Shaash'gaz (Heb. Shaashgaz', t|.pS'^, Persian, servant of the beautiful; Sept. Pot), the appropriate name of a Persian eunuch, the keeper of the concubines in the court of Xerxes (Esth. ii, 14). B.C. cir. 525. See Hegai.
Shabbath. See Sabbath ; Talmud.
Shab'bethai [many Shahbe/h'ai, some Shabbeth- a'l] (Heb. Shabbethai' , ""rSlIJ, Sabbatical, i. e. born on the Sabbath; Sept. ^ajSf^a^at v. r. ^alSa^ai and Ka^?/3o.&flr ; in Nch. viii, 7 2«/?/?aS-«Toc), one of the chief Levites, who was active in the reformations and restoration nnder Ezra and Nehemiah (Ezra x, 15; Neh. viii, 7 ; xi, 16). B.C. cir. 450.
Shablul. See Snail.
ShachaL See Lion.
Shachaph. See Cuckoo.
Shachi'a [many Schach'ia'} (Heb. Shokyah', n^D'IJ [so the margin], accusation [Gesenius] or an- nounconent [Fiirst] ; but the text has Shobyah', TX^'^'C, captivity ; Sept. lijiia v. r. lafiu'i and Zaf3ia ; Vulg. Sechia), the sixth named of the seven sons of Shaha- raim (q. v.). of the tribe of Benjamin, by his wife Ho- desh (1 Chron. viii, 10). B.C. post 1612.
Shadanana, in Hindii mythology, is a surname of the god Kartikeya, signifying "the head with six faces."
Shad'dai (Heb. Shadday', '^'li;?, in pause ^'I'i), an ancient name of God, rendereil "Almighty" everywhere in the A.V. In all passages of (Jenesis except one (xlix,
SHADDAI
go;
SHADOW
25), ill Exoil. vi, 3, and in Ezek. x, 5, it is found in con- nection with pX, il, "God," El Shaddai being there ren- dered •' God Almighty," or " the Ahnighty God." It oc- cnrs six times in Genesis (xvii, 1 ; xxviii, 3 ; xxxv, 11 ; xliii, 14; xlviii, 3; xlix, 25), once in Exodus (vi, 3), twice in Numbers (xxiv, 4, 10), twice in Kuth (i, 20, 21), thirty-one times in Job, twice in the Psalms (Ixviii, 14 [15] ; xci, 1), once in Isaiah (xiii, G), twice in Ezekiel (i, 24: X, 5), and once in Joel (i, 15). In Genesis and Exodus it is foinid in what are called the Elohistic por- tions of those books, in Numbers in the Jehovistic por- tion, and throughout Job the name Shaddai stands in parallelism with Elohim, and never with Jehovah, By the name or in the character of El Shaddai, God was known to the patriarchs — to Abraham (Gen. xvii, 1), to Isaac (xxviii, 3), and to Jacob (xliii, 14 ; xlviii, 3 ; xlix, 25) — before the name Jehovah, in its full signiticance, was revealed (Exoii. vi, 3). By this title he was known to the ^lidianite Balaam (Numb, xxiv, 4, IC), as God the Giver of Visions, the Most High (comp. Psa. xci, 1); and the identity of Jehovah and Shaddai, who dealt bitterly with her, was recognised by Naomi in her sor- row (Ruth i, 20, 21). Shaddai, the Almighty, is the God who chastens men (Job v, 17; vi, 4; xxiii, 16; xxvii, 2); the just God (viii, 3; xxxiv, 10), who hears prayer (viii, 5; xxii, 2G ; xxvii, 10) ; the God of power who cannot be resisted (xv, 25), who piuiishes the wick- ed (xxi, 20; xxvii, 13), and rewards and protects those who trust in him (xxii, 23, 25; xxix, 5) ; the God of providence (xxii, 17, 23; xxvii, 11) and of foreknowl- edge (xxiv, 1), who gives to men understanding (xxxii, 8) and life (xxxiii, 4) : "excellent in power, and in judg- ment, and in plenty of justice," whom none can perfect- ly know (xi, 7 ; xxxvii, 23). The prevalent idea at- taching to the name in all these passages is that of strength and power, and our translators have probably given to "Shaddai" its true meaning when they ren- dered it "Almighty."
In the Targum throughout, the Hebrew word is re- tained, as in the Peshito-Syriac of Genesis and Exodus, and of Ituth i, 20. Tiie Sept. gives i/carof, {(jyypdq, Btoc, Kirpioc, vavTOKpc'iTiop, Kvptog TrairoKpariop, u tcl Travra TTOirjaag (Job viii, 3), t;roi;pa»'toc (Psa. Ixviii, 14 [15]), o Gfof Tov ovpavov (Psa. xci, 1), (jacCat (Ezek. X, 5), and TaXanrwpia (Joel i, 15). In Job xxix, 5 we find the strange rendering vXwSi]c. In Genesis and Exodus " El Shaddai" is translated <) Qeog jxov, or <tov, or avTwi', as the case may be. The Vulgate has om- nipotens in all cases except Domiims (Job v, 17; vi, 4, 14; Isa. xiii, C), Deus (Job xxii, 3;^ xl, 2), Deus cceli (Psa. xci, 1), suhlimis Deus (lizek. i, 24), calesth (Psa. Ixviii, 14 \\by),potens (Joel i, 15). and diyne (Job xxxvii, 23). The Veneto-Greek has Kparau'ic. The Peshito- Syriac, in many passages, renders " Shaddai" simjtly "God," in others chasino, "strong, powerful" (Job v, 17; vi, 4; etc.), and once 'eloyo, " Most High" (ver. 14). The Samaritan version of Gen. xvii, 1 has for " El Shaddai" " powerful, sufficient," though in the other passages of Genesis and Exodus it simply retains the Hebrew word ; while in Numb, xxiv, 4, 10, the translator must have read nib, sddeh, "a field," for he renders "the vision of Shaddai" " the vision of the field," i. e. the vision seen in the open plain. Aben-Ezra and Kimchi render it " powerful."
The derivations assigned to Shaddai are various. We may mention, onlj' to reject, the Kabbiiiical etymology which connects it with ■^'^, dai, "sufficiency," given by Rashi (on Gen, xvii, 1), "I am he in whose Godhead there is sufficiency for the whole creation ;" and in the Talmud (Char/iga, fol. 12, col. 1), "I am he who said to the world, Enough !" According to this, "^^"^ =^'^'n "I'iJN, "He who is sufficient," " the all-sufficient One;" and so "He who is sufficient in himself," and theref<ire self-ex- istent. This is the origin of the 'iKavoQ of the Sept., Theodoret, and Hesychius, and of the Arabic alknji of