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diff --git a/42891-h/42891-h.htm b/42891-h/42891-h.htm index 09ea3e1..507a9e4 100644 --- a/42891-h/42891-h.htm +++ b/42891-h/42891-h.htm @@ -3,7 +3,7 @@ <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> <meta http-equiv="Content-Style-Type" content="text/css" /> <title> The Expositor's Bible: The First Book of Kings, by F. W. Farrar--A Project Gutenberg eBook. @@ -172,47 +172,7 @@ li.pad { padding-top: 2.0%; } </style> </head> <body> - - -<pre> - -The Project Gutenberg EBook of The Expositor's Bible: The First Book of -Kings, by F. W. Farrar - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: The Expositor's Bible: The First Book of Kings - -Author: F. W. Farrar - -Editor: W. Robertson Nicoll - -Release Date: June 7, 2013 [EBook #42891] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE EXPOSITOR'S BIBLE *** - - - - -Produced by Douglas L. Alley, III, Colin Bell and the -Online Distributed Proofreading Team at http://www.pgdp.net -(This file was produced from images generously made -available by The Internet Archive) - - - - - - -</pre> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 42891 ***</div> <hr class="chap" /> @@ -1116,14 +1076,14 @@ Reuss, <i>La Bible. Hist. des Israelites.</i> Paris, 1877.<br /> <br /> Renan, <i>Histoire du Peuple Israel</i>. 1885-1890.<br /> <br /> -Lange, <i>Bibelwerk</i> (<i>K. C. W. F. Bähr</i>, 1868).<br /> +Lange, <i>Bibelwerk</i> (<i>K. C. W. F. Bähr</i>, 1868).<br /> <br /> Bunsen, <i>Bibelwerk</i>.<br /> <br /> Heinrich von Ewald, <i>The History of Israel</i>, E. T.<br /> <span style="margin-left: 2em;">" " <i>The Rise and Splendour of the Hebrew Monarchy</i>. London, 1871.</span><br /> <br /> -Grätz, <i>Geschichte der Israeliten</i>, vol. ii. Leipzig, 1875.<br /> +Grätz, <i>Geschichte der Israeliten</i>, vol. ii. Leipzig, 1875.<br /> <br /> Hitzig, <i>Geschichte des Volkes Israel</i>. 1847, 1857, 1870.<br /> <br /> @@ -1131,9 +1091,9 @@ Stade, <i>Geschichte des Volkes Israel</i>, vol. i. 1887.<br /> <br /> Kuenen, <i>Religion of Israel</i>, E. T. 1874.<br /> <br /> -Eisenlohr, <i>Das Volk Israel unter der Herrschaft der Könige</i>. Leipzig, 1856.<br /> +Eisenlohr, <i>Das Volk Israel unter der Herrschaft der Könige</i>. Leipzig, 1856.<br /> <br /> -Klostermann, <i>Die Bücher Samuels und der Könige</i>. 1887.<br /> +Klostermann, <i>Die Bücher Samuels und der Könige</i>. 1887.<br /> <br /> Van Oort, <i>Bible for Young People</i>, E. T., vol. iii. 1877.<br /> <br /> @@ -1146,7 +1106,7 @@ Edersheim, <i>Hist. of the Jewish Nation</i>.<br /> <br /> Stanley, <i>Lectures on the Jewish Church</i>, Second Series. 1865.<br /> <br /> -Kittel, <i>Geschichte der Hebräer</i>. Gotha, 1888, 1892.<br /> +Kittel, <i>Geschichte der Hebräer</i>. Gotha, 1888, 1892.<br /> <br /> Wellhausen-Bleek, <i>Einleitung</i>, Fourth Edition. Berlin, 1878.<br /> <br /> @@ -1172,13 +1132,13 @@ Prof. Milligan, <i>Elijah</i> (Men of the Bible).<br /> <br /> Prof. Robertson, <i>Early Religion of Israel</i>. Baird Lecture, 1887.<br /> <br /> -Riehm, <i>Handwörterbuch des Biblischen Altertums</i>. Leipzig, 1884.<br /> +Riehm, <i>Handwörterbuch des Biblischen Altertums</i>. Leipzig, 1884.<br /> <br /> -Herzog, <i>Encyclopädie</i>, E. T. 1856.<br /> +Herzog, <i>Encyclopädie</i>, E. T. 1856.<br /> <br /> Smith, <i>Dictionary of the Bible</i>. 1860.<br /> <br /> -Kitto, <i>Biblical Encyclopædia</i>. 1864.<br /> +Kitto, <i>Biblical Encyclopædia</i>. 1864.<br /> <br /> Duncker, <i>Geschichte des Altherthums</i> (Bd. II. <i>Geschichte Israel</i>), Fifth Edition. Leipzig, 1878.<br /> <br /> @@ -1188,9 +1148,9 @@ E. Maspero, <i>Hist. anc. des peuples de l'Orient</i>, E. T. 1892.<br /> <br /> Schrader, <i>Keilinschriften u. das Alte Testament</i>, Second Edition. Giessen, 1883.<br /> <br /> -Brugsch-Bey, <i>Geschichte Ægyptens</i>. Leipzig, 1877.<br /> +Brugsch-Bey, <i>Geschichte Ægyptens</i>. Leipzig, 1877.<br /> <br /> -Hamburger, <i>Real-Encyklopädie für Bibel und Talmud</i>. Strelitz, 1865, 1883.<br /> +Hamburger, <i>Real-Encyklopädie für Bibel und Talmud</i>. Strelitz, 1865, 1883.<br /> <br /> Book by Book, <i>Popular Studies in the Canon of Scripture by various authors</i>. Isbister & Co., 1892.<br /> <br /> @@ -1214,22 +1174,22 @@ Robinson, <i>Researches in Palestine</i>, 3 vols. 1841.<br /> <blockquote> -<p>"Ich bin überzeugt, dass die Bibel immer schöner wird, je mehr man +<p>"Ich bin überzeugt, dass die Bibel immer schöner wird, je mehr man sie versteht, d.h. je mehr man einsieht und anschaut, dass jedes Wort, das wir allgemein auffassen und in Besondern auf uns anwenden, -nach gewissen Umständen, nach Zeit- und Orts-verhältnissen einen, +nach gewissen Umständen, nach Zeit- und Orts-verhältnissen einen, eigenen, besondern, unmittelbar individuellen Bezug gehabt hat."—<span class="smcap">Goethe</span>.</p> -<p>"Es bleibt dabei, das beste Lesen der Bibel, dieses Göttlichen +<p>"Es bleibt dabei, das beste Lesen der Bibel, dieses Göttlichen Buchs, ist <i>menschlich</i>. Ich nehme dies Wort im weitesten Umfang und in der andringendsten Bedeutung. Menschlich muss man die -Bibel lesen: denn sie ist ein Buch durch Menschen für Menschen -geschrieben; menschlich ist die Sprache, menschlich die äussern -Hülfsmittel, mit denen sie geschrieben und aufbehalten ist.... Es darf +Bibel lesen: denn sie ist ein Buch durch Menschen für Menschen +geschrieben; menschlich ist die Sprache, menschlich die äussern +Hülfsmittel, mit denen sie geschrieben und aufbehalten ist.... Es darf also sicher geglaubt werden: je humaner (im besten Sinn des Worts) -man das Wort Gottes liest, desto näher kommt man dem Zweck +man das Wort Gottes liest, desto näher kommt man dem Zweck seines Urhebers, welcher Menschen zu seinem Bilde schuf ... und -für uns menschlich handelt."—<span class="smcap">Herder.</span></p></blockquote> +für uns menschlich handelt."—<span class="smcap">Herder.</span></p></blockquote> <hr class="chap" /> @@ -1284,7 +1244,7 @@ time save us from the error of treating the Bible as though it were in itself an amulet or a fetish, as the Mohammedan treats his Koran. The Bible was written in human language, by men for men. It was written -mainly in Judæa, by Jews, for Jews. "<i>Scripture</i>," as +mainly in Judæa, by Jews, for Jews. "<i>Scripture</i>," as the old theological rule said, "<i>is the sense of Scripture</i>,"<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> and the sense of Scripture can only be ascertained by the methods of study and the rules of criticism without @@ -1613,7 +1573,7 @@ of truth the unclean sacrifice of a lie."<a name="FNanchor_3_3" id="FNanchor_3_3 <p>The "Two Books of Kings," as we call them, are -only one book (Sepher Melakîm), and were so +only one book (Sepher Melakîm), and were so regarded not only in the days of Origen (<i>ap.</i> Euseb., <i>H. E.</i>, vi. 25) and of Jerome (<span class="smcap">a.d.</span> 420), but by the Jews even down to Bomberg's Hebrew Bible of @@ -1705,7 +1665,7 @@ the names had been forgotten before they had been committed to writing.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a></p> <p>3. The work of the compiler himself is easily traceable. -It is seen in the constantly recurring formulæ, +It is seen in the constantly recurring formulæ, which come almost like the refrain of an epic poem, at the accession and close of every reign.</p> @@ -1720,7 +1680,7 @@ sight of the Lord."</p> <p>"And ... slept with his fathers, and was buried with his fathers in the City of David his father. And ... -his son reigned in his stead." In the formulæ for the +his son reigned in his stead." In the formulæ for the Kings of Israel "<i>slept with his fathers</i>" is omitted when the king was murdered; and "<i>was buried with his fathers</i>" is omitted because there was no unbroken @@ -1931,7 +1891,7 @@ of national events.<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Fo <p>(<i>b</i>) 1 Kings iii.-xi., a conglomerate of notices about Solomon, grouped round chaps. vi., vii., which narrate the building of the Temple. They are arranged by the -præ-exilic compiler, but not without later touches from +præ-exilic compiler, but not without later touches from the Deuteronomic standpoint of a later editor (<i>e.g.</i>, iii. 2, 3). Chap. viii. 14-ix. 9 also belong to the later editor.</p> @@ -1950,7 +1910,7 @@ text, and (B) as regards the chronology.</p> <p>A. As regards the <i>text</i> no one will maintain the old false assertion that it has come down to us in a perfect condition. There are in the history of the -text three epochs: 1, The Præ-Talmudic; 2, The +text three epochs: 1, The Præ-Talmudic; 2, The Talmudic-Massoretic up to the time when vowel-points were introduced; 3, The Massoretic traditions of a later period. The marginal annotations known as @@ -1994,7 +1954,7 @@ the Book of the Law (perhaps the essential parts of the Book of Deuteronomy) in the reign of Josiah, <span class="smcap">b.c.</span> 621 (2 Kings xxii. 8-14). It is, for instance, impossible to declare with certainty what parts of the Temple service -were really coæval with David and Solomon, and what +were really coæval with David and Solomon, and what parts had arisen in later days. There appear to be liturgical touches, or alterations as indicated by the variations of the text in 1 Kings viii. 4, 12, 13. In @@ -2082,9 +2042,9 @@ invasion, 80 years of Syrian war, 40 years of prosperity under Jeroboam II., and 40 years of decline.<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a> This is probably a result of chronological system, not uninfluenced by mystical considerations. For 480 = -40 × 12. <i>Forty</i> is repeatedly used as a sacred number +40 × 12. <i>Forty</i> is repeatedly used as a sacred number in connexion with epochs of penitence and punishment. -<i>Twelve</i> (4 × 3) is, according to Bähr (the chief student +<i>Twelve</i> (4 × 3) is, according to Bähr (the chief student of numerical and other symbolism), "the signature of the people of Israel"—as a whole (4), in the midst of which God (3) resides. Similarly Stade thinks that<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span> @@ -2172,7 +2132,7 @@ Kings of Israel were known to Assyria as "the House of Omri," does not induce him to give more than a passing notice to that king. It did not come within his province to record such memorable circumstances as -that Ahab fought with the Aramæan host against<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> +that Ahab fought with the Aramæan host against<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span> Assyria at the battle of Karkar, or that the bloodstained Jehu had to send a large tribute to Shalmaneser II.</p> @@ -2233,7 +2193,7 @@ of its decadence and threatened obliteration. And in virtue of his method of dealing with such themes, he shares with the other historical writers of the Old Testament a right to be regarded as one of the -<i>Prophetæ priores</i>.<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a></p> +<i>Prophetæ priores</i>.<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a></p> <p>What were those problems?</p> @@ -2616,7 +2576,7 @@ hearts.</p> wrote one poor Rabbi, the son of Gamaliel, "and no dew falls."</p> -<p>In the crowded Ghettos of mediæval cities, during +<p>In the crowded Ghettos of mediæval cities, during the foul tyranny of the Inquisition in Spain, and many a time throughout Europe, amid the iron oppression of ignorant and armed brutality, the hapless Jews have @@ -2792,7 +2752,7 @@ books of God. To speak vaguely of "a stream of tendency not ourselves which makes for righteousness," is to endow "a stream of tendency" with a moral sense. Philosophers may talk of "dass unbekannte -höhere Wesen das wir ahnen"; but the great majority, +höhere Wesen das wir ahnen"; but the great majority, alike of the wisest and the humblest of mankind, will give to that moral "Not-ourselves" the name of God. The truth was more simply and more religiously expressed @@ -2828,7 +2788,7 @@ originally to a handful of ignorant peasants drawn from the dregs of a tenth-rate and subjugated people—should prevail over all the philosophy, and genius, and ridicule, and authority of the world, supported by the -diadems of all-powerful Cæsars and the swords of thirty +diadems of all-powerful Cæsars and the swords of thirty legions. It was against all probability that a faith which, in the world's judgment, was so abject, should in so short a space of time achieve so complete a triumph, @@ -2988,7 +2948,7 @@ beauty which gave immortality to the arts of Greece;<span class="pagenum"><a nam though their temple was an altogether trivial structure when compared with the Parthenon or the Serapeum; though they had no drama which can be distantly compared -with the Oresteia of Æschylus, and no epic which +with the Oresteia of Æschylus, and no epic which can be put beside the Iliad or the Nibelungen; though they had nothing which can be dignified with the name of a system of Philosophy—yet their influence on the @@ -3340,7 +3300,7 @@ Babylon. So we see our great Plantagenet:—</p> </div></div> <p>So we see Louis XIV., <i>le grand monarque</i>, peevish, -<i>ennuyé</i>, fortunate no longer, an old man of seventy-seven +<i>ennuyé</i>, fortunate no longer, an old man of seventy-seven left in his vast lonely palace with his great-grandson, a frivolous child of five, and saying to him, "<i>J'ai trop aime la guerre; ne m'imitez point</i>." So we @@ -3690,7 +3650,7 @@ in Scripture than to that of any other day except that of the Crucifixion—we need not speak, nor of the defeat of the rebellion. David was saved by the adhesion of his warrior-corps (the <i>Gibborim</i>) and his mercenaries -(the Krêthi and Plêthi). Absalom's host was routed. +(the Krêthi and Plêthi). Absalom's host was routed. He was in some strange way entangled in the branches of a tree as he fled on his mule through the forest of Rephaim.