Seventy Disciples – Shamsherai

Seventy Disciples

The account of the designation and mission of these is found only in Luke 10. Some have therefore sought to maintain that we have here only a confused variant of the appointment of the Twelve; but this is impossible in the light of Luke's account of the Twelve in chapter 9.

The documents vary as between the numbers seventy and seventy-two, so that it is impossible to determine which is the correct reading; and internal evidence does not help at all in this case. There is nothing in the function or circumstances to indicate any reason for the specific number.

Commentators have sought parallels in the seventy elders chosen to assist Moses (Numbers 11:1–35) and suppose that Jesus was incidentally indicating Himself as the "prophet like unto Moses" whom God would raise up.

Again, the Jews popularly reckoned the "number of the nations of the earth" at seventy (compare Genesis 10:1–32), and some have supposed Jesus to be thus indicating that His gospel is universal. Attention is called to the fact that the Seventy are not forbidden to go to Gentiles and that their commission probably included Peraea, where many Gentiles were to be found. Some, again, have supposed that Jesus had in mind the Jewish Sanhedrin, composed of seventy (or seventy-two), and that the appointment of a like number to extend the work of His kingdom was a parabolic recognition that as the Jews were officially rejecting Him, so He was rejecting them as agents for the work of the kingdom. It is impossible to speak with any certainty as to any of these suggestions. It is to be noted that there is the same confusion between the numbers seventy and seventy-two in all four instances, as also in the tradition as to the number of translators of the Septuagint.

Inasmuch as no further mention is made of these workers, it is to be understood that they were appointed for a temporary ministry. Tradition names several of them and identifies them with disciples active after Pentecost. While it is probable that some of these were witnesses later, the tradition is worthless in details. The mission of these and the reason assigned for their appointment are essentially the same as in the case of the Twelve. Jesus is now completing His last popular campaign in preaching and introducing the kingdom of heaven. The employing of these in this service is in line with the permanent ideal of Christianity, which makes no distinction between the "laymen" and the "clergy" in responsibility and service. Jesus was perhaps employing all whose experience and sympathy made them fit for work in the harvest that was so plenteous while the laborers were few. He found seventy such now as He would find a hundred and twenty such after His ascension (Acts 1:15).

William Owen Carver

Seventy Weeks

The "seventy weeks" of the prophecy in Daniel 9:24–27 have long been a subject of controversy in the critical schools. The conflicting views may be seen very fully in Dr. Driver's Daniel, 94 ff, 143 ff, and Dr. Pusey's Daniel the Prophet, lectionaries II, III, IV. On both sides it is agreed that the "weeks" in this prophecy are to be interpreted as "weeks of years," i.e. the 70 weeks represent 490 years. This period, commencing with "the going forth of the commandments to restore and build Jerus" (Daniel 9:25), is divided into three parts, 7 weeks (49 years), 62 weeks (434 years), and one week (7 years). The 69 weeks extend to the appearance of "an anointed one (Hebrew "Messiah"), the prince" (Daniel 9:25), who, after the 62 weeks, shall be "cut off" (Daniel 9:26), apparently in the "midst" of the 70th week (Daniel 9:27). On the traditional view (see Pusey), the 69 weeks (483 years) mark the interval from the decree to rebuild Jerusalem till the appearance of Christ; and if, with Pusey, the decree in question be taken to be that of the 7th year of Artaxerxes (457-56 BC; the mission of Ezra; compare Ezra 7:8 ff), confirmed and extended in the 20th year of the same king (mission of Nehemiah; compare Nehemiah 2:1 ff), the 483 years run out about 27-28 AD, when our Lord's public ministry began. On the other hand, the view which supposes that the Book of Daniel belongs wholly to the Maccabean age, and does not here contain genuine prediction, is under the necessity of making the 490 years terminate with the reign of Antiochus Epiphanes (171-164 BC), and this, it is admitted, cannot be done. To give time the violent expedient is adopted of dating the commencement of the 70 weeks from the prophecy of Jeremiah of the 70 years' captivity, or of the rebuilding of Jerusalem (606 or 587 BC), i.e. before the captivity had begun. Even this, as Dr. Driver admits (p. 146), leaves us in 171 BC, some 67 years short of the duration of the 62 weeks, and a huge blunder of the writer of Daniel has to be assumed. The divergent reckonings are legion, and are mutually contradictory (see table in Pusey, p. 217). To invalidate the older view Dr. Driver avails himself of the altered renderings of Daniel 9:25 and 27 in the English Revised Version. It is to be noted, however, that the American Standard Revised Version does not follow the English Revised Version in these changes. Thus, whereas the English Revised Version reads in 9:25, "Unto the anointed one; the prince, shall be seven weeks: and threescore and two weeks, it shall be built again," and accordingly takes "the anointed one" of 9:26 to be a distinct person, the American Standard Revised Version (as also the English Revised Version margin) reads, as in the King James Version, "shall be seven weeks, and threescore and two weeks." Again, where the English Revised Version reads in Daniel 9:27 "For the half of the week he shall cause the sacrifice and the oblation to cease," the American Standard Revised Version (and the English Revised Version margin) has as formerly, "In the midst of the week he shall cause" etc. (conversely, in 9:25 the American Revised Version margin gives the English Revised Version rendering). The question cannot be discussed here, but it is believed that the traditional interpretation may yet claim acceptance from those who do not accept the postulates of the newer critical writers.

