SHISHA
navigation.
Lucian's
ship
was
180
ft.
by
45
ft.,
with
a
calculated
tonnage
of
about
1200.
It
is
not
surprising,
then,
that
the
Castor
and
Pollux
was
large
enough
to
contain,
in
addition
to
her
cargo
and
crew,
the
276
persons
of
the
shipwrecked
vessel
(Ac
28").
Josephus
was
wrecked
in
a
ship
containing
600.
The
ships
had
one
huge
square
sail
attached
to
an
upright
mast
about
the
centre
of
the
vessel,
with
a
very
long
yard-arm.
There
was
also
a
second
small
mast,
set
diagonally
near
the
bow,
and
looking
not
unlike
a
modern
bowsprit,
which
carried
the
foresail.
On
the
principal
mast
there
was
also
sometimes
a
small
triangular
topsail.
Both
ends
of
the
vessel
curved
upwards
and
were
pointed
horizontally,
and
terminated,
the
former
especially,
in
some
sort
of
decoration,
very
frequently
a
swan.
The
two
rudder
paddles,
the
universal
method
of
steering
till
about
the
12th
cent.,
were
usually
in
the
larger
vessels
passed
through
port-holes,
which
could
also
serve
£is
hawse
holes
when
the
vessel
was
anchored
by
the
stern.
(3)
In
literature.
—
In
the
books
of
the
NT,
shipping
provided
the
writers
with
some
striking
similes.
In
the
Ep.
to
the
Heb.
(6'»),
Christian
hope
is
called
'the
anchor
of
the
soul,
both
sure
and
steadfast,
and
entering
into
that
which
is
within
the
veil.'
Again,
St.
James
compares
the
tongue,
in
the
control
which
its
constraint
exercises
on
the
character,
to
the
very
small
rudders
by
which
ships,
though
they
be
so
great,
are
turned
about
(30.
F.
H.
WooDa.
SHISHA.—
See
Shavsha.
SHISHAE
(Egyp.
5Aosfte»fc
or
Sheshonk
I.)
.—Founder
of
the
22nd
Dyn.
(c.
B.C.
950).
He
reigned
at
least
21
years.
Jeroboam
fled
to
him
(1
K
11'°),
and
he
plundered
Jerusalem
in
the
fifth
year
of
Rehoboam
(1425,
2
Ch
122).
A
long
list
of
Palestinian
towns
of
Israel,
as
well
as
of
Judah,
was
engraved
by
Sheshonk
on
the
south
wall
of
the
temple
of
Kamak,
but
Jeru-salem
has
not
been
recognized
among
the
surviving
names
in
the
list.
Max
MUller
suggests
that
these
towns
may
not
have
been
conquered
but
that
they
merely
paid
tribute,
hence
the
appearance
of
Israelitish
towns
among
them.
F.
Ll.
Griffith.
SHITRAI.
—
A
Sharonite
who
was
over
king
David's
herds
that
fed
in
Sharon
(1
Ch
27^').
SHITTAH
TREE
{shittah,
Is
41>9
RV
'acacia
tree';
shittim
wood
I'atsd-shURml
Ex
255-
"■
"
26i'-
"
27'-
»,
Dt
10',
RV
'acacia
wood').
—
shittah
was
originally
shintah,
and
is
equivalent
to
Arab,
sunt,
which
is
the
Acacia
nilotica;
but
the
word
no
doubt
included
other
desert
acacias.
The
seyM
of
the
Arabs,
which
includes
the
gum-arabic
tree
(A.
seyal),
and
A.
tortilis
would
both
furnish
suitable
wood.
Both
these
trees
are
plenti-ful
around
the
Dead
Sea,
particularly
at
'
Ain
Jidy.
E.
W.
G.
Mastekman.
SHITTIM.
—
1.
The
name
of
the
last
encampment
of
the
Israelites,
on
the
east
of
the
Jordan
opposite
Jericho.
There
the
Israelites
began
to
intermarry
with
Moabites
(Nu
25"-),
and
from
there
Joshua
sent
out
the
spies
to
Jericho
(Jos
2'
3').
The
name
means
'acacias,'
and
the
place
is
called
in
Nu
33*°
Abel-shittim,
or
'
Meadow
of
acacias."
Josephus
(,Ant.
rv.
viii.
1,
v.
i.
1)
identifies
the
place
with
AWla,
which
he
says
is
7i
Roman
miles
east
of
the
Jordan,
and
which
Jerome
says
was
6
miles
east
of
it.
Several
modern
scholars
identify
Abila
with
Khirbet
KefrSn
at
the
entrance
of
the
Wady
Kefrln,
at
the
base
of
the
mountains
of
Moab.
2.
Joel's
reference
to
the
'Valley
of
Shittim'
(3>8)
must
refer
to
some
valley
leading
from
Jerusalem
to
the
Dead
Sea
(cf.
Ezk
47'")
—
perhaps
the
'Valley
of
the
brook
Kidron,'
the
modern
Wady
en-NOr.
It
is
certainly
not
the
same
as
No.
1,
although
confused
with
it
by
Ochser
(.JB
xi.
297
f.).
The
reference
to
Shittim
in
Mic
6>
—
'from
Shittim
to
Gilgal'
—
is
geographically
unintelligible,
and
is
rightly
thought
by
many
scholars
to
be
a
gloss.
Geokoe
A.
Barton.
SHOE
SHIZA.—
Father
of
a
Reubenite
chief
(1
Ch
11«).
SHOA.
