ex. 19:18) seems to be alluded to under the figure of ‘mountains skipping about like rams.’—Ps. 114:4-6; compare Psalm 29:5, 6; 68:8; see SHEEPFOLD; SHEPHERD.

WILD SHEEP

The Hebrew word tohʼ (a form of t^eʼohʹ) has been variously translated “wild bull” (AV), “antelope” (AS) and “gazelle.” (Ro) However, a recent Hebrew and Aramaic lexicon by Koehler and Baumgartner gives “wild sheep” as a possible rendering, and it is thus translated at Isaiah 51:20 (NW), where the allusion is to capturing this creature in a net.

Wild sheep are distinguished from domestic sheep by their outer coat of coarse hair rather than wool. The variety of wild sheep that is now geographically closest to Palestine is the Armenian wild sheep, found in the mountain ridges of Asia Minor and eastern Iran. The ram of this variety measures less than three feet (.9 meter) high at the shoulder.

SHEEPFOLD

The enclosure into which the sheep were usually brought for the night to protect them from thieves and predators. Although caves and other natural shelters were also used, often sheepfolds were permanent pens having stone walls (Num. 32:16; 1 Sam. 24:3; Zeph. 2:6) and an entranceway. (John 10:1) As in more recent times, the branches of thorny plants may have covered the tops of the stone walls. There may also have been low, flat buildings on the protected side of the enclosure, where the sheep were sheltered in severe weather. Whereas the flocks of several shepherds might be kept in the same sheepfold, there was no danger of confusion. The sheep responded only to the voice of their respective shepherd. A doorkeeper served at the entranceway of the sheepfold and opened to the shepherds in the morning.—John 10:2-4.

SHEEP GATE

See GATE, GATEWAY.

SHEERAH

(Sheʹe·rah) [blood relationship, female relative].

A daughter of Ephraim, or of his son Beriah. She is mentioned as building or founding lower and upper Beth-horon and Uzzen-sheerah, though this may have been done by some of her descendants.—1 Chron 7:22-24.