<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a> As he hung helpless there, Joab, with needless @@ -3823,7 +3783,7 @@ which, content with one bold rebuke, ceased to deal faithfully with David. He had at any rate left it to Gad the Seer to reprove him for numbering the people. Now, however, he rose to the occasion, and by -a prompt <i>coup d'état</i> caused the instant collapse of +a prompt <i>coup d'état</i> caused the instant collapse of Adonijah's conspiracy.</p> <p>Adonijah had counted on the jealousy of the tribe of @@ -3917,8 +3877,8 @@ but his forces had not been summoned or mobilised. Accustomed to a bygone state of things he had failed to observe that Benaiah's palace-regiment of six hundred picked men could strike a blow long before he was -ready for action. These guards were the Krêthi and -Plêthi,<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a> "executioners and runners," perhaps an alien +ready for action. These guards were the Krêthi and +Plêthi,<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a> "executioners and runners," perhaps an alien body of faithful mercenaries originally composed of Cretans and Philistines. They formed a compact body of defenders, always prepared for action. They resemble @@ -4874,12 +4834,12 @@ reward of his hands shall be given him."<a name="FNanchor_150_150" id="FNanchor_ all evil with his eye."—<span class="smcap">Prov.</span> xx. 8.</p> <div class="poem"><div class="stanza"> -<span class="i0">"Ch' ei fu Rè, che chiese senno<br /></span> -<span class="i1">Acciochè Rè sufficiente fosse."<br /></span> +<span class="i0">"Ch' ei fu Rè, che chiese senno<br /></span> +<span class="i1">Acciochè Rè sufficiente fosse."<br /></span> <span class="i23"><span class="smcap">Dante</span>, <i>Parad.</i>, xiii. 95.<br /></span> </div></div> -<p>"Deos ipsos precor ut mihi ad finem usque vitæ quietam et intelligentem +<p>"Deos ipsos precor ut mihi ad finem usque vitæ quietam et intelligentem humani divinique juris mentem duint."—<span class="smcap">Tac.</span>, <i>Ann.</i>, iv. 38.</p></blockquote> @@ -5009,7 +4969,7 @@ the worse.</p> <span class="i1">Bring diadems and fagots in their hands.<br /></span> <span class="i1">To each they offer gifts after his will,—<br /></span> <span class="i1">Bread, kingdoms, stars, and sky that holds them all.<br /></span> -<span class="i1">I, in my pleachèd garden, watched the pomp,<br /></span> +<span class="i1">I, in my pleachèd garden, watched the pomp,<br /></span> <span class="i1">Forgot my morning wishes; hastily<br /></span> <span class="i1">Took a few herbs and apples, and the Day<br /></span> <span class="i1">Turned and departed silent. I, too late,<br /></span> @@ -5060,7 +5020,7 @@ lingers, and wisdom may exist in Divine abundance where knowledge is but scant and superficial. The wise may be as ignorant as St. Antony, or St. Francis of Assisi; the masters of those who know may show -as little 'wisdom for a man's self' as Abélard, or as +as little 'wisdom for a man's self' as Abélard, or as Francis Bacon. "Among the Jews one set of terms does service to express both intellectual and moral wisdom. The 'wise' man means the righteous man; @@ -5179,7 +5139,7 @@ even empirically scientific. It consisted in the moral and religious illustration of truth by emblems derived from nature.<a name="FNanchor_178_178" id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a> He surpassed, we are told, the ethnic gnomic wisdom of all the children of the East—the -Arabians and Chaldæans, and all the vaunted scientific +Arabians and Chaldæans, and all the vaunted scientific and mystic wisdom of Egypt.<a name="FNanchor_179_179" id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a> Ethan and Heman were Levitic poets and musicians;<a name="FNanchor_180_180" id="FNanchor_180_180"></a><a href="#Footnote_180_180" class="fnanchor">[180]</a> Chalcol and Darda<a name="FNanchor_181_181" id="FNanchor_181_181"></a><a href="#Footnote_181_181" class="fnanchor">[181]</a> were "sons of the choir," <i>i.e.</i>, poets (Luther), or sacred @@ -5206,7 +5166,7 @@ in magic arts, that he knew the language of the birds,<a name="FNanchor_188_188" and possessed a seal which gave him mastery over the genii. In the Book of Wisdom he is made to say, "All such things as are either secret or manifest, them I -know." Josephus attributes to him the formulæ and +know." Josephus attributes to him the formulæ and spells of exorcism, and in Eccles. ii. 8 the words rendered "musical instruments" (shiddah and shiddoth; R.V., "concubines very many") were understood by @@ -5356,7 +5316,7 @@ full reins to his innate love of magnificence. We can best estimate the sudden leap of the kingdom into luxurious civilisation if we contrast the royalty of Saul<span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span> with that of Solomon. Saul was little more than a -peasant-prince, a local emîr, and such state as he had +peasant-prince, a local emîr, and such state as he had was of the humblest description. But Solomon vied with the gorgeous secular dynasts of historic empires.</p> @@ -5442,7 +5402,7 @@ It is only in the first and last sections of his story that we catch the least glimpse of the man himself. In the central section we see nothing of him, but are absorbed in measurements and descriptions which have a purely -archæological, or, at the best, a dimly symbolic significance. +archæological, or, at the best, a dimly symbolic significance. The man is lost in the monarch, the monarch in the appurtenances of his royal display. His annals degenerate into the record of a sumptuous parade.</p> @@ -5462,7 +5422,7 @@ of their father Shavsha (1 Chron. xviii. 16),<a name="FNanchor_204_204" id="FNan been the secretary of David. It was their duty to record decrees and draw up the documents of state. Jehoshaphat, the son of Ahilud, continued to hold the -office of annalist or historiographer (<i>Mazkîr</i>), the officer +office of annalist or historiographer (<i>Mazkîr</i>), the officer known as the Waka Nuwish in Persian courts.<a name="FNanchor_205_205" id="FNanchor_205_205"></a><a href="#Footnote_205_205" class="fnanchor">[205]</a> Azariah<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span> was over the twelve prefects (<i>Nitzabim</i>), or farmers-general, who administered the revenues.<a name="FNanchor_206_206" id="FNanchor_206_206"></a><a href="#Footnote_206_206" class="fnanchor">[206]</a> His brother @@ -5482,7 +5442,7 @@ he turned the sovereignty into what the Greeks would have called a tyranny. As the only armed force in the kingdom the body-guard overawed opposition, and was wholly at the disposal of the king. These troops were -to Solomon at Jerusalem what the Prætorians were to +to Solomon at Jerusalem what the Prætorians were to Tiberius at Rome.</p> <p>The chief points of interest presented by the list are @@ -5526,7 +5486,7 @@ interfere with his autocracy. He did not choose that there should be any danger of a priest usurping an exorbitant influence, as Hir-hor had done in Egypt, or Ethbaal afterwards did in the court of Tyre, or Thomas -à-Becket in the court of England, or Torquemada in +à -Becket in the court of England, or Torquemada in that of Spain. He was too much a king to submit to<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span> priestly domination. He therefore appointed one who should be "the priest" for courtly and official purposes, @@ -5579,7 +5539,7 @@ recorder.<a name="FNanchor_214_214" id="FNanchor_214_214"></a><a href="#Footnote <p>7. Last on the list stands the minister who has the ominous title of <i>al-ham-Mas</i>, or "over the tribute." -The Mas means the "levy," corvée, or forced labour. +The Mas means the "levy," corvée, or forced labour. In other words, Adoram was overseer of the soccagers. Saul had required an overseer of the flocks, and David a guardian of the treasury, but Adoram is not mentioned<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span> @@ -5602,7 +5562,7 @@ perfumers and confectioners; and that he would seize their fields and vineyards for his courtiers, and claim the tithes of their possession, and use their asses, and put their oxen to his work. The word "<i>Mas</i>" representing -soccage, serfdom, forced labour (corvée; Germ., +soccage, serfdom, forced labour (corvée; Germ., <i>Frohndienst</i>), first became odiously familiar in the days of Solomon.</p> @@ -5804,7 +5764,7 @@ presence of the Temple left its impress on the very name of Jerusalem. Although it has nothing to do with the Temple or with Solomon, it became known to the heathen world as Hierosolyma, which, as we see from -Eupolemos (Euseb., <i>Præp. Evang.</i>, ix. 34), the Gentile +Eupolemos (Euseb., <i>Præp. Evang.</i>, ix. 34), the Gentile world supposed to mean "the Temple (<i>Hieron</i>) of Solomon."</p> @@ -5888,7 +5848,7 @@ above the level of the wall, and lowered by rollers down an inclined plane. Part of the old wall rises 30 feet<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span> above the present level of the soil, but a far larger part of the height lies hidden 80 feet under the accumulated -<i>débris</i> of the often captured city. At the south-west angle, +<i>débris</i> of the often captured city. At the south-west angle, by Robinson's arch, three pavements were discovered, one beneath the other, showing the gradual filling up of the valley; and on the lowest of these were found @@ -6023,7 +5983,7 @@ apart from such dim symbolism as we may detect in them, have no religious importance, but only an historic and antiquarian interest.<a name="FNanchor_255_255" id="FNanchor_255_255"></a><a href="#Footnote_255_255" class="fnanchor">[255]</a></p> -<p>The Temple—called <i>Baith</i> (בַּית) or <i>Hêkâl</i> (הֵיכָל)—was +<p>The Temple—called <i>Baith</i> (בַּית) or <i>Hêkâl</i> (הֵיכָל)—was surrounded by the thickly clustered houses of the Levites, and by porticoes<a name="FNanchor_256_256" id="FNanchor_256_256"></a><a href="#Footnote_256_256" class="fnanchor">[256]</a> through which the precincts were entered by numerous gates of wood overlaid with @@ -6104,7 +6064,7 @@ with conventional lily work. Both pomegranates and lilies had a symbolic meaning.<a name="FNanchor_264_264" id="FNanchor_264_264"></a><a href="#Footnote_264_264" class="fnanchor">[264]</a> The pillars were, for unknown reasons, called Jachin and Boaz.<a name="FNanchor_265_265" id="FNanchor_265_265"></a><a href="#Footnote_265_265" class="fnanchor">[265]</a> Much about them is obscure. It is not even known whether -they stood detached like obelisks, or formed Propylæa; +they stood detached like obelisks, or formed Propylæa; or supported the architraves of the porch itself, or were a sort of gateway, surmounted by a <i>melathron</i> with two <i>epithemas</i>, like a Japanese or Indian <i>toran</i>.</p> @@ -6125,12 +6085,12 @@ branches and festoons of lilies and pomegranates, opened from the porch into the main apartment. This was the <i>Mikdash</i> (מִקְדָּשׁ), Holy Place, or Sanctuary, and sometimes specially called in Chaldee "the Palace" -(<i>Hêkâl</i>, or <i>Bîrah</i>) (Ezra v, 14, 15, etc.). Before it, as in +(<i>Hêkâl</i>, or <i>Bîrah</i>) (Ezra v, 14, 15, etc.). Before it, as in the Tabernacle, hung an embroidered curtain (<i>Māsak</i>). It was probably supported by four pillars on each side. In the interspaces were five tables on each side, overlaid with gold, and each encircled by a wreath of gold -(<i>zêr</i>). On these were placed the cakes of shewbread.<a name="FNanchor_269_269" id="FNanchor_269_269"></a><a href="#Footnote_269_269" class="fnanchor">[269]</a> +(<i>zêr</i>). On these were placed the cakes of shewbread.<a name="FNanchor_269_269" id="FNanchor_269_269"></a><a href="#Footnote_269_269" class="fnanchor">[269]</a> At the end of the chamber, on each side the door of the Holiest, were five golden candlesticks with chains of wreathed gold hanging between them. In the centre @@ -6254,7 +6214,7 @@ from the tent erected for it on Mount Zion by David forty years before.</p> <p>The Israelites had flocked to Jerusalem in countless -multitudes, under their sheykhs and emîrs<a name="FNanchor_280_280" id="FNanchor_280_280"></a><a href="#Footnote_280_280" class="fnanchor">[280]</a> from the +multitudes, under their sheykhs and emîrs<a name="FNanchor_280_280" id="FNanchor_280_280"></a><a href="#Footnote_280_280" class="fnanchor">[280]</a> from the border of Hamath on the Orontes,<a name="FNanchor_281_281" id="FNanchor_281_281"></a><a href="#Footnote_281_281" class="fnanchor">[281]</a> north of Mount Lebanon, to the Wady el-Areesh.