See DANIEL; JUBILEES, BOOK OF.

James Orr

Seventy Years

The period assigned by Jeremiah for the duration of the Jewish exile in Babylon (Jeremiah 25:11,Jeremiah 25:12; Jeremiah 29:10; compare 2 Chronicles 36:21; Ezra 1:1; Daniel 9:2). If the period be reckoned from the date of the first deportation in the 4th year of Jehoiakim (2 Kings 24:1; 2 Chronicles 36:6; Daniel 1:1 by another reckoning calls it the 3rd year), i.e. 606 BC, till the decree of Cyrus, 536 BC, the prediction was fulfilled to a year.

See CAPTIVITY.

Sever

sev'-er: The three Hebrew words badhal, palah and paradh are thus translated. The idea conveyed is that of setting apart (Leviticus 20:26 the King James Version) or of setting someone or something apart in a miraculous way (Exodus 8:22; Exodus 9:4 the King James Version, the English Revised Version), or, again, of simple separation on one's own volition (Judges 4:11 the King James Version, the English Revised Version). The Greek word aphorizo (Matthew 13:49) stands for final judicial segregation.

Several; Severally

sev'-er-al, sev'-er-al-i: The Hebrew words chophshuth and chophshith, translated "several" in the King James Version, the English Revised Version, 2 Kings 15:5; 2 Chronicles 26:21, are in both cases translated "separate" in the American Standard Revised Version, and indicate ceremonial uncleanness and consequent severance on account of leprosy. In the parable of the Talents (Matthew 25:15) and also in 1 Corinthians 12:11 the word idios, is translated "several," "severally." In both cases it points to the individuality of the recipients of the gift bestowed.

Shaalabbin

sha-a-lab'-in (sha`alabbin; Codex Vaticanus Salabein; Codex Alexandrinus Salamein): A town in the territory of Da named between Irshemesh and Aijalon (Joshua 19:42). It seems to be identical with SHAALBIM.

Shaalbim

sha-al'-bim (sha`albim; Codex Vaticanus Bethalamei; Codex Alexandrinus Salabeim, in Joshua, Codex Vaticanus and Codex Alexandrinus Thalabeim): When the Amorites had forced the children of Da into the mountain they came and dwelt in Mt. Heres, Aijalon and Shaalbim, where, it appears, they were made tributary to the house of Joseph (Judges 1:35). In the time of Solomon it was included in the administrative district presided over by Ben-deker, along with Makaz, Beth-shemesh and Elon-beth-hanan (1 Kings 4:9). Beth-shemesh is the same as Ir-shemesh (Joshua 19:42). Shaalbim is probably only another name of Shaalabbin. One of David's mighty men is called Eliahba the Shaalbonite. This presumes the existence of a town called Shaalbon (2 Samuel 23:32; 1 Chronicles 11:33), which again is probably identical with Shaalbim. Eusebius (in Onomasticon) identifies it with Salaba, a large village in the district of Sebaste (Samaria), which apparently Eusebius and Jerome thought to be in the territory of Dan. It seems, however, too far to the North. Jerome in his commentary on Ezekiel 48:1–35 speaks of the towers of Aijalon and Selebi and Emmaus. Conder would identify Selebi with Selbit, 3 miles Northwest of Aijalon (Yalo), and 8 miles North of Bethshemesh. This would suit for Shaalbim, as far as position is concerned; but it is difficult to account for the heavy "T" (Hebrew letter Tet) in the name, if derived from Shaalbim.

W. Ewing

Shaalbonite

sha-al-bo'-nit, sha-al'-bo-nit (ha-sha`alboni; ho Salaboneites (2 Samuel 23:32) Codex Vaticanus ho Homei; Codex Alexandrinus ho Salaboni): Eliahba, one of David's heroes, a native of Shaalbon.

See SHAALBIM.

Shaalim, Land Of

sha'-a-lim ('erets sha`alim; Codex Vaticanus tes ges Easakem; Codex Alexandrinus tes ges Saaleim; the King James Version Shalim): Saul in search of his father's asses passed through Mt. Ephraim and the land of Shalishah, then through the land of Shaalim and the land of yemini. This last name English Versions of the Bible renders "Benjamin" (1 Samuel 9:4). The whole passage is so obscure that no certain conclusions can be reached. The search party may have proceeded northward from Gibeah, through the uplands of Ephraim, turning then westward, then southward, and finally eastward. We should thus look for the land of Shalishah and the land of Shaalim on the west side of the mountain range: and the latter may have been on the slopes to the East of Lydda. Possibly we ought here to read "Shaalbim," instead of "Shaalim."

W. Ewing

Shaaph

shy'-af (sha`aph):

(1) A son of Jahdai (1 Chronicles 2:47).

