(2) ivTpi-xeiv Tii-a is lit. ' to turn a man upon him- self,'and so to shame him. In 1 Cor., which' re- flects the writer's quickly changing feelings and attitudes, St. Paul tells his readers that he does not write to shame them (oOk {vTpiTruv v/zas, 4"), and again that he does write to move them to shame (7rp6s (vTporfiv, & 15"). The Pastoral Letters teach that the disobedient Christian is to be avoided, that he may be ashamed (2 Th S'''), and that the servant of Christ is to behave irreproachably, that his opponent may be ashamed (ivrpawri. Tit 2").
(3) Ai'Siis (tr. ' shamefastness ' in 1 Ti 2'-', ' rever- ence' in the inferior text of He 12-') is a nobler word than ahx'^^'n^ denoting a higher motive — a sensitive shrinking from what is either unworthy of oneself or dishonouring to God. It occurs twice in the Iliad — alSCi diad' ivi 0v/i(f (.\v. 561), and fcrxf yap oi'Suis {ib. 657) : in the first case Pope renders it by ' honest shame,' and in the second by ' manly shame.' As to 'shamefastness,' which is read in the RV instead of ' shamefacedness ' in the AV, see R. C. Trench, Synonyms of the A2'*, 1876, p. 67, and art. ' Shamefacedness in IIDB.
James Stkahan. SHARON (6 'Zapoiv, fi-efT\, 'the level').— Sharon was the ancient name of the undulating Maritime Plain which e.xtended from Mt. Carmel to some distance beyond Jaffa — perhaps to the Nahr Rubin and the low hills to the S. of Ramleh — where it merged in the Pliilistian Plain. It was admired by prophets and poets for the richness of its vegeta- tion and the beauty of its wild flowers — 'the ex- cellency of Sharon' (Is 35-), ' the rose of Sharon ' (Ca 2'). From the groves of oak which at one time covered a great part of its surface, especially in the north, it was also called b Spt^fios (LXX, Is 33' 35- 65'"; Jos. BJ I. xiii. 2) or oi opviJ.ol (Ant. XIV. xiii. 3). Strabo (xvi. ii. 27) says that in his time there was next to Carmel ' a large forest ' (S/jD^is niyai tl^). The only part of Sharon which is alluded to in the NT is the southern end, lyin^ around Lydda (now Lydd), where the fields and orchards were exceedingly well-watered and fertile and the population was dense. Here the presence of St. Peter in the early Apostolic Age — though his visit w'as only brief, as he was urgently summoned away to Joppa — is said to have given rise to a wides]iread spiritual movement: 'all that dwelt at Lydda and in Sharon turned to the Lord' (Ac 9*'). The AV renders ' at Lydda and Sharon,' apparently mistaking ' Sharon ' for a town or village in the neighbourliood of Lj'dda. The use of tlie article with the Greek and the Hebrew noun proves that a whole district — ' the level country' (from fi';) — is meant. The only known village of Sarona is in the N.E. of Mt. Tabor, probably represented by the Saronas which Eu.se- bius (Onom. 296. 6) says was the name given to the district between Tabor and Tiberias.
LiTERATtiRE.— G. A. Smith, UGHL. 1900, p. 147 fl. ; D. F. Buhl, GAP, 1896, p. 103 (. J AMES STRAHAN.
SHAVING.— See HAIR, Nazirites. SHECHEM.— In St. Stephen's address we read
that Jacob and the fathers were carried over unto Sheoheiii and hiid in the soimlclire that Abraliani bought of the sons of Hamor in Slieuheni (Ac 7'"). There is liere a combining' of two si'jiarate tradi- tions. Jacob was buried at Maclipelah (Gn 50"), which Abraliam bon^lit from the sons of Heth (23). Jacol) liiniself bought ground from the cliildren of Hamor, and in it Joseph was buried (Jos '24'*-). Tliis ground was in Shechem. Here Jacob estab- lished his residence for some time, and his people entered into the closest relations with the natives. A well, said to have been dug by his orders, was in existence in Christ's day, and here at Jacob's well our Lord had His famous interview with the Samaritan woman (Jn 4). Shechem became famous as a Levite city, and a city of refuge, and still later as the capital of the ten tribes under Jero- boam. It became a city of the Samaritans. Its situation was between Mount Gerizim and Mount Ebal, and it lay on the Roman road from Jerusalem to Galilee.
Literature. — C. W. Wilson, art. 'Shechem,' in HDB ; G. A. Smith, UGHL, 1900, pp. 120, 332 ; R. J. Knowling, EGT, • Acts,' 1900, ad loc. J. W. DUNCAN.
SHEPHERD.— The name 'shepherd' is taken from the occupation of the Hebrews as a pastoral tribe (Gn 13' 30=" 37^ 47', Ex 3', 1 S IV**) and applied to God as the one who feeds and provides for His people (Gn 48'= 49-S Is 40", Fs 23' 95' lOO' ; cf. Ezk 34"-»') and to the rulers of the nation (Nu 27", 2 S 7', 1 K 22", Jer 2" 3'= 23'-^ Ezk 342-i», Zee 10' IP"- 13=). The idea expressed in most of these passages is that the care of Israel, as ' the flock of His pasture,' is given by the Lord in charge of the rulers who are held to account for the wel- fare of every member of the same. Especially Ezk 34 rebukes these 'shepherds' for their neg- lect of their cliarge, and ends up (v.^"') with the prophecy that in the end one shepherd, like unto David tlie servant of the Lord, will tend them as prince. To this Messianic passage reference is made in Jn 10""'^, where Jesus is represented as saying : ' 1 am the good shepherd ; . . . and I lay down my life for the sheep. And other sheep I have, which are not of this fold : . . . and they shall become one flock, one shepherd ' ; cf. He 13-", 1 P 2== 5*. To His office as Shepherd Jesus refers in Mt 15-^ ; cf . Jer 50". Moses also is represented in Ex. R. 2-'' as the good shepherd to whom the Lord said ; ' Since thou takest such care of the lambs of thy flock, be thou the shepherd of My flocks.' The same is said there also of David when chosen by the Lord to be king. Concerning the identilica- tion of Christ as the Good Shepherd with Orpheus on ancient Christian paintings see F. Piper, Mytho- log'te und Si/mbolik der christl. Kunst, Weimar, 1847-51, i. 126; J. P. Lundy, Monumental Chris- tianit;/, .Jievi York, 1876, pp. 187-196 ; also R. Reitzenstein, Poimandres, Leipzig, 1904, 11-13, 32 f., 113. But the title 'shepherd 'or 'pastor 'is given in the NT to all the heads of the Churcli, to the apostle Peter (Jn 21" ; cf. Mt IC- '") and to the elders of the Church (Ac 20^, 1 P 5") as having charge of the ' sheep of Christ,' ' the flock of God.' The name n.olix,rit> ('pastor' or 'shepherd') is used in the sense of 'overseer,' episcopus (Eph 4'), wherefore Jesus is also called the ' arch-shepherd,' dpx"ro/M';'' (1 P 5^). This conception (cf. Philo, ed. Mangey, i. 196) of spiritual rulers as shepherds rests on the original Jewi.sh Didascalia (preserved in the so-called Apostolic Constitutions, ii. 6, 10, 15. 4, 18. 7-18, 19. 1-3, 20. 3-5, 9, 11), where the above-quoted passages from Jeremiah and Ezekiel are interpreted in a spiritual sense as referring to the duties and responsibilities of the overseer of the Church, viz. that he has to look after the spiritual health of each member of the flock, keep