<a name="FNanchor_282_282" id="FNanchor_282_282"></a><a href="#Footnote_282_282" class="fnanchor">[282]</a> The king, in his most regal state, accompanied the procession, and the @@ -6429,7 +6389,7 @@ temples the offerings of food and wine were supposed to be consumed by the god. The name "palace" is, however, only given to the Temple in one chapter (1 Chron. xxix. 1, 19); and the Hebrew, or rather the -Persian,<a name="FNanchor_296_296" id="FNanchor_296_296"></a><a href="#Footnote_296_296" class="fnanchor">[296]</a> word so rendered (<i>bîrah</i>) may also be rendered +Persian,<a name="FNanchor_296_296" id="FNanchor_296_296"></a><a href="#Footnote_296_296" class="fnanchor">[296]</a> word so rendered (<i>bîrah</i>) may also be rendered "fortress."</p> <p>6. In truth we cannot be sure that the idea of the @@ -6443,14 +6403,14 @@ manner in which certain truths were shadowed forth by its construction and its central service.</p> <p>The book in which its symbolism is most thoroughly -worked out is Bähr's <i>Symbolik</i>. He elaborates, in a +worked out is Bähr's <i>Symbolik</i>. He elaborates, in a simpler form, the opinion of Philo, that the Temple represented "the structure which God has erected, the house in which God lives." So far the fact cannot be disputed for, in Exod. xxix. 45 we are told that the Tabernacle is called the "House of God" because "I will dwell in the midst of the children of Israel, and -will be their God." But Bähr takes a great leap when +will be their God." But Bähr takes a great leap when he proceeds to explain the house of God as "the creation of heaven and earth." If his views were true <i>as a whole</i>, it would indeed be strange that they are @@ -6522,7 +6482,7 @@ reconciliation of unity with difference and opposition our English cathedrals, three was the predominant number. There were three divisions,—Porch, Holy Place, Oracle. Each main division contained three expiatory -objects. Three times its width (which was 3 × 10) +objects. Three times its width (which was 3 × 10) was the measure of its length. The number ten is also prominent in the measurements. It includes all the cardinal numbers, and, as the completion of @@ -6770,7 +6730,7 @@ were present to the souls of Israel's worshippers; but the best of them might with joy see something of the things which we see when we say that in these glorious figures are summed up the three chief images -of all Scripture: first, the Primæval Dispensation, "<i>In +of all Scripture: first, the Primæval Dispensation, "<i>In the day that thou eatest thereof, thou shalt surely die</i>"; next, in the wilderness, "<i>This do, and thou shalt live</i>"; last of all, in the Gospel Dispensation, "<i>Thou wast @@ -7370,7 +7330,7 @@ under four heads. (1) The burnt offering (<i>Olah</i>, <i>Kalil</i>),<a name="FN which typified complete self-dedication, and which even the heathen might offer; (2) the sin offering (<i>Chattath</i>),<a name="FNanchor_334_334" id="FNanchor_334_334"></a><a href="#Footnote_334_334" class="fnanchor">[334]</a> which made atonement for the offender; (3) the trespass<span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span> -offering (<i>Ashâm</i>),<a name="FNanchor_335_335" id="FNanchor_335_335"></a><a href="#Footnote_335_335" class="fnanchor">[335]</a> which atones for some special +offering (<i>Ashâm</i>),<a name="FNanchor_335_335" id="FNanchor_335_335"></a><a href="#Footnote_335_335" class="fnanchor">[335]</a> which atones for some special offence, whether doubtful or certain, committed through ignorance; and (4) the thank offering, eucharistic peace offering (<i>Shelem</i>),<a name="FNanchor_336_336" id="FNanchor_336_336"></a><a href="#Footnote_336_336" class="fnanchor">[336]</a> or "offering of completion," which @@ -7386,7 +7346,7 @@ ignored in the Priestly Code. Of the sin offering, which in that code has acquired such enormous importance, there is scarcely a trace—unless Hosea iv. 8 be one, which is doubtful—before Ezekiel, in whom the -<i>Ashâm</i> and <i>Chattath</i> occur in place of the old pecuniary +<i>Ashâm</i> and <i>Chattath</i> occur in place of the old pecuniary fines (2 Kings xii. 16). Originally sacrifice was a glad meal, and even in the oldest part of the code (Lev.<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span> xvii.-xxvi.) sacrifices are comprised under the <i>Olam</i> @@ -8023,14 +7983,14 @@ by his merchants, and kept by Solomon, or sold at a profit.<a name="FNanchor_381_381" id="FNanchor_381_381"></a><a href="#Footnote_381_381" class="fnanchor">[381]</a></p> <p>He found a ready market for them among the Hittite -and Aramæan kings. Emulating the Phœnicians, and +and Aramæan kings. Emulating the Phœnicians, and apparently invading the monopoly of Tyre, he had—if we may take the chronicler literally—a fleet of "ships of Tarshish" which sailed along the coasts of Spain.<a name="FNanchor_382_382" id="FNanchor_382_382"></a><a href="#Footnote_382_382" class="fnanchor">[382]</a> Above all, he made the daring attempt to establish a fleet of Tarshish-ships at Ezion-Geber, the port of Elath, at the north of the Gulf of Akaba. This fleet -sailed down the Red Sea to Ophir—perhaps Abhîra, +sailed down the Red Sea to Ophir—perhaps Abhîra, at the mouth of the Indus—and amazed the simple Hebrews with the sight of gorgeous iridescent peacocks, wrinkled chattering apes, the red and richly scented @@ -8052,7 +8012,7 @@ is two hours distant from Jerusalem, and if Solomon built the aqueduct which once conveyed its water supply to the city he proved himself a genuine benefactor.<a name="FNanchor_384_384" id="FNanchor_384_384"></a><a href="#Footnote_384_384" class="fnanchor">[384]</a> There was immense need of the "fons perennis -aquæ" of which Tacitus speaks for the purifications +aquæ" of which Tacitus speaks for the purifications of the Temple, soiled by the reek and offal of so many holocausts.</p> @@ -8227,13 +8187,13 @@ His people. If that gift had lapsed through their inertness,<a name="FNanchor_401_401" id="FNanchor_401_401"></a><a href="#Footnote_401_401" class="fnanchor">[401]</a> the law still remained, which said, "The land shall not be sold for ever; for the land is Mine, for ye are strangers and sojourners with Me." It was a -strong measure to resign any part of the soil of Judæa, +strong measure to resign any part of the soil of Judæa, even to discharge building debts, much more to pay for mercenaries and courtly ostentation. The transaction, dubious in every particular, was the evident cause of deep-seated dissatisfaction. Hiram thought himself ill-paid and unworthily treated. He found, by a personal -visit, that these inland Galilæan towns, which were +visit, that these inland Galilæan towns, which were probably inhabited in great measure by a wretched and dwindling remnant of Canaanites,<a name="FNanchor_402_402" id="FNanchor_402_402"></a><a href="#Footnote_402_402" class="fnanchor">[402]</a> were useless to him,<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span> whereas he had probably hoped to receive part, at @@ -8246,7 +8206,7 @@ lies in the strange and laconic addition, "And Hiram sent to the king six-score talents of gold," it is impossible for us to understand. If the Tyrian king gave as a present to Solomon a sum which was so vast -as at least to equal £720,000—"apparently," as Canon +as at least to equal £720,000—"apparently," as Canon Rawlinson thinks, "to show that, although disappointed, he was not offended!"—he must have been an angel in human form.</p> @@ -8350,7 +8310,7 @@ ever dripped and trickled downward till its bitter streams swelled the rivers of hell:—</p> <div class="poem"><div class="stanza"> -<span class="i0">"Abhorrèd Styx, the flood of deadly hate,<br /></span> +<span class="i0">"Abhorrèd Styx, the flood of deadly hate,<br /></span> <span class="i1">Sad Acheron of sorrow black and deep,<br /></span> <span class="i1">Corytus named of lamentation loud<br /></span> <span class="i1">Heard on its rueful stream, fierce Phlegethon,<br /></span> @@ -8360,7 +8320,7 @@ swelled the rivers of hell:—</p> <p>But there was something worse even than this. The Book of Proverbs shows us that, as in Rome, so in Jerusalem, foreign immoralities became fatal to the -growing youth. The <i>picta lupa barbara mitrâ</i>, with her +growing youth. The <i>picta lupa barbara mitrâ</i>, with her fatal fascinations, and her banquets of which the guests were in the depths of Hades, became so common in Jerusalem that no admonitions of the wise were more @@ -8442,7 +8402,7 @@ him. His wealth exhausted, his fame tarnished, his dominions reduced to insignificance, himself insulted by contemptible adversaries whom he could neither control nor punish, he entered on the long course of -years "<i>plus pâles et moins couronnées</i>." The peaceful +years "<i>plus pâles et moins couronnées</i>." The peaceful is harried by petty raids; the magnificent is laden with<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span> debts; the builder of the Temple has sanctioned polytheism; the favourite of the nation has become a @@ -8669,7 +8629,7 @@ favourites, he may have flatterers, but he can have no friends. A thronged harem becomes to him not only a matter of ostentation and luxury, but a necessary resource from the vacuity and <i>ennui</i> of a desolate heart. -Tiberius was driven to the orgies of Capreæ by the +Tiberius was driven to the orgies of Capreæ by the intolerableness of his isolation. The weariness of the king who used to take his courtiers by the button-hole and say, "<i>Ennuyons-nous ensemble</i>," drove him to fill @@ -8985,7 +8945,7 @@ born in the golden days of Solomon's prosperity, was a youth of vigour and capacity. He made his way from the wretched clay fields of Zeredah to Jerusalem, and there became one of the vast undistinguished gang -who were known as "slaves of Solomon." The <i>corvée</i> +who were known as "slaves of Solomon." The <i>corvée</i> of many thousands from all parts of Palestine was then engaged in building the <i>Millo</i> and the huge walls and causeway in the valley between Zion and Moriah, @@ -9084,7 +9044,7 @@ Solomon reached his zenith.<a name="FNanchor_427_427" id="FNanchor_427_427"></a> nothing. Two prophets are mentioned, but only towards the close of the reign—Ahijah of Shiloh,<a name="FNanchor_428_428" id="FNanchor_428_428"></a><a href="#Footnote_428_428" class="fnanchor">[428]</a> and Shemaiah; and there seems to have been some confusion in the -<i>rôles</i> respectively assigned to them<a name="FNanchor_429_429" id="FNanchor_429_429"></a><a href="#Footnote_429_429" class="fnanchor">[429]</a> by later tradition.</p> +<i>rôles</i> respectively assigned to them<a name="FNanchor_429_429" id="FNanchor_429_429"></a><a href="#Footnote_429_429" class="fnanchor">[429]</a> by later tradition.</p> <p>But the hour had now struck for a prophet to speak the word of the Lord. If the king, surrounded by @@ -9095,7 +9055,7 @@ obeyed a divine intimation in selecting the successor who should punish the great king's rebellion against God, and inaugurate a rule of purer obedience than now existed under the upas-shadow of the throne. -He was the <i>Mazkîr</i>, the annalist or historiographer of +He was the <i>Mazkîr</i>, the annalist or historiographer of Solomon's court (2 Chron. ix. 29); but loyalty to a backsliding king had come to mean disloyalty to God. There was but one man who seemed marked out for @@ -9152,7 +9112,7 @@ king of the united kingdom passed away. Of the circumstances of his death we are told nothing, but the clouds had gathered thickly round his declining years.<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span> "The power to which he had elevated Israel," says the -Jewish historian Grätz, "resembled that of a magic +Jewish historian Grätz, "resembled that of a magic world built up by spirits. The spell was broken at his death." It must not, however, be imagined that no abiding results had followed from so remarkable a rule. @@ -9217,18 +9177,18 @@ hand or to the left.</p> <p>And Dante, as all men know, joins Solomon in Paradise with the Four Great Schoolmen. The great -mediæval poet of Latin Christianity did not side with<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span> +mediæval poet of Latin Christianity did not side with<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span> St. Augustine and the Latin Fathers against the wise king, but with St. Chrysostom and the Greek Fathers for him. He did so because he accepted St. Bernard's mystical interpretation of the Song of Songs:—</p> <div class="poem"><div class="stanza"> -<span class="i0">"La quinta luce, ch'è tra noi più bella<br /></span> +<span class="i0">"La quinta luce, ch'è tra noi più bella<br /></span> <span class="i3">Spira di tale amor, che tutto il mondo<br /></span> -<span class="i3">Laggiù ne gola di saver novella.<br /></span> -<span class="i1">Entro v'è l'alta mente, u' sì profondo<br /></span> -<span class="i3">Saver fu messo, che si il vero è vero,<br /></span> +<span class="i3">Laggiù ne gola di saver novella.<br /></span> +<span class="i1">Entro v'è l'alta mente, u' sì profondo<br /></span> +<span class="i3">Saver fu messo, che si il vero è vero,<br /></span> <span class="i3">A veder tanto non surse il secondo."