the materials from which such a history can be constructed. For example, the narrative of Kings gives but the merest outline of the events that preceded the fall of Samaria. To understand the inner history of the time we must fill up this outline with the aid of the prophets Amos and Hoshea." – Robertson Smith's Preface to translation of Wellhausen, p. vii.
23
"In der Chronik," on the other hand, "ist es der Pentateuch, d.h. vor Allem der Priestercodex, nach dessen Muster die Geschichte des alten Israels dargestellt wird" (Wellhausen, Prolegom., p. 309). It has been said that the Book of Kings reflects the political and prophetic view, and the Book of Chronicles the priestly view of Jewish history. It is about the Pentateuch, its date and composition, that the battle of the Higher Criticism chiefly rages. With that we are but indirectly concerned in considering the Book of Kings; but it is noticeable that the ablest and most competent defender of the more conservative criticism, Professor James Robertson, D.D., both in his contribution to Book by Book and in his Early Religion of Israel, makes large concessions. Thus he says, "It is particularly to be noticed that in the Book of the Pentateuch itself the Mosaic origin is not claimed" (Book by Book, p. 5). "The anonymous character of all the historical writings of the Old Testament would lead us to conclude that the ancient Hebrews had not the idea of literary property which we attach to authorship" (p. 8). "It is long since the composite character of the Pentateuch was observed" (p. 9). "There may remain doubts as to when the various parts of the Pentateuch were actually written down; it may be admitted that the later writers wrote in the light of the events and circumstances of their own times" (p. 16).
24
Driver, p. 189. Comp. Professor Robertson Smith: "The most notable feature in the extant redactions of the book is the strong interest shown in the Deuteronomic law of Moses, and especially in the centralisation of worship in the Temple on Zion, as pre-supposed in Deuteronomy and enforced by Josiah. This interest did not exist in ancient Israel, and is quite foreign to the older memories incorporated in the book."
25
Driver, p. 192.
26
Delitzsch, Genesis, 6th ed., p. 567.
27
Geschichte des Volkes Israel, i. 73.
28
Even the First Book of Maccabees begins with καὶ ἐγένετο.
29
Stade, pp. 32 ff. Thus, in 1 Kings viii. 14-53, verses 12, 13 are in the Septuagint placed after verse 53, are incomplete in the Hebrew text, and have a remarkable reading in the Targum. Professor Robertson Smith infers that a Deuteronomic insertion has misplaced 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, Einleitung, §§ 114, 134.
See Wellhausen, Prolegomena, pp. 285-87; Robertson Smith, Journ. of Philology, x. 209-13.
32
Encycl. Brit., s.v. Kings (W.R.S.).
33
See Stade, i. 88-99; W. R. Smith, l. c.; Kreuz, Zeitschr. f. Wiss. Theol., 1877, p. 404. Some of the dates, as Dr. W. R. Smith shows, are "traditional," and are probably taken from Temple records (e. g., the invasion of Shishak, and the change of the revenue system in the twenty-third year of Joash). Taking these as data, we have (roughly) 160 years to the twenty-third year of Joash, + 160 to the death of Hezekiah, + 160 years to the return from the Exile = 480. He infers that "the existing scheme was obtained by setting down a few fixed dates, and filling up the intervals with figures in which 20 and 40 were the main units."
34
Speaker's Commentary, ii. 477.
35
1 Kings xiii. 1-32, xx. 13-15, 28, 35, 42; 2 Kings xxi. 10-15.
36
2 Kings xvii. 7-23, 32, 41, xxiii. 26, 27.
37
נְבִיאִים רֹאשׁוֹנִים. The three greater and twelve minor prophets are called prophetæ posteriores (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 written by prophets.
38
Martensen, Dogmatics, p. 363.
39
2 Sam. vii. 12-16; 1 Kings xi. 36, xv. 4; 2 Kings viii. 19, xxv. 27-30. "His object evidently was," says Professor Robertson, "to exhibit the bloom and decay of the Kingdom of Israel, and to trace the influences which marked its varying destiny. He proceeds on the fixed idea that the promise given to David of a sure house remained in force during all the vicissitudes of the divided kingdom, and was not even frustrated by the fall of the kingdom of Judah."
40
1 Kings xi. 9-13.
41
Amos ix. 11, 12.
42
Psalm lxxxix. 48-50.
43
2 Kings xx. 16-18, xxii. 16-20.
44
Isa. xxx. 16.
45
Queen of the Air, p. 87.
46
Tac., Hist., 1, 2: "Opus aggredior opimum casibus, atrox prœliis, discors seditionibus, ipsa etiam pace sævum."
47
Wellhausen, History of Israel, p. 432; Stade, Gesch. des Volkes Israel, i., p. 12; Robinson, Ancient History of Israel, p. 15.
48
Od., ix. 51, 52.
49
Acts iv. 27, 28.
50
1 Cor. i. 26-28.
51
Id., v. 25.
52
Deut. xxvi. 5.
53
Isa. xxxviii. 17 (Heb.).
54
See Stade, i. 1-8.
55
1 Chron. xxiii. 1.
56
2 Sam. v. 5.
57
It is mentioned by Galen, vii.; Valesius, De Sacr. Philos., xxix., p. 187; Bacon, Hist. Vitæ et Mortis, ix. 25; Reinhard, Bibel-Krankheiten, p. 171. See Josephus, Antt., VII. xv. 3.
58
Now Solam, near Zerin (Jezreel), five miles south of Tabor (Robinson, Researches, iii. 462), on the south-west of Jebel el-Duhy (Little Hermon), Josh. xix. 18; 1 Sam. xxviii. 4.
59
Æsch., Sept. c. Theb., 690.
60
See Psalm cxxii. 3-5.
61
See Kittel, ii. 147.
62
The same word is rendered "worship" in Psalm xlv. 11. Comp. 2 Sam. ix. 6; Esth. iii. 2-5. In 1 Chron. xxix. 20 we are told that the people "worshipped" the Lord and the king.
Ecclus. xvi. 1-3. He must have had at least twenty sons, and at least one daughter (2 Sam. iii. 1-5, v. 14-16; 1 Chron. iii. 1-9, xiv. 3-7). Josephus again (Antt., VII. iii.