(2) The son of Maachah, a concubine of Caleb, the brother of Jerahmeel. Shaaph is called the "father," or founder, of the city Madmannah (1 Chronicles 2:48 f).

Shaaraim

sha-a-ra'-im (sha`arayim, "two gates"; Sakareim; the King James Version Sharaim):

(1) A city in the Shephelah or "lowland" of Judah mentioned (Joshua 15:36) in close association with Socoh and Azekah; the vanquished army of the Philistines passed a Shaaraim in their flight from Socoh toward Gath and Ekron (1 Samuel 17:52). It is possible that in this latter reference the "two gates" may refer--as Septuagint implies--to the two Philistine strongholds themselves. Shaaraim has been identified with Tell Zakariya (see however AZEKAH) and with Kh. Sa`ireh (PEF, III, 124, Sh XVII), an old site West of Beit `Atab. Both proposals are hazardous.

(2) One of the towns of Simeon (1 Chronicles 4:31), called (Joshua 19:6) "Sharuhen" and, as one of the uttermost cities of Judah, called (Joshua 15:32) "Shilhim." This town was in Southwestern Palestine and is very probably identical with the fortress Sharhana, a place of some importance on the road from Gaza to Egypt. Aahmes (XVIIIth Dynasty) besieged and captured this city in the 5th year of his reign in his pursuit of the flying Hyksos (Petrie, Hist, II, 22, 35), and a century later Tahutmes III, in the 23rd year of his reign, took the city of Sharuhen on his way to the siege and capture of Megiddo (Petrie, Hist, II, 104). On philological grounds Tell esh-Sheri`ah, 12 miles Northwest of Beersheba, large ruin, has been proposed, but it does not suit at all the Egyptian data (PEF, III, 399, Sh XXIV).

E. W. G. Masterman

Shaashgaz

sha-ash'-gaz (sha`ashgaz; Septuagint reads Gai, the same name it gives to the official referred to in Esther 2:8,Esther 2:15; the name may go back to the Old Bactrian word Sasakshant, "one anxious to learn" (Scheft); most commentators suggest no explanation): A chamberlain of Ahasuerus, king of Persia; as keeper of "the second house of women," he had Esther under his charge (2:14).

Shabbethai

shab'-e-thi (shabbethay, "one born on the Sabbath"; Codex Vaticanus Sabathai; Codex Alexandrinus Kabbathai = "Sabbateus" of 1 Esdras 9:14): A Levite who opposed (?) Ezra's suggestion that the men who had married foreign wives put them aside (Ezra 10:15). Kuenen, however, renders the phrase `amedhu `al zo'th, of which Asahiel and Jahaziah are the subjects, to mean "stand over," "have charge of," rather than "stand against," "oppose" (Gesammelte Abhandlungen, 247 f); this would make Shabbethai, who was in accord with the two men mentioned above, an ally rather than an opponent of Ezra. We incline toward Kuenen's interpretation in view of the position attained by Shabbethai under Nehemiah--one he would have been unlikely to attain had he been hostile to Ezra. He is mentioned among those appointed to explain the Law (Nehemiah 8:7), and as one of the chiefs of the Levites who had the oversight of "the outward business of the house of God" (Nehemiah 11:16).

Horace J. Wolf

Shachia

sha-ki'-a, shak'-i-a (sakheyah (so Baer, Ginsberg); some editions read sakheya', or sakheya'; also shakheyah, and shabheyah. This last reading is favored by the Syrian and the Septuagint (Codex Vaticanus Sabia; Codex Alexandrinus Sebia, but Lucian, Sechia); the forms in "kh" instead of "bh" have the support of the Vulgate, Sechia, "Yahweh has forgotten" (?)): A name in genealogy of Benjamin (1 Chronicles 8:10).

Shaddai

shad'-a-i, shad'-i.

See GOD, NAMES OF, II, 8.

Shade; Shadow; Shadowing

shad, shad'-o, shad'-o-ing (tsel; skia): A shadow is any obscuration of the light and heat with the form of the intervening object, obscurely projected, constantly changing and passing away. "Shadow" is used literally of a roof (Genesis 19:8), of mountains (Judges 9:36), of trees (Judges 9:15, etc.), of wings (Psalms 17:8, etc.), of a cloud (Isaiah 25:5), of a great rock (Isaiah 32:2), of a man (Peter, Acts 5:15), of the shadow on the dial (2 Kings 20:9, etc.), of Jonah's gourd (Jonah 4:5 f). It is used also figuratively

(1) of shelter and protection (of man, Genesis 19:8; Song of Songs 2:3; Isaiah 16:3, etc.; of God, Psalms 36:7; Psalms 91:1; Isaiah 4:6, etc.);

(2) of anything fleeting or transient, as of the days of man's life on earth (1 Chronicles 29:15; Job 8:9; Psalms 109:23);

(3) with the idea of obscurity or imperfection (in Hebrews 8:5; Hebrews 10:1, of the Law; compare Colossians 2:17);

(4) of darkness, gloom; see SHADOW OF DEATH.

