apply to the period of rebuilding Jerusalem. (Compare Daniel 9:25 in AV, AT, Dy, NW, Ro, Yg.) An editorial note by Professor James Strong in A Commentary on the Holy Scriptures (The Book of the Prophet Daniel, by Dr. Otto Zöckler), page 198, says: “The only justification of this translation, which separates the two periods of seven weeks and sixty-two weeks, assigning the former as the terminus ad quem of the Anointed Prince, and the latter as the time of rebuilding, lies in the Masoretic interpunction, which places the Athnac [stop] between them. . . . and the rendering in question involves a harsh construction of the second member, being without a preposition. It is better, therefore, and simpler, to adhere to the Authorized Version, which follows all the older translations.”

Numerous other views, some Messianic and some non-Messianic, have been set forth as to the meaning of the prophecy, attempting to change the order of the time periods of the prophecy, to make some run simultaneously, or denying that they have any actual time fulfillment. Also many efforts have been made to fit the events mentioned into the Maccabean period or even to the final time of the end. But those presenting such views become hopelessly entangled and their attempts to extricate themselves result in absurdity or in outrightly denying the prophecy as inspired or true. Of the latter ones particularly, who raise more problems than they solve, the aforementioned scholar, E. B. Pusey, remarks: “These were the impossible problems for unbelief to solve; it had to solve them for itself, which was, so far, easier; for nothing is impossible for unbelief to believe, except what God reveals.”

SEWING

From earliest times sewing, including embroidering, has played a prominent part in mankind’s activities. (Ex. 26:1; 35:35; Job 16:15; Eccl. 3:7; Ezek. 13:18) The first man and woman, Adam and Eve, “sewed fig leaves together and made loin coverings.” (Gen. 3:7) This may simply mean that they fastened the large fig leaves together, using twigs of the fig tree to do so.

When answering the question as to why his disciples did not fast as did the Pharisees and John’s disciples, Christ Jesus pointed out that sewing a piece of unshrunk cloth on an old garment would worsen the tear. (Mark 2:18, 21) When washed, the patch would shrink and, in the process, pull away from the old garment, ripping it. This illustration should have helped those hearing Jesus’ words to see that it was now time for them to become his followers and that it was wrong for them to try to impose their practices on Jesus’ disciples. John himself had earlier explained that his work was preparatory for Christ’s coming and, therefore, of a temporary nature.—John 3:27-30.

SHAALBIM

(Sha·alʹbim) [place of foxes].

A city whose Amorite inhabitants were subjected to forced labor by the house of Joseph. (Judg. 1:35) Later, Shaalbim was included in one of the districts annually providing Solomon’s household with food. (1 Ki. 4:7-9) It is generally understood to be the same as Shaalabbin, a border city of Dan. (Josh. 19:40-42) There is only the difference of the final consonant in the Hebrew spelling of the two names. Shaalbon may be an alternate name for Shaalbim.—2 Sam. 23:32; 1 Chron. 11:33.

Ancient Shaalbim is usually identified with modern Selbit, which appears to preserve the Biblical name. It is situated about sixteen miles (c. 25 kilometers) W-NW of Jerusalem and relatively near the suggested sites of other places mentioned with Shaalbim in the Scriptures.

SHAALBONITE

(Sha·alʹbo·nite).

The designation of Elishba, one of David’s warriors, presumably indicating one from the city of Shaalbim.—2 Sam. 23:8, 32; 1 Chron. 11:26, 33; see SHAALBIM.

SHAALIM

(Shaʹa·lim) [possibly, foxes].

A “land” Saul passed through when searching for the lost she-asses belonging to his father Kish. (1 Sam. 9:3, 4) Due to the difficulty in determining Saul’s exact route, the situation of Shaalim is not definitely known. Some scholars have equated the “land of Shaalim” with the “land of Shual” in 1 Samuel 13:17. At any rate, a location in Ephraim seems best suited to the context.

SHAAPH

(Shaʹaph).

1. A son of Caleb (the son of Hezron) by his concubine Maacah. Shaaph was the founder or “father” of those who settled Madmannah.—1 Chron. 2:9, 42, 48, 49.

2. Last named of Jahdai’s six sons listed among the descendants of Caleb the son of Hezron in the tribe of Judah.—1 Chron. 2:9, 42, 47.

SHAARAIM

(Shaʹa·raʹim) [double gate].

1. A city of Judah in the Shephelah. (Josh. 15:20, 33, 36) After David’s defeat of Goliath and due to the Israelite pursuit, the Philistine dead were scattered from ‘Shaaraim as far as Gath and Ekron.’ (1 Sam. 17:52) Shaaraim was in the vicinity of the “low plain of Elah” (where Goliath died) and Azekah. (Josh. 15:35; 1 Sam. 17:1, 2) This would point to a location near the Wadi es-Sant (usually associated with the “low plain of Elah”) and Tell ez-Zakariyeh (the suggested site of Azekah). A more specific identification is not now available.

2. A city of Simeon. (1 Chron. 4:24, 31) It is apparently the same as Sharuhen (Josh. 19:6), identified with Tell el-Farʽah, some nineteen miles (31 kilometers) W of Beer-sheba. The city also appears to be called Shilhim.—Josh. 15:32.

SHAASHGAZ

(Sha·ashʹgaz).

The guardian of King Ahasuerus’ concubines; his eunuch in charge of the second house of women.—Esther 2:14.

SHABBETHAI

(Shabʹbe·thai) [born on the sabbath].

A postexilic Levite. The text at Ezra 10:15 reads: “(However, Jonathan the son of Asahel and Jahzeiah the son of Tikvah themselves stood up against this, and Meshullam and Shabbethai the Levites were the ones that helped them.)” This verse may be read to mean that Shabbethai helped those who opposed Ezra’s proposal that those who had taken foreign wives dismiss them. But another possible meaning is that he was one who helped Ezra and those in accord with him. This latter view would find support if the Shabbethai mentioned here is the same person named at Nehemiah 8:5-7; 11:1, 2, 15, 16 as assisting Ezra at the public reading of the Law and who lived in Jerusalem after the wall was rebuilt.

SHACKLES

See BOND.

SHADOW

A place of shade, whether provided by a crag (Isa. 32:2), cloud (Isa. 25:5), booth (Isa. 4:6), a tree (Song of Sol. 2:3; Ezek. 17:23; Hos. 4:13) or another kind of plant (Jonah 4:5, 6), affords welcome protection from the hot sun. Therefore, one is figuratively said to come under the “shadow” of that which serves as or is looked to for protection, covering, security or refuge. Thus, with reference to the strangers he had taken into his home, Lot said to the men of Sodom: “Only to these men do not do a thing, because that is why they have come under the shadow of my roof.” (Gen. 19:8) And Jehovah, by means of his prophet Isaiah, pronounced woe upon those taking refuge in the “shadow of Egypt,” that is, looking to Egypt for protection. (Isa. 30:1-3; see also Lamentations 4:20; Ezekiel 31:6, 12, 17.) Especially is Jehovah described as providing protective shade or shadow to his people (Ps. 91:1; 121:5; Isa. 25:4) or giving them shadowlike protection under his “hand” or “wings.” (Ps. 17:8; 36:7; 57:1; 63:7; Isa. 49:2; 51:16) On the other hand, “deep shadow” is associated with gloom,