<a name="FNanchor_439_439" id="FNanchor_439_439"></a><a href="#Footnote_439_439" class="fnanchor">[439]</a><br /></span> </div></div> @@ -9444,7 +9404,7 @@ long insignificance, had just begun to feel the vertigo of autocracy. His sense of his right was strong in exact proportion to his own worthlessness. He turned to the young men who had grown up with him, and -who stood before him—the <i>jeunesse dorée</i> of a luxurious +who stood before him—the <i>jeunesse dorée</i> of a luxurious and hypocritical epoch, the aristocratic idlers in whom the insolent self-indulgence of an enervated society had expelled the old spirit of simple faithfulness.<a name="FNanchor_447_447" id="FNanchor_447_447"></a><a href="#Footnote_447_447" class="fnanchor">[447]</a> Their @@ -9822,7 +9782,7 @@ not faint. The torn remnants of the old ideal were still upheld by faithful hands. Neither the heathen tendencies of princes nor the vapid ceremonialism of priests were allowed unchallenged to usurp the place -of religion pure and undefiled. The later Judæan +of religion pure and undefiled. The later Judæan prophets, and especially the greatest of them, rose to a spirituality which had never yet been attained, and was never again equalled till the rise of the Son of @@ -10476,7 +10436,7 @@ the early death of Marcellus:—</p> <div class="poem"><div class="stanza"> <span class="i0">"Ostendent terris hunc tantum fata neque ultra<br /></span> <span class="i1">Esse sinent. Nimium vobis, Romana propago,<br /></span> -<span class="i1">Visa potens, superi, propria hæc si dona fuissent,<br /></span> +<span class="i1">Visa potens, superi, propria hæc si dona fuissent,<br /></span> <span class="i1">Heu miserande puer, si qua fata aspera rumpas<br /></span> <span class="i1">Tu Marcellus eris."<a name="FNanchor_504_504" id="FNanchor_504_504"></a><a href="#Footnote_504_504" class="fnanchor">[504]</a><br /></span> </div></div> @@ -10501,7 +10461,7 @@ their early bloom, before their day,</p> <p>are not half so deplorable as the case of those who have grown up like Nero to blight every hope which -has been formed of them. When Louis le <i>Bien-Aimé</i> +has been formed of them. When Louis le <i>Bien-Aimé</i> lay ill of the fever at Metz which seemed likely to be fatal, all France wept and prayed for him. He recovered, and grew up to be that portent of selfish @@ -10564,7 +10524,7 @@ fulfilled a long time: for his soul pleased the Lord: therefore He hastens to take him away from among the wicked."<a name="FNanchor_506_506" id="FNanchor_506_506"></a><a href="#Footnote_506_506" class="fnanchor">[506]</a> It is the truth so beautifully expressed by Seneca: "<i>Vita non quam diu sed quam bene acta -refert</i>"; by St. Ambrose: "<i>Perfecta est ætas, ubi perfecta +refert</i>"; by St. Ambrose: "<i>Perfecta est ætas, ubi perfecta est virtus</i>"; by Shakspeare:—</p> <div class="poem"><div class="stanza"> @@ -11057,7 +11017,7 @@ the burning of many spices.</p> <p>We are not surprised that the historian should not<span class="pagenum"><a name="Page_326" id="Page_326">[Pg 326]</a></span> mention the invasion of Zerah, since he refers us for the -wars f Asa to the Judæan annals. It is much more +wars f Asa to the Judæan annals. It is much more remarkable that he wholly omits all reference to the prophetic activity of which the chronicler speaks as exercised in this reign. He had evidently formed a @@ -11285,7 +11245,7 @@ the supremacy over Edom which had been all but lost in the days of Solomon. The Edomite Hadad and his successors had not been able to hold their own, and the present kings of Edom were deputies or vassals -under the suzerainty of Judæa.<a name="FNanchor_562_562" id="FNanchor_562_562"></a><a href="#Footnote_562_562" class="fnanchor">[562]</a> This once more +under the suzerainty of Judæa.<a name="FNanchor_562_562" id="FNanchor_562_562"></a><a href="#Footnote_562_562" class="fnanchor">[562]</a> This once more opened the path to Elath and Ezion-Geber on the gulf of Akaba. Jehoshaphat, in his prosperity, felt a desire to revive the old costly commerce of Solomon with @@ -11562,7 +11522,7 @@ beauty was the natural strength of its position. It did not possess the impregnable majesty of Jerusalem, but its height and isolation, permitting of strong fortifications,<span class="pagenum"><a name="Page_342" id="Page_342">[Pg 342]</a></span> enabled it to baffle the besieging hosts of the -Aramæans in <span class="smcap">b.c.</span> 901 and in <span class="smcap">b.c.</span> 892. For three long +Aramæans in <span class="smcap">b.c.</span> 901 and in <span class="smcap">b.c.</span> 892. For three long years it held out against the mighty Assyrians under Sargon and Shalmanezer. Its capture in <span class="smcap">b.c.</span> 721 involved the ruin of the whole kingdom in its fall.<a name="FNanchor_583_583" id="FNanchor_583_583"></a><a href="#Footnote_583_583" class="fnanchor">[583]</a> @@ -11573,7 +11533,7 @@ its inhabitants, <span class="smcap">b.c.</span> 332. John Hyrcanus, who took it after a year's siege, tried to demolish it in <span class="smcap">b.c.</span> 129. After various fortunes it was splendidly rebuilt by Herod the Great, who called it Sebaste, in honour of -Augustus. It still exists under the name of Sebastïyeh.<a name="FNanchor_584_584" id="FNanchor_584_584"></a><a href="#Footnote_584_584" class="fnanchor">[584]</a></p> +Augustus. It still exists under the name of Sebastïyeh.<a name="FNanchor_584_584" id="FNanchor_584_584"></a><a href="#Footnote_584_584" class="fnanchor">[584]</a></p> <p>When Omri chose it for his residence it belonged to a certain Shemer, who, according to Epiphanius, was @@ -11727,7 +11687,7 @@ content until he had founded the worship of his god in the realm of his son-in-law. Ahab, we are told, "went and served Baal and worshipped him." We must discount by recorded facts the impression which might -<i>primâ facie</i> be left by these sweeping denunciations. +<i>primâ facie</i> be left by these sweeping denunciations. It is certain that to his death Ahab continued to recognise Jehovah. He enshrined the name of Jehovah in the names of his children.<a name="FNanchor_595_595" id="FNanchor_595_595"></a><a href="#Footnote_595_595" class="fnanchor">[595]</a> He consulted the @@ -12175,7 +12135,7 @@ and hide himself "in the brook Cherith,<a name="FNanchor_616_616" id="FNanchor_6 Jordan." The site of this ravine—which Josephus only calls "a certain torrent bed"—has not been identified.<span class="pagenum"><a name="Page_364" id="Page_364">[Pg 364]</a></span> It was doubtless one of the many wadies which -run into the deep Ghôr or cleft of the Jordan on its +run into the deep Ghôr or cleft of the Jordan on its eastern side. If it belonged to his native Gilead, Elijah would be in little fear of being discovered by the emissaries whom Ahab sent in every direction to seek @@ -12388,7 +12348,7 @@ a grand religious <i>Haggada</i> is not to be understood, nor was it ever meant to be understood, like the page of a dull annalist. Analogous stories are found abundantly alike in early pagan and early Christian literature and -in mediæval hagiology. They are true in essence +in mediæval hagiology. They are true in essence though not in fact, and the intention of them is often analogous to this; but no story is found so noble as this in its pure and quiet simplicity.</p> @@ -12456,7 +12416,7 @@ for the mighty work which still awaited him. He was sent to the region where, nearly a millennium later, the feet of his Lord followed him on a mission of mercy to those other sheep of His flock who were not of the -Judæan fold.</p> +Judæan fold.</p> <p>The word of the Lord bade him make his way to the Sidonian city of Zarephath. Zarephath, the Sarepta @@ -13204,7 +13164,7 @@ strive nor cry, neither shall His voice be heard in the streets. A bruised reed shall He not break, and smoking flax shall He not quench, till He send forth judgment unto victory, and in His name shall the -Gentiles hope"?<a name="FNanchor_659_659" id="FNanchor_659_659"></a><a href="#Footnote_659_659" class="fnanchor">[659]</a> Calvin reproved Réné, Duchess of +Gentiles hope"?<a name="FNanchor_659_659" id="FNanchor_659_659"></a><a href="#Footnote_659_659" class="fnanchor">[659]</a> Calvin reproved Réné, Duchess of Ferrara, for not approving of the spirit of the imprecatory psalms. He said that this was "to set ourselves up as superior to Christ in sweetness and humility"; @@ -13674,7 +13634,7 @@ made him offer his life for the redemption of the people; which made St. Paul ready to wish himself anathema from Jesus Christ if thereby he could save his brethren after the flesh. Danton rose into heroism when he -exclaimed, "<i>Que mon nom soit flétri, pourvu que la +exclaimed, "<i>Que mon nom soit flétri, pourvu que la France soit libre</i>"; and Whitefield, when he cried, "Perish George Whitefield, so God's work be done"; and the Duke of Wellington when—remonstrated with @@ -13853,7 +13813,7 @@ struggle of his life culminated, had been crowned with triumph, and had failed. It had blazed up like fire, and had sunk back into ashes. To such a spirit as his nothing is so fatal as to have nothing to do and -nothing to hope for. "What did the Maréchal +nothing to hope for. "What did the Maréchal die of?" asked a distinguished Frenchman of one of his comrades. "He died of having nothing to do." "Ah!" was the reply; "that is enough to kill the @@ -14655,7 +14615,7 @@ the heart of his story the most forcible of all protests against the hardness of Judaism, the noblest anticipation of the breadth and depth of Christianity." This view of the passage is taken, with slight modifications, -by many, from Irenæus down to Grotius and Calvin, +by many, from Irenæus down to Grotius and Calvin, and modern commentators.</p> <p>Similarly it is a universal law of history that, while @@ -14742,7 +14702,7 @@ those unnumbered isles</p> <p>It is the slow silting up of the rivers which has created vast deltas for the home of man. It has -required the calcareous deposit of millions of animalculæ +required the calcareous deposit of millions of animalculæ to produce even one inch of the height of the white cliffs along the shores. Even so the thoughts of man have been made more merciful in the slow course of @@ -15011,7 +14971,7 @@ Phœnician inscription is of capital importance both for philology and history. It was first discovered by Mr. Klein, the German missionary of an English society<span class="pagenum"><a name="Page_452" id="Page_452">[Pg 452]</a></span> at Dibon, east of the Dead Sea, and it is now at the -Louvre. Dibon is now Dibbân.</p> +Louvre. Dibon is now Dibbân.</p> <p>Mr. Klein in 1868, at Jerusalem, informed Professor Petermann of Berlin of the existence of this ancient relic, @@ -15098,7 +15058,7 @@ Hamathites, and Syrians. Whether this was before the invasion of Benhadad, or after his defeat, is uncertain.</p> <p>The twentieth chapter of the Book of Kings tells -us that Benhadad, the Aramæan king, accompanied by +us that Benhadad, the Aramæan king, accompanied by thirty-two feudatory princes of Hittites, Hamathites, and others, gathered together all his host with his horses and chariots, and proclaimed war against Israel. @@ -15226,7 +15186,7 @@ Ahab replied firmly in a happy proverb, "Let not him that girdeth on his armour boast himself as he that putteth it off."<a name="FNanchor_716_716" id="FNanchor_716_716"></a><a href="#Footnote_716_716" class="fnanchor">[716]</a></p> -<p>The warning proverb was reported to the Aramæan +<p>The warning proverb was reported to the Aramæan king, whilst in the insolent confidence of victory he was drinking himself drunk in his war-booths.<a name="FNanchor_717_717" id="FNanchor_717_717"></a><a href="#Footnote_717_717" class="fnanchor">[717]</a> It nettled him to fury. "Plant the engines," he exclaimed. @@ -15242,7 +15202,7 @@ knew his impotence, and he knew also the horrors which befell a city taken after desperate resistance. But he was not left unencouraged. The characteristic of the prophets was that dauntless confidence in<span class="pagenum"><a name="Page_459" id="Page_459">[Pg 459]</a></span> -Jehovah which so often made a prophet the Tyrtæus +Jehovah which so often made a prophet the Tyrtæus of his native land, unless the land had sunk into utter apostasy. In this extreme of peril a nameless prophet—the Rabbis, who always guess at a name when they @@ -15327,7 +15287,7 @@ work. Like the Midianites, like Zerah's Ethiopian host, like the Edomites in the Valley of Salt, like the Ammonites and Moabites in the wilderness of Tekoa, like the army of Sennacherib, like the enormous and -motley hosts of Persia at Marathon, at Platæa, and at +motley hosts of Persia at Marathon, at Platæa, and at Arbela, they were instantly flung into irremediable confusion which tended every moment to be more fatal to itself. The little band of the youths and horses of @@ -15404,7 +15364,7 @@ conquest and dear revenge.