In James 1:17, we have in the King James Version, "the Father of lights, with whom is no variableness, neither shadow of turning" (aposkiasma); the Revised Version (British and American) "shadow that is cast by turning"; the reference is to the unchangeableness of God as contrasted with the changes of the heavenly bodies. the Revised Version (British and American) has "of the rustling of wings" for "shadowing with wings" in Isaiah 18:1; the American Standard Revised Version has "shade" for "shadow" in various places (Judges 9:15; Job 40:22; Isaiah 4:6, etc.). In Job 40:21,Job 40:22, for "shady trees" the Revised Version (British and American) has "lotus-trees."

W. L. Walker

Shadow Of Death

(tsalmaweth): The Hebrew word translated "shadow of death" is used poetically for thick darkness (Job 3:5), as descriptive of Sheol (Job 10:21 Job 12:22; Job 38:17); figuratively of deep distress (Job 12:22; Job 16:16; Job 24:17; Job 28:3; Job 34:22 (in the last three passages the American Standard Revised Version has "thick darkness" and "thick gloom"); Psalms 23:4, the Revised Version margin "deep darkness (and so elsewhere)"; 44:19; 107:10,14; Isaiah 9:2; Jeremiah 2:6; Jeremiah 13:16; Amos 5:8; Matthew 4:16; Luke 1:79, skia thanatou). The Hebrew word is perhaps composed of tsel, "shadow," and maweth, "death," and the idea of "the valley of the shadow of death" was most probably derived from the deep ravines, darkened by over-hanging briars, etc., through which the shepherd had sometimes to lead or drive his sheep to new and better pastures.

W. L. Walker

Shadrach

sha'-drak: The Babylonian name of one of the so-called Hebrew children. Shadrach is probably the Sumerian form of the Bah Kudurru-Aki, "servant of Sin." It has been suggested by Meinhold that we should read Merodach instead of Shadrach. Since there were no vowels in the original Hebrew or Aramaic, and since "sh" and "m" as well as "r" and "d" are much alike in the old alphabet in which Daniel was written, this change is quite possible.

Shadrach and his two companions were trained along with Daniel at the court of Nebuchadnezzar, who had carried all four captive in the expedition against Jerusalem in the 3rd year of Jehoiakim (Daniel 1:1). They all refused to eat of the food provided by Ashpenaz, the master who had been set over them by the king, but preferred to eat pulse (Daniel 1:12). The effect was much to their advantage, as they appeared fairer and fatter in flesh than those who ate of the king's meat. At the end of the appointed time they passed satisfactory examinations, both as to their physical appearance and their intellectual acquirements, so that none were found like them among all with whom the king communed, and they stood before the king (see Da 1).

When Daniel heard that the wise men of Babylon were to be slain because they could not tell the dream of Nebuchadnezzar, after he had gained a respite from the king, he made the thing known to his three companions that they might unite with him in prayer to the God of heaven that they all might not perish with the rest of the wise men of Babylon. After God had heard their prayer and the dream was made known to the king by Daniel, Nebuchadnezzar, at Daniel's request, set Shadrach, Meshach and Abed-nego over the affairs of the province of Babylon (Daniel 2:1–49). With Meshach and Abed-nego, Shadrach was cast into a fiery furnace, but escaped unhurt (Daniel 3:1–30).

See ABED-NEGO; HANANIAH; SONG OF THE THREE CHILDREN.

R. Dick Wilson

Shady, Trees

shad'-i (Job 40:21 f).

See LOTUS TREES.

Shaft

shaft: Isaiah 49:2 for chets, "an arrow"; also Exodus 25:31; Exodus 37:17; Numbers 8:4 the King James Version for a part of the candlestick of the tabernacle somewhat vaguely designated by the word yarekh, "thigh." The context in the first 2 verses shows that the upright stem or "shaft" is intended, but in Numbers 8:4 a different context has caused the Revised Version (British and American) to substitute "base."

See also ARCHERY; ARMOR, ARMS.

Shagee

sha'-ge (shaghe'; Codex Vaticanus Sola; Codex Alexandrinus Sage; the King James Version Shage): The father of Jonathan, one of David's heroes (1 Chronicles 11:34).

Shahapaim

sha-ha-ra'-im (shacharayim; Codex Vaticanus Saarel; Codex Alexandrinus Saarem): A Benjamite name (1 Chronicles 8:8). The passage is corrupt beyond only the most tentative emendation. "Sharaim" has no connection with the foregoing text. One of the suggested restorations of 1 Chronicles 8:8,1 Chronicles 8:9 reads: "And Shaharaim begat in the field of Moab, after he had driven them (i.e. the Moabites) out, from Hodesh his wife, Jobab," etc. (Curtis, International Critical Commentary).

Shahazumah

sha-ha-zoo'-ma, sha-haz'-oo-ma (shachatsumah; Codex Vaticanus Saleim kata thalassan; Codex Alexandrinus Saseimath; the King James Version Shahazimah, sha-haz'i-mah): A town in the territory of Issachar on the boundary which ran from Tabor to the Jordan (Joshua 19:22). The site, which has not yet been recovered, must be sought, probably, to the Southeast of the mountain.

