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Shishak
Shishak or Susac (Hebrew: שישק, Tiberian: (:ʃiʃaq)) or Shishaq is the biblical Hebrew form of the first ancient Egyptian name of a pharaoh mentioned in the Bible. He is usually identified with the historical pharaoh Shoshenq I.
==Biblical narrative==
Shishak is best known for a campaign against the Kingdom of Judah, recorded in the Hebrew Bible (, ) and his supposed sacking of Jerusalem.
According to these books of the Hebrew Bible, Shishak had provided refuge to Jeroboam during the later years of Solomon's reign, and upon Solomon's death, Jeroboam became king of the tribes in the north, which became the Kingdom of Israel. In the fifth year of Rehoboam's reign (commonly dated ca. 926 BCE), Shishak swept through the kingdom of Judah with a powerful army of 60,000 horsemen and 1,200 chariots, in support of his ally. According to , he was supported by the Lubim (Libyans), the Sukkiim, and the Kushites" ("Ethiopians" in the Septuagint). Flavius Josephus in ''Antiquities of the Jews'' adds to this a contingent of 400,000 infantrymen. That number that can be "safely ignored as impossible" on Egyptological grounds; similarly, the numbers of chariots reported in 2 Chronicles is likely exaggerated by a factor ten, leading 60,000 horses through the Sinai and Negev would have been logistically impossible, and no evidence of Egyptian cavalry exists from before the 27th Dynasty.
According to the biblical story, Shishak carried off all of the treasures of the temple and the royal palace in Jerusalem: "When Shishak king of Egypt attacked Jerusalem, he carried off the treasures of the temple of the Lord and the treasures of the royal palace. He took everything, including the gold shields Solomon had made." () The story is not specific about the means by which he acquired these treasures. They have traditionally been interpreted as a ransom from Rehoboam to secure peace. However, if Shishak is to be equated with the historical Shoshenq I, then this ransom is highly unlikely. Firstly, no United Monarchy of Israel and Judah occurs in Shoshenq's list of conquered enemies; second, the material culture of 10th century Jerusalem and surroundings was too primitive to allow for any treasure that an Egyptian pharaoh would have been interested in. Israel Finkelstein concludes that the looting narrative "should probably be seen as a theological construct rather than as historical references".
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