</p> <p>Benhadad followed this advice. The next year he went with his new host and encamped near Aphek. -There is an Aphek (now Fîk) which lay on the road +There is an Aphek (now Fîk) which lay on the road between Damascus on the east of Jordan on a little plain south-east of the Sea of Galilee. This may have<span class="pagenum"><a name="Page_464" id="Page_464">[Pg 464]</a></span> been the town of Issachar, in the valley of Jezreel, @@ -15467,7 +15427,7 @@ of a blood feud, because something more than chance is supposed to be behind it!<a name="FNanchor_730_730" id="FNanchor_730_730"></a><a href="#Footnote_730_730" class="fnanchor">[730]</a> Once when a group<span class="pagenum"><a name="Page_466" id="Page_466">[Pg 466]</a></span> of doomed gladiators gathered themselves under the Imperial <i>podium</i> of the amphitheatre with their sublimely -monotonous chant, "<i>Ave Cæsar, morituri te salutamus</i>," +monotonous chant, "<i>Ave Cæsar, morituri te salutamus</i>," the half-dazed emperor inadvertently answered, "<i>Avete vos!</i>" "He has bidden us, 'Hail!'" shouted the gladiators: "the contest is remitted; we are free!" @@ -15638,7 +15598,7 @@ of things which may have actually occurred.</p> him, and he did so effectually, inflicting a serious wound.<a name="FNanchor_737_737" id="FNanchor_737_737"></a><a href="#Footnote_737_737" class="fnanchor">[737]</a> This was a part of the intended scene in which the prophet meant for a moment to play the -<i>rôle</i> of a soldier who had been wounded in the Syrian +<i>rôle</i> of a soldier who had been wounded in the Syrian war. So he bound up his head with a bandage,<a name="FNanchor_738_738" id="FNanchor_738_738"></a><a href="#Footnote_738_738" class="fnanchor">[738]</a> and waited for the king to pass by. An Eastern king is liable at any time to be appealed to by the humblest @@ -15737,7 +15697,7 @@ had their own special temptations; they, too, might become the slaves of shibboleths; they might sink into a sort of automatic or mechanical form of prophecy which contented itself with the wearing of garbs and -the repetition of formulæ long after they had become +the repetition of formulæ long after they had become evacuated of their meaning.<a name="FNanchor_743_743" id="FNanchor_743_743"></a><a href="#Footnote_743_743" class="fnanchor">[743]</a> They might distort the message "Thus saith Jehovah" to serve their own ends.<a name="FNanchor_744_744" id="FNanchor_744_744"></a><a href="#Footnote_744_744" class="fnanchor">[744]</a> They might yield to the temptations both of @@ -16358,7 +16318,7 @@ God had sent to them all—king, people, prophets—strong delusion that they should believe a lie.</p> <p>This stern reproof to all the prophets was more than -their coryphæus Zedekiah could endure. Having +their coryphæus Zedekiah could endure. Having recourse to "the syllogism of violence" he strode up to Micaiah and smote the defenceless, isolated, hated man on the cheek,<a name="FNanchor_779_779" id="FNanchor_779_779"></a><a href="#Footnote_779_779" class="fnanchor">[779]</a> with the contemptuous question, "Which @@ -16406,7 +16366,7 @@ that it was Naaman<a name="FNanchor_784_784" id="FNanchor_784_784"></a><a href=" aim,<a name="FNanchor_785_785" id="FNanchor_785_785"></a><a href="#Footnote_785_785" class="fnanchor">[785]</a> and the arrow smote Ahab in the place between the upper and lower armour.<a name="FNanchor_786_786" id="FNanchor_786_786"></a><a href="#Footnote_786_786" class="fnanchor">[786]</a> Feeling that the wound was deadly he ordered his charioteer to turn his hands -and drive him out of the increasing roar of the <i>mêlée</i>. +and drive him out of the increasing roar of the <i>mêlée</i>. But he would not wholly leave the fight, and with heroic fortitude remained standing in his chariot in spite of agony. All day the blood kept flowing down @@ -16547,14 +16507,14 @@ as is well known, gave up all attempts to harmonise the chronologic data as a hopeless problem. "Relege," he says, "omnes et veteris et novi Testamenti libros, et tantam annorum reperies dissonantiam <i>ut hujuscemodi -hærere quæstionibus non tam studiosi quam otiosi hominis +hærere quæstionibus non tam studiosi quam otiosi hominis esse videatur</i>."</p> <p>The Assyrians were, for the most part (though, as Schrader shows, not <i>always</i>), as scrupulously exact in<span class="pagenum"><a name="Page_501" id="Page_501">[Pg 501]</a></span> their chronological details as the Jews were careless in theirs. The cuneiform inscriptions give us the following -data, which may be regarded as <i>points de repère</i>, and +data, which may be regarded as <i>points de repère</i>, and which are not reconcilable with the received dates:—</p> <table class="middle" summary="Assyrian History"> @@ -16609,7 +16569,7 @@ as follows:—</p> <td class="center">781</td> </tr> <tr> - <td class="c2">Assur-dân IV.</td> + <td class="c2">Assur-dân IV.</td> <td class="center">771</td> </tr> <tr> @@ -16799,7 +16759,7 @@ yet be regarded as even approximately solved.</p> -<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> "Scriptura est sensus Scripturæ."—St. Augustine.</p> +<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> "Scriptura est sensus Scripturæ."—St. Augustine.</p> @@ -16912,7 +16872,7 @@ in Kings (1 Kings iii. 2, xiii. 32, xiv. 23, xv. 14, xxii. 43, etc.).</p> <p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> There are, however, some <i>differences</i> between 2 Kings xxv. and Jer. lii. (see Keil, p. 12), though the manner is the same, Carpzov, -<i>Introd.</i>, i. 262-64 (Hävernick, <i>Einleit.</i>, ii. 171). Jer. li. (verse 64) ends +<i>Introd.</i>, i. 262-64 (Hävernick, <i>Einleit.</i>, ii. 171). Jer. li. (verse 64) ends with "Thus far are the words of Jeremiah," excluding him from the authorship of chap. lii. (Driver, <i>Introd.</i>, p. 109). The last chapter of Jeremiah was perhaps added to his volume by a later editor.</p> @@ -16991,7 +16951,7 @@ them in one text, and mutilated them in another. The order of the LXX. differs in 1 Kings iv. 19-27; and it omits 1 Kings vi. 11-14; ix. 15-26. It transposes the story of Naboth, and omits the story of Ahijah and Abijah, which is added from Aquila's version to -the Alexandrian MS. See Wellhausen-Bleek, <i>Einleitung</i>, §§ 114, 134.</p> +the Alexandrian MS. See Wellhausen-Bleek, <i>Einleitung</i>, §§ 114, 134.</p> @@ -17034,7 +16994,7 @@ fixed dates, and filling up the intervals with figures in which 20 and <p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> נְבִיאִים רֹאשׁוֹנִים. The three greater and twelve minor prophets -are called <i>prophetæ posteriores</i> (אַחֲרוֹנִים). Daniel is classed among the +are called <i>prophetæ posteriores</i> (אַחֲרוֹנִים). Daniel is classed among the Hagiographa (כְּתּוּבִים). This title of "former prophets" was, however, given by the Jews to the historic books from the mistaken fancy that they were all <i>written</i> by prophets.</p> @@ -17080,7 +17040,7 @@ and was not even frustrated by the fall of the kingdom of Judah."</p> <p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> Tac., <i>Hist.</i>, 1, 2: "Opus aggredior opimum casibus, atrox prœliis, -discors seditionibus, ipsa etiam pace sævum."</p> +discors seditionibus, ipsa etiam pace sævum."</p> @@ -17126,7 +17086,7 @@ Israel</i>, i., p. 12; Robinson, <i>Ancient History of Israel</i>, p. 15.</p> <p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> It is mentioned by Galen, vii.; Valesius, <i>De Sacr. Philos.</i>, xxix., p. -187; Bacon, <i>Hist. Vitæ et Mortis</i>, ix. 25; Reinhard, <i>Bibel-Krankheiten</i>, +187; Bacon, <i>Hist. Vitæ et Mortis</i>, ix. 25; Reinhard, <i>Bibel-Krankheiten</i>, p. 171. See Josephus, <i>Antt.</i>, VII. xv. 3.</p> @@ -17137,7 +17097,7 @@ p. 171. See Josephus, <i>Antt.</i>, VII. xv. 3.</p> -<p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> Æsch., <i>Sept. c. Theb.</i>, 690.</p> +<p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> Æsch., <i>Sept. c. Theb.</i>, 690.</p> @@ -17161,7 +17121,7 @@ the people "<i>worshipped</i>" the Lord and the king.</p> <div class="poem"><div class="stanza"> <span class="i0">"Μηδὲ βαρβάρου φωτὸς δίκην<br /></span> <span class="i1">Χαμαιπετὲς βόαμα προσχανῇς ἐμοί."<br /></span> -<span class="i30">Æsch., <i>Agam.</i>, 887.<br /></span> +<span class="i30">Æsch., <i>Agam.</i>, 887.<br /></span> </div></div> @@ -17216,7 +17176,7 @@ by his hair</i> is only a conjecture, and not a probable one.</p> <p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> His three sons had pre-deceased him; his beautiful daughter Tamar (2 Sam. xiv. 27) became the wife of Rehoboam. She is called Maachah in 1 Kings xv. 2, and the LXX. addition to 2 Sam. xiv. 27 says that she bore both names. The so-called tomb of Absalom in -the Valley of Hebron is of Asmonæan and Herodian origin.</p> +the Valley of Hebron is of Asmonæan and Herodian origin.</p> @@ -17282,7 +17242,7 @@ as due to a mere palace intrigue of Nathan and Bathsheba, and David's dying injunctions as only intended to excuse Solomon. They treat 1 Kings ii. 1-12 as a Deuteronomic interpolation. Dillmann, Kittel, Kuenen, Budde, rightly reject this view. Stade says, "Nach -menschlichen Gefühl, ein Unrecht war die Salbung Salomos." He +menschlichen Gefühl, ein Unrecht war die Salbung Salomos." He thinks that "the aged David was over-influenced by the intrigues of the harem and the court" (i. 292).</p> @@ -17342,8 +17302,8 @@ into Hebrew (see Renan, <i>Hist. du Peuple Israel</i>, ii. 33).</p> <p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> 2 Sam. xxiii. 8-39; 1 Chron. xi. 10-47; 1 Kings i. 8. The Gibborim -are by some supposed to be a different body from the Krêthi -and Plêthi (2 Sam. xv. 18, xx. 7); but from 1 Kings i. 8, 10, 38 they +are by some supposed to be a different body from the Krêthi +and Plêthi (2 Sam. xv. 18, xx. 7); but from 1 Kings i. 8, 10, 38 they seem to be the same (Stade, i. 275). The thirty heroes at their head furnish, as Renan says, the first germ of a sort of "Legion of Honour."</p> @@ -17420,7 +17380,7 @@ Constantinople.</p> -<p><a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106"><span class="label">[106]</span></a> Grätz, i. 138 (E. T.).</p> +<p><a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106"><span class="label">[106]</span></a> Grätz, i. 138 (E. T.).</p> @@ -17525,7 +17485,7 @@ know, however, of one wife of Saul, and one concubine.</p> <p><a name="Footnote_124_124" id="Footnote_124_124"></a><a href="#FNanchor_124_124"><span class="label">[124]</span></a> Comp. 1 Kings xv. 13; 2 Kings xi. 1. The queen-mother, like the -Sultana Walidé, is always more powerful than even the favourite wife.</p> +Sultana Walidé, is always more powerful than even the favourite wife.</p> @@ -17718,7 +17678,7 @@ Moses</i>, chap. vi.), and Kalisch (on Exod. xxviii. 31).</p> -<p><a name="Footnote_160_160" id="Footnote_160_160"></a><a href="#FNanchor_160_160"><span class="label">[160]</span></a> "Εὔδουσα γὰρ φρὴν ὄμμασιν λαμπρύνεται."—Æsch., <i>Eum.</i>, 104.</p> +<p><a name="Footnote_160_160" id="Footnote_160_160"></a><a href="#FNanchor_160_160"><span class="label">[160]</span></a> "Εὔδουσα γὰρ φρὴν ὄμμασιν λαμπρύνεται."—Æsch., <i>Eum.</i>, 104.</p> @@ -17757,7 +17717,7 @@ become king at fourteen. Perhaps he mistook μ' for π' in the LXX.</p> <p><a name="Footnote_168_168" id="Footnote_168_168"></a><a href="#FNanchor_168_168"><span class="label">[168]</span></a> 1 Sam. viii. 6, 20; 2 Sam. xv. 4. "To rule was with the ancients -the synonym of to judge." Artemidorus, <i>Oneirocr.</i>, ii. 14. (Bähr, <i>ad +the synonym of to judge." Artemidorus, <i>Oneirocr.</i>, ii. 14. (Bähr, <i>ad loc.</i>).</p> @@ -17800,7 +17760,7 @@ The Qur'an, <i>Sura</i> xxi. 79 (Palmer's Qur'an, ii. 52).</p> -<p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> Quoted by Bähr.</p> +<p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> Quoted by Bähr.</p> @@ -17838,7 +17798,7 @@ in number, are of the Maccabean age; Josephus calls his songs βίβ -<p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> See Euseb., <i>Præp. Evang.</i>, ix. 34, § 19.</p> +<p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> See Euseb., <i>Præp. Evang.</i>, ix. 34, § 19.</p> @@ -17850,8 +17810,8 @@ in number, are of the Maccabean age; Josephus calls his songs βίβ -<p><a name="Footnote_187_187" id="Footnote_187_187"></a><a href="#FNanchor_187_187"><span class="label">[187]</span></a> 1 Kings x. 1; LXX., ἐν αἰνίγμασι. See Wünsche, <i>Die Räthselweisheit</i>, -1883; Grätz, <i>Hist. of the Jews</i>, i. 162. For specimens of her traditional +<p><a name="Footnote_187_187" id="Footnote_187_187"></a><a href="#FNanchor_187_187"><span class="label">[187]</span></a> 1 Kings x. 1; LXX., ἐν αἰνίγμασι. See Wünsche, <i>Die Räthselweisheit</i>, +1883; Grätz, <i>Hist. of the Jews</i>, i. 162. For specimens of her traditional puzzles see the author's <i>Solomon</i>, p. 135 (Men of the Bible).</p> @@ -17864,7 +17824,7 @@ of Solomon and the hoopoes, see <i>Sura</i> 27.</p> <p><a name="Footnote_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189"><span class="label">[189]</span></a> According to Suidas (s.v., Ἐζεκίας) Hezekiah found his (magic?) -formulæ for the cure of diseases engraved on the posts of the Temple. +formulæ for the cure of diseases engraved on the posts of the Temple. See Targum on Esth. i. 2; Eccles. ii. 8.</p> @@ -17896,7 +17856,7 @@ where, however, the Hebrew is obscure.