Shalem

sha'-lem (shalem; eis Salem): The word as a place-name occurs only in Genesis 33:18. With Luther, following Septuagint, Peshitta and Vulgate, the King James Version reads "And Jacob came to Shalem, a city of Shechem." the Revised Version (British and American) with the Targums Onqelos and pseudo-Jonathan, the Samaritan codex and the Arabic, reads "came in peace to the city of Shechem." There is a heavy balance of opinion among scholars in favor of the latter reading. It is certainly a remarkable fact, supporting the King James Version, that about 4 miles East of Shechem (Nablus), there is a village bearing the name Salem. If the King James Version is right, this must represent the city referred to; and East of Salem would transpire the events recorded in Genesis 44:1–34. Against this is the old tradition locating Jacob's well and Joseph's tomb near to Shechem. Eusebius (in Onomasticon) gets over the difficulty by identifying Shalem with Shechem.

W. Ewing

Shalim

sha'-lim.

See SHAALIM.

Shalishah, Land Of

sha-li'-sha, shal'-i-sha ('erets shalishah; Codex Vaticanus he ge Selcha; Codex Alexandrinus he ge Salissa): If the general indication of the route followed by Saul, given under SHAALIM, is correct, the land of Shalishah (1 Samuel 9:4) will lie to the Northeast of Lydda on the western slope of the range. Baal-shalishah would most likely be in the district, and may indeed have given its name to it. If Conder is right in identifying this city with Khirbet Kefr Thilth, about 19 miles Northeast of Jaffa, it meets well enough the general indication given above. Eusebius, Onomasticon knows the name, but gives no guidance as to where the district is. Baal-shalishah it places in the Thamnite region, 15 miles North of Diospolis (Lydda). No boundaries can be laid down, but probability points to this neighborhood.

W. Ewing

Shallecheth, The Gate

shal'-e-keth, sha-le'-keth (sha`ar shallekheth, i.e. as in margin, "Casting forth"): A gate of the temple "at the causeway that goeth up" (1 Chronicles 26:16)--probably an ascent from the Tyropoeon Valley to the West of the temple. It has been supposed on account of the meaning of the name that the ashes and offal of the temple were cast forth there, but this is very unlikely--they were thrown into the Kidron valley to the East or Southeast. The Septuagint has pastophorion, which seems to point to a building with chambers; in consonance with this Cheyne reads in the Hebrew lishkoth, "(of) the chambers."

E. W. G. Masterman

Shallum (1)

shal'-um (shallum, shallum; various forms in the Septuagint): This is the name of not less than 12 Hebrew persons:

(1) The youngest son of Naphtali (1 Chronicles 7:13). He is also called "Shillem" in Genesis 46:24; Numbers 26:49.

(2) A descendant of Simeon, the son of Shaul and the father of Mibsam (1 Chronicles 4:25). He lived in 1618 BC.

(3) The son of Sismai "son" of Shesham of the tribe of Judah (1 Chronicles 2:40,1 Chronicles 2:41). He lived in 1300 BC.

(4) A son of Kore, a porter of the sanctuary during the reign of David (1 Chronicles 9:17,1 Chronicles 9:19,1 Chronicles 9:31; Ezra 2:42; Nehemiah 7:45). The name is also written "Meshullam" in Nehemiah 12:25, "Salum" in 1 Esdras 5:28, "Meshelemiah" in 1 Chronicles 26:1,1 Chronicles 26:2,1 Chronicles 26:9, and "Shelemiah" in 1 Chronicles 26:14. He lived about 1050 BC.

(5) A son of Zadok and father of Hilkiah, a high priest and ancestor of Ezra the scribe (1 Chronicles 6:12,1 Chronicles 6:13; Ezra 7:2). In the works of Josephus he is called "Sallumus"; in 1 Esdras 8:1, "Salem," and in 2 Esdras 1:1, "Salemas."

(6) The 15th king of Israel. See following article.

(7) A son of Bani, a priest who had taken a heathen wife and was compelled by Ezra the scribe to put her away (Ezra 10:42; omitted in 1 Esdras 9:34).

(8) The father of Jehizkiah, an Ephraimite in the time of Ahaz king of Israel (2 Chronicles 28:12).

(9) The husband of the prophetess Huldah (2 Kings 22:14; 2 Chronicles 34:22). He was the keeper of the sacred wardrobe and was probably the uncle of Jeremiah the prophet (Jeremiah 32:7; compare Jeremiah 35:4).

(10) King of Judah and son of Josiah (Jeremiah 22:11; 1 Chronicles 3:15), better known by the name Jehoahaz II. This name he received when he ascended the throne of the kingdom of Judah (2 Chronicles 36:1).

(11) A Levite who was a porter at the time of Ezra (Ezra 10:24; "Sallumus" in 1 Esdras 9:25).

(12) A ruler over a part of Jerusalem and a son of Hallohesh. He with his daughters aided in building the walls of Jerusalem in the time of Nehemiah (Nehemiah 3:12).