—
A
race
named
in
Ezk
232°
along
with
Baby-lonians,
Chaldseans,
Pekod,
Koa,
and
Assyrians.
The
SutU
were
nomads,
frequently
named
in
the
same
company
by
Assyrian
and
Babylonian
writers,
and
among
other
seats
inhabited
the
E.
of
the
Tigris.
C.
H.
W.
Johns.
SHOBAB.—
1.
One
of
David's
sons
(2
S
6»,
1
Ch
3»
14<).
2.
A
Calebite
(1
Ch
2").
SHOBAOH.—
The
captain
of
the
host
of
Hadarezer,
the
Aramaean
king
of
Zobah
(wh.
see),
who
commanded
the
forces
of
that
king
when
he
aided
the
Ammonites
in
their
war
with
king
David.
David
defeated
him,
and
Shobach
lost
his
life
(2
S
lO's-").
In
1
Ch
19i«
the
name
is
spelled
Shophach.
.
Perhaps
because
bo
little
was
known
of
Shobach,
he
played
an
important
part
in
later
imaginative
tradition.
'The
Mishna
{Sotah,
viii.
1)
makes
him
a
giant
of
the
Ammonites
equal
to
Goliath,
while
the
Samaritan
Chronicle,
sometimes
called
'the
book
of
Joshua,'
tells
a
long
tale
concerning
him
(chs.
26-38),
making
him
the
son
of
Haman,
a
king
of
Persia
whom
Joshua
haa
killed,
and
who
stirred
up
a
great
coalition
^to
avenge
the
death
of
his
father
1
All
authentic
information
concerning
Shobach
is
contained
in
2
S
10"-'^
which
1
Ch
19"
repeats.
Geokge
A.
Barton.
SHOBAI.—
A
tamUy
of
porters
(Ezr
2«
Neh
7«
[1
Es
5"
Sabi]).
SHOBAL.
—
1.
A
'son'
of
Seir
the
Horite,
and
one
of
the
'dukes'
of
the
Horites
(Gn
36™-
^-
2»=1
Ch
1"-
«).
2.
A
Calebite
family
in
the
tribe
of
Judah.
This
Shobal
is
called
in
1
Ch
4i-
'
a
'son'
of
Judah,
and
in
2™
'son'
of
Caleb
and
'father'
of
Kiriath-jearim.
The
name
is
probably
to
be
connected,
if
not
identified,
with
No.
1.
SHOBEE.
—
A
signatory
to
the
covenant
(Neh
10".
(»).
SHOBI.—
According
to
2
S
17",
a
son
of
Kahash
the
king
of
Ammon,
who,
with
Machir
of
Lo-debar,
showed
kindness
to
David
when
he
fled
to
Mahanaim
at
the
time
of
Absalom's
rebellion.
There
is
some
doubt
about
the
name,
however,
as
in
1
Oh
19"'
the
son
of
Nahash
who
succeeded
him
was
Hanun.
S.
A.
Ciook
liAJSL
xvi.
164)
suggests
that
the
text
of
2
S
17"
is
corrupt,
and
that
it
originally
read
'and
Nahash
came,'
instead
of
'Shobi,
son
of
Nahash.'
The
very
existence
of
Shobi
seems,
therefore,
uncertain.
If,
however,
the
present
text
of
Samuel
is
sound,
it
is
a
better
historical
authority
than
Chronicles.
George
A.
Barton.
SHOCE,
STAGS.
—
In
Jg
15'
the
former,
and
in
Ex
22'
the
latter,
is
in
AV
the
rendering
of
the
same
word
—
RV
uniformly
'shocks,'
—
which
in
both
places
Is
opposed
to
the
'standing
corn'
or
'standing
grain'
(so
Amer.
RV
for
'corn'
throughout).
The
former,
at
least,
is
misleading,
since
the
Hebrews
did
not
set
up
their
sheaves
in
shocks
(Scotici
'stocks'),
but
piled
them
in
heaps
for
conveyance
to
the
threshing-floor
(Agbicultube,
§
3).
So
in
the
beautiful
figure.
Job
5'",
render
'like
as
a
heap
of
corn
cometh
up
(to
the
threshing-floor)
in
its
season.'
A.
R.
S.
Kennedy.
SHOE.
—
See
Dress,
§
6,
where
also
reference
is
made
to
the
custom,
widely
prevalent
in
antiquity,
of
remov-ing
the
shoes
before
entering
a
temple,
or
other
sacred
precinct,
in
order
to
save
the
latter
from
ceremonial
defilement.
(For
the
original
motive
see
RS^
453.)
The
shoe
played
a
part,
further,
in
certain
symbolical
actions
in
Hebrew
law.
Thus
in
Ru
4'
we
are
informed
that
it
was
an
ancient
custom
in
Israel,
on
completing
a
purchase,
for
the
seller
to
draw
off
his
shoe
and
hand
it
to
the
buyer,
as
a
symbol
of
the
transference
of
the
property
sold.
A
parallel
symbolism
is
disclosed
by
the
frequent
occurrence,
in
early
Babylonian
deeds
of
sale
dealing
with
house
property,
of
the
phrase,
'the
pestle
[of
the
mortar]
has
been
transferred'
(Meissner,
Aus
dem
altbab.
Recht,
6).
In
times
when
writing
was
the
accomplishment
of
the
few,
such
a
symbolic
act
in
the
presence
of
witnesses
was
doubtless
held
equivalent
to
the
later
formal
deeds
(Jer
32»").