</p> -<p><a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196"><span class="label">[196]</span></a> 1 Kings ix. 18. Here the "Q'rî," the marginal, or "read" text, +<p><a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196"><span class="label">[196]</span></a> 1 Kings ix. 18. Here the "Q'rî," the marginal, or "read" text, has Tadmor (<i>i.e.</i>, Palmyra), as also in 2 Chron. viii. 4. But this Tamar (Ezek. xlvii. 19, xlviii. 28) is "<i>in the land</i>" on the south border. In the Chronicles Tadmor is the right reading, for the @@ -18178,7 +18138,7 @@ captivity.</p> -<p><a name="Footnote_240_240" id="Footnote_240_240"></a><a href="#FNanchor_240_240"><span class="label">[240]</span></a> According to Tatian, <i>Orat. ad Græc.</i>, p. 171, Solomon married +<p><a name="Footnote_240_240" id="Footnote_240_240"></a><a href="#FNanchor_240_240"><span class="label">[240]</span></a> According to Tatian, <i>Orat. ad Græc.</i>, p. 171, Solomon married a daughter of Hiram. Hiram, like the Queen of Sheba, acknowledges Jehovah as the (local) God of Israel. He was the son of Abibaal, and, according to Menander (a Greek historian of Ephesus about <span class="smcap">b.c.</span> @@ -18203,7 +18163,7 @@ father's" should be "even Huram, my father," <i>i.e.</i>, master-workman or deviser (comp. Gen. xlv. 8). In Chronicles he is called the son of a Danite mother. Here we have another of the manipulations used by later Jewish tradition to get rid of what they disliked; for in -Eupolemos (Euseb., <i>Præp. Evang.</i>, ix. 34) Hiram is said to belong to the +Eupolemos (Euseb., <i>Præp. Evang.</i>, ix. 34) Hiram is said to belong to the family of David. "Quite a little romance," as Wellhausen says, "has been constructed out of the fact that the chronicler assigns his mother to the tribe of Dan; but it is not worth repeating, being a mass of @@ -18265,12 +18225,12 @@ sorrow.</p> -<p><a name="Footnote_250_250" id="Footnote_250_250"></a><a href="#FNanchor_250_250"><span class="label">[250]</span></a> Professor Williams, <i>Prolus. Architectonicæ</i>.</p> +<p><a name="Footnote_250_250" id="Footnote_250_250"></a><a href="#FNanchor_250_250"><span class="label">[250]</span></a> Professor Williams, <i>Prolus. Architectonicæ</i>.</p> <p><a name="Footnote_251_251" id="Footnote_251_251"></a><a href="#FNanchor_251_251"><span class="label">[251]</span></a> Professor Hoskins (<i>Enc. Brit.</i>); Canina, <i>Jewish Antiquities</i>; Thrupp, -<i>Ancient Jerusalem</i>; Count de Vogüé, <i>Le Temple de Jérusalem</i>.</p> +<i>Ancient Jerusalem</i>; Count de Vogüé, <i>Le Temple de Jérusalem</i>.</p> @@ -18278,7 +18238,7 @@ sorrow.</p> -<p><a name="Footnote_253_253" id="Footnote_253_253"></a><a href="#FNanchor_253_253"><span class="label">[253]</span></a> Eupolemos (Euseb., <i>Præp. Evang.</i>, ix. 30) and Alex. Polyhistor +<p><a name="Footnote_253_253" id="Footnote_253_253"></a><a href="#FNanchor_253_253"><span class="label">[253]</span></a> Eupolemos (Euseb., <i>Præp. Evang.</i>, ix. 30) and Alex. Polyhistor (Clem. Alex., <i>Strom.</i>, i. 21) idly talk of help furnished to Solomon in building the Temple by an Egyptian King Vaphres, and of letters interchanged between them. Vaphres seems to be a mere anachronism @@ -18295,7 +18255,7 @@ from Egypt.</p> of the Bible), and have there furnished some illustrations. The following special authorities may be referred to. Stade, i. 311-57, Friederich, <i>Tempel und Palast Salomo's</i> (Innsbruck, 1887); Chipiez et -Perrot, <i>Le Temple de Jérusalem</i> (Paris, 1889); Warren, <i>Underground +Perrot, <i>Le Temple de Jérusalem</i> (Paris, 1889); Warren, <i>Underground Jerusalem</i>; Wilson and Warren, <i>Recov. of Jerusalem</i> (1871).</p> @@ -18308,7 +18268,7 @@ found in 1 Kings v.-vii.; 2 Chron. ii.-v.; Josephus, <i>Antt.</i>, VIII. iii. 7, <p><a name="Footnote_257_257" id="Footnote_257_257"></a><a href="#FNanchor_257_257"><span class="label">[257]</span></a> As we infer from Psalms lii. 8, lxxxiv. 3, lxxvi. 2 (where "tabernacle" -should be "covert"). Eupolemos (<i>ap.</i> Euseb., <i>Præp. Evang.</i>, +should be "covert"). Eupolemos (<i>ap.</i> Euseb., <i>Præp. Evang.</i>, etc.). Scattered passages of the Talmud which refer mainly to Herod's Temple are full of extravagances.</p> @@ -18351,7 +18311,7 @@ Heb., מִסְעָד; LXX., ὑπ_ <p><a name="Footnote_264_264" id="Footnote_264_264"></a><a href="#FNanchor_264_264"><span class="label">[264]</span></a> Lilies symbolised beauty and innocence; pomegranates good -works (so the Chaldee in Cant. iv. 13, vi. 11, Bähr, <i>Symbol.</i>, ii. 122). +works (so the Chaldee in Cant. iv. 13, vi. 11, Bähr, <i>Symbol.</i>, ii. 122). Raphael crowns his Theology with pomegranates, Giotto places a pomegranate in the hand of his youthful Dante, and Giovanni Bellini in the hand of the Virgin Mary.</p> @@ -18460,12 +18420,12 @@ is not mentioned in Exodus or Deuteronomy, but in Lev. xxiii. 36.</p> transferred to Jerusalem. The chronicler (2 Chron. v. 6) says that <i>the Levites</i> took the Ark, according to the Levitic rule; but 1 Kings viii. 3 says that <i>the priests</i> bore it, as in Deut. xxxi. 9, and in all the -præ-exilic histories (Josh. iii. 3, vi. 6; 2 Sam. xv. 24-29, etc.). W. +præ-exilic histories (Josh. iii. 3, vi. 6; 2 Sam. xv. 24-29, etc.). W. Robertson Smith, p. 144.</p> -<p><a name="Footnote_280_280" id="Footnote_280_280"></a><a href="#FNanchor_280_280"><span class="label">[280]</span></a> The sheykhs are heads of clans; the emîrs of tribes (Reuss, +<p><a name="Footnote_280_280" id="Footnote_280_280"></a><a href="#FNanchor_280_280"><span class="label">[280]</span></a> The sheykhs are heads of clans; the emîrs of tribes (Reuss, i. 444).</p> @@ -18518,7 +18478,7 @@ some freedom in attributing speeches to historical characters." Thus, both the syntax and vocabulary, to say nothing of the thoughts of various speeches attributed to David by the chronicler, are sometimes such as mark the latest period in the history of the language, -and are often quite without precedent in præ-exilic literature. Some +and are often quite without precedent in præ-exilic literature. Some feelings which gathered round the Temple find expression in Psalms xxiv., xxvii., xlii., lxxii., lxxxiv., cxxii., and in more extravagant and less spiritual forms throughout the Talmud. <i>Soteh</i>, f. 48; <i>Berachoth</i>, @@ -18615,7 +18575,7 @@ the cherubim.</p> -<p><a name="Footnote_302_302" id="Footnote_302_302"></a><a href="#FNanchor_302_302"><span class="label">[302]</span></a> Bähr, whose profound studies on symbolism command respect, +<p><a name="Footnote_302_302" id="Footnote_302_302"></a><a href="#FNanchor_302_302"><span class="label">[302]</span></a> Bähr, whose profound studies on symbolism command respect, says that "as standing on the highest step of created life, and uniting in themselves the most perfect created life, they are the most perfect revelation of God and the Divine" (<i>Symbolik</i>, i. 340).</p> @@ -18697,7 +18657,7 @@ case against him.</p> -<p><a name="Footnote_315_315" id="Footnote_315_315"></a><a href="#FNanchor_315_315"><span class="label">[315]</span></a> "Sacrificia symbolicæ preces" (Outram, <i>De Sacrif.</i>, p. 108).</p> +<p><a name="Footnote_315_315" id="Footnote_315_315"></a><a href="#FNanchor_315_315"><span class="label">[315]</span></a> "Sacrificia symbolicæ preces" (Outram, <i>De Sacrif.</i>, p. 108).</p> @@ -18772,7 +18732,7 @@ hosannas to Jesus in the Temple (Matt. xxi. 15).</p> -<p><a name="Footnote_329_329" id="Footnote_329_329"></a><a href="#FNanchor_329_329"><span class="label">[329]</span></a> He refers to Wünsche, <i>Die Leiden des Messias</i>.</p> +<p><a name="Footnote_329_329" id="Footnote_329_329"></a><a href="#FNanchor_329_329"><span class="label">[329]</span></a> He refers to Wünsche, <i>Die Leiden des Messias</i>.</p> @@ -18794,7 +18754,7 @@ pp. 79-111.</p> -<p><a name="Footnote_334_334" id="Footnote_334_334"></a><a href="#FNanchor_334_334"><span class="label">[334]</span></a> LXX., περὶ ἁμαρτίας. <i>Chattath</i> and <i>Ashâm</i> both imply guilt, debt, +<p><a name="Footnote_334_334" id="Footnote_334_334"></a><a href="#FNanchor_334_334"><span class="label">[334]</span></a> LXX., περὶ ἁμαρτίας. <i>Chattath</i> and <i>Ashâm</i> both imply guilt, debt, sin. "The trespass offering affected rights of property, but no precise definition of the two kinds of expiatory offerings can be based upon the statements made in the Pentateuch in respect to them. Perhaps @@ -18821,7 +18781,7 @@ Burnt offering. Peace offering. Expiatory Offering of | | | | | Sin offering Trespass Offering | (<i>Chattath</i>). offering Jealousy. - | (<i>Ashâm</i>). + | (<i>Ashâm</i>). | +--------+---------+-+--------+--------------+ | | | | | @@ -18871,7 +18831,7 @@ is any atoning virtue in the blood itself is excluded.</p> -<p><a name="Footnote_343_343" id="Footnote_343_343"></a><a href="#FNanchor_343_343"><span class="label">[343]</span></a> <i>Pæd.</i>, ii. 2, § 19.</p> +<p><a name="Footnote_343_343" id="Footnote_343_343"></a><a href="#FNanchor_343_343"><span class="label">[343]</span></a> <i>Pæd.</i>, ii. 2, § 19.</p> @@ -19010,7 +18970,7 @@ See Edersheim, <i>Jesus the Messiah</i>, i. 275.</p> -<p><a name="Footnote_372_372" id="Footnote_372_372"></a><a href="#FNanchor_372_372"><span class="label">[372]</span></a> Evang. Ebion, <i>ap.</i> Epiph., <i>Hær.</i>, xxx. 16.</p> +<p><a name="Footnote_372_372" id="Footnote_372_372"></a><a href="#FNanchor_372_372"><span class="label">[372]</span></a> Evang. Ebion, <i>ap.</i> Epiph., <i>Hær.</i>, xxx. 16.</p> @@ -19033,7 +18993,7 @@ about two centuries later under Josiah.</p> <p><a name="Footnote_377_377" id="Footnote_377_377"></a><a href="#FNanchor_377_377"><span class="label">[377]</span></a> 1 Kings ix. 6-9. The phrase "at this house which is high" is -uncertain. The Vulgate has "domus hæc erit in exemplum"; the +uncertain. The Vulgate has "domus hæc erit in exemplum"; the Peshito and Arabic have "and this house shall be destroyed."</p> @@ -19047,7 +19007,7 @@ in Stade, i. 318-25.</p> the hill which lay to the north, which was called Millo, or "the border," had to be included in it. A narrow valley lay between them. "Mount Moriah, and its offshoot Ophel, remained outside the city, and the -latter was inhabited by the remnant of the Jebusites" (Grätz, <i>Hist. +latter was inhabited by the remnant of the Jebusites" (Grätz, <i>Hist. of the Jews</i>, E. T., i. 121); Millo, LXX., ἡ ἄκρα. See 1 Macc. iv. 41, xiii. 49-52; Josephus, <i>Antt.</i>, XIII. vi. 7.</p> @@ -19058,7 +19018,7 @@ xiii. 49-52; Josephus, <i>Antt.</i>, XIII. vi. 7.</p> <p><a name="Footnote_381_381" id="Footnote_381_381"></a><a href="#FNanchor_381_381"><span class="label">[381]</span></a> The "linen yarn" of 1 Kings x. 28 seems to be an error. -The Hebrew is מִקְוֵה; LXX., ἐκ Θεκουέ; Vulg., <i>de Coâ</i>; R.V., "in +The Hebrew is מִקְוֵה; LXX., ἐκ Θεκουέ; Vulg., <i>de Coâ</i>; R.V., "in droves."</p> @@ -19067,7 +19027,7 @@ droves."</p> -<p><a name="Footnote_383_383" id="Footnote_383_383"></a><a href="#FNanchor_383_383"><span class="label">[383]</span></a> See Max Müller, <i>Lectures on Language</i>, i. 191. The names <i>Shen +<p><a name="Footnote_383_383" id="Footnote_383_383"></a><a href="#FNanchor_383_383"><span class="label">[383]</span></a> See Max Müller, <i>Lectures on Language</i>, i. 191. The names <i>Shen Habbim</i>, "ivory" (Sanskr. <i>ibhas</i>, "elephant"), <i>Kophim</i>, "apes" (Sanskr. <i>kapi</i>), <i>Tukkyim</i>, "peacocks" (Tamil, <i>togei</i>), "algum trees" (Sanskr. <i>Valgaka</i>, LXX. πελεκητά, Alex. ἀπελέκητα, Vulg. <i>thyina</i>), all @@ -19117,7 +19077,7 @@ Amos iii. 15) and "ivory couches" (Amos vi. 4).</p> <p><a name="Footnote_392_392" id="Footnote_392_392"></a><a href="#FNanchor_392_392"><span class="label">[392]</span></a> The Abyssinian, confusing Sheba (Arabia Felix) with Seba (as do Origen and Augustine), call her Makeda, Queen of Abyssinia, and say that she had a son by Solomon named Melinek (Ludolphus, -<i>Æthiop.</i>, ii. 3), from whom all their emperors down to Theodore were +<i>Æthiop.</i>, ii. 3), from whom all their emperors down to Theodore were descended. The legend of the Queen of Sheba is related in the Qur'an, <i>Sura</i> xxvii. 20-40 (chapter of the Ant). The Arabs call her Balkis, whose legends are narrated by D'Herbelot (<i>Bibl. Or.</i>, s.v. @@ -19127,8 +19087,8 @@ called "the Queen of the South" (Matt. xii. 42).</p> -<p><a name="Footnote_393_393" id="Footnote_393_393"></a><a href="#FNanchor_393_393"><span class="label">[393]</span></a> He had made two hundred large shields (<i>tzinnîm</i>, θυρεοί, <i>scuta</i>) -and three hundred targets (<i>maginnîm</i>, ἀσπίδες, <i>clypei</i>) of gold at +<p><a name="Footnote_393_393" id="Footnote_393_393"></a><a href="#FNanchor_393_393"><span class="label">[393]</span></a> He had made two hundred large shields (<i>tzinnîm</i>, θυρεοί, <i>scuta</i>) +and three hundred targets (<i>maginnîm</i>, ἀσπίδες, <i>clypei</i>) of gold at fabulous cost (1 Kings x. 16). They were all plundered by Shishak.</p> @@ -19159,7 +19119,7 @@ monograph on Solomon (pp. 134-37), in the Men of the Bible series.