S. L. Umbach

Shallum (2)

(shallum, shallum, "the requited one" (2 Kings 15:10–15)): The 15th king of Israel, and successor of Zechariah, whom he publicly assassinated in the 7th month of his reign. Nothing more is known of Shallum than that he was a son of Jabesh, which may indicate that he was a Gileadite from beyond Jordan. He is said to have made "a conspiracy" against Zechariah, so was not alone in his crime. The conspirators, however, had but a short-lived success, as, when Shallum had "reigned for the space of a month in Samaria," Menahem, then at Tirzah, one of the minor capitals of the kingdom, went up to Samaria, slew him and took his place.

It was probably at this time that Syria threw off the yoke of tribute to Israel (see JEROBOAM, II), as when next we meet with that kingdom, it is under its own king and in alliance with Samaria (2 Kings 16:5).

The 10 years of rule given to Menahem (2 Kings 15:17) may be taken to include the few months of military violence under Zechariah and Shallum, and cover the full years 758-750, with portions of years before and after counted as whole ones. The unsuccessful usurpation of Shallum may therefore be put in 758 BC (some date lower).

W. Shaw Caldecott

Shalmai

shal'-mi, shal'-ma-i: the King James Version form in Ezra 2:46 for "Shamlai"; Nehemiah 7:48 "Salmai" (which see).

Shalman

shal'-man (shalman): A name of uncertain meaning, found only once in the Old Testament (Hosea 10:14), in connection with a place-name, equally obscure, "as Shalman destroyed Betharbel." Shalman is most commonly interpreted as a contracted form of Shalmaneser, the name of several Assyrian kings. If this explanation is correct, the king referred to cannot be identified. Some have thought of Shalmaneser IV, who is said to have undertaken expeditions against the West in 775 and in 773-772. Others have proposed Shalmaneser V, who attacked Samaria in 725. This, however, is improbable, because the activity of Hosea ceased before Shalmaneser V became king. Shalman has also been identified with Salamanu, a king of Moab in the days of Hosea, who paid tribute to Tiglath-pileser V of Assyria; and with Shalmah, a North Arabian tribe that invaded the Negeb. The identification of BETH-ARBEL (which see) is equally uncertain. From the reference it would seem that the event in question was well known and, therefore, probably one of recent date and considerable importance, but our present historical knowledge does not enable us to connect any of the persons named with the destruction of any of the localities suggested for Beth-arbel. The ancient translations offer no solution; they too seem to have been in the dark.

F. C. Eiselen

Shalmaneser

shal-ma-ne'-zer (shalman'ecer; Septuagint Samennasar, Salmandsar): The name of several Assyrian kings. See ASSYRIA; CAPTIVITY. It is Shalmaneser IV who is mentioned in the Biblical history (2 Kings 17:3; 2 Kings 18:9). He succeeded Tiglathpileser on the throne in 727 BC, but whether he was a son of his predecessor, or a usurper, is not apparent. His reign was short, and, as no annals of it have come to light, we have only the accounts contained in 2 Kings for his history. In the passages referred to above, we learn that Hoshea, king of Israel, who had become his vassal, refused to continue the payment of tribute, relying upon help from So, king of Egypt. No help, however, came from Egypt, and Hoshea had to face the chastising forces of his suzerain with his own unaided resources, the result being that he was taken prisoner outside Samaria and most likely carried away to Nineveh. The Biblical narrative goes on to say that the king of Assyria came up throughout all the land, and went up to Samaria and besieged it 3 years. There is reason to believe that, as the siege of Samaria was proceeding, Shalmaneser retired to Nineveh and died, for, when the city was taken in 722 BC, it is Sargon who claims, in his copious annals, to have captured it and carried its inhabitants into captivity. It is just possible that Shalman (Hosea 10:14) is a contraction for Shalmaneser, but the identity of Shalman and of Beth-arbel named in the same passage is not sufficiently made out.

LITERATURE.

Schrader, COT, I, 258 ff; McCurdy, HPM, I, 387 ff.

T. Nicol

Shama

sha'-ma (shama`): One of David's heroes (1 Chronicles 11:44).

Shamai

sham'-a-i.

See SALMAI.

Shamariah

sham-a-ri'-a, sha-mar'-ya.

See SHEMARIAH.

Shambles

sham'-b'-lz (makellon): A slaughter-house; then a butcher's stall, meat-market. The word is once used in the New Testament in 1 Corinthians 10:25.

