2. First named of the five sons of Hur the son of Caleb of the tribe of Judah. He became the founder ("father") of Kirjath-jearim (1 Chron. ii, 50). B.C. cir. 1612. He is evidently the same mentioned as father of Reaiah (q. v.) among the descendants ("sous") of Ju- dah in 1 Chron. iv, 1, 2.
Sho'bek (Heb. Shobek', "aidj/orsaHn^r [Gesen.], or free [Fiirst] ; Sept. Soi/S^/c v. r. 'QfiljK, etc.), one of the chief Israelites who signed Nehemiah's covenant (Neh. X, 24). B.C. 446.
Shober, Gottlieb, a Lutheran clergyman, was born in Bethlehem, Pa., Nov. 1, 1756. Under the influence of a careful Christian education, he early became im- pressed with the importance of religion, and desired to gain satisfactory evidence that he had been born fr.om above. He united with the Moravian Church in his sev- enteenth year, and entered heartily into everything tend- ing to its prosperity. After reaching tifty years of age he determined to devote the remainder of his life to the min- istry, and entered that of the Lutheran Church. In the fall of 1810 he was set apart to the work of the minis- try, and immediately became pastor of the church in Salem. Here he continued laboring with zeal and fidelity until a few years before his death, which occur- red June 27, 1838. Mr. Shober was one of the founders of the General Synod of the Lutheran Church, was its president in 1825, and a member of the committees to prepare a hymn-book and catechism. He took a deep interest in the education of young men for the minis- tr}-, and in 1825 was appointed one of the first directors which adopted the incipient measures for the formation of the Seminary at Gettysburg, Pa. He left it three thousand acres of land. Mr. Shober prepared two vol- umes for the press — a translation from Stilling, entitled Scenes in the World of Spirits (Baltimore, 1818, 12mo) : — A Comprehensive Account of the Rise and Progress of the Christian Church, by Dr. Martin Luther. See Sprague, .4 unals of the A mer. Pulpit, ix, 141.
Sho'bi (Heb. Shobi', ^3ilJ, probablj- another form for Shobui [q. v.] ; Sept. Ovidfti ; Vulg. Sebi), a son of Nahash of Kabbah of the children of Ammon (2 Sam. xvii, 27), and one of the first to meet David at Jlaha- naim on his flight from Absalom, and to offer him the hospitality of a powerful and wealthy chief, for he was the son of David's old friend Nahash ; and the bond be- tween them was strong enough to survive, on the one hand, the insults of Hanun (who was probably his broth- er), and, on the other, the conquest and destruction of Kabbah. B.C. 1023. Josephus calls him Siphar (Si- (pap), "chief {^vvcmthiq) of the Ammonitish countrj'" (.4 nt. vii, 9, 8).— Smith.
Sho'cho (2 Chron. xxviii, 18), or Sho'co (xi, 7). See SocHo.
Sho'choh (I Sam. xvii, 1). See Sochoh.
Shock OF Corn (d"^"}!", gadish, a heap; hence sometimes "a tomb," as in Job xxi, 32), a "stack" (Exod. xxii, 6 [Heb. 5]) of grain reaped (Judg. xv, 5; Job v, 26). See Agriculture.
Sliockley, James A, a Methodist Episcopal minis- ter, was born in South Carolina in 1809, He was con- verted at twelve years of age, obtained license to preach in 1840, was received on trial in the Mississippi Confer- ence in 1811, and appointed to the Paulding Circuit; in 1842, to the Decatur Circuit ; in 1843, to the Whitesand
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Circuit, where he died, Sept. 12, 1844. He was a faith- ful preacher and pastor, and liis death was a signal tri- umph. >Sec Minutes oj' Annual CvvJ'erences, iii, 589.
Shodeleth, in Hindu mythology, is a place in the vicinity of every city where the dead are burned. It always contains a stone representing king Aritshandra, ■who was at one time overseer of such a place, and in that position denied to his own son the honor of ijeing burned because the boy's mother was unable to pay the small sum exacted in return for that privilege, This pious action so moved the gods that they restored the king to his former honors, from which he had been de- graded in order that his disposition might be put to the proof. — A'oUmer, Wuriei-h. d. Mythol. s. v.
Shoe ( s?3, nnal, so called from fastening on the foot, everywhere so rendered, except once [Isa. xi, 15], '"dryshod;" but in Deut. xxxiii, 25 ?"5T2, minal, which probably means a hult. as elsewhere [" lock," Neh. iii, 3, G, 13, 14, 15; Cant, v, 5] ; inrohifia), properly a sandal. It does not seem probable that the foot-coverings of the Hebrews diftered much from those used in Egypt, ex- cepting, perhaps, that from the greater rougiiness of their country they were usually of more substantial make and materials. The Egyptian sandals varied slightly in form: those worn by the upper classes, and by women, were usually pointed and turned up at the end like our skates and many of the Eastern slippers at the present day. They were made of a sort of woven or interlaced work of palm-leaves and papyrus-stalks or other similar materials, and sometimes of leather; and were frequently lined with cloth on which the figure of a captive was painted, tliat humiliating position being considered suited to tlie enemies of their country, whom they hated and despised. It is not likely that the Jews adopted this practice; but the idea which it expressed, of treading their enemies under their feet, was familiar to them (Josh, x, 24). Those of the middle classes who were in the habit of wearing sandals often preferred walking barefooted. Shoes, or low boots, are sometimes found at Thebes ; but these are believed by Sir J. G. Wilkinson to have been of late date and to have belong- ed to Greeks, since no persons are represented in the paintings as wearing them except foreigners. They were of leather, generally of a green color, laced in front