</p> -<p><a name="Footnote_397_397" id="Footnote_397_397"></a><a href="#FNanchor_397_397"><span class="label">[397]</span></a> The 666 gold talents of his revenue are estimated at £3,613,500, +<p><a name="Footnote_397_397" id="Footnote_397_397"></a><a href="#FNanchor_397_397"><span class="label">[397]</span></a> The 666 gold talents of his revenue are estimated at £3,613,500, and this is described as <i>his own</i> revenue, exclusive of tolls, tributes, etc. (1 Kings x. 15). Presents reached him from "kings of the mingled people" (Jer. xxv. 24), Pachas of the country (פֶחָה Ezra @@ -19177,7 +19137,7 @@ Soliman ben-Daoud; Qur'an, <i>Suras</i> xxii., xxvii., xxviii., xxxiv. -<p><a name="Footnote_400_400" id="Footnote_400_400"></a><a href="#FNanchor_400_400"><span class="label">[400]</span></a> See Euseb., <i>Præp. Evang.</i>, x. 11.</p> +<p><a name="Footnote_400_400" id="Footnote_400_400"></a><a href="#FNanchor_400_400"><span class="label">[400]</span></a> See Euseb., <i>Præp. Evang.</i>, x. 11.</p> @@ -19209,7 +19169,7 @@ alienating some of the sacred territory.</p> <p><a name="Footnote_405_405" id="Footnote_405_405"></a><a href="#FNanchor_405_405"><span class="label">[405]</span></a> The later Jews chose the name "Alexander" as the Western -equivalent for Solomon: hence the names "<i>Alexander</i> Jannæus," etc.</p> +equivalent for Solomon: hence the names "<i>Alexander</i> Jannæus," etc.</p> @@ -19217,10 +19177,10 @@ equivalent for Solomon: hence the names "<i>Alexander</i> Jannæus," etc.</p> -<p><a name="Footnote_407_407" id="Footnote_407_407"></a><a href="#FNanchor_407_407"><span class="label">[407]</span></a> "L'amour du luxe et de la nouveauté le conduira peu à peu à -défaire l'œuvre de son père, à ruiner le peuple dont il pouvait faire -le bonheur, à detruire les institutions, et à dédaigner le culte national, -auquel il avait d'abord cherché à donner le plus grand éclat."—Munk, +<p><a name="Footnote_407_407" id="Footnote_407_407"></a><a href="#FNanchor_407_407"><span class="label">[407]</span></a> "L'amour du luxe et de la nouveauté le conduira peu à peu à +défaire l'œuvre de son père, à ruiner le peuple dont il pouvait faire +le bonheur, à detruire les institutions, et à dédaigner le culte national, +auquel il avait d'abord cherché à donner le plus grand éclat."—Munk, <i>Palestine</i>, p. 285.</p> @@ -19312,13 +19272,13 @@ in favour of Edom.</p> <p><a name="Footnote_422_422" id="Footnote_422_422"></a><a href="#FNanchor_422_422"><span class="label">[422]</span></a> Renan conjectures that the real Egyptian name is Ahotepnes. The LXX. wrongly calls this Pharaoh Sheshonk (Σουσακείμ), who -came later, and whose queen's name was Karaäma (not Thekemina, +came later, and whose queen's name was Karaäma (not Thekemina, as the LXX. says).</p> <p><a name="Footnote_423_423" id="Footnote_423_423"></a><a href="#FNanchor_423_423"><span class="label">[423]</span></a> Canon Rawlinson (<i>Speaker's Commentary</i>, <i>ad loc.</i>) points out that -fugitives once received at Eastern courts found it very difficult to get away, <i>e.g.</i>, Democedes, Herod., iii. 132-37. Histiæus, in leaving +fugitives once received at Eastern courts found it very difficult to get away, <i>e.g.</i>, Democedes, Herod., iii. 132-37. Histiæus, in leaving the court of Persia, has expressly to say that he had lacked nothing—τεῦ δὲ ἐνδεὴς ὤν; Herod., v. 106; comp. 1 Kings xi. 22.</p> @@ -19366,7 +19326,7 @@ we have in some MSS. of the LXX. "Shemaiah the Elamite" or <p><a name="Footnote_431_431" id="Footnote_431_431"></a><a href="#FNanchor_431_431"><span class="label">[431]</span></a> The square cloth worn over the other dress, and now called -<i>abba</i>, seems to represent the <i>salemâh</i> (שַׂלְמָה) here mentioned.</p> +<i>abba</i>, seems to represent the <i>salemâh</i> (שַׂלְמָה) here mentioned.</p> @@ -19398,7 +19358,7 @@ of Bichri) had headed a revolt against David (2 Sam. xx. 1).</p> improbable. Shishak came to the throne, according to R. S. Poole, about <span class="smcap">b.c.</span> 972; others date his accession in 975 or 988. No such name as Tahpanes or Thekemina is found in the Egyptian records, -and the wife of Shishak was Karaämat.</p> +and the wife of Shishak was Karaämat.</p> @@ -19413,7 +19373,7 @@ Ishbosheth, Jerubesheth, Mephibosheth. See Kittel, ii. 87.</p> -<p><a name="Footnote_438_438" id="Footnote_438_438"></a><a href="#FNanchor_438_438"><span class="label">[438]</span></a> See Buddæus, <i>Hist. Eccl.</i>, ii. 237.</p> +<p><a name="Footnote_438_438" id="Footnote_438_438"></a><a href="#FNanchor_438_438"><span class="label">[438]</span></a> See Buddæus, <i>Hist. Eccl.</i>, ii. 237.</p> @@ -19433,7 +19393,7 @@ Ishbosheth, Jerubesheth, Mephibosheth. See Kittel, ii. 87.</p> -<p><a name="Footnote_440_440" id="Footnote_440_440"></a><a href="#FNanchor_440_440"><span class="label">[440]</span></a> Qur'an, xxxiv. 10; Chapter of Sebâ (Palmer's translation, +<p><a name="Footnote_440_440" id="Footnote_440_440"></a><a href="#FNanchor_440_440"><span class="label">[440]</span></a> Qur'an, xxxiv. 10; Chapter of Sebâ (Palmer's translation, p. 151).</p> @@ -19627,7 +19587,7 @@ of Ephraim (Deut. xxxiii. 17), as Klostermann supposes.</p> -<p><a name="Footnote_475_475" id="Footnote_475_475"></a><a href="#FNanchor_475_475"><span class="label">[475]</span></a> Exod. xx. 23, xxxii. 4, 8. See Professor Paul Cassel, <i>König Jeroboam</i>, +<p><a name="Footnote_475_475" id="Footnote_475_475"></a><a href="#FNanchor_475_475"><span class="label">[475]</span></a> Exod. xx. 23, xxxii. 4, 8. See Professor Paul Cassel, <i>König Jeroboam</i>, p. 6. The identity of Jeroboam's words with Exod. xxxii. 4 may be due to the narrator.</p> @@ -19640,7 +19600,7 @@ sanction for these material symbols in an ancient existing image at Gilgal, to w <p><a name="Footnote_477_477" id="Footnote_477_477"></a><a href="#FNanchor_477_477"><span class="label">[477]</span></a> See 2 Chron. xi. 15, where the chronicler in his flaming hatred -calls them devils (<i>i.e.</i>, "satyrs," <i>Feldtäufel</i>, Isa. xiii. 21; comp. +calls them devils (<i>i.e.</i>, "satyrs," <i>Feldtäufel</i>, Isa. xiii. 21; comp. Hosea viii. 5, xiii. 2). They were probably two young bulls of brass overlaid with gold (see Psalm cvi. 19; Isa. xl. 19).</p> @@ -19652,7 +19612,7 @@ overlaid with gold (see Psalm cvi. 19; Isa. xl. 19).</p> <p><a name="Footnote_479_479" id="Footnote_479_479"></a><a href="#FNanchor_479_479"><span class="label">[479]</span></a> Ἡ δάμαλις Βάαλ. If this be the right reading, not δύναμις, the feminine implies special scorn, either implying ἡ αἰσχύνη (<i>Bosheth</i>), or -pointing, as Baudissin thinks, to an androgynous deity. Grätz thinks +pointing, as Baudissin thinks, to an androgynous deity. Grätz thinks that "Bethel" may be the true reading.</p> @@ -19707,7 +19667,7 @@ He also makes the mistake of putting into the old prophet's mouth the phrase "all the cities of Samaria" at least fifty years before Samaria existed (1 Kings xvi. 24). Keil's remark that "<i>Josiah</i>" is only used appellatively for one whom Jehovah will support (!) is -one of the miserable expedients of reckless harmonists. Even Bähr, +one of the miserable expedients of reckless harmonists. Even Bähr, <i>ad loc.</i>, admits that the narrative is of later date, and has received a traditional colouring. In 2 Kings xxiii. 15-18 there is no hint that Josiah had been prophesied of by name.</p> @@ -19715,7 +19675,7 @@ Josiah had been prophesied of by name.</p> <p><a name="Footnote_488_488" id="Footnote_488_488"></a><a href="#FNanchor_488_488"><span class="label">[488]</span></a> 1 Kings xiii. 6, "Intreat now" (<i>lit.</i>, "make soft") "the face of the -Lord." Klostermann, "Besänftige noch das Angesicht Jahve's."</p> +Lord." Klostermann, "Besänftige noch das Angesicht Jahve's."</p> @@ -19780,8 +19740,8 @@ xiii. 7; 2 Kings v. 5, viii. 8, 9).</p> up and him that is left in Israel" (Deut. xxxii. 36) is obscure and alliterative. It has been variously explained to mean, (1) "bond and free," (2) "imprisoned or released," (3) "kept in by legal impurity -or at large" (Jer. xxxvi. 5), (4) "under or over age," (5) "married or unmarried." (Reuss renders the paronomasia, "qu'il soit caché ou -lâché en Israel.") LXX. ἐχόμενον καὶ ἐγκαταλελειμμένον; Vulg. +or at large" (Jer. xxxvi. 5), (4) "under or over age," (5) "married or unmarried." (Reuss renders the paronomasia, "qu'il soit caché ou +lâché en Israel.") LXX. ἐχόμενον καὶ ἐγκαταλελειμμένον; Vulg. <i>clausum et novissimum</i>.</p> @@ -19823,7 +19783,7 @@ touching incident, "Καὶ ἐγένετ&# -<p><a name="Footnote_504_504" id="Footnote_504_504"></a><a href="#FNanchor_504_504"><span class="label">[504]</span></a> Verg., <i>Æn.</i>, vi. 870.</p> +<p><a name="Footnote_504_504" id="Footnote_504_504"></a><a href="#FNanchor_504_504"><span class="label">[504]</span></a> Verg., <i>Æn.</i>, vi. 870.</p> @@ -19934,8 +19894,8 @@ he combined many offices, and then quietly seized the crown.</p> -<p><a name="Footnote_524_524" id="Footnote_524_524"></a><a href="#FNanchor_524_524"><span class="label">[524]</span></a> Brugsch, <i>Geogr. Inschriften altägyptischer Denkmäler</i>, ii. 58; -Lepsius, <i>Denkmäler</i>, iii. 252; <i>Story of the Nations: Egypt</i>, pp. 228-307; +<p><a name="Footnote_524_524" id="Footnote_524_524"></a><a href="#FNanchor_524_524"><span class="label">[524]</span></a> Brugsch, <i>Geogr. Inschriften altägyptischer Denkmäler</i>, ii. 58; +Lepsius, <i>Denkmäler</i>, iii. 252; <i>Story of the Nations: Egypt</i>, pp. 228-307; Stade, i. 354 (who reproduces the sculptures). They are carved on the wall of a Temple of Amon on the southern side of a smaller temple (built by Rameses III.). Shishak is smiting with his club a number of captive Jews, whom he grasps by the hair. The names @@ -20070,7 +20030,7 @@ the Pentateuch (Lev. xviii. 3-25, xx. 1-23; Deut. xviii. 6-12).</p> -<p><a name="Footnote_545_545" id="Footnote_545_545"></a><a href="#FNanchor_545_545"><span class="label">[545]</span></a> Comp. the <i>Madame Mère</i> in the French court.</p> +<p><a name="Footnote_545_545" id="Footnote_545_545"></a><a href="#FNanchor_545_545"><span class="label">[545]</span></a> Comp. the <i>Madame Mère</i> in the French court.</p> @@ -20118,7 +20078,7 @@ attached to the dates, which are often self-contradictory.</p> <p><a name="Footnote_553_553" id="Footnote_553_553"></a><a href="#FNanchor_553_553"><span class="label">[553]</span></a> Ben-Hadad, "son of Hadad," the Sun-god (Macrob., <i>Saturn</i>, i. 24). Tabrimmon, "Rimmon is good." According to Sayce (<i>Hibbert Lectures</i>, p. 42), Rimmon—an Accadian name, which became, in -Semitic, Rammânu, "the exalted"—was identified by the Syrians with +Semitic, Rammânu, "the exalted"—was identified by the Syrians with the Sun-god Hadad, whom Shahmanaser called <i>Dada</i>. In Assyrian <i>Dadu</i> ("dear child") is akin to David and to Dido.</p> @@ -20161,7 +20121,7 @@ it difficult to exterminate their families if she attempted this.</p> -<p><a name="Footnote_562_562" id="Footnote_562_562"></a><a href="#FNanchor_562_562"><span class="label">[562]</span></a> The Nitzab or Præfect of Edom was allowed the barren title of +<p><a name="Footnote_562_562" id="Footnote_562_562"></a><a href="#FNanchor_562_562"><span class="label">[562]</span></a> The Nitzab or Præfect of Edom was allowed the barren title of king.</p> @@ -20181,7 +20141,7 @@ the Isthmus of Suez, and so to sail from one of the havens of Palestine!</p> <p><a name="Footnote_565_565" id="Footnote_565_565"></a><a href="#FNanchor_565_565"><span class="label">[565]</span></a> "Cette version," says Munk (<i>Palestine</i>, p. 314), "a probablement pris naissance dans l'esprit de rigorisme qui animait plus tard les -écrivans Juifs." "This," says Dr. Robertson Smith, "is a mere pragmatical +écrivans Juifs." "This," says Dr. Robertson Smith, "is a mere pragmatical inference from the story in Kings." See his further remarks in <i>The Old Testament in the Jewish Church</i>, chap. ii., p. 146. He regards parts of the Books of Chronicles as being, in fact, a Jewish @@ -20240,7 +20200,7 @@ as does the Rabbinic <i>Seder Olam Rabba</i>, chap. xvii. LXX., καP -<p><a name="Footnote_576_576" id="Footnote_576_576"></a><a href="#FNanchor_576_576"><span class="label">[576]</span></a> The Aramæans have come to be incorrectly called Syrians because +<p><a name="Footnote_576_576" id="Footnote_576_576"></a><a href="#FNanchor_576_576"><span class="label">[576]</span></a> The Aramæans have come to be incorrectly called Syrians because the Greeks confused them with the Assyrians.</p> @@ -20280,7 +20240,7 @@ name Sammerin occurs in the monument of Tiglath-Pileser II.</p> -<p><a name="Footnote_585_585" id="Footnote_585_585"></a><a href="#FNanchor_585_585"><span class="label">[585]</span></a> About £800 of our money.</p> +<p><a name="Footnote_585_585" id="Footnote_585_585"></a><a href="#FNanchor_585_585"><span class="label">[585]</span></a> About £800 of our money.</p> @@ -20298,7 +20258,7 @@ i. 165.</p> <p><a name="Footnote_589_589" id="Footnote_589_589"></a><a href="#FNanchor_589_589"><span class="label">[589]</span></a> It is needless in each separate case to enter into the chronological -minutiæ about which the historian is little solicitous. A table of the +minutiæ about which the historian is little solicitous. A table of the chronology so far as it can be ascertained is furnished, <i>infra</i>.