Shame

sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jeremiah 3:24), a Nessus-garment (Jeremiah 3:25), a blight (Jeremiah 20:18), a sin against one's own soul (Habakkuk 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jeremiah 11:13 margin; Hosea 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isaiah 30:3), reproach (Psalms 69:7; Isaiah 54:4; Micah 2:6), confusion (Isaiah 6:7), nakedness (Isaiah 47:3; Micah 1:11), everlasting contempt (Daniel 12:2), folly (Proverbs 18:13), cruelty (Isaiah 50:6; Hebrews 12:2), poverty (Proverbs 13:18), nothingness (Proverbs 9:7 the King James Version), unseemliness (1 Corinthians 11:6; 1 Corinthians 14:35 the King James Version; Ephesians 5:12), and "them that go down to the pit" (Ezekiel 32:25). In the first Biblical reference to this emotion, "shame" appears as "the correlative of sin and guilt" (Delitzsch, New Commentary on Genesis and Biblical Psychology). Shamelessness is characteristic of abandoned wickedness (Philippians 3:19; Jude 1:13, margin "Greek: `shames'"). Manifestly, then, shame is a concomitant of the divine judgment upon sin; the very worst that a Hebrew could wish for an enemy was that he might be clothed with shame (Psalms 109:29), that the judgment of God might rest upon him visibly.

Naturally, to the Hebrew, shame was the portion of those who were idolaters, who were faithless to Yahweh or who were unfriendly to themselves--the elect people of Yahweh. Shame is to come upon Moab because Moab held Israel in derision (Jeremiah 48:39,Jeremiah 48:27), and upon Edom "for violence against his brother Jacob" (Obadiah 1:10). But also, and impartially, shame is the portion of faithless Israelites who deny Yahweh and follow after strange gods (Ezekiel 7:18; Micah 7:10; Hosea 10:6, and often). But shame, too, comes upon those who exalt themselves against God, who trust in earthly power and the show of material strength (2 Chronicles 32:21; Isaiah 30:3); and upon those who make a mock of righteousness (Job 8:22; Psalms 35:26; Psalms 132:18). With a fine sense of ethical distinctions the Biblical writers recognize that in confessing to a sense of shame there is hope for better things. Only in the most desperate cases is there no sense of shame (Hosea 4:18; Zechariah 3:5; Philippians 3:19; Jude 1:13); in pardon God is said to remove shame (Isaiah 54:4 twice; Isaiah 61:7).

On conditions beyond the grave the Biblical revelation is exceedingly reticent, but here and there are hints that shame waits upon the wicked here and hereafter. Such an expression as that in Daniel (12:2) cannot be ignored, and though the writing itself may belong to a late period and a somewhat sophisticated theological development, the idea is but a reflection of the earlier and more elementary period, when the voice of crime and cruelty went up from earth to be heard in the audience chamber of God (Genesis 4:11; Genesis 6:13). In the New Testament there is similar reticence but also similar implications. It cannot be much amiss to say that in the mind of the Biblical writers sin was a shameful thing; that part of the punishment for sin was a consciousness of guilt in the sense of shame; and that from this consciousness of guilt there was no deliverance while the sin was unconfessed and unforgiven. "Many of them that sleep in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt." From one's own past there is no deliverance, save through contrition of spirit and the grace and forgiveness of God. While the sense of shame persists, or, in other words, while the moral constitution of man's nature remains as it is, there will never be wanting an avenger of sin.

Charles M. Stuart

Shamed

sha'-med.

See SHEMED.

Shamefacedness

sham'-fast-nes, sham-fas'-ed-nes.

See SHAMEFASTNESS.

Shamefastness

sham'-fast-nes: The original the King James Version translation of aidos, in Sirach 41:16 and 1 Timothy 2:9. Perhaps half a century later the spelling "shamefacedness" supplanted the better form, and continues in the ordinary editions of the King James Version. The Revised Version (British and American), however, rightly restores "shamefastness."

Shamer

sha'-mer.

See SHEMER.

Shamgar

sham'-gar (shamgar):

1. Biblical Account:

One of the judges, son of Anath (`anath), in whose days, which preceded the time of Deborah (Judges 5:6,Revelation 4:7) and followed those of Ehud, Israel's subjugation was so complete that "the highways were unoccupied, and the travelers walked through byways." The government had become thoroughly disorganized, and apparently, as in the days of Deborah, the people were entirely unprepared for war. Shamgar's improvised weapon with which he helped to "save Israel" is spoken of as an oxgoad. With this he smote of the Philistines 600 men. This is the first mention of the Philistines as troublesome neighbors of the Israelites (Judges 3:31). According to a tradition represented in Josephus (Ant., V, iv, 3), Shamgar died in the year he became judge.

2. Critical Hypotheses:

Several writers have challenged the Biblical account on the following grounds: that in Judges 5:1–31 no mention is made of any deliverance; that the name "Shamgar" resembles the name of a Hittite king and the name "Anath" that of a Syrian goddess; that the deed recorded in Judges 3:31 is analogous to that of Samson (Judges 15:15), and that of Shammah, son of Agee (2 Samuel 23:11 f); and lastly, that in a group of Greek manuscripts and other versions this verse is inserted after the account of Samson's exploits. None of these is necessarily inconsistent with the traditional account. Neverthelesss, they have been used as a basis not only for overthrowing the tradition, but also for constructive theories such as that which makes Shamgar a foreign oppressor and not a judge, and even the father of Sisera. There is, of course, no limit to which this kind of interesting speculation cannot lead.

(For a complete account of these views see Moore, "Judges," in ICC, 1895, 104 f, and same author in Journal of the American Oriental Society, XIX, 2, 159-60.)