</p> @@ -20351,7 +20311,7 @@ See Canon Rawlinson, <i>Speaker's Commentary, ad loc.</i></p> -<p><a name="Footnote_594_594" id="Footnote_594_594"></a><a href="#FNanchor_594_594"><span class="label">[594]</span></a> Plaut., <i>Pænul.</i>, V. ii. 6, 7. Phœnician names abound in the +<p><a name="Footnote_594_594" id="Footnote_594_594"></a><a href="#FNanchor_594_594"><span class="label">[594]</span></a> Plaut., <i>Pænul.</i>, V. ii. 6, 7. Phœnician names abound in the element "Baal."</p> @@ -20391,7 +20351,7 @@ Ap.</i>, I. 18; Herod., ii. 66).</p> -<p><a name="Footnote_599_599" id="Footnote_599_599"></a><a href="#FNanchor_599_599"><span class="label">[599]</span></a> Döllinger, <i>Judenth. u. Heidenthum</i> (E. T.), i. 425-29.</p> +<p><a name="Footnote_599_599" id="Footnote_599_599"></a><a href="#FNanchor_599_599"><span class="label">[599]</span></a> Döllinger, <i>Judenth. u. Heidenthum</i> (E. T.), i. 425-29.</p> @@ -20426,7 +20386,7 @@ Ap.</i>, I. 18; Herod., ii. 66).</p> <p><a name="Footnote_607_607" id="Footnote_607_607"></a><a href="#FNanchor_607_607"><span class="label">[607]</span></a> Josephus, <i>Antt.</i>, VIII. xiii. 2; Vat. (LXX.), Θεσβίτης ὁ ἐκ θεσβῶν. The Alex. LXX. omits Θεσβίτης. An immense amount has been written about Elijah. Among others, see Knobel, <i>Der Prophetismus</i>, -ii. 73; Köster, <i>Der Thesbiter</i>; Stanley, ii., lect. xxx.; Maurice, <i>Prophets +ii. 73; Köster, <i>Der Thesbiter</i>; Stanley, ii., lect. xxx.; Maurice, <i>Prophets and Kings</i>, serm. viii.; F. W. Robertson, ii., serm. vi.; Milligan, <i>Elijah</i> (Men of the Bible).</p> @@ -20570,7 +20530,7 @@ iv. 34), and by St. Paul (Acts xx. 10).</p> <p><a name="Footnote_632_632" id="Footnote_632_632"></a><a href="#FNanchor_632_632"><span class="label">[632]</span></a> Amos ix. 3: "And though they hide themselves in the top of Carmel, I will search and take them out thence." The phrase shows the security and seclusion of these caves and thickets, the haunt once -of lions and bears, and still of leopards and hyænas.</p> +of lions and bears, and still of leopards and hyænas.</p> @@ -20584,7 +20544,7 @@ not found: "Καὶ ἐνέπρησ^ Prophet from place to place. Comp. Ezek. iii. 12-14 (where "the spirit" may be rendered "a spirit," or "a wind"), viii. 3; 2 Kings ii. 16; Acts viii. 39; and the Ebionite Gospel of St. Matthew. "My -mother, the Holy Ghost, took me by a hair of the head, and carried me to Mount Tabor" (Orig. <i>in Joann.</i>, ii., § 6; and Jer. <i>in Mic.</i> vii. 6). +mother, the Holy Ghost, took me by a hair of the head, and carried me to Mount Tabor" (Orig. <i>in Joann.</i>, ii., § 6; and Jer. <i>in Mic.</i> vii. 6). So in Bel and the Dragon 33-36 (Abarbanel, <i>Comm. in Habakkuk</i>) the prophet Habakkuk is said to have been taken invisibly to supply food to Daniel in the den of lions. "Then the angel of the Lord @@ -20646,7 +20606,7 @@ good and the powers of evil was an anticipated Armageddon.</p> renders it: "How long will ye go lame upon tottering knees?" In Psalm cxix. 113, סֵעֲפִים are "the double-minded." In Ezek. xxxi. 6, סְעַפּוֹת, "diverging branches." In Isa. ii. 21, סְעִפֵי, "clefts of rocks" -(Bähr).</p> +(Bähr).</p> @@ -20654,7 +20614,7 @@ Psalm cxix. 113, סֵעֲפִים are "t the altar of the Emesene Sun-god, and Apuleius describes at length the fanatic leapings and gashings of the execrable <i>Galli</i>—the eunuch-mendicant priests of the Syrian goddess. From these sources and -from allusions in Seneca, Lucian, Statius, Arnobius, etc., Movers (<i>Phöniz.</i>, i. 682) derives his description (quoted by Keil, <i>ad loc.</i>, E.T., +from allusions in Seneca, Lucian, Statius, Arnobius, etc., Movers (<i>Phöniz.</i>, i. 682) derives his description (quoted by Keil, <i>ad loc.</i>, E.T., p. 281): "A discordant howling opens the scene. Now they fly wildly through one another, with the head sunk down to the ground, but turning round in circles, so that the loose flowing hair drags @@ -20670,7 +20630,7 @@ blood trickles down from his mangled body."</p> <p><a name="Footnote_646_646" id="Footnote_646_646"></a><a href="#FNanchor_646_646"><span class="label">[646]</span></a> Verse 27. Others render it "meditating" (De Wette Thenius) -or "peevish" (Bähr). Comp. Hom., <i>Il.</i>, i. 423; <i>Od.</i>, i. 22, etc.</p> +or "peevish" (Bähr). Comp. Hom., <i>Il.</i>, i. 423; <i>Od.</i>, i. 22, etc.</p> @@ -20713,7 +20673,7 @@ and the well still exists.</p> -<p><a name="Footnote_653_653" id="Footnote_653_653"></a><a href="#FNanchor_653_653"><span class="label">[653]</span></a> Priests, both pagan and mediæval, have been adepts at deception. +<p><a name="Footnote_653_653" id="Footnote_653_653"></a><a href="#FNanchor_653_653"><span class="label">[653]</span></a> Priests, both pagan and mediæval, have been adepts at deception. At the Reformation the mechanism of winking Madonnas, etc., was exposed to the people. At Pompeii may still be seen the secret staircase behind the altar, and the pipes let into the head of Isis from @@ -20735,7 +20695,7 @@ priests inside their altar.</p> <p><a name="Footnote_655_655" id="Footnote_655_655"></a><a href="#FNanchor_655_655"><span class="label">[655]</span></a> Comp. Lev. ix. 24. Analogous stories existed among pagans (Hom., <i>Il.</i>, ii. 305; <i>Od.</i>, ii. 143; Verg., <i>Ecl.</i>, viii. 105). Pliny says that annals recorded the eliciting of lightning by prayers and incantations -(<i>H. N.</i>, ii. 54; Winer, <i>Realwörterb.</i> 371).</p> +(<i>H. N.</i>, ii. 54; Winer, <i>Realwörterb.</i> 371).</p> @@ -20750,7 +20710,7 @@ Pekahiah, etc.</p> -<p><a name="Footnote_658_658" id="Footnote_658_658"></a><a href="#FNanchor_658_658"><span class="label">[658]</span></a> Renan, <i>Vie de Jésus</i>, 100.</p> +<p><a name="Footnote_658_658" id="Footnote_658_658"></a><a href="#FNanchor_658_658"><span class="label">[658]</span></a> Renan, <i>Vie de Jésus</i>, 100.</p> @@ -20785,7 +20745,7 @@ bigger than a human footstep" (οὐ πλέον  -<p><a name="Footnote_666_666" id="Footnote_666_666"></a><a href="#FNanchor_666_666"><span class="label">[666]</span></a> See Mrs. Gaskell's <i>Life of Charlotte Brönte</i>.</p> +<p><a name="Footnote_666_666" id="Footnote_666_666"></a><a href="#FNanchor_666_666"><span class="label">[666]</span></a> See Mrs. Gaskell's <i>Life of Charlotte Brönte</i>.</p> @@ -20808,8 +20768,8 @@ later days it was much visited by pilgrims from the Northern Kingdom plant is the <i>Genista monosperma</i>, with papilionaceous flowers. Not "juniper," as in Luther (<i>Wachholder</i>) and the A.V. LXX., ῥαθμὲν φύτον. See Robinson, <i>Researches</i>, i. 203, 205. It gave its name to the -station Rithmah (Numb. xxxiii. 18) and the Wadies Retemît and -Retâmah.</p> +station Rithmah (Numb. xxxiii. 18) and the Wadies Retemît and +Retâmah.</p> @@ -20935,7 +20895,7 @@ angel of the earthquake, etc."</p> -<p><a name="Footnote_696_696" id="Footnote_696_696"></a><a href="#FNanchor_696_696"><span class="label">[696]</span></a> 1 Kings xix. 12; LXX., φωνὴ αὔρας λεπτῆς; Vulg., <i>Sibilus auræ +<p><a name="Footnote_696_696" id="Footnote_696_696"></a><a href="#FNanchor_696_696"><span class="label">[696]</span></a> 1 Kings xix. 12; LXX., φωνὴ αὔρας λεπτῆς; Vulg., <i>Sibilus auræ tenuis</i>; Chaldee, "a voice of angels singing in silence."</p> @@ -20964,10 +20924,10 @@ zeal of the Prophet that would amend everything by the storm, the mild process of God, and proclaim His longsuffering tender nature as previously the voice did to Moses: hence the scene was so beautifully changed." Long before him the wise Theodoret had said: Διὰ δὲ -τούτων ἔδειξεν ὅτι μακροθυμία καὶ φιλανθρωπία μόνη φίλη Θεῷ. Irenæus, -still earlier (<i>c. Hær.</i>, iv. 27), saw in the vision an emblem of the difference +τούτων ἔδειξεν ὅτι μακροθυμία καὶ φιλανθρωπία μόνη φίλη Θεῷ. Irenæus, +still earlier (<i>c. Hær.</i>, iv. 27), saw in the vision an emblem of the difference between the law and the gospel; and Grotius, following him, -says, "Evangelii figuratio, quod non venit cum vento, terræ motu, +says, "Evangelii figuratio, quod non venit cum vento, terræ motu, et fulminibus ut lex," Exod. xix. 16 (see Keil, <i>ad loc.</i>, whose illustrations are often valuable when his exegesis is false and obsolete).</p> @@ -21005,8 +20965,8 @@ the twelfth furrow in his field, ploughed by his single yoke of oxen.</p> <p><a name="Footnote_708_708" id="Footnote_708_708"></a><a href="#FNanchor_708_708"><span class="label">[708]</span></a> For these particulars, and the following translations, see Dr. Ginsburg in <i>Records of the Past</i>, xi. 163; and Dr. Neubauer, <i>id.</i>, New Series, ii. 194; <i>The Moabite Stone</i>, Second Edition (Reeves & -Turner), 1871; Dr. Schlottmann, <i>Die Sieggessaüle Mesas</i>, 1870; -Nöldeke, <i>Die Inschrift der König Mesa</i>, 1870; Stade, i. 534; Kittel, +Turner), 1871; Dr. Schlottmann, <i>Die Sieggessaüle Mesas</i>, 1870; +Nöldeke, <i>Die Inschrift der König Mesa</i>, 1870; Stade, i. 534; Kittel, ii. 198, etc.</p> @@ -21039,9 +20999,9 @@ Benhadad. Vat. LXX., ὁ θεός; but Chaldee, "the terror -<p><a name="Footnote_715_715" id="Footnote_715_715"></a><a href="#FNanchor_715_715"><span class="label">[715]</span></a> "Fanfaronnade, qui veut dire; je réduirai cette bicoque en poussière; +<p><a name="Footnote_715_715" id="Footnote_715_715"></a><a href="#FNanchor_715_715"><span class="label">[715]</span></a> "Fanfaronnade, qui veut dire; je réduirai cette bicoque en poussière; j'ai avee moi plus de monde qu'il ne faudra pour l'emporter -tout entière" (Reuss). Comp. Herod., viii. 226, where Dieneces +tout entière" (Reuss). Comp. Herod., viii. 226, where Dieneces answers the braggart vaunt of the Medes.</p> @@ -21051,7 +21011,7 @@ proverb resembles in different aspects the precept of Solon, τέρ ὁρᾶν βιότοιο, and "Praise a fair day at night"; and the Italian, "Capo ha cosa fatta"; and the Latin, "Ne triumphum canas ante victoriam"; and the French, "Il ne faut pas vendre le peau de l'ours avant de -l'avoir tué."</p> +l'avoir tué."</p> @@ -21160,8 +21120,8 @@ and Paris.</p> -<p><a name="Footnote_736_736" id="Footnote_736_736"></a><a href="#FNanchor_736_736"><span class="label">[736]</span></a> Clericus says, rightly: "Factum Ahabi, quamvis clementiæ speciem -præ se ferret, non erat veræ clementiæ, quæ non est erga latrones +<p><a name="Footnote_736_736" id="Footnote_736_736"></a><a href="#FNanchor_736_736"><span class="label">[736]</span></a> Clericus says, rightly: "Factum Ahabi, quamvis clementiæ speciem +præ se ferret, non erat veræ clementiæ, quæ non est erga latrones exercenda; qui si dimittantur multo magis nocebunt."</p> @@ -21183,7 +21143,7 @@ reading.</p> -<p><a name="Footnote_740_740" id="Footnote_740_740"></a><a href="#FNanchor_740_740"><span class="label">[740]</span></a> About £350. Evidently, therefore, the captive is supposed to be +<p><a name="Footnote_740_740" id="Footnote_740_740"></a><a href="#FNanchor_740_740"><span class="label">[740]</span></a> About £350. Evidently, therefore, the captive is supposed to be a very important person.</p> @@ -21214,7 +21174,7 @@ Isa. xxx. 9, 10; Ezek. xiii. 7-9; Micah ii. 11; Deut. xviii. 20.</p> <p><a name="Footnote_746_746" id="Footnote_746_746"></a><a href="#FNanchor_746_746"><span class="label">[746]</span></a> <i>De Gubernat. Dei.</i>, viii.; Ambrose, <i>Ep.</i>, xli.; Cassian, <i>De Instit. Monastic. passim</i>. See chap. xvi. of my <i>Lives of the Fathers</i> (St. -Jerome), and Zöckler, <i>Gesch. der Askese</i>, for many authorities.</p> +Jerome), and Zöckler, <i>Gesch. der Askese</i>, for many authorities.</p> @@ -21395,7 +21355,7 @@ lie."</p> <p><a name="Footnote_780_780" id="Footnote_780_780"></a><a href="#FNanchor_780_780"><span class="label">[780]</span></a> The words (verse 28) "And he said, Hearken, O people, every -one of you," are believed by Nöldeke, Klostermann, and others to be +one of you," are believed by Nöldeke, Klostermann, and others to be an interpolation from Micah i. 2, by some one who confused Micaiah with Micah. They are omitted in the LXX.</p> @@ -21427,7 +21387,7 @@ comp. 2 Sam. xv. 11.</p> -<p><a name="Footnote_786_786" id="Footnote_786_786"></a><a href="#FNanchor_786_786"><span class="label">[786]</span></a> What the French call <i>le défaut de la cuirasse</i> (Keil). Luther has, +<p><a name="Footnote_786_786" id="Footnote_786_786"></a><a href="#FNanchor_786_786"><span class="label">[786]</span></a> What the French call <i>le défaut de la cuirasse</i> (Keil). Luther has, <i>zwischen den Panzer und Hengel</i>.</p> @@ -21436,7 +21396,7 @@ comp. 2 Sam. xv. 11.</p> -<p><a name="Footnote_788_788" id="Footnote_788_788"></a><a href="#FNanchor_788_788"><span class="label">[788]</span></a> Köster thinks that there may be reference to the fact that the +<p><a name="Footnote_788_788" id="Footnote_788_788"></a><a href="#FNanchor_788_788"><span class="label">[788]</span></a> Köster thinks that there may be reference to the fact that the name "dog" was given to the unchaste.</p> @@ -21482,387 +21442,6 @@ The sentence was changed to be historically accurate.</li> </ul></div> - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of The Expositor's Bible: The First Book -of Kings, by F. W. 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