Ella Davis Isaacs

Shamhuth

sham'-huth.

See SHAMMUAH, IV.

Shamir (1)

sha'-mer (shamir; Sameir):

(1) Mentioned along with Jattir and Socoh (Joshua 15:48) as one of the cities of Judah in the hill country. Possibly it is Khirbet (or Umm) Somerah, 2,000 ft. above sea-level, a site with ancient walls, caves, cisterns and tombs not far West of Debir (edh Dhatheriyeh) and 2 miles North of Anab (`Anab) (Palestine Exploration Fund, III, 262, 286, Sh XX).

(2) A place in the hill country of Ephraim (Judges 10:1) from which came "Tola, the son of Pual, a man of Issachar," who judged Israel 23 years; he died and was buried there. It is an attractive theory (Schwartz) which would identify the place with the semi-fortified and strongly-placed town of Sanur on the road from Nablus to Jenin. A local chieftain in the early part of the last century fortified Sanur and from there dominated the whole district. That Sanur could hardly have been within the bounds of Issachar is an objection, but not necessarily a fatal one. It is noticeable that the Septuagint's Codex Alexandrinus has Samareia, for Shamir (Palestine Exploration Fund, II, Sh XI).

E. W. G. Masterman

Shamir (2)

(shamir; Samer): A Kohathite, son of Micah (1 Chronicles 24:24).

Shamlai

sham'-la-i, sham'-li.

See SALMAI.

Shamma

sham'-a (shamma'; Codex Vaticanus Sema; Codex Alexandrinus Samma): An Asherite (1 Chronicles 7:37).

Shammah

sham'-a (shammah):

(1) The son of Reuel, the son of Esau, a tribal chief of Edom (Genesis 36:13,Genesis 36:17; 1 Chronicles 1:37, Some).

(2) The third son of Jesse and brother of David. Together with his two other brothers he fought under Saul in the campaign against the Philistines and was with the army in the valley of Elah when David slew Goliath (1 Samuel 17:13). One redactor states that he was a witness of the anointing of David by Samuel (1 Samuel 16:1–13). He was the father of Jonadab, the friend of Amnon (2 Samuel 13:3), and that Jonathan whose victory over a Philistine giant is narrated in 2 Samuel 21:20 ff was also his son. His name is rendered as "Shammah" (1 Samuel 16:9; 1 Samuel 17:13), "Shimeah" (2 Samuel 13:3,2 Samuel 13:12), "Shimei" (2 Samuel 21:21), and "Shimea" (1 Chronicles 2:13; 1 Chronicles 20:7).

(3) The son of Agee, a Hararite, one of the "three mighty men" of David (2 Samuel 23:11, Septuagint Samaia), who held the field against the Philistines. The parallel passage (1 Chronicles 11:10) ascribes this deed to Eleazar, the son of Dodo. The succeeding incident (2 Samuel 23:13), namely, the famous act of three of David's heroes who risked their lives to bring their leader water from the well of Bethlehem, has frequently been credited to Shammah and two other members of "the three"; but the three warriors are plainly said (2 Samuel 23:13) to belong to "the thirty"; 2 Samuel 23:33 should read "Jonathan, son of Shammah, the Hararite." Jonathan, one of David's "thirty," was a son of Shammah; the word "son" has been accidentally omitted (Driver, Budde, Kittel, etc.). The parallel passage (1 Chronicles 11:34) has "son of Shagee," which is probably, a misreading for "son of Agee." Lucian's version, "son of Shammah," is most plausible. "Shimei the son of Ela" (1 Kings 4:18) should also appear in this passage if Lucian's reading of "Ela" for "Agee" (2 Samuel 23:11) be correct.

(4) A Harodite (2 Samuel 23:25,2 Samuel 23:33), i.e. probably a native of `Ain-charod (`Ain Jalud, Judges 7:1; see HAROD). One of "the thirty" and captain of Solomon's 5th monthly course. In the parallel lists (1 Chronicles 11:27) he is called "the Harorite" (this last being a scribal error for Harodite) and "Shamhuth the Izrahate" (1 Chronicles 27:8).

Horace J. Wolf

Shammai

(1) A Jerahmeelite (1 Chronicles 2:28,1 Chronicles 2:32).

(2) The son of Rekem and father of Maon (1 Chronicles 2:44).

(3) A Judahite (1 Chronicles 4:17).

Shammoth

sham'-oth, sham'-oth.

See SHAMMAH, (4).

Shammua; Shammuah

sha-mu'-a, sham'-u-a (shammua`):

(1) The Reubenite spy (Numbers 13:4, Samouel, and other forms).

(2) One of David's sons (2 Samuel 5:14; 1 Chronicles 14:4, Sammous). In 1 Chronicles 3:5 he is called "Shimea."

(3) A Levite (Nehemiah 11:17); he is called "Shemaiah" in 1 Chronicles 9:16. (4) The head of a priestly family (Nehemiah 12:18); a contemporary of Joiakim.

Shamsherai

sham'-she-ri, sham-she-ra'-i (shamsheray): A Benjamite (1